Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 2] 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. — Actes and monuments

Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 2] 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. — Actes and monuments

Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 2] 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. — Actes and monuments

Table of contents

11

§

*The history and examinations of Robert Smith, constantly maynteining the trueth of Gods word, and suffering for the same in the moneth of August.

¶The first examination of Robert Smith before Bishop Boner.

¶An other examination of Robert Smith before the sayd Bishop.

¶The last examination of Robert Smith.

¶O ye that loue the Lord, see that ye hate the thing that is euill.

¶The exhortation of Robert Smith, vnto his children, commonly set out in the name of maister Rogers.

Written at the request of a Lady in her booke.

Legem pone.

To hys brother.

*To All whiche loue God vnfaynedly, and entend to lead a godly life according to his Gospell, and to perseuer in his trueth vnto the ende: grace, and peace from God the father, and from our Lorde Iesus Christ, Amen.

¶An other letter sent to hys wife.

¶Letters. A sententious letter of Robert Smith to Anne Smith hys wyfe

¶An other letter sent to his wife Anne Smyth.

¶An other letter sent to hys wife.

A letter sent to his frende.

Robert Smith to all faithfull seruants of Christ, exhorting them to be strong vnder persecution.

The burning of Steuen Harwood, and Thomas Fust, martyred for the testimonie of the Gospel.

The constant Martyrdome of William Haile, burned at Barnet.

George King, Thomas Leyes, Iohn VVade, sickened in prisone, and were buried in the fieldes.

William Andrewe.

A letter sent to Boner Bishop of London, from sir Richard Southwel knight.

The Martyrdome of Rob. Samuel, Preacher, suffering for the true defence of Christes Gospell.

Letters of Robert Samuel, Preacher.

A letter or exhortation to the pacient suffering of afflictions for Christes cause.

An other letter wrytten to the Christian congregation, by Robert Samuel, wherein he declareth the confession of his faith.

William Allen, Martyr.

The Martyrdome of Roger Coo of Melforde in Suffolke, Shereman, first examined before the Byshop of Norwich, and by him condemned. Anno 1555. August 12.

¶Thomas Cobbe of Hauerhill, butcher, Martyr.

*The Martyrdome of George Catmer, Robert Streater, Anthony Burward, George Brodbridge, and Iames Tutty.

¶Thomas Hayward and Iohn Goreway, Martyrs.

¶The persecution and story of M. Robert Glouer Gentleman, and of Iohn Glouer his brother, in the Dioces of Lichfield.

¶A Letter of M. Robert Glouer to his wyfe, conteinyng the whole discourse and description of hys troubles susteined in prison, and of his sundry conflicts betweene the Bishop and him about Religion.

*A Letter of M. Robert Glouer, to the Maior of Couentry and his brethren.

¶Cornelius Bongey felow Martyr with Mayster Robert Glouer.

¶His aunsweres.

¶Here foloweth the story of Iohn Glouer and William Glouer, how they were excommunicate and cast out after theyr death, and buried in the fieldes.

*A copy of the Byshops Letter written to the Parish of Weme.

¶The Martyrdome of William Wolsey, and Robert Pygot Paynter.

¶Doctor Nicholas Ridley and M. Hugh Latimer, both Byshops, Preachers, and Martyrs of Christ, with theyr doinges, conferences, and sufferinges described.

*A conference had betwixt Mayster Ridley, and Mayster Latimer in prison, vpon the obiection of Antonian, meaning by that name some popish persecutour, as Winchester, alluding thereby to the story of Victor. lib. 3. de persecut. Aphri.

*Here followeth the letters of the reuerend Byshop and Martyr, Nicholas Ridley. *A letter sent from Bishop Ridley and his prison fellowes, vnto M. Bradford, and his prison fellowes in the Kynges Benche in Southwarke. an. 1554.

¶Letter of mayster Ridley, sent to a Cosin of his.

¶To Mayster Bradford.

*An other letter of Mayster Ridley, vnto Mayster Bradforde and other his prison fellowes. An. 1555.

An other Letter of Maister Ridley vnto Maister Bradford.

To the brethren remaining in captiuitie of the flesh, and dispearsed abroad in sundry prisones, but knit together in vnity of spirit and holy Religion in the bowels of the Lorde Iesu.

¶To the breathren which constantly cleaue vnto Christ▪ in suffering affliction with him, and for his sake.

¶A Letter of Byshop Ridley answearyng to a certayne Letter of one Maister West, sometime his Chapleine.

¶The aunsweare of Doctor Ridley to the letter abouesayd.

¶To Augustine Bernher.

¶Here beginneth the lyfe, actes, and doynges of maister Hugh Latimer, the famous Preacher and worthy Martyr of Christ and his Gospel.

¶The tenoure and effecte of certayne Sermons, made by mayster Latimer in Cambridge, about the yeare of our Lord. 1529.

¶The summe of the Epistle written by Doctor Redman, to M. Latymer.

¶The summe of M. Latymers aunswer to Doct. Redman.

¶The copy of the Citation sent to the sayd M. Latimer by the Chancellor of Sarum, at the intercession of the Bish. of London.

¶The copy of the Epistle written by M. Latimer to the Archbishop of Cant.

¶Articles deuised by the Bishops, for M. Latymer to subscribe vnto.

¶Wordes spoken to the people in geuing them holy water.

¶What to say in geuing holy bread.

Letters of M. Latimer.

¶A Letter of M. Latimer to Mayster Morice, concerning the Articles written, which were falsely and vntruely layed agaynst him.

Our Lady was a Sinner.

Sayntes are not to be worshipped.

Pilgrimage.

Aue Maria.

No fire in hell.

No Purgatory.

*A briefe digression touching the rayling of Hubberdin agaynst M. Latimer.

❧Epistola Gulielmi Sherwodi aduersus Dominum Latymerum expostulatoria.

¶Gulielmus Sherwodus praesbyter, D. Latymero Kyngtoniae, Rectori, gratiam & pacem à Deo patre nostro & domino Iesu Christo.

Salutem plurimam.

❧ Spiritum Veritatis.

¶The copy of a letter sent by mayster Latimer, person of Westekington, in the countie of Weltes. to Syr Edward Baynton Knight. Salutem in Christo.

*A letter of Syr Edward Baynton Knight, aunsweryng to the letter of M. Latymer sent to him before.

¶The aunswere of M. Latimer to the letter of Syr Edward Baynton aboue prefixed.

¶The Letter of Mayster Latimer written to King Henry, for the restoring agayne the free liberty of reading the holy Scriptures.

¶A fruitfull letter of M. Latimer, written to a certayne Gentleman.

¶A letter sent to maystres Wilkinson of London widowe, from mayster Hugh Latimer out of Bocardo in Oxford.

The order and maner of the examination of Doctour Ridley, and mayster Latimer, had the xxx. day of September. 1555.

The Articles.

Examination vppon the sayd Articles.

¶Maister Latimer appeareth before the Commissioners.

¶Here foloweth the second Session.

¶The last appearaunce and examination of M Latimer before the Commissioners.

¶A communication betweene D. Brokes, and D. Ridley, in M. Irysh his house, the xv. day of October, at which tyme he was degraded.

¶M. Ridley to the Queenes Maiestie.

¶The behauiour of D. Ridley at his supper, the night before his suffering.

*The behauiour of D. Ridley and M. Latymer, at the tyme of their death, which was the 16. of October. An. 1555.

¶A treatise or a letter written by D. Ridley, in steade of his last farewell, to all hys true and faythfull friendes in God, with a sharpe admonition withall vnto the Papistes.

*An other farewell to the Prisoners in Christes Gospelles cause, and to all them whiche for the same cause are exiled and banished out from theyr owne countrey, choosing rather to leaue all worldly commodity, then theyr mayster Christ.

¶An other treatise of B. Ridley, wherein is conteyned first a lamentation for the chaunge of Religion in England: then a comparison betwene the doctrine of the Gospell, and the Romish religion, with wholesome instructions in the end to all christians, how to behaue themselues in time of tryall.

The death and end of Stephen Gardiner Byshop of Winchester.

¶The summe and effect of the Sermons which Gardiner B. of Winchester preached before King Edward. An. 1550.

¶The Popes supremacie impugned by Byshop Gardiner.

¶Places noted wherein B. Gardiner impugned Ceremonies, Monkery, Images, Chauntryes. &c.

¶Certaine matters wherein St. Gardiner B. of Wint. varieth from other of the Papists, touching the Sacrament of the Lordes Supper.

¶Matters wherein the B. of Winchester varieth from hymselfe.

¶Certaine things that Winchester granted vnto.

¶Twelue new found Articles of Steuen Gardiners Creede, taught in hys booke called the examination of the hunter.

¶Doctissimo viro, Edmundo Crispino amico integerrimo, Oxoniae.

¶The burnyng of Iohn Webbe gentleman, George Roper, and Gregory Parke, at Caunterbury, as followeth.

*William Wiseman.

¶Iames Gore.

❧The processe and historie of M. Iohn Philpot, examined, condemned, and Martyred for the maintenance and defence of the Gospels cause, against the Antichristian Sea of Rome.

¶The first examination of M. Iohn Philpot, before the Queenes Commissioners, M. Chomley, M. Roper, & Doct. Story, and one of the Scribes of the Arches, at Newgate Sessions hall. 2. Octob. 1555.

¶The second examination of Iohn Philpot before the Queenes Commissioners, M. Cholmley, Roper, D. Story, D. Cooke, and the Scribe, the 24▪ day of Octo. 1555. at Newgate Sessions Hall.

*The maner of my calling first before the Bishop of London, the second night of mine imprisonment in his Colehouse.

¶The fourth examination of M. Philpot in the Archdeacons house of London, the sayd moneth of October, before the Bishops of London, Bath, Worcester, and Glocester.

*The 5. examination of Iohn Philpot, had before the Bishops of London, Rochester, Couentry, S. Asses (I trow) and one other, whose Seas I know not, Doctor Story, Curtop, Doctor Sauerson, Doctor Pendleton, with diuers other Chaplaynes and Gentlemen of the Queenes Chamber and diuers other Gentlemen, in the Gallery of my Lord of Londons Palace.

*The sixt examination of Iohn Philpot had before the right honourable Lordes, Lorde Chamberlayne to the kinges Maiesty, the Vicount Herford, commonly called Lord Ferrers, the Lord Rich, the Lord S. Iohns, the Lord Winsor, the Lord Shandoys, Sir Ioh. Bridges Lieutenant of the Tower, and two other moe whose names I know not, with the B. of London and Doctour Chadsey, the sixt day of Nouember. An. 1555.

The vij. examination of Iohn Philpot, had the xix. of Nouember before the Bishops of London and Rochester, the Chauncellour of Lichfield, and Doctour Chadsey.

The summe of a priuate conference or talke betwene M. Philpot and the Bishop.

An other conference betwene the Byshop and M. Philpot and other prisoners.

An other priuate conference betwene the Bishop and Maister Philpot in the Colehouse.

The eight examination of Iohn Philpot before the B. of London, the B. of S. Dauids, M. Mordant and others, in the Bishops Chappell.

The ninth examination of M. Philpot before Boner and his Chaplaines.

¶The tenth examination of Iohn Philpot, before B. Boner, his Register, and others.

*The 11. examination of Iohn Philpot, had on S. Andrewes day, before the Bishop of Duresme, the Bishop of Chichester, the Bishop of Bathe, the Bishop of London, the Prolocutor, Maister Christopherson, and Doct. Chedsey, Maister Morgan of Oxford, Maister Hussey of the Arches, Doctor Weston, Doctor Harpsfield, Archdeacon, M. Cosins and M. Iohnson Register to the Bishop of London, in hys palace.

*12. Examination of Iohn Philpot, on Wednesdaye the fourth of December before the Bishop of London, the Byshop of Worcester, and the Byshop of Bangor.

¶The thirtenth examination of Mayster Philpot, before the Archbishop of Yorke, and diuers other Bishops.

¶An other talke the same day.

¶The last examinations of M. Philpot in open iudgement, with his finall condemnation by Byshop Boner in the Consistory at Paules.

¶The last examination of Mayster Iohn Philpot.

*Bishop Boners exhortation.

A letter exhibited by Boner, written by some frend of M. Philpot, and sent to him concerning the handling of Mayster Greene in Boners house at London.

The copy of an other letter written by the faythful and Christen harted Lady▪ the Lady Vane, to Mayster Philpot, exhibited lykewise by Byshop Boner.

To the King and Queenes Maiesties highnesse the Lordes spiritual and temporall, and the commons of this present Parliament assembled.

The condemnation of the worthy Martyr of God, Iohn Philpot.

A prayer to be sayd at the stake, of all them that God shall account worthy to suffer for his sake.

¶Letters of Mayster Philpot. ¶A letter which he sent to the christian congregation exhorting them to refrayne from the Idolatrous seruice of the papists, and to serue God after his word.

*To hys deare frend in the Lord Iohn Careles prisoner in the kinges Benche.

An other letter to Iohn Careles, profitable to be read of all them which mourne in repentaunce for theyr sinnes.

An other letter of M. Philpot, to certaine godlye women, forsaking their owne countrey for the Gospell: full of frutefull precepts and lessons for all good women.

An exhortation to his owne sister, constantly to sticke to the truth, which she had frutefully professed.

An other Letter of Iohn Philpot to certaine Godly brethren.

To his friend and faithfull brother in the Lord Maister Robert Harrington.

Here followeth an other letter of M. Philpot to the Lady Vane, which, because for the length I could not wholy insert, I haue excerpted certaine specialties thereout, as followeth.

An other letter of M. Philpot, wrytten to the same Lady, being a great supporter of hym.

An other letter of maister Philpot, to the godly Ladie Vane.

An other Letter full of spiritual consolation, to the sayd Ladie.

An other Letter of Maister Philpot to the sayde Ladie, wherin partly he complaineth of the dissimulation and periurie of English men, falling againe to the Pope, and partlye he expresseth his ioy in his afflictions.

A Letter of M. Philpot, to a frende of his, prisoner the same time in Newgate, wherein is debated and discussed the matter or question of Infants to be baptised.

¶Wo be vnto the Idolatrous Shepeherds of England that feede themselues. Should not the Shepeherdes feede the flocke? but ye haue eaten the fatte, ye haue clothed you with the wooll, the best fed haue ye slayne, but the flocke haue ye not nourished, the weake haue ye not holden vp, the sicke haue ye not healed, the broken haue ye not bound together, the outcastes haue ye not brought agayne, the lost haue ye not sought, but churlishly and cruelly haue ye ruled them. Ezech. 34.

*Anno. 1556. ¶The Story of seuen Martyrs suffryng together at London for the lyke testimony of Christes Gospell.

¶The forme and wordes of Boners Articles ministred to the seuen persons aboue mentioned in his Consistorie.

¶Here follow likewyse their aunsweres in a generall, made to the Articles aboue rehearsed.

¶And first concernyng the first Article, in beleeuyng there is a Catholike Church.

¶Concernyng the second Article, that there be in the Churche seuen Sacraments.

¶Concernyng the third Article, that they were first baptised in the fayth of the Catholike Church, professing by their Godfathers the profession of the same. &c.

Concernyng the fourth Article that they for the space of certayne yeares did ratifie or allowe, and not departe from any part of the profession of the same Church.

¶Concernyng the fift Article, that they of late yeares haue swarued and gone away, misliked, and spokē agaynst the profession of the same Church, at least some part thereof, especially, the sacrifice of the Masse, the Sacrament of the aultar, and the authoritie of the Church of Rome.

¶Concernyng the sixt article, that they refuse to be reconciled to the vnitie of the sayd Church of Rome.

¶Concernyng the seuenth Article, that they refuse to come to heare Masse, and to receyue the sayde Sacrament, callyng it an Idol, &c.

¶Concerning the 8. Article, that they were sent by the Commissioners to the B. to be examined and imprisoned.

¶Concernyng the 9. Article.

❧ The history of all these 7. Martyrs, particularly described in order here followeth, & first of Tho. Whittle, who first recanting, then returning agayne with great constancy and fortitude, stoode to the defence of Christes doctrine agaynst the Papists, to the fire.

¶The Bill of submission offered to Thomas Whittell to subscribe.

*The Copy of Nich. Harpsfieldes Letter, touching Mayster Whittell, written to Boner Byshop of London.

¶Here foloweth an other letter of Robert Iohnson Register, touching Thomas Whittell, written to Boner Bishop of London.

¶The Condemnation, Death, and Martyrdome of Thomas Whittell.

¶Letters of Thomas Whittell. ¶A letter of Thomas Whittell to Iohn Careles prisoner in the kinges bench.

¶To my deare frend and brother Iohn Went, and other his prison felowes in Lollardes Tower.

¶To all the true professors and louers of Gods holy Gospell within the City of London.

*To my louing and faythfull brother, Iohn Careles Prisoner in the kinges bench.

*To my deare brethren M. Filles and Cutbert.

¶An other Letter of M. Thomas Whittell written to a certayne Godly woman.

¶The Story of Mayster Bartlet Greene, Gentlemanne and Lawyer, Martyr.

¶This did Mayster Bartlet Greene write in Mayster Bartram Calthrops Booke.

¶A Letter sent vnto Boner Bishop of London, by the Queenes Counsell, dated the 11. daye of Nouember. 1555. but not deliuered vntill the 17. of the same moneth.

A letter of Barthelet Greene, written vnto Iohn Philpot, contayning besides other particular matter betwixt him and M. Philpot, a briefe rehearsall of his handling, and certain his conferences with Boner and others, at his first comming to the Bishops.

The last examination and condemnation of Mayster Greene.

¶The confession and saying of Bartlet Greene.

¶These verses were also written in a booke of mayster William Fleetwood, of the same house.

To my very louing frendes and maysters. M Goringe, M. Ferneham, M. Fleetwood, M. Rusewll. M. Bel, M Hussey, M. Calthrop, M. Boyer, and other my maisters of the Temple, Bartlet Greene wisheth health of bodye and soule.

*An other letter of M. Greene to Mistres Elizabeth Clarke.

An other certayne writing of M. Bartlet Greene.

3. Thomas Browne, Martyr.

4. Iohn Tudson Martyr.

5. Iohn Went Martyr.

6. Isabell Foster Martyr.

7. Ioane Lashford, alias Ioane Warne, Martyr.

Fiue other Martyrs in Caunterburie, foure women and one man, at two stakes and one fire, all together burned.

1 Iohn Lomas Martyr.

2 Agnes Snoth, Martyr.

3 Anne Albright, aliàs Champnes, Martyr.

Ioane Sole.

Ioane Catmer.

❧The life, state, and storie of the Reuerend Pastour and Prelate, Thomas Cranmer Archbishop of Caunterburie, Martyr, burned at Oxforde, for the Confession of Christes true Doctrine, vnder Queene Marie. An. 1556. March. 21.

A Bishoppe must be faultlesse, as becommeth the Minister of God: Not stubburne, nor angrie, no drunkard, no fighter, not geuen to filthy luker▪ but harberous, one that loueth goodnesse, sober minded, righteous, holy, temperate, and such as cleaueth vnto the true word and doctrine, that he may be able to exhort. &c.

That a Bishop ought not to be stubberne.

Not angrie.

No striker, nor fighter.

Not geuen to filthy luker, but harberous.

Harberous.

¶One that loueth goodnesse, sober mynded, righteous, holy, and temperate.

¶To cleaue fast vnto the true worde of doctrine, that he may be able to exhort with wholesome learnyng, and to improoue that say agaynst it.

¶A Letter or Apologie of M. Morice, sent to Sir Will. Buttes, and Sir Anthony Denny, defending the cause of M. Richard Turner preacher, agaynst the Papistes.

*The Oration of D. Brokes Bishop of Glocester vnto D. Cranmer Archb. of Caunt. in the church of S. Mary at Oxford. Anno. 1556. March. 12.

*The Oration of Doctor Martyn.

*The Fayth and Profession of Doctour Cranmer Archbishop of Cant. before the Commissioners.

❧ Doctor Storyes Oration.

*Talke betweene Doctour Martin and the Archbishop.

¶Interrogatories obiected to the Archbishop, with his aunsweres annexed to the same.

The Oration of Byshop Brookes in closing vp this examination agaynst Doctour Cranmer Archbishop of Caunterbury.

*A more full aunswere of the Archbishop of Cant. to the first Oration of Bishop Brookes.

Doctor Thurlby and Doctor Boner comming with a new Commission to sit vpon the archbishop the 14. day of February.

The tenour of the Appeale of the Archb. of Cant. from the Pope, to the next generall Councell.

Here foloweth the recantation of the Archbishop, wyth his repentance of the same.

The copie and woordes of Cranmers recantation.

The Prayer of Doctour Cranmer Archbyshop.

❧ Letters of Doctor Tho. Cranmer Archbishop of Canterbury.

¶The Archbishop of Canterburies letter to the Queenes highnesse.

¶This was written in another Letter to the Queene.

¶Another Letter of the Archbishop to D. Martin, and D. Story.

¶A Letter of Doctour Cranmar Archbishop, to a Lawyer, for the drawyng out of hys Appeale.

¶Another Letter of D. Cranmer Archbishop, to Maistresse Wilkinson, exhortyng her to flie in the tyme of persecution.

¶To my deare fathers and brethren, Doctor Cranmer, Doctor Ridley, and Doctor Latimer prisoners in Oxford for the faithful testimony of Gods holy worde.

¶De Tho. Cranmeri Archiepiscopi qui carcere detinebatur palinodia.

¶In mortem D. Cranmeri, Cant. Archiepiscopi.

¶Persecution in Suffolke, Agnes Potten, and Ioane Trunchfield, Martyrs.

*Persecution in the Dioces of Salisbury.

¶The story of Iohn Maundrell, William Coberley, and Iohn Spicer, Martyrs.

¶A discourse of the death and Martyrdome of sixe other Martyrs suffering at London whose names here folow.

*To the right reuerend father Tho. Archb. of Yorke, Lord Chauncellour of England.

*Richard Spurge.

*Thomas Spurge.

¶George Ambrose.

¶Iohn Cauell.

¶Robert Drakes.

¶William Tyms.

*The Story of William Tyms Deacon, and Curate of Hockeley, with the maner of his taking.

An other examination of Tyms and Drakes, and the rest, before the Bishop of London.

*The Articles for the which William Tyms of Hockley in Essex, was condemned in the Consistory in Paules, the xxviij. day of March, with his aunsweres and confession vpon the same.

*The condemnation of Robert Drakes.

The condemnation of Thomas Spurge, and of the other three martyrs.

❧Letters of William Tyms. ¶To his faythfull sister in the Lord, parishioner in the towne of Hockley, named Agnes Glascocke.

¶An other letter of the sayd W. Tyms, wherein he doth comforte his sister Glascocke, being in greate sorrowe and repentance, for going to the Masse.

¶An other letter of W. Tyms to certayne godly women of his parish, folowers of the Gospell.

¶An other Letter of William Tyms to his frend in Hockley.

¶An other Letter of William Tyms, geuing thankes to his parishioners, for theyr charity shewed to his wife being brought to bed of a childe in his captiuity.

¶An other Letter of William Tyms to his sister Colfoxe and Agnes Glascocke.

*An other letter of William Tyms, with an exhortation to all Gods faythfull seruauntes to eschew the societie of Idolaters, and Gods enemies.

¶A certayne godly Supplication exhibited by certayne inhabitauntes of the Country of Northfolke, to the Commissioners comming downe to Northfolke and Suffolke, fruitfull to be read and marked of all men.

The story of Iohn Harpole, of the parish of S. Nicholas in Rochester, Ioane Beach wydowe, of Tunbridge, Martyrs.

Her personall answeres to the said Articles.

Examination and condemnation of Iohn Harpole and Ioane Beach.

Iohn Hullyer Minister and Martyr.

¶Letters of M. Iohn Hullier Minister. A Letter of Iohn Hullier to the Christian congregation, exhorting them faithfully to abide in the doctrine of the Lord.

Iohn Hullyer being of long time prisonner, and nowe openly iudged to die for the testimony of the Lord Iesus, wisheth hartely to the whole cōgregation of God, the strength of his holy spirit, to their euerlasting health both of body and soule.

The death and Martyrdome of sixe constant professours of Christ, burned at Colchester, for the testimonie of the Gospell, the 28. day of Aprill.

Hugh Lauerocke an olde lame man, Iohn Apprice a blinde man, Martyrs, burned at Stratford the Bowe.

Three women the same time burned in Smithfielde, Katherine Hut, Elizabeth Thackuell, and Ioane Homes.

A Letter sent vnto Boner Bishop of London, from Sir Iohn Mordant Knight, and Edmund Tyrrell Esquire, Iustices of peace for the Countie of Essex.

Thomas Drowry a blinde boy, and Thomas Croker Bricklayer, Martyrs.

¶Persecution in Suffolke.

¶Their Articles.

*The persecution in the Townes of Winson and Mendlesam in Suffolke.

¶These be the chiefest causes why those aboue named were persecuted.

¶A story of one Gregory Crowe, meruailously preserued with hys new Testament vpon the Seas. May. 26.

¶Another like story of Gods prouidence, vpon three men deliuered vpon the Sea.

¶The death of William Slech in the Kinges Bench.

¶The story of foure men condemned at Lewys the 6. day of Iune.

¶The Martyrdome of Thomas Whood, and Thomas Milles.

¶Two dead in the Kyngs Bench.

¶A Merchauntes seruaunt burnt at Leycester.

❧ Thirteene Martyrs burned at Stratford the Bowe.

¶Vnto all our dearely beloued friendes, and the holy Congregation of Iesus Christ, euen so many as loue God, Grace bee with you, and peace from God our Father, and from our Lord Iesus Christ. So be it.

*Trouble and businesse in the Diocesse of Lichfield.

¶Three men dead in the prison of the Kings Bench.

¶The story of three Martyrs sufferyng at S. Edmondesbury.

¶The first examination of Roger Bernard, before D. Hopton B. of Norwich.

¶The second examination of Roger Bernard before the sayd Bishop.

¶Adam Foster.

¶Robert Lawson.

¶The examination of Iohn Fortune before Doctour Parker and Mayster Foster.

¶The second examination of Iohn Fortune before the Bishop of Norwich.

¶The third examination of Iohn Fortune before the Byshop of Norwich.

¶An other examination of I. Fortune.

¶The death of Iohn Careles in the Kynges Benche.

¶The effect of Iohn Careles examination. before Doctour Martin briefly declared.

¶Letters of Iohn Careles *A Letter of Iohn Careles aunswering to the louing Epistle or Letter sent to him before by Mayster Iohn Philpot.

¶To his wife.

*To my good Brother Mayster Iohn Bradford.

¶Mayster Bradford to Careles.

¶To my most deare and faythfull brethren in Newgate, condemned to dye for the testimony of Gods euerlasting truth.

¶To M. Greene, M. Whittel, and certaine other prisoners in Newgate, condemned, and ready to be burnt for the testimonie of our Lord Iesus.

¶To my deare and faythfull brother, William Tymmes, prisoner in Newgate.

*To my good sister. M.C.

*To my deare brother. T. V.

*To my deare and faythfull brother, Augustine Bernher.

¶To my deare brother Harry Adlington prisoner in the Lolardes Tower.

¶To my most deare and faythfull brother. T. V.

A letter of thankes to a faithfull frend of his, by whom he had receiued much comfort in his inward troubles.

An other letter of Iohn Careles, to a certaine godly faithfull sister, by the name of E.K.

A letter of Careles to Agnes Glascocke.

A briefe admonition wrytten to Mistres Agnes Glascocke, in a booke of hers, when shee came to the prisone to visite him.

¶An other Letter of Iohn Careles to Mistres A.G. to comfort her in her repentaunce, after shee had bene at Masse, fruitefull for all them to be reade, which haue fallen, and are to be raised vp againe.

An other letter of Iohn Careles to A.B. a faithfull Minister of the Lorde, containing certaine frutefull precepts of Matrimonie.

An other letter of Iohn Careles to Elizabeth, wife of the sayde A.B. containing likewise certaine Godly preceptes of Matrimonie pertaining to her duetie.

The hystorie and Martyrdome of a learned and vertuous yonge man, called Iulins Palmer, sometime fellow of Magdalene Colledge in Oxford, with two other Martyrs, to wit, I. Gwin, and Thomas Askine, burned together in Newberie, at a place there called the Sande pittes.

Iulins Palmer.

The letter of M. Bullingham is thys.

¶Here followeth the first examination and accusation of Iulins Palmer at Redyng.

Their greatest proofes against hym, were these.

¶The second examination and accusation of Iulins Palmer at Newbery, in the hearyng of moe then three hundreth persons.

¶De Martyrio Palmeri hexasticon.

¶A memorable storie of one Agnes Wardall in the Towne of Ipswich, pursued for the true fayth of Christes Gospell.

¶The trouble of Peter Moone and his Wife, and of other Godly Protestantes at Byshop Hoptons visitation in Ipswich.

¶A tragicall, lamentable, and pitifull Hystory, full of most cruell and tyranicall Murther, done by the pretensed Catholiques, vpon three women and an Infant: to wit, the mother, her two daughters, and the childe, in the Isle of Garnesey, for Christes true Religion, the yeare of our Lord. 1556. Iuly. 18.

¶A Letter sent from the Bailieffes Lieutenaunt, and Iurates of Saynt Peters Port, to the Deane and Curates of the Isle of Garnesey.

¶The Sentence.

¶The effect of the sentence in English.

*To the right honorable, and the Queenes highnesse most gracious Commissioners, for the hearing and determining of matters of Religion and causes Ecclesiasticall.

*The seuerall submission of certayne Garnesey men, confessing theyr trespasse in the wrongfull condemnation of the three women aboue specified.

¶The Copy of the Queenes pardon, folowing vpon ther Submission, as in forme here vnder ensueth.

¶Defence of this Garnesey story agaynst M. Harding.

Three Martyrs burned at Greenstead in Sussex.

¶The burning and Martyrdome of Thomas More in the Towne of Leicester, Iune xxvi. the yeare .1556.

¶The examination of Iohn Iackson, had before Doctor Cooke, the 11. day of March. An. 1556.

¶The examination of Iohn Newman Martyr, which is to be referred to his story before, pag. 1683.

¶The examination and answeres of Iohn Newman Martyr, before D. Thornton and others.

*The argument of Iohn Newman.

*Argument.

*Argument.

¶Argument.

¶The Martirdome of Ioane Wast, a blynde woman in the Towne of Darbye.

*Articles ministred vnto her.

*Edwarde Sharpe.

¶Foure suffered at Mayfield.

The martyrdome of Iohn Horne and a woman.

¶A pitifull storye concerning the vnmercifull handling of W. Dangerfield, and Ioane hys wife beyng in childbed, taken out of her house, wyth her sucking infant of 14. daies old, & layd in the common Iayle amongest theeues and murderers.

A Shomaker suffering in Northamton.

¶Fiue famished in Caunterbury Castell, by the vnmercifull tyrannie of the Papistes about the beginning of Nouember.

The copie of a Letter wrytten and cast out of the Castle of Cant. by the prisoners there in bands for Gods word▪ declaring how the Papistes went aboute to famishe them to death: of the which companie fiue were famished amongest them all ready.

The trouble and vexation of good people in the Diocesse of Lichfield.

❧ The conclusion of this XI. Booke, with a briefe storie of Syr Iohn Cheeke. &c.

❧Heere beginneth the XII. Booke, containing the bloudye doings and persecutions of the aduersaries against the Faithfull and true seruantes of Christ, with the particular processes and names of such as were put to slaughter from the beginning of Ian. An. 1557. and the fifte of Queene Marie.

The order and maner of the Cardinals visitation in Cambridge, with the condemning, taking vp, and burning the bones and Bookes of Bucer and Paulus Phagius, An. 1557. Ian. 9.

Maister Stokes Oration to Queene Maryes Visitors at Cambridge, An. 1557. Ian. 11.

¶The Oration of D. Scot B. of Chester, before the condemnation of Bucer and Phagius.

The sentence of condemnation against M. Bucer, and Paulus Phagius.

Quod Ecclesia erret in fide & moribus.

Omnia fato & absoluta necessitate fieri.

¶The effect of Doctor Pernes Sermon against M. Bucer.

¶The purpose of D. Watsons Sermon against Martin Bucer.

❧ The Oration of M. Acworth, Oratour of the Vniuersitie, at the restitution of Martin Bucer, and Paulus Phagius.

¶The Epitaph or funerall verse of D. Redman, vpon the death of Mayster Bucer.

❧ The despightfull handling and madnesse of the papistes toward Peter Martyrs wife at Oxford, taken vp frō her graue at the commaundement of Cardinall Poole, and after buryed in a dunghill.

¶Here folow the articles set forth by Cardinall Poole, to be inquired in his ordinary visitation, within his Dioces of Caunterbury.

❧ Touching the Clergy.

❧ Touching the lay people.

¶A History of tenne Martyrs condemned and burned within the Dioces of Caunterbury, for the testimony of Iesus Christ, and trueth of his Gospell.

¶A bloudy Commission geuen forth by King Philip and Queene Mary, to persecute the poore members of Christ.

❧ The apprehension of two and twenty prisoners sent vp together for Gods word, to London, from Colchester.

¶The Letter of the Commissary, called Iohn Kingston, written to Bishop Boner.

An Indenture made betweene the Lordes and the Iustices within specified, and Boners Commissary, concerning the deliuery of the prisoners aboue named.

*A letter of B. Boner to Cardinall Poole.

The supper of the Lord.

*A letter or supplication of the prisoners to the Iudges.

¶The submission or confession of these aforesayd prisoners.

¶A story of fiue other godly Martyrs burned at one fire in Smithfield, the 12. daye of Aprill.

Aunsweres to the Articles.

¶Other articles obiected by Boner Bi. of London agaynst Tho. Loseby, Henry Ramsey, Thomas Thyrtell, Margaret Hide, and Agnes Stanley, the vi. day of March, being the second tyme of theyr examination.

¶Their aunsweres to the Articles before obiected.

Three burned in Sainct Georges field in Southwarke.

¶The declaration of Steuen Gratwicke concerning his owne story and condemnation.

Seuen godlye Martyrs, v. women and ij. men, burned at Maidstone for the word of truth, and professing of sincere religion of Christ.

The examination of Edmund Alen.

The talke or reasoning betwene Sir Iohn Baker, Colins his chaplaine, and Edmund Allen.

An other storie of like crueltie, shewed vpon other 7. Martyrs burnt at Cant. 3. men and 4. women.

¶The order of the imprisonment and tragicall handling of Alice Benden, wife of Edw. Benden of the parish of Stapleherst in the Countie of Kent, for the testimonye of Christes Gospell.

The troubles and examinations of Mathew Plase.

The examination and answeres of Mathewe Plase Weauer, of the Parish of Stone in the Countie of Kent, before Thornton Bishop of Douer, Harpesfield Archdeacon, Collins Commissarie, & other Inquisitours. An. 1557.

The hystorie of ten true godly Disciples, and Martyrs of Christ, burnt together in one fire at Lewes. An. 1557. Iune 22.

❧ A true Certificate written by Richard Woodman, of his taking, & how he was brought to the Shiriffes the xv. of March, 1556. and how long he was in prison, and how he was there vsed, till he was broughte before the Bishoppe of Chichester at blacke Friers in London, with the order of his examinations followyng after the same.

The first examination of Rich. Woodman, before Doctor Christopherson Bishop of Chichester, Doctor Story, Doctor Cooke, and other.

The second examination of Richard Woodman, before the bishop of Chichester, two of his Chapleines: and D. Story at the last came to vs, the xxvij. day of Aprill.

¶The third examination of Richard Woodman (copied with his owne hand) before D. Langdall parson of Buxted in Sussex, and Chaplaine to my Lord Montague, and M. Iames Gage, at my Lord Montagues house beside S. Mary Oueries in Southwarke, the 12. day of May, Anno. 1557.

*The fourthe examination of Richard Woodman, had before the Byshop of Winchester, the Byshop of Rochester, and a certayn Doctour, with diuers other Priests and Gentlemen, the xxv. day of May. Anno. 1557.

*The fift examination of Richard Woodman, had before the Bishop of Winchester, the Archdeacon of Cant. Doct. Langdale, with a fat headed Priest and other whose names I know not, with certain also of the Cōmissioners, at S. Maryes Oueries church in Southwarke, in the presence, of three C. people at the least, the xv. day of Iune. An. 1557.

¶The 6. and last examinations of Richard Woodman written and copyed with his owne hand.

A godly Letter of Richard Woodman written to a Christian woman Mistres Robertes of Hawkhurst.

¶One Ambrose dyed in Maydstone prison.

The condemnation and Martyrdome of Richard Lush.

A note of Iohn Hullier Minister and Martyr burned at Cambridge.

A Note of Thomas Rede.

¶Simon Miller and Elizabeth Cooper burnt at Norwich.

¶Elizabeth Cooper Martyr.

¶The Martyrdome of x. faythfull and blessed Martyrs, fiue men and fiue women, burnt at Colchester, fiue in the forenoone, and fiue in the afternoone, for the testimony and witnesse of Christ Iesus and his glorious Gospell.

¶The maner of a Supplication to the Lord Darcy, and by him deliuered to Syr Iohn Kingstone Priest and Commissary.

*A Letter sent to Boner Byshop of London, from Syr Thomas Tye Priest.

¶First the Lordes faythfull prisoners in Mote Hall.

¶The Lordes faythfull prisoners in Colchester Castle.

¶Iohn Thurston dyed in Colchester Castle.

¶The story and death of George Eagles, otherwise termed Trudgeouer, a most paynefull trauayler in Christes Gospell, who for the same Gospell most cruelly was martyred by the cruell papistes.

¶The martirdome and examination of Richard Crashfield of Wymoundham, condemned to death for the testimonye of Iesus Christ.

¶An other examination of Richard Crashfield.

¶One Fryer and a certayne godly woman burned at Rochester, who was the sister of George Eagles.

*The apprehension and death of Maistres Ioyce Lewes, the wife to Thomas Lewes, of Manceter, most constantly suffering for Gods word at Lichfield.

*The Martyrdome of Rafe Allerton, Iames Austo, Margery Awstoo, and Richard Roth burned at Islington.

The examination of Rafe Allerton at his seconde apprehension, appearing before the Bishop of London at Fulham, the 8. day of Aprill. An. 1557. wrytten by him selfe, wyth his owne bloud.

A letter wrytten by Rafe Allerton, vnto Agnes Smith, Widowe.

A Letter wrytten by Rafe Allerton vnto Richard Roth, his fellowe Martyr.

Iames Austoo and Margerie his wife

Richard Roth.

A letter wrytten by Rich. Roth, vnto certaine brethren and sisters in Christ, condemned at Colchester, and ready to be burned for the testimonie of the truth.

¶Agnes Bongeor, and Margaret Thurston, two godly Christian women, burnt at Colchester for the sincere professing of Christes Gospell.

The copy of a certaine letter that he sent to comforte his Wyfe at such tyme as he lay in prison.

¶The Martyrdome and sufferyng of Cicelie Ormes, burnt at Norwich for the testimonie and witnesse of Christes Gospell.

¶The trouble and disturbance among good men and women at Lichfield.

¶The Persecution and crueltie exercised by the Papistes in the Diocesse of Chichester.

¶The examination of Thomas Spurdance one of Queene Maries seruaunts, before the Chauncellour of Norwich.

Another examination of Spurdance, before the Bishop in his house.

¶The story and Martyrdome of three constant witnesses of Christ.

*Articles ministred by Boner vnto Iohn Hallingdale.

*Articles ministred by Boner vnto William Sparrow.

Richard Gibson Martyr.

Articles obiected and ministred to Richard Gibson by Boner Bishop of London.

¶Articles proponed by Richard Gibson vnto Edmund Boner, Byshop of London, by him to be aunswered, be yea, or nay, or els to say he cannot tell

¶The death and Martyrdome of Iohn Rough Minister, and Margaret Mearing burned at London the 22. of December.

¶A Letter sent from the Queenes Councell vnto Boner, Bishop of London, touching the examination of Iohn Rough Minister.

The aunsweres of Iohn Rowgh to the foresayd Articles.

¶A letter written by Iohn Rough, vnto certeine of his godly frendes, confirming and strengthning them in the truth, which he had before taught.

An other letter of Iohn Rough written vnto the Congregation two dayes before he suffered.

¶Margaret Mearing Martyr.

¶The Suffering & cruell tormentes of Cutbert Symson, Deacon of the Christian Congregation in London, in Queene Maries dayes, most paciently abiding the cruell rage of the Papistes for Christes sake.

¶A true report how I was vsed in the Tower of London, being sent thether by the Counsell the xiii. day of December.

A note for Cutbert Simsons patience.

Articles seuerally ministred to Cutbert Simson the xix. of March, with his aunsweres also to the same annexed:

*The aunswere of the sayd Cutbert to the foresayd articles.

¶A letter of Cutbert Simson, written to his wyfe out of the Colehouse,

*Articles generally ministred to them all three together, the sayd xix. day of March with theyr answeres to the same annexed.

¶The aunsweres generall of Cutbert Simson, Hugh Foxe, and Iohn Deuinishe, to the Articles by the Bishop to them generally proposed.

¶The suffering and Martyrdome of William Nichole, put to death by the wicked hands of the papistes at Herefordwest in Wales.

The Martyrdome of William Seaman, Thomas Carman, and Thomas Hudson, put to death by the persecuting papists at Norwich in the county of Norfolke.

The persecution of mother Seman.

The persecution of mother Benet.

¶The Martyrdome of three constant and godly persons burnt at Colchester for the defence and testimony of Christes Gospell.

By the king and Queene.

The order and occasion of taking certayn godly men and women praying together in the fieldes about Islington, of whom 13. were condemned by Boner, & after suffered in the fire for the truthes sake, as in the story here following may appeare.

The examination and condemnation of seuen godly and faythfull Martyrs of Christe, burnt in Smithfield.

Articles.

The aunsweres of the forenamed persons to the Articles aforesayde.

The examinations and condemnation of Roger Holland.

The second examination of Roger Holland.

The last examination of Roger Holland.

The Martyrdome of vj. which suffered at Brainforde for the true testimonie of Iesus Christ.

The answeres of the forenamed persons to the Articles aforesayd.

Ex epigrammate Ennij apud Ciceronem allusio.

In effigiem Boneri, carmen.

In Bonerum.

The scourging of Thomas Hinshaw.

¶The Articles were these.

The scourging of Iohn Milles by B. Boner.

The history and cruell handlyng of Richard Yeoman, D. Taylors Curate at Hadley, constantly sufferyng for the Gospels sake.

¶The story of Iohn Alcocke.

¶Thomas Benbrige Gentleman and Martyr, wrongfully condemned and put to death by the cruell Papists, for the defence of the Gospell of Christ Iesu.

¶Articles ministred to M. Benbrige, with his answers followyng the same.

The vniust execution and Martyrdome of foure burned at S. Edmunds Bury.

¶The Martyrdome of two godly persons sufferyng at Ipswich for the Gospell of Christ and his euerlastyng testament, named Alexander Gouche, and Alice Driuer.

The examination of Driuers wyfe, before Doct. Spenser the Chauncellor of Norwich.

The second examination of Alice Dryuer.

¶Alexander Gouche, Martyr.

The Martyrdome of three which were burned at Bury, for the true testimony of Iesus Christ.

The trouble and Martyrdome of a godly poore woman which suffred at Exeter.

¶The Persecution and Martyrdome of three godly men burnt at Bristow, about the latter yeares of Queene Maries reigne.

¶Thomas Hale, Martyr.

Thomas Benion.

¶The Martyrdome of fiue constant Christians, which suffered the last of all other in the time of Queene Mary.

¶The story and condemnation of Iohn Hunt, and Richard White, ready to be burnt, but by the death of Queene Mary escaped the fire.

*The examination of Richard White, before the Byshop of Salisbury in his chamber in Salisbury, the 26. day of Aprill. an. 1557.

*The Martyrdome of a young lad of eight yeares olde, scourged to death in Bishop Boners house in London.

The cruell handling and burning of Nicholas Burton Englishman and Marchaunt in Spayne.

¶The Martyrdome of an other Englishman in Spayne.

*Iohn Baker and Willam Burgate Martyrs.

¶Marke Burges and William Hoker Martyrs.

¶A chapter or treatise concerning such as were scourged and whipped by the Papistes in the true cause of Christes Gospel

The scourging of Richard Wilmot, and Thomas Fayrefaxe.

The scourging of Thomas Greene.

The Copie of Steuen Cottons letter, wrytten to his brother, declaring howe he was beaten of Bishop Boner.

The scourging of Iames Harris.

The scourging of Rob. Williams a Smith.

Boner causeth certaine Boyes to be beaten.

The whipping of a begger at Salisburie,

¶An other treatise of suche as being pursued in Queene Maries time, were in great daunger, & yet through the good prouidence of God, mercifully were preserued.

The trouble and deliueraunce of William Liuing with his wife, and of Iohn Lithall, Ministers.

The examination of Iulian Liuing, wife to William Liuing.

The trouble and deliueraunce of Iohn Lithall.

Edward Grew.

William Browne.

Elizabeth Young.

The first examination of Elizabeth Young, before maister Hussie.

Her second examination before Doctour Martin.

The third examination before Doctour Martin againe.

The fourth examination was before the Byshop of London, Syr Roger Cholmley, Doctour Cooke, the Recorder of London, Doctour Roper of Kent, and Doctour Martin, as concerning her faith. &c.

The fifth examination before the Bishop of Londons Chancellour. &c.

¶The sixt examination before the sayd Chauncellor.

¶The 7. examination before the Chancellor and the Bishops Scribe.

¶The eight examination before the Bishop.

¶The ix. examination before the Deane, before whom it pleased God to deliuer her.

¶Elizabeth Lawson.

¶Thomas Christenmasse and William Wattes.

¶Another escape of William Wats.

*Iohn Glouer of Manceter, Gentleman.

¶One Dabney.

¶Alexander Wimshurst.

¶Bosomes wyfe.

¶Lady Kneuet in Northfolke.

¶Iohn Dauis, of the age of twelue yeares and vnder.

¶Maistresse Roberts.

¶Maistresse Anne Lacie.

¶Crosmans wyfe.

The congregation at Stoke in Suffolke.

¶The Congregation in London.

*English men preserued at the taking of Calice.

¶Edward Benet.

¶Ieffrey Hurst brother in law to George Marsh the Martyr.

¶William Wood of Kent.

*The History of Simon Grinaeus collected out of Melancthons Commentaris vpon the x. Chapiter of Daniell.

❧Lady Katherine Duches of Suffolcke.

¶Thomas Horton Minister.

¶Thomas Sprat of Kent, Tanner

¶Iohn Cornet.

¶Thomas Bryce.

¶Gertrude Crockhey.

¶William Mauldon.

¶Robert Horneby.

¶Mistres Sandes.

*The storye of Thomas Rose yet liuing, a Preacher, of the age of lxxvi. yeares, in the towne of Luton, and Countye of Bedford.

*The first examination of Thomas Rose before Winchester at saint Mary Oueryes.

¶The second examination of Tho. Rose before the bishop of Norwiche, Hopkins by name, in his owne Palace in the presence of sir William Woodhouse knight, M. Stewarde the Chauncellor, Doct. Barret, with diuers others, the Wednesday in Whitson weeke. an. Domini. 1553.

¶The third examination of Thomas Rose.

His talke with the Earle of Sussex, sir William Woodhouse, and the Bishops chaplaines.

*His last appearance before the Bishop.

❧A briefe discourse concernyng the troubles and happy deliueraunce of the Reuerend Father in God, Doct. Sandes, first Bish. of Worcester, next of London, and now Archb. of Yorke.

❧A Complaint against such as fauoured the Gospell in Ipswich, exhibited to Queene Maries Counsaile, sittyng in Commission at Beckles in Suffolke, the 18. of May. Ann. 1556. by Phillip Williams, aliâs Footeman, Iohn Steward, and Mathew Butler, sworne for the purpose.

The myraculous preseruation of Lady Elizabeth, nowe Queene of England, from extreme calamitie and danger of life, in the time of Q. Marie her sister.

❧A briefe declaration, shewing the vnprosperous successe of Queene Mary in persecuting Gods people, and how mightily God wrought agaynst her in all her affayres.

*The seuere punishment of God vpon the persecutours of his people and enemyes to his word, with such also as haue bene blasphemers, contemners, and mockers of his Religion.

¶The strange and fearefull death of the same Doctor Williams.

❧Foraine Examples.

¶A Letter translated out of French into English, written to K. Henry the 2. French kyng.

¶The story and end of the french king.

¶The stroke of Gods hand vpon Henry .2. French king.

¶Of the Emperour Sigismundus.

¶A note of Christopher Parker.

*The story of one Drayner of Kent, commonly called Iustice Nyne hooles.

¶A Lamentable History of Iohn Whiteman, Shoomaker, who suffered most cruell tormentes at Ostend in Flaunders, for the testimony of Iesus Christ, and the truth of his Gospell. an. 1572.

¶Admonition to the Reader concerning the examples aboue mentioned.

¶An Oration of Iohn Hales, to the Queenes Maiestie, and deliuered to her Maiestye by a certayne Noble man, at her first entrance to her reigne.

❧The Conference or Disceptation had and begun at Westminster, the last of March, vpon certaine Questions or Articles of Religion proposed, and also of the breaking vp of the same, by the Papistes default, at the first beginning of Queene ELIZABETH.

❧Testimonies of S. Ambrose, written vpon the 14. to the Corinth. the first epistle. Super illud qui enim loquitur linguis.

Vpon this place: Omnia ad aedificationem fiant.

Agayne: Si non fuerit interpres, taceat in Ecclesia.

❧Testimonies out of S. Hierome, vpon that place of Paule: Quomodo qui supplet locum idiotae, &c.

¶And a little after vpon these wordes: Nam si orare lingua, &c.

¶Out of this constitution of Iustinian the Emperour, three things are worthy to be noted.

*The order of the second dayes talke. ¶The Lord keeper of the great Seale, the Archbyshop of Yorke, the Duke of Northfolke, and all the Counsell being set, the Byshops on the one side, and the Protestantes, that is, the late banished Preachers on the other side, thus beganne the Lord Keeper.

❧The Appendix of such Notes and Matters, as either haue bene in this History omitted or newly inserted.

*Concerning Iohn Frith, of his life and story this foloweth more to be added, and to be referred to the page. 103•.

¶A note of William Plane.

A note of Lady Iane.

¶The copy of Queene Maries letters to the Duke of Northfolke.

¶A Treatise of M. Nich. Ridley, in the name, as it seemeth, of the whole Clergie, to King Edward the vj. concernyng Images not to be set vp, nor worshipped in Churches. ❧Certaine reasons which mooue vs that we cannot with safe consciences, geue our assentes that the Images of Christ, &c. should be placed and erected in Churches.

¶Probations out of the Fathers, Councels, and histories.

¶To recite the processe of histories and councels about the matter of Images, it woulde require a long discourse, but it shall be sufficient here briefly to touch a few.

¶A note of M. Ridley.

¶Another note of M. Ridley.

❧A Commission sent from the Pope, with the sentence diffinitiue to proceed against the reuerend Archb. of Cant. Thomas Cranmer.

❧The forme of disgrading an Archbishop.

Paramenta pro Degradando.

Pro Degradatore & Officialibus.

¶A Note concerning Doctor Cranmer in his disputation.

¶An Epistle of Bishop Hooper in Latine sent to the conuocation house touching matters of Religion. *Episcopis, Decanis, Archidiaconis, & ceteris Cleri ordinibus in Synodo Londinensi congregatis: Gratiam & Pacem á Domino.

A note of Bish. Farrer.

The trouble and examination of Thomas Hitton Martyr, with his examinations, answers, condemnation and Martyrdome, An. Dom. 1529. the 20. of February.

The second appearance of Thomas Hitton before the said Archb. of Cant.

The third appearance of Tho. Hitton before the said Archb. of Cant.

The fourth appearance of Tho. Hitton before the said Archb. of Cant.

The fift appearance of Tho. Hitton before the said Archb. of Cant.

¶A note of a certayne good man troubled in Bulloyne the first yeare of king Edward the sixt for the Gospell.

¶This was layed in Queene Maryes Closet vpon her deske agaynst her commyng vnto her prayers.

*The instruction of king Edward the sixt, geuen to Sir Anthony Seyntleger Knight of his priuie chamber being of a corrupt iudgement of the Eucharist. Vpon this saying of an ancient D. of the Catholicke Church. Dicimus Eucharistiam Panem vocari in scripturis, Panis in quo gratiae actae sunt &c.

¶A note of a Letter of one Iohn Meluyn Prisoner in Newgate. *Christi electis Salutem.

¶A note concerning the trouble of Iulius Palmer, lately come to my handes.

A note of Iulius Palmer.

¶A true Copy of the Confession of Patricke Patingham sent out of Newgate to certayn of his frends.

A note of a certaine letter of Wil. Tymmes.

¶Another Sermon of M. Latimer concerning his playing at Cardes.

¶A note of William Gie.

¶A note of Michaels wyfe.

¶A note of Iohn Spycer.

¶A note of Mandrell.

¶A note of Elizabeth Pepper.

¶A note of one confessing Gods truth at the Gallowes.

¶A note of Gertrude Crokehay.

¶A note of William Woode.

The history of Iohn Alcocke.

*The first Epistle of Iohn Alcocke.

*The second Epistle of Iohn Alcock.

❧Geue glory to God.

¶Certayne Cautions of the Authour to the Reader, of thinges to be considered in reading this story.

*Notes omitted of them that were burnt at Bristowe.

*A note of Prestes wyfe of Exceter.

¶The martirdome of one Snel, burned about Richmond in Queene Maryes tyme, omitted in this history.

¶A story of one Laremouth, omitted in the body of the story.

¶A little short letter of William Hunter sent out of prison to his mother a little before hys martirdome, to be referred and placed in his story, pag. 1538.

¶The Oration in effecte of Sir Nicholas Bacon Knight, Lord Keeper of the great Seale of England spoken in the Starre Chamber the 29. of December in the 10. yeare of the reigne of our Souereigne Lady Elizabeth by the grace of God of England, Fraunce, and Ireland Queene, Defender of the fayth &c. And in the yeare of our Lord God .1567. Then being present.

*A true report of the horrible, and merciles martyrdome of one Richard Atkins, an Englishe man, with extreeme tormentes, and most cruell rage of furious tyrantes persecutors, put to death at Rome.

*The cursed lyfe, and bloudy end of Doctor Story a cruell persecuter of Christ in hys members.

*A not• of Raphe Lurdane persecuter of George Eagles.

¶A briefe Note concerning the horrible Massaker in Fraunce. an. 1572.

¶The Conclusion of the worke.

❧A diligent Table or Index, of the most notable and memorable thyngs contained in the whole volume of this Booke: wherein if thou wilt finde any thing (good Reader) reuolue in thy mynde the letter wherewith the word beginneth, and the number of the Page shall direct thee vnto it.

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

§

¶The Description of Windsore Castle.

11

§

[Page] [...] [Page] himselfe in it, and calling on the name of the Lord Iesus he was quickely out of payne, &c.

After the martyrdome was ended & that he was fallen a sleepe in the Lord, there were some superstitious old women did blasphemously say that the Deuill was so stronge with him and all such hereticks as he was that they could not feele any payne almost, nor yet be sory for theyr sinnes.

*The history and examinations of Robert Smith, constantly maynteining the trueth of Gods word, and suffering for the same in the moneth of August.

Robert Smith of London, Martyr.RObert Smith was brought vnto Newgate the fifte of Nouember, in the first and second yere of the king and queene, by Ioh. Mathew, yeomā of the gard o [...] the quenes side, by the commaundemēt of the Counsell. This Smith first gaue himselfe vnto seruice in the house of sir Thomas Smith knight, being thē Prouost of Eton: from thence he was preferred to Windsore, hauing there in the colledge a clerkship of x. poūd a yere. Of stature he was tall & slēder, actiue about many things, but chiefly delighting in the art of Painting,Robert Smith actiue in the art of paynting. which many times, rather for his minds sake thē for any liuing or lucre, he did practise & excercise. In religion he was feruent, after he had once tasted the trueth: wherin he was much confirmed by the preachings & readings of one M. Turner of Windsore & others: wherupō at the comming of Queene Mary he was depriued of hys Clerkship by her visitors, & not long after he was apprehended, and brought to examinatiō before Boner, as here foloweth, written and testified with his owne hand.

¶The first examination of Robert Smith before Bishop Boner.

The first examination of Rob. Smith before B. Boner.ABout nine of the clocke in the morning, I was among the rest of my brethren brought to the Bishops house: and I first of al was brought before him into his chamber to whom the bishop sayd, as foloweth, after he had asked my name.

Boner.

How long is it agoe since the time that ye were cō fessed to any priest?Confession not neede fall.

Smith.

Neuer since I had yeres of discretion. For I neuer saw it needfull, neither cōmaūded of God to come to shew my faultes to any of that sinfull nūber, whō ye call priests.

Boner.

Thou shewest thy selfe euen at the first chop to be a ranke heretick, which being wery of painting, art entred into Diuinity, and so fallen, through thy departing frō thy vocation into heresy.

Smith.

Although I haue vnderstanding in ye said occupation, yet (I prayse God) I haue had litle need all my life hitheyto to liue by the same,Reiectio criminis ingeniosa & diuina. but haue liued without the same in mine own house as honestly in my vocation, as ye haue liued in yours, and yet vsed the same better then euer you vsed the Pulpit.

Boner.

How long is it ago since ye receiued the sacrament of the aultar, and what is your opinion in the same?

Smith.

I neuer receiued the same since I had yeres of discretion,The Sacrament of the Altar. nor neuer will, by Gods grace: neither do esteeme the same in any poynt, because it hath not gods ordinance, neither in name, nor in other vsage, but rather is set vp & erected to mocke God withall.

Boner.

Do ye not beleue that it is the very body of Christe that was borne of the virgin Mary, naturally, substantially and really, after the wordes of consecration?

Smith.

I shewed you before it was none of Gods ordynaunces, as ye vse it: thē much lesse to be God, or any part of his substance, but onely bread & wine erected to the vse aforesaid: yet neuerthelesse, if ye can approue it to be the body that ye spake of, by the word, I will beleue it: if not, I will, as I do, accoūt it a detestable Idol, not God, but contrary to God and truth.

Boner.

Boners argumēt to proue the Sacrament.Thē after many raging words & vayne obiectiōs, he sayd there was no remedy but I must be burned.

Smith.

Ye shall do no more vnto me, then ye haue done to better mē then either of vs both. But thinke not therby to quench the spirit of god, neither therby to make your matter good. For your sore is too well sene to be healed so priuily wt bloud. For euē the very childrē haue al your deedes in dirision: so that although ye patch vp one place with authority, yet shall it breake out in forty to your shame.

Boner.

Then after much ado, & many railing sentences, he sayd throwing away ye paper of mine examinatiō: wel euē now by my truth, euen in good earnest: if thou wilt go and be shriuen, I will teare this paper in peces.

Smith.

To which I aunswered: It would be too much to his shame to shew it to men of discretion.

After which aunswere, I was caried downe into the garden with my Gaoler, & there remayned vntill my brother Harwood was examined:Steuen Harwod examined before the Bishop. Robert Smith examined by the Bishop. & thē being agayn brought vp before the sayd Bishop, he demaunded if I agreed with Harwood in his confession, vpon these articles folowing.

Boner.

What say you to the Catholicke church? Do ye not confesse there is one in earth?

Smith.

Yes verely, I beleue that there is one Catholicke Church, or faythfull Congregation, which as the Apostle sayth, is builded vpon the Prophets and Apostles, Christ Iesus being the head corner stone: which church in all her wordes and workes, mainteineth the word, and bringeth the same for her authority, & without it doth nothing, nor ought to doe, of which I am assured, I am by grace made a member.

Boner.

Ye shall vnderstand, that I am boūd when my brother offendeth, & will not be reconciled,Where was the visible Church amongest the Protestants? Where was the visible Church amongest the Apostles? to bring him before the congregation: now if your Church be the same, where may a man finde it, to bring his brother before the same?

Smith.

It is written in the Actes of the Apostles, that whē the tyranny of the Bishops was so great agaynst the churche in Iewry, they were fayne to congregate in houses & priuy places, as they now do: and yet were they neuerthelesse the Church of God: and seing they had theyr matters redressed being shut vp in a corner, may not we do the like now a dayes?

Boner.

Yea, theyr Church was knowne full wel.Here he would not aunswere me to the Church of Iury, but flyeth to the 5. of Corinth. For saint Paul writ to the Corinthians to haue the man punished & excommunicate, that had committed euil with his fathers wife. Whereby wee maye well perceiue, it was a knowne church, but yours is not knowne.

Smith.

Then could ye not persecute it, as ye do: but (as ye say) the Churche of God at Corinth was manifest both to God and Paul: euē so is this Church of God in England whome ye persecute, both knowne to God, and also euen to the very wicked although they know not, nor will not know theyr truth nor conuersation: yea and your sinneful number haue professed theyr verity, and maineteyned the same a long season.

Boner.

Well, thou sayest that the church of God was onely at Corinth when Paul writ vnto them, and so will I put in writing: shall I?

Smith.

I do maruell greatly, my Lord, that ye are not ashamed to lay snares for your Brethren on this manner.How Boner layeth snares to catch the innocent. This is now the third snare you haue layd for me. First to make me confesse that the Churche of Englande is not the church of Christ: Secōdly, to say, it is not knowne· Thirdly, to say the church of God is not vniuersall, but particular: and this is not the office of a bishop. For if an innocent had come in your way, you would haue done your best (I see) to haue entangled him.

Harps.

Well frend, quoth one of my Lordes Chapleynes, you are no innocent, as it appeareth.

Smith.

By the grace of God, I am that I am: & this grace in me, I hope, is not in vayne.

Boner.

Well, quoth my Lord, laughing: tell me, how sayst thou of the church.

Smith.

I tolde you whereupon the true Chrch is builded, and I affirme in England to be the congregation of God, and also in Omnem terram, as it is written: Theyr sounde is gone forth into all landes, and that this is the afflicted & persecuted Church, which ye cease not to imprison, slay & kyll.The church of Christ is not vniuersally in one particular place. And in Corinth was not all the congregation of God, but a number of those holy and elect people of God. For Paul neither Peter were present at Corinth when they wrote, & yet were they of the Church of God, as many thousandes moe, which also communicate in that holy spirit.

Boner.

What call ye Catholick, and what call you church?

Smith.

Catholique is vniuersall,Talke betweene Robert Smith and the Bishops Chapleyne. Absurditye graunted by the Catholickes that the body of Christ goeth into the belly, and [...]o so into the draughte. Comparisō betweene the Iewes that spit in Christs face and Papists which let fall him into the draught. and Church is a congregation knit together in vnity.

Then after much like v [...]ne talke, it was layde to my charge, that my felowe and I spake one thing. Whereof I praysed God, and was sent agayne to a garden. Where after a while, as my Brother Harwood and I had bene together, commeth one of my Lords Chapleynes, that much desired to common with me, demaunding first if I were not a prisoner.

Smith.

I am in this fleshe a Prisoner, and subiecte to my Mayster and yours: but I hope yet the Lordes free man through Christ Iesu.

Doct.

I do much desire to talke with you louingly, for because ye are a man that I muche lament, with many other sweet wordes.

To which I aunswered: Sub melle latet venenum. And after much ado about his God, I cōpelled him to say, that it must needs enter into the belly, & so fal into the draught. To which he answered.

Doct.

What derogation was it to Christ, whē the Iewes spit in his face?

[Page]Smith.

If the Iewes being his enemies, did but spit in his face, and we being his frends throw him into the draught, which of vs haue deserued the greatest damnation? Then by your argument, he that doth iniury to Christ, shal haue a most plenteous saluation.Note this Catholicke doctrine, which re [...]bleth the body of Christ to the incomprehensible: [...] of [...]. The questiō [...] what Christ is [...] to doe [...] the Sacramēt, but what [...]e [...].

Doct.

Then start he away, and would haue his humanity incōprehensible, making a comparison betwene our soule and the body of Christ, bringing in to serue his turne, whiche way Christ came in among his disciples, the dores being shut?

Smith.

Although it be sayd, that when he came the doores were shut, yet haue I as much to proue, that the doores opened at his cōming, as ye haue to proue he came through the dore. For that mighty God that brought the Disciples out of prisons, which yet whē search came, were foūd shut, was able to let Christ in at the dore, although it were shut: and yet it maketh not for your purpose, for they saw hym, heard him, and felt him, and so can we not say ye doe, neyther is he in more then in one place at once. At which aunswere, when he had made many scoffinges, he departed away from me, and we were caryed vnto my Lordes Hall; where we were bayted of my Lordes band, almost all the day, vntill our keeper seing theyr misorder, shut vs vp all in a fayre Chamber, while my Lord went into his Synagogue, to condemne M. Denly and Iohn Newman.

Then brought they vp my Lorde Maior to heare our matter aboue in the chamber, and I first of all was called into the chamber,Rob. Smith brought agayne before the Bishop and the Lord Mayor. where my Lord intended to sup. Where my Lord Maior being set with the Bishop and one of the Sheriffes, wine was walking on euery side, I standyng before them as an outcast, which made me remember how Pilate & Herode were made frendes, but no man was sory for Iosephes hurt. But after my Lords had well drūke, my ar [...]icles were sent for, & read, and he demaunded whether I sayd not, as was written.

Smith.

That I haue sayde, I haue sayde, and what I haue sayd, I do meane vtterly.

Boner.

Well my Lorde Maior, your Lordship hath hearde somewhat, what a stout hereticke this is, and that his Articles haue deserued death: Yet neuertheles for so much as they report me to seeke bloud,B. Boner excuseth himselfe of blouddines. and call me bloudy Boner, where as God knoweth, I neuer sought any mans bloud in all my life, I haue stayed him from the Consistory thys day, whither I might haue brought him iustly: and yet here before your Lordship, I desire him to turne, and I will with all speed dispatch him out of trouble: and this I professe before your Lordship and all this audience.

Smith.

Why, my Lord, do ye put out this fayre visor before my Lord Maior, to make him beleue that ye seeke not my bloud, to cloke your murthers through my stoutnesse, as ye call it? Haue ye not had my brother Tomkins before you,B. Boner p [...]ued to be cruell & bloudy. whose hand when you had burned most cruelly, ye burnt also his bodye, and not onely of him, but of a greate many of the members of Christ, men that feared God, and liued vertuously, and also the Queenes Maiestyes moste true subiectes, as theyr goodes and bodies haue made manifest? and seing in these Sayntes ye haue shewed so little mercy, shall it seeme to my Lord and this audience, that ye will shew me more fauour? No, no, my Lorde. But if ye meane as ye say, why then examine ye me of that I am not bound to aunswere you vnto?

Boner.

Well, what sayst thou by the Sacrament of the aultar?By this question it may appeare whether the B. sought bloud or no. The Papists dea [...] God, hauing body without bloud. is it not the very body of Christ, fleshe, bloud, & bone, as it was borne of the virgin?

Smith.

I haue aunsweared, that it is none of Gods order, neither any Sacrament, but mans owne vayne inuention, and shewed him the Lordes institution. But when he was so earnest before the audiēce, declaring that we knew nothing, brynging out his Hoc est corpus meum, to laye in my Dishe, I prooued before the audience, that it was a dead God, declaring the destinction appoynted betwene the two creatures of bread and wine, and that a body with out bloud hath no life. At which Harpsfield found himselfe much offended, and tooke the tale out of my Lords mouth, saying:

Harps.

I will approoue by the Scriptures, that ye blaspheme God in so saying: for it is geuen in two partes, because there is two thinges shewed, that is to saye his body and his Passion, as sayth S. Paule: and therefore is the bread his body, and the wine the representatiō of his death and bloud shedding.

Smith.

Ye falsify the worde, and racke it to serue your purpose. For the wine was not onely the shewing of his passion, but the bread also: for our Sauiour sayth: So oft as ye do this, do it in remembraunce of me. And S. Paule sayth: So oft as ye eate of this bread, and drinke of this cup, ye shall shewe the Lordes death till he come. And here is as much reuerence geuen to the one, as to the other.

Wherefore yf the bread be his body, the cuppe must be his bloud, and as wel ye make his body in the cup,Euen as the bread is the body: so is the cup the bloud. as his bloud in the bread. Then vp rose my Lorde and went to the table: where my Lorde Maior desired me to saue my soule. To whome I answeared, I hope it was saued thorow Christ Iesus, desiring him to haue pity on his owne soule, and remember whose sword he caryed.

At which I was caryed into the Garden, and there abode vntill the rest of my frendes were examined,Rob. Smith commaunded of Boner into Limbo. and so were we sent away with many foule farewelles, to Newgate agayne, my Lord Bishop geuing the keeper a charge to lay me in limb [...].

¶An other examination of Robert Smith before the sayd Bishop.

VPon Saterday at eight of the clocke, I was brought to his chamber agayne, and there by him examined,An other examination of R. Smith. Boner beginneth with an vntruth. as foloweth.

Boner.

Thou Robert Smith. &c. sayst, that there is no catholicke Church here on earth.

Smith.

Ye haue heard me both speake the contrary, and ye haue written it as a witnes of the same.

Boner.

Yea, but I must aske thee this question: how sayest thou?

Smith.

Must ye of necessity beginne with a lye? it maketh manifest that ye determine to end with the same. But there shall no Lyers enter into the kingdome of God. Neuerthelesse, if ye will be aunsweared, aske mine articles that were written yesterday,The Church. and they shall tel you that I haue confessed a Church of God, as well in earth as in heauen, and yet all one Church, & one mans members, euen Christ Iesus.

Boner.

Well, what sayest thou to auriculer confession? is it not necessary to be vsed in Christes Church, and wilt not thou be shriuen of the priest?

Smith.

It is not needefull to be vsed in Christes Church, as I aunswered yesterday. But if it be needefull for your Churche, it is to picke mens purses.Auricular confession is but a pickepurse matter. And such pickepurse matters is all the whole rabble of your ceremonies: for all is but mony matters that ye maynteyne.

Boner.

Why, how art thou able to proue that confession is a pickepurse matter? Art thou not ashamed so to say?

Smith.

I speake by experience. For I haue both hearde and seene the fruites of the same. For firste it hath bene, we see, a bewrayer of kinges secretes,The inconueniences of auricular confession. and the secretes of other mens consciences. Who being deliuered, and glad to be discharged of theyr sinnes, haue geuen to Priests great summes of mony to absolue them, & sing Masses for theyr soules health.

And for ensample, I beganne to bring in a pageant, that by report was played at saynt Thomas of Acres, and where I was sometime a childe waiting on a Gentleman of Northfolke,A false practise of a Priest vnder confession. which being bounde in conscience through the perswasion of the Priest, gaue away a great summe of his goodes, and forgaue vnto M. Gressam a great summe of money, and to an other as much. The priest had for his part a summe, and the house had an annuitie to keepe him, the which thing when his brother heard, he came down to London, & after declaration made to the Counsayle, how by the subtilty of the Priest he had robbed his wyfe & children, recouered a great part agayne, to the value of two or three hundred poundes of Maister Gressam and his other frende: but what he gaue to the house, could not be recouered. This tale began I to tell. But when my Lord saw it sauored not to his purpose, he began to reuile me, & sayde: By the Masse, if the Queenes maiesty were of his mynde, I should not come to talke before any man, but should be, put into a sacke, & [...]ogge tyed vnto the same, & so should be throwen into the water.

Smith.

To which I answered againe, saying: I know you speake by practise, as much as by speculation: for both you & your predecessors haue sought all meanes possible to kyll Christ secretely: record of M. Hunne, whom your predecessor caused to be thrust in at the nose, wt hot burning needles, and then to be hanged, & sayde ye same Hunne to haue hanged himselfe: and also a good brother of yours, a Byshop of your professiō hauing in his prison an innocēt mā, whom because he saw he was not able by the scriptures to ouercome, he made him priuily to be snarled, & his flesh to be torne and plucked awaye with a payre of pinsers, and bringing him before the people, sayd, the Rattes had eaten him. Thus according to your othe, is all your dealing and hath bene: and as you taking vpon you the office,Example of terrible cruelty shewed vpon a poore innocent. doe not without othes open your mouth, no more do you without murder maynteyne your traditions.

Boner.

Ah, ye are a generation of lyers: there is not one true word that commeth out of your mouthes.

[Page]Smith.

Anno 1555. August.Yes, my Lorde, I haue sayde that Iesus Christ is dead for my sinnes, and risen for my iustification, and thys is no lye.

Boner.

Then made he his man to put in my tale of ye gentleman of Northfolke, and would haue had me recite it agayne: which when I would not doe, he made his man to put in suche summes as he imagined. At the ende of thys, commeth in M. Mordant knight,Syr Iohn Mordant Knight. and sate downe to heare my examination. Then sayd my Lord. Howe sayest thou Smith to the seuen sacramentes? Beleeuest thou not that they be Gods order, that is to say, the sacrament of. &c.

Smith.

I beleue that in Gods Church are but two Sacramentes,2. Sacramentes. that is to say, the sacrament of regeneration, & the sacrament of the Lordes supper: and as for the Sacrament of the aultar, and all your sacraments, they may wel serue your church, but Gods church hath nothing to do wt them, neither haue I any thing to do to aunswere them, nor you to examine me of them.

Boner.

Why, is Gods order chaūged in baptisme? In what poynt do we dissent from the word of God?Baptisme in what poyntes it is abused by the Catholickes.

Smith.

First in halowing your water: in coniuring of the same: in baptising children, with annoynting and spitting in their mouthes, mingled with salt, and with many other lend ceremonies, of which not one poynt is able to be proued in Gods order.

Boner.

By the masse this is the vnshamefast heretique that euer I heard speake.

Smith.

Well sworne my Lord, ye keepe a good watch.

Boner.

Well, M. Controller, ye catche me at my wordes: but I will watch thee as well, I warrant thee.

Mordant.

By my troth, my Lord, quoth M. Mordant, I neuer heard the like in all my life. But I pray you my lord, marke well his aunswere for Baptisme. He dissalloweth therin, holy oyntmēt, salt, and such other laudable ceremonies which no Christian man will deny.

Smith.

That is a shamefull blasphemy agaynst Christ, so to vse any mingle mangle in baptising young infants.

Boner.

I beleue, I tell thee, that if they dye before they bee baptised, they be damned.

Smith.

Yee shall neuer bee saued by that beliefe. But I pray you my Lord, shewe me, are we saued by water, or by Christ?

Boner.

By both.

Smith.

Then the water dyed for our sinnes: and so muste ye say,This was spokē more to confound the opinion of water, then to let children to haue water. that the water hath life, and it being our seruaunt, & created for vs, is our sauiour: this, my Lord, is a good doctrine, is it not?

Boner.

Why, how vnderstandest thou these scriptures? Except a man be borne of water and of the spyrit, he can not enter into the kingdome of God.

And againe, Suffer (sayth our Sauiour) these children to come vnto me: and if thou wilt not suffer them to be baptised after the laudable order, thou lettest them to come vnto Christ.

Smith.

Where ye alleadge Saynt Iohn, Except a man &c. and will thereby proue the water to saue, and so the deede or worke to saue and putte away sinnes, I will send you to Saynt Paule, which asketh of the Galathians: Whether they receiued the spirite by the deedes of the law, or by the preaching of fayth? and there concludeth, that the holye Ghoste accompanyeth the preaching of fayth, and with the worde of fayth entreth into the harte. So nowe if Baptysme preache me the washinge in Christes bloud, so doeth the holy Ghost accompanye it, and it is vnto me as a Preacher, and not a Sauiour. And where ye say, I let the children to come vnto Christ,The water of Baptisme a preacher, and not a Sauiour. it is manifest by our Sauiours wordes, that ye let them to come, that will not suffer them to come to him without the necessitye of water. For he sayth: suffer them to come vnto me and not vnto water, and therefore if ye condemne them, ye condemne both the merites and wordes of Christ. For our Sauiour sayeth: Except ye turne and become as childrē, ye cannot enter into the Kyngdome of GOD. And so broughte I out manye other ensamples, to make manifest, that Christ hath cleansed original sinne, bringing in ensamples out of scriptures for the same.

Boner.

Then thou makest the water of none effect, and then put away water.The element of water in Baptisme bringeth not the holy Ghost.

Smith.

It is not (sayth Saynt Peter) the washynge awaye of the filth of the fleshe, but in that a good conscience consenteth vnto GOD. And for to prooue that water onely bringeth not the holye ghost, it is written in the 8. of the Actes, that Simon receiued water, but would haue receyued the holy ghost for money.The holy Ghost receaued of some before Baptisme. Also that the holy ghost hath come before baptisme, it is written that Iohn had the holy ghost in his mothers wombe. Cornelius, Paule, and the Queene of Candace seruant, with many other receiued the holy ghost before Baptisme. Yea, and although your generation haue set at nought the worde of God, and like swine turned hys wordes vpside downe, yet must his Church keep the same in order that he lefte them, whiche his Churche dare not breake: and to iudge children damned that be not baptised, it is wicked.

Mord.

By our Lady syr, but I beleue that if my childe dye without water, he is damned.

Boner.

Yea, and so do I, and all Catholicke men, good M. Mordant.

Smith.

Well my Lord, such Catholicke, such saluation.

Boner.

Well Syr, what say you to the Sacrament of Orders?

Smith.

Ye may call it the Sacrament of misorders:The Sacrament of orders. for all orders are appoynted of God. But as for your shauing, annoynting, greasing, poling, & roūding, there are no such thinges appointed in Gods book, and therfore I haue nothing to do to beleue your orders. And as for you, my lord, if ye had grace or intelligēce, ye wold not so disfigure your selfe as ye do.

Boner.

Sayest thou so?Boner shaueth himselfe in anger of Robert Smyth. nowe by my troth and I wyll goe shaue my selfe to anger thee withal: and so sent for his barber, which immediatly came. And before my face at ye doore of the next chamber he shaued himselfe, desiring me before he went, to answere to these articles.

Boner.

What say you to the holy bread and holy water,Holy bread. Holy water. A [...]nnoynting. to the sacrament of annoynting, & to all the rest of such ceremonies of the church?

Smith.

I say, they be bables for fooles to play withall, & not for the children of God to exercise themselues in: and therfore they may go among the refuse. Then went away Maister Mordant, and my Lord went to shauing, leauing there certayne Doctors, as he called thē, to assay what they could doe, of whō I was baited for halfe an houre: of whō I also asked this questiō: Where were all you in the dayes of Kyng Edward, that ye spake not that which ye speake now?

Doct.

We were in England.Talke betwene Rob. Smyth and the Doctors.

Smith.

Yea, but then ye had the faces of men, but nowe yee haue put on Lyons faces again, as sayth S. Iohn: Ye shew your selues now as full of malice as ye may be. For ye haue for euery time a viser: yea, & if an other king Edward shoulde arise, ye would then say, Downe with the Pope, for hee is Antichrist, and so are all his Angels.

Then was I al to reuiled, and so sent away, & brought in agayne to come before these men: & one of them that baited me before, asked me if I disobeyed confession?

Smith.

To whom I answered: Looke in mine articles, and they shall shew you what I allow.

Doct.

Your articles confesse that you allow not auriculare confession.

Smith.

I allow it not, because the word aloweth it not, nor commaundeth it.

Doct.

Why, it is written, thou shalt not hide thy sinnes & offences.Against auricular confession.

Smith.

No more do I when I confesse them to almightye God.

Doct.

Why, ye can not say, that ye can hide them frō God, and therefore you must vnderstand the wordes are spoken to be vttered to them that do not know them.

Smith.

Ye haue made a good aunswere: then must ye priest confesse himselfe to me, as I to him. For I know his faultes and secretes no more then he knoweth mine. But if ye confesse you to the Priest, and not vnto God, ye shall haue the reward that Iudas had: for he confessed him selfe to the priest, and yet went and hanged himselfe by and by: and so as many as do not acknowledge theyr faultes to God, are sayd to hide them.

Doct.

What did they that come to Iohn to be baptised?

Smith.

The came and confessed theyr sinnes vnto almighty God.

Doct.

And not vnto Iohn?

Smith.

If it were vnto Iohn, as ye are not able to proue, yet was it to God before Iohn, and the whole Congregation.

Doct.

Why, Iohn was alone in the wildernes.Conf [...]ssing vnto [...]ohn in the wilderne [...] was not to him, but before him [...]o God.

Smith.

Why, and yet the scriptures say he had many Disciples, and that many Phariseis and Saduces came to hys Baptisme. Here the Scriptures and you agree not. And if they confessed themselues to Iohn, as ye say, it was to all the Congregation, as saynt Paule doth to Timothy, and to all that reade his Epistle, in opening to all the hearers, that he was not worthy to be called an Apostle, because he had bene a Tyraunt. But as for eare confession, ye neuer heard it allowed by the worde. For the Prophete Dauid maketh his confession vnto God, and sayeth: I will confesse my sinnes vnto the Lord. Daniell maketh his confession vnto the Lorde: Iudith, Tobye, Ieremye, Manasses, wyth all the forefathers did euen so. For the Lorde hath sayde: [Page] Call vppon mee in the time of trouble, Anno 1555. Iuly. and I will deliuer thee. Knocke, aske, seeke, with such like, and this is the woorde of God. Now bring somewhat of the word to helpe your self withall. Then they raged and called me dogge, and said I was damned.

Smith.

Nay, ye are dogges, that for because holy thinges are offered, you wyll slaye your frendes. For I maye say with S. Paul: I haue fought with beastes in the likenes of mē. For here I haue bene bayted these two dayes, of my Lord & his great Bulles of Basan, and in his hall beneath haue I bene bayted of the rest of his bande. With this came my Lord from shauing, and asked me how I liked him?

Smith.

Forsoothe, ye are euen as wise as ye were before ye were shauen.

Boner.

How standeth it, mayster Doctours, haue ye done any good?

Doct.

No, by my troth my Lord, we can do no good.

Smith.

Then is it fulfilled which is written: How can an euill tree bring forth good fruit?

Bonor.

Nay, noughty felow, I set these gentlemē to bring thee home to Christ.

Smith.

Such Gentlemen, such Christes: and as truely as they haue that name from Christ, so truely doe they teache Christ.

Boner.

Well, wilt thou neither heare them nor me?

Smith.

Yes I am compelled to heare you: but ye can not compell me to folow you.

Boner.

Well, thou shalt be burned at a stake in smithfield if thou wilt not turne.

Smith.

The maruerlous boldenes of Robert Smith geuē him of God agaynst Christes enemyes.And ye shall burne in hell, if ye repent not: but my Lord, to put you out of doubt, because I am wery, I wyll strayne curtesy with you. I perceiue ye will not with your Doctors come vnto me, and I am not determined to come vnto you, by Gods grace. For I haue hardened my face agaynst you as hard as brasse. Thē after many rayling sentences I was sent away. And thus haue I left the trueth of mine answeres in writing (gentle Reader) being compelled by my frends to do it: that ye may see how the Lord hath according to his promise, geuen me a mouth and wisedome for to answere in his cause, for which I am condemned, and my cause not heard.

¶The last examination of Robert Smith.

THe 12. of Iuly I was with my brethren brought into the Consistory,The last examination of Robert Smith before B. Boner with his condēnat [...]on in the Consistory. and mine articles read before my Lord Maior and the Shiriffes, with all the assistances: to which I answered, as foloweth.

Boner.

By my fayth, my Lord Maior, I haue shewed him as much [...]auor as any man liuing might do: but I perceiue all his lost, both in him and all his company.

Smith.

At this word which he coupled with an othe, came I in, and taking him with the maner sayd: My Lord, it is written: Ye must not sweare.

Boner.

Ah, mayster controller, are ye come? Loe, my Lord Maior, this is Mayster Speaker, poynting to my brother Tankerfield, and this is Mayster Controller, pointing to me. And then beginning to read my articies, he perseuered till he came at my tale of the gentleman of Northfolke, and then demaūded of my Lord Maior, if he heard of the same before. To which he answered, No. To whō I answered.

Smith.

My Lorde Maior shall it please you to heare me to recite it, as I hearde it & tolde it, & then shall you heare the truth. For this tale that my Lord hath told, is vntrue.

Boner.

How say you good M. Mordant, spake he not this that is here, as it is written? were ye not by?

Mord.

Yes, my Lord, that it is: I heard him say it.

Smith.

Syr Iohn Mordant came in after this story was tolde.How heard ye me say it, and were not present whē I spake it? should such a man make a lye? it is manifestlye proued that the Prophet sayth: Euen as the king sayth. so saith the Iudge, that he may doe him a pleasure agayne. And so was brought out my Gaoler for tryall therof, who there openly professed, that neyther mayster Mordant nor the Doctors before mentioned were present when I spake it. At which maister Mordant with blushing cheekes, sayde, hee heard thē read, and heard me affirme the same, which was also not true. Then proceded my lord with the rest of mine articles, d [...]maunding of me, if I sayd not as was written. To whiche I aunswered, No: and turning to my Lorde Maior,The word [...] of Robert Smith to the Lord Mayor. I sayd: I require you, my Lord Maior in Gods behalfe, vnto whom perteineth your sword & Iustice, that I may here before your presence answere to these obiections that are layd agaynst me, and haue the probatiō of the same: and it any thing that I haue sayd or will say, be to be approued (as my Lord saith) heresy, I shall not only with all my hart forsake the same, and cleaue to the truth, but also recant wheresoeuer ye shall assigne me, and all this audience shalbe witnesses to the same.

Maior.

Why Smyth, thou canst not denye, but this thou sayedst?

Smith.

Yes my Lord, I deny that which he hath written,Here my brother Tankerfield recited the story of my Lord Byshops Cooke. because he hath both added to, & diminished from the same: But what I haue spoken, I will neuer deny.

Maior.

Why, thou spakest agaynst the blessed Sacrament of the aultar.

Smith.

I denyed it to be any Sacrament, and I do stand here to make probation of the same: and if my Lorde here, or any of his Doctors be able to approue either the name, or vsage of the same, I will recant mine error. Thē spake my Brother Tankerfielde, and defended the probation of thinges, which they called heresy, to the which the Bishop aunswered.

Boner.

By my troth, Mayster speaker, ye shall preache at a Stake.

Smith.

Well sworne, my Lord, ye keepe a good watch.

Boner.

Well, mayster Controller, I am no Saynt.

Smith.

No, my Lord, nor yet good Bishop.Boner no Saint. For a Bishop sayth S. Paule, should be faultles, and a dedicate vessell vnto god, and are ye not ashamed to sit in iudgement, & be a blasphemer, condemning Innocents?

Boner.

Well, M. Controller, ye art faultles.

Smith.

My Lorde Maior, I require you in Gods name,This Maior was Syn [...]oh Lion. Here my brother Tankerfield pulled out of his bosome a testament requiring iudgement by the same, but it would not be heard. that I may haue Iustice. We be here to day a great many of Innocentes, that are wrongfully accused of heresy. And I require you, if you will not seeme to be parciall, let me haue no more fauour at your handes, then the Apostle had at the handes of Festus and Agrrippa, which beyng Heathen and Infidels, gaue him leaue not onely to speake for himselfe, but also hearde the probation of his cause. This require I at your hands, which being a Christian Iudge, I hope will not denye me that right, whiche the Heathen haue suffered: if ye doe, thē shall all this audience, yea, & the Heathen speake shame of your fact. For a City (saith our sauiour) that is builded on a hill, can not be hid: if they therefore haue the truth, let it come to light. For al that wel do, come to the light, and they that do euill hate the light.

Then my Lorde Maior hanginge downe his head, sayd nothing, but the Byshop tolde me, I shoulde preache at a Stake, and so the Shiriffe cryed, with the Byshop,This Sheriffe was M. Woodrofe. away with me.

Thus came I in before thē foure times, desiring Iustice, but could haue none: and at length my frendes requiring with one voyce the same, & coulde not haue it,Iustice required in the Bishops Consistory, but could not be had. we had sentence, and then [...]eing caried out, were brought in agayne, and had it euery man seuerally geuen. But before the Bishop gaue me sentence, he told me in derision of my Brother Takerfielde, a tale betweene a Gentleman and his Cooke. To whiche I aunsweared: My Lorde, yee fill the peoples eares with fantasies and foolish tales, and make a laughing matter at bloud: but if ye were a true byshop, ye should leaue these railing sentences, and speak the wordes of God.

Boner.

Well, I haue offred to that noughty felow mayster Speaker, your companion the Cooke, that my Chancellor should here instruct him: but he hath here with great disda [...]ne forsaken it. How sayest thou, wilt thou haue him instruct thee, and lead thee in the right way?

Smith.

My Lorde,A lawfull request not heard. if your Chauncellour shall doe me any good, and take any paynes, as ye say, let him take mine articles in his handes, that ye haue obiected agaynst me, and either proue one of them heresy, or any thing that you doe, to be good: and if he be able so to doe, I stand here wyth all my hart to heare him: if not, I haue no neede, I prayse God of his sermon: for I come to answere for my life, and not heare a sermon.

Then beganne the sentence, In Dei nomine. The Bishops sentence beginneth with a wrong name. Where finde the Catholickes in the scripture to put any to death for their conscience sake. To whiche I answered, that he beganne in a wrong name, requiring of him, where hee learned in Scriptures to geue sentence of death agaynste any man for his conscience sake. To the which he made no aunsweare, but went forwarde to the end and immediately cryed. Away with me. Then I turned me to the Maior, and sayde: Is it not enough for you my Lord Maior, and ye that are the shiriffes, that ye haue left the strayt way of the Lord, but that ye must condemne Christ causeles?

Boner.

Well Mayster Controller, nowe ye can not say, but I haue offered you fayre, to haue instruction. And now I pray thee, call me bloudy Bishop, and say, I seeke thy bloud.

Smith.

Wel, my Lord, although neither I, nor any of this congregation do report the truth of your fact, yet shal these stones cry it out, rather then it shall be hidden.

Boner.

Away with him, away with him.

Woodrofe.

Away with him, take him away.

Smith.

Well, good frendes, yee haue seene and hearde the great wrong that we haue receiued this day, & ye are al recordes, [Page] that we haue desired the probation of our cause by Gods booke, and it hath not bene graunted: but we are cō demned, and our cause not heard. Neuerthelesse my Lord Maior, for as much as here ye haue exercised Gods sword causelesse,Robert Smith wrongfully condemned by the Byshop. The wordes of Robert Smith agayne to the Lord Mayor. and will not heare the righte of the poore, I committe my cause to almighty God, that shall iudge all men according vnto right, before whō we shall both stand without authority: and there will I stand in the right, and haue true iudgement, to your great confusion, except ye repent, which the Lord graūt you to do, if it be his will. And then was I with the rest of my brethren caryed awaye to Newgate.

Thus gentle Reader, as neare as I can, I haue set out the truth of my examination, and the verity of mine vniust condemnation for the truth, requiring god, that it may not be layd to the charge of thee, O England, requiring your harty prayers vnto God for his grace & spirit of boldnes: with hope euen shortlye to set to my seale, at Uxbridge, the 8. of August, by Gods grace: pray that it may be to his honor, my saluation, and your consolation, I pray you.

Da gloriam Deo.

Robert Smith.

Thus hast thou (good Reader) not onely to note, but also to folow in this man, a singular example of Christian fortitude, which so man [...]ully and val [...]auntly did stande in the defence of his maysters cause. And as thou seest hym here boldly stand in examination before the Bishoppe and Doctours: so was he no lesse comfortable also in the pryson among his felowes. Whiche also is to be obserued no lesse in his other prison felowes,The godly behauiour of Robert Smith and his fellowe in pryson. who being there together cast in an outward house within Newgate, had godly cō ference with themselues, with dayly praying, and publick reading, whiche they to theyr greate comforte vsed in that house together: amongst whom this foresayd Smith was a chiefe doer. Whose industry was alwayes solicitous, not onely for them of his owne company, but also his diligēce was carefull for other prisoners, whom he ceased not to dehort and diswade from theyr olde accustomed iniquity: and many he conuerted vnto his Religion. Diuers letters he wrote there in the prison to sūdry his frendes partly in metre, partly in prose. And first in metre as followeth.

❧ A Picture describing the maner and place of them which were in bondes for the testimony of the truth, conferring together among themselues.

Elizabeth Warne. George Tankerfield. Robert Smith. George King. William Hale. Cuthbert Simson. Iohn Newman.

¶O ye that loue the Lord, see that ye hate the thing that is euill.

THe God that geueth life and light,

And leadeth into rest:

That breaketh bondes and bringeth out

The poore that are opprest,

And keepeth mercy for the meeke,

His treasure and his store:

Increase the life in perfect loue,

Both now and euermore.

That as thou hast begun to ground,

In fayth and feruent loue:

Thou mayest be made a mighty mount,

That neuer may remoue.

That thine ensample may be shewed

Among all thine encrease:

That they may liue and learne the like,

And passe theyr time in peace.

Thy salutations that were sent,

I hartely retayne:

And send thee seuenty times as much,

To thee and thine agayne.

And for because I know the gole,

That thou doest most desire:

I send thee here a paper full,

Is fined in the fire.

In hope thou wilt accept it well,

Although it be but small:

Because I haue none other good,

To make amendes with all.

For all thy free and frendly factes.

Which thy good will hath wrought:

I send the surely for a shift

The thing that cost me nought.

Absteyne from all vngodlines▪

In dread direct your dayes:

Possesse not sinne in any wise,

Beware of wicked wayes.

Hold fast your fayth vnfaynedly,

Build as ye haue begon:

And arme your selfe in perfect fayth,

To do as ye haue done.

Least that the wicked make a mocke,

That ye haue take in hand:

In leauing of the perfect rocke,

To build vpon the sand.

Beware these filthy Pharisies▪

Their building is in bloud:

[Page]Eate not with them in any wise,

Their leauen is not good.

Their salte is all vnsauery,

And vnder good ententes

They mayntayne all their knauery,

And murder Innocentes.

They seeke to sit in Christes seate,

And put him out of place:

And make all meanes that may be made,

His doynges to deface.

They keepe him downe with bils & bat [...]

That made the blinde to see:

They make a God for myce and Rattes,

And say the same is he.

They shew like sheepe & sweate like Wolues

Their baytes be all for bloud:

They kill and slay the simple soules,

And rob them of ther good.

The darke illusions of the deuill,

Haue dimned so their eyes,

That they cannot abide the truth,

To sturre in any wise.

And if ye keepe the perfect path,

As I haue hope you doe,

Ye shall be sure to haue suche shame,

As they may put you to.

For all that leade a godly life,

Shall surely suffer losse:

And eke the world will seeke theyr shame

And make them kisse the crosse.

Ye shalbe killed sayth Christ,

Your sorrowes shall not cease:

And yet in your afflictions

I am your perfect peace.

For in the worlde ye shall haue woe,

Because ye are vnknowne:

And for because ye hate the world,

The world will loue his owne.

Be feruent therefore to the death,

Agaynst all their decrees:

And God shall surely fight for thee

Agaynst thine enemies.

Commit your cause vnto the Lord,

Reuenge not any euill:

And thou shalt see the wicked want,

When thou shalt haue thy will:

For all afflictions that may fall,

That they can say or doe:

They are not sure of the wealth,

We shall attayne vnto.

For I haue seene the sinners spread,

Theyr braunches like a bay:

And yet ere one could turne his head,

Were withered cleane away.

Beware that mony make ye not

In riches to aryse

Agaynst the goodnes of the Lord,

Among the worldly wise.

For many mischiefes it hath made,

That may not be exprest:

And many euils it hath begonne,

Which may not be redrest.

For money maketh many one,

In riches to rebell:

And he that maketh gold a God,

He hath a soule to sell.

It maketh Kinges to kill and slay,

And wast their wittes in warre:

In leauing of the Wolfe at home,

To hunt the Foxe a farre.

And where they should see iustice done

And set their realme in rest:

By mony they be made a meane,

To see the poore opprest▪

It maketh Lordes obey the lawes

That they doe ill and nought:

It maketh Bishops suck the bloud,

That God hath dearely bought.

And where they shuld be faythfull friends

And father to the flocke:

By money they do turne about,

Euen like a weather Cock.

The Prieste doth make a mony meane

To haue agayne his whoores,

To put away his wedded wife,

And children out of doores.

It holdeth backe the husbandman,

Which may not be forborne:

And will not suffer him to sow,

And cast abroad his corne.

In like case it doth let agayne,

When that the seede they sowe:

It choketh vp the corne agayne,

So that it cannot growe.

The husband he would haue a wife,

With nobles new and olde:

The wife would haue the husband hangd

That she might haue his gold,

It maketh murthers many a one,

And beareth much with bloud:

The childe would see the parentes slayne▪

To sease vppon their good.

And though it be a blessed thing,

Created in the kinde:

It is a necessary euill,

Annexed to the mind.

For who so playeth with the pitch,

His fingers are defiled:

And he that maketh gold a God

Shall surely be beguiled.

Be frendly to the fatherles,

And all that are opprest:

Assist them alwayes out of hand,

And see them set at rest.

In all your doinges and your deedes

Let mercy still remayne:

For with the measure that ye meate,

Shall ye be mette agayne.

Be alwayes lowly in your life,

Let loue enioy her owne:

The highest trees are seldome sure,

And soonest ouerthrowne.

The Lyons lacke and suffer sore,

In hunger and in thurst:

And they that doe oppresse the poore,

Continue still accurst.

The Bee is but a little beast

In body or in sight:

And yet she bryngeth more encrease,

Then other Crow or Kyte.

Therefore beware in any wise,

Keepe well your watche alway:

Be sure of oyle within your lampe,

Let not your light decay.

For death despiseth them that lacke,

And hateth them that haue:

And treadeth downe the riche and poore

Together in the graue

Exhort your Children to be chast,

Rebuke them for their ill:

And let them not at any wise

Be wedded to theyr will.

Laugh not with them, but keep them low

Shew them no mery cheare:

Least thou doe weepe with them also,

But bryng them vp in feare.

And let your light and liuing shyne,

That ye be not suspect

To haue the same within your selfe,

For which they are correct.

Be meeke and modest, in a meane

Let all your deedes be done:

That they which are without the law,

May see how right ye runne.

Keepe well the member in your mouth,

Your tongue see that ye tame:

For out of little sparkes of fire,

Proceedeth out a flame.

And as the poyson doth expresse

The natures of the Tode:

Euen so the tongue doth manifest,

The hartes that feareth God.

For therewith blesse we God aboue,

And therewith curse we men:

And therby murders doe aryse,

Through women now and then.

And seeing God hath geuen a tongue▪

And put it vnder power:

The surest way is for to set

A hatch before the doore.

For God hath set you in a seate,

Of double low degree:

Fyrst vnto God, and then to man

A subiect for to be.

I write not, that I see in you

These thinges to be suspect:

[Page]But onely set before your face,

How sinne should be correct.

For flesh and bloud I know ye are,

As other women be:

And if ye dwell in flesh and bloud,

There is infirmitie.

Receaue a warning willingly,

That to thy teeth is tolde:

Accompt the gift of greater price,

Then if he gaue thee gold.

A wiseman sayth Salomon,

A warning will embrace:

A foole will sooner (as sayth he)

Be smitten on the face.

And as your members must be dead,

From all thinges that are vayne:

Euen so by Baptisme ye are borne,

To liue with Christ agayne.

Thus fare well free and faythfull frend:

The Lorde that is aboue

Encrease in thee [...] perfect fayth,

And leade thee in his loue.

And as I pray with perfite loue,

And poure out bitter teares

For you and all that are at large,

Abroad among the bryers:

Euen so I pray thee to preferre,

My person and my bondes:

Vnto the euerlasting God,

That hath me in his handes,

That I may passe out of this ponde,

Wherein I am opprest:

Inclosed in a clod of clay,

That here can haue no rest.

That as he hath begon in me

His mercies many one,

I may attayne to ouertake

My brethren that be gone.

That when the death shall do his worst

Where he shall point a place,

I may be able like a man

To looke him in the face.

For though he catch away my cloke,

My body into dust:

Yet am I sure to saue a soule.

When death hath done hys worst.

And though I leaue a little dust

Dissolued out of bloud:

I shall receaue it safe agayne,

When God shall see it good.

For my redeemer I am sure

Doth liue for euermore,

And sitteth high vpon the heauens,

For whome I hunger sore.

Euen as the Deare with deadly wounds,

Escaped from the spoyle

Doth hast by all the meanes he may,

To seeke vnto the soyle.

Of whome I hope to haue a crowne,

That alwayes shall remayne:

And eke enioy a perfect peace,

For all my woe and payne.

The God that geueth all encrease,

And seeketh still to saue,

Abound in thee that perfect peace,

Which I do hope to haue.

And I beseech the liuing God,

To hold thee in hys handes:

And wish thee euen with all my hart,

The blessing of my bandes.

Which I esteeme of hier price,

Then pearle or precious stone:

And shall endure for euermore,

When earthly thinges are gone.

For though the fire doe consume,

Our treasure and our store:

Yet shall the goodnes of the Lord,

Endure for euermore.

And where thou art a friend to him,

That is to me full deare:

That God of might make the amendes,

When all men shall appeare.

That hath shewed mercy to the meeke,

And rid them out of payne.

And thus the Lorde possesse thy spirite,

Till we do meete agayne.

If thou wilt haue a recompence,

Abide still in obedience.

¶The exhortation of Robert Smith, vnto his children, commonly set out in the name of maister Rogers.

GEue eare my children to my words,

Whome God hath dearely bought:

Lay vp my law within your harte,

And print it in your thought.

Prob, 5.

For I your father haue foreseene

The frayle and filthy way,

Which flesh and bloud would follow fayne,

Euen to theyr owne decay.

For all and euery liuing beast,

Their crib do know full well:

But Adams heyres aboue the rest,

Are ready to rebell:

Esay. 1.

And all the creatures on the earth,

Full well can keepe their way:

But man aboue all other beastes,

Sapien. 2.

is apte to go astray.

For earth and ashes is his strength,

His glory and his rayne:

And vnto ashes at the length,

Shall he returne agayne.

Genes. 3.

For flesh doth florish like a flower,

And grow vp like a grasse,

And is consumed in an houre,

As it is brought to passe.

In me the Image of your yeares,

Your treasure and your trust:

Whome ye do see before your face,

Dissolued into dust.

For as you see your fathers fleshe.

conuer [...]ed into clay:

Euen so shall ye my children deare.

Consume and weare away.

The sonne and moone and eke the starres

That serue the day and night:

[...]. Peter, 3.

The earth and euery earthly thing,

Shalbe consumed quite.

And all the worship that is wrought

That haue bene heard or seene:

Shall cleane consume and come to naught,

Sapien. 13.

Ar it had neuer bene.

Therefore that ye may follow me:

Your Father and your frend,

And enter into that same lyfe,

Which neuer shall haue end,

I leaue you heare a little book,

For you to looke vpon:

Iohn. 7.

That you may see your Fathers face,

When I am dead and gone.

Who for the hope of heauenly thinges,

While he dyd here remayne

1. Corin. 2.

Gaue ouer all his golden yeares,

In prison and in payne.

Where I among myne iron bandes,

Enclosed in the darcke

A few dayes before my death,

Did dedicate this worke.

To you myne heyres of earthly thinges

Which I haue left behynde:

That ye may read and vnderstand,

And keepe it your minde,

That as you haue bene heyres of that,

Which once shall weare away:

Euen so ye may possesse the parte,

Which neuer shall decay.

In following of your fathers foote,

In truth and eke in loue:

That ye may also be his heyres,

For euermore aboue.

1. Tobi. 11.

And in example to your youth,

To whome I wish all good,

I preache you here a perfite fayth

And seale it with my bloud.

Haue God alwayes before your eyes,

Iohn. 9.

In all your whole ententes:

Commit not sinne in any wise,

Keepe his commaundementes.

Abhorre that errant whoore of Rome,

And all her blasphemies:

And drincke not of her decretals,

Nor yet of her decrees.

Geue honour to your mother deare,

Apoc. 14. Exodu [...]. 22▪ Math. 15.

Remember well her payne:

And recompence her in her age▪

[Page]In lyke with loue agayne.

Be alwayes ayding at her hand,

And let her not decay:

Remember well your fathers fall,

That should haue bene her stay.

Geue of your portion to the poore,

As riches doth arise:

Math. 25.

And from the needy naked soule,

Turne not away your eyes.

For he that will not heare the cry,

Of such as are in neede:

Shall cry himselfe, and not be heard,

2 Cor 9.

When he would hope to speede.

If God haue geuen you great encrease,

And blessed well your store▪

Remember ye are put in trust,

Luke. 12.

To minister the more.

Beware of foule and filthy lust,

Let whoredome haue no place:

Keepe cleane your vessels in the Lord,

Iohn. 1.

That he may you embrace.

Ye are the temples of the Lord,

2. Cor. 6.

For ye are dearely bought:

And they that do defile the same,

Shall surely come to nought.

Possesse not pride in any case,

Build not your neastes to hye:

But haue alwayes before your face,

That ye be borne to dye.

Defraud not him that hyred is,

Your labours to sustayne:

But geue him alwayes out of hand,

His penny for hys payne.

And as ye would that other men

Math. 7.

Agaynst you should proceede

Do ye the same agayne to them

When they do stand in neede.

And part your portion with the poore

In mony and in meate

And feede the faynted feeble soule,

Heb. 13. [...]. 13.

With that which ye should eate,

That when your mēbers lacketh meate

Math. 6.

And clothing to your backe:

Ye may the better thinke on them

That now do liue and lacke

Aske counsell at the wise,

Geue eare vnto the end.

Refuse not you the sweete rebuke

Of hym that is your frend:

Be thankefull alwayes to the Lord,

Math. 6.

With prayer and with prayse.

Desire you him in all your deedes,

For to direct your wayes:

And sinne not like that swinish sorte

Whose bellies beyng fed,

Consume theyr yeares vpon the earth

From belly vnto bed.

Seeke first I say the liuing God

Prou. 4.

Set him alwayes before:

And then be sure that he will blesse

Your basket and your store.

And thus if you direct your dayes,

Si [...]. 30.

According to this booke,

Then shall they say that see your wayes,

How lyke me you do looke

And when you haue so perfectly,

Tobi. 3.

Vpon your fingers endes:

Possessed all within your booke,

Then geue it to your frendes.

And I beseeche the liuing God,

Replenish you with grace,

That I maye haue you in the heauens,

And see you face to face.

And though the sword haue cut me off,

Contrary to my kinde,

That I could not enioy your loue,

According to my minde,

Yet do I hope when that the heauens,

2. Pet. 3.

Shall vanish like a scrole:

I shall receaue your perfect shape,

In body and in soule.

And that I may enioy your loue,

And ye enioy the land:

I do beseeche the liuing God,

To holde you in hys hand,

Fare well my children from the world

Where ye must yet remayne:

The Lorde of hostes be your defence,

Till we do meete againe,

Fare well my loue and louing wife,

My Children and my frendes:

I hope to God to haue you all,

When all thinges haue their endes.

And if you doe abide in God,

As ye haue now begonne:

Your course I warrant will be short,

Ye haue not farre to runne,

God graunt you so to end your yeares

As he shall thinke it best:

That ye may enter into heauen,

Where I do hope to rest.

Written at the request of a Lady in her booke.

IF you will walke the way,

That Christ hath you assignde:

Then learne this little verse,

Which I haue left behinde.

Be feruent in the truth,

Although it beare the blame:

And eke apply your youth,

To sticke vnto the same:

That when the age is come,

And death beginneth to call?

The truth may be your staffe,

To stay you vp withall.

And though it bryng rebuke,

And cause you kisse the crosse:

Yet is it a reward,

To all that suffer losse.

For here we doe lay out,

The thinges that be but vayne:

But we are sure to reape,

The thinges that doe remayne.

For all that ye do lose,

Is but a sinnefull slime:

And lyke vnto a Rose,

That taryeth but a tyme.

But if ye carry Christ,

And walke the perfect way,

Ye shall possesse the gold,

That neuer shall decay.

And all your fathers goodes,

Shalbe your recompense:

If ye confesse the worde,

With double diligence.

Not onely for to heare

His pure and perfite word:

But also to embrace,

The fire and eke the sword.

And if ye keepe this path,

And do not runne a croke,

Then shall ye meete the man,

That write this in your booke

In that eternall Ioye,

That alwayes shall remayne:

Thus fare well faythfull frend,

Till we do meete agayne.

Legem pone.

TEache me O Lorde to walke thy waies,

My liuing to amend:

And I shall keepe it all my dayes,

Euen to my liues end.

Geue me a minde to vnderstand,

So shall I neuer starte:

But I shall keepe all thy preceptes,

Euen wholly with mine hart.

Make me to go a perfect pace,

In that I haue begonne:

For all my loue and my delight,

Is in thy wayes to runne.

Encline my hart vnto thy wayes,

Set thou thereon my thought:

And let me not consume my dayes,

To couet that is naught.

O quicken me in all thy wayes,

The world for to despise:

And from all fond and foolish toyes,

Turne thou away mine eyes.

O plant in me thy perfect word,

Which is to me so deare:

Lay vp thy lawes within my hart,

To keepe me still in feare.

And robbe me of that great rebuke▪

Which I do feare full sore.

For all thy iudgementes and thy law

Endure for euermore.

Behold O Lord in thy preceptes

Is all my whole delight.

O quicken me in all my wayes

That I may walke aright.

To hys brother.

AS nature doth me binde,

Because thou art my bloud

According to my kinde

To geue thee of my good,

That thou mayest haue in minde

How I haue runne my race

Although thou bide behynde

But for a little space,

I yeaue thee here a pearle

The price of all my good

For whiche I leaue my life,

To buy it with my bloud

More worth then all the world

Or ought that I can note,

Although it be yclad,

In such a simple cote.

For when I had obtayned

This pearle of such a price

Then was I sure I gayned

The way for to be wise.

It taught me for to fight

My flesh for to despise

To sticke vnto the light

And for to leaue the lyes

In sending out my seede

With bondes and bitter teares

That I might reape with Ioye

In euerlasting yeares,

And haue for all my losse

My trauayle and my payne

A thousand tymes and more

Of better goodes agayne.

And for because the good

That hath bene gotte and gayned

And that the Lordes elect

Hath euermore obtayned

Is closed in this booke

Which I do geue to thee

Wherein I haue my parte

As thou thy selfe mayest see.

In which I hope thou hast

A stocke also in store:

And wilt not cease to sayle

Till God haue made it more,

I will thee to beware▪

Be sure thou keepe it well

For if thou do it lose

Thy part shalbe in hell.

And here I testifie

Before the liuing God,

That I detest to doe

The thinges that are forbod.

And as in iudgemente is

My body to be brent,

My hart is surely sette

Therewith to be content.

And sith it is his will,

To put in me his power

Vpon his holy hill

To fight agaynst this whore,

Full well I am content,

If he allowe it so

To stand with all my might

The whore to ouerthrow.

Euen with a willing minde

The death I will outface

And as I am assured

The battayle to embrace,

That they which heare the truth

How I haue past the pike

May set aside theyr youth

And learne to do the like.

[Page]And though it be my lotte, to let her suck my bloud

Yet am I well assured, it shall do her no good.

For she is set to kill The thinges she thinkes accurst,

And shall not haue her fill, of bloud vntill she burst.

And when that thou shalt see, or heare of my disease:

Pray to the liuing God, that I may passe in peace.

And when I am at rest, and rid out of my paine:

Then will I do the like, for thee to God agayne.

And to my woefull wyfe, and widow desolate:

Whome I doe leaue behynd, In such a simple state.

And compassed with teares, and morninges many one

Be thou her staying staffe, when I am dead and gone.

My mouth may not expresse, the dolours of my minde:

Nor yet my heauines, to leaue her here behinde.

But as thou art my bone, my brother and my bloud:

So let her haue thy hart, if it may do her good.

I tooke her from the world, and made her like the crosse:

But if she hold her owne, she shall not suffer losse.

For where she had before, a man vnto her make

That by the force of fire, was stranged at a stake,

Now shall she haue a king, to be her helpyng hand:

To whom pertayne all thinge, that are within the land.

And eke my daughter deare, whome I bequeath to thee:

To be brought vp in feare, and learne the A.B.C.

That she may grow in grace, and ruled by the rod:

To learne and lead her lyfe, within the feare of God:

And alwayes haue in minde, thy brother beyng dead

That thou art lefte behynde a father in my stead.

And thou my brother deare, and eke my mothers sonne

Come forth out of all feare, and do as I haue done,

And God shall be thy guide, and geue thee such encrease

That in the flames of fire, thou shalt haue perfect peace.

Into eternall ioy, and passe out of all payne:

Where we shall meete with mirth, and neuer part agayne.

If thou wilt do my daughter good,

Be mindfull of thy brothers bloud.

*To All whiche loue God vnfaynedly, and entend to lead a godly life according to his Gospell, and to perseuer in his trueth vnto the ende: grace, and peace from God the father, and from our Lorde Iesus Christ, Amen.

This letter is thought of some to be M. Hoopers, partly for that in one copy amongest diuers, it is entitled vnto him: and also by the phrase and maner of writing, it may be well coniectured so to be.BE not afrayd, most dearely beloued in our Sauior Iesus Christ, at these most perillous dayes, wherein by the sufferaunce of God, the Prince of darkenes is broken lose, and rageth in hys members agaynst the electe of God wyth all crueltie, to set vp agayne the kingdome of Antichrist: agaynst whome, see that ye be strong in fayth to resist his most deuilishe doctrine with the pure Gospell of God, armyng your selues with pacience, to abide what soeuer shalbe layd to your charge for the truthes sake knowyng that thereunto ye be called, not onely to beleeue in hym, but also to suffer for hym. Oh howe happy are ye that in the sight of God are counted worthy to suffer for the testimony of Christ? Quiet therefore your selues (Oh my louing brethren) and reioyce in hym for whome ye suffer: for vnto you do remain the vnspeakable ioyes, which neither the eye hath seene, nor the eare hath heard,Apo. 17. neither the hart of man is able to comprehende in anye wyse. Be not afrayd of the bodily death, for youre names are written in the booke of lyfe, And the Prophetes doth recorde,Psal [...]. 115. that in the sight of the Lorde, precious is the death of hys Saynctes. Watch therefore and praye, that yee be not preuented in the daye of temptation. Now commeth the day of your tryall, wherein the waters rage, and the stormy windes blowe. Now shall it appeare whether ye haue builded vppon the fleeing sande,Math. 7. Ephe. 2. or vppon the vnmoueable rocke Christe, whiche is the foundation of the Apostles and Prophetes: whereon euery house that is builded, groweth into an holy temple of the Lord, by the mighty workyng of the holy Ghost.2. Tim. 2. Ephe. 6. Phil. 2. Heb. 12. Col. 1. Now approcheth the daye of your batttayle, wherein it is required that ye shewe your selues the valiaunte souldiours of Iesus Christ, wyth the armour of God, that yee may be able to stand fast agaynst all the craftye assaultes of the Deuill. Christ is your Captayne, and yee be his souldiours, whose cognisaunce is the Crosse, to the whiche hee wyllingly humbled hymselfe euen vnto the death, and therby spoyled hys enemies,Pet. 5. and now triumpheth hee ouer them in the glorye of hys father, makyng intercession for them that here doe remayne to suffer the afflictions that are to be fulfilled in his misticall bodye. It behoueth therefore euery one that will be counted his scholler, to take vp his owne crosse and follow hym, as ye haue hym for ensample: and I assure you that hee being on your side, nothing shalbe able to preuayle agaynst you. And that he will be with you euen to the worldes ende, yee haue hys promise in the 28. of Mathew. He will goe foorth wyth hys host as a conquerour to make a conquest.Apoc. 6. 1. Cor. 1. He is the man that sitteth on the white horse, crowned with immortalitie, and yee, brethren, are his fellowship, whereof he is the head. He hath your hart in hys hand as a bow bent after hys godly will: he shall dyrect the same accordyng to the riches of hys glory, into all spirituall and heauenly cogitations He is faythfull,1. Cor. 10 and will not suffer you to be further assaulted, then he will geue you strength to ouercome, and in the most daunger he will make a waye, that ye may be able to beare it.

Shrynke not therefore deare heartes, when ye shalbe called to aunswere for the hope that is in you:1. Pet 3. for we haue the comforter, euen the spirite of trueth whiche was sent from the heauens to teache vs. He shall speake in vs, hee shall strengthen vs: what is he then that shalbe able to confound vs? Naye, what Tiranne is he that now boasteth hymselfe of hys strength to doe mischiefe, whome the Lord shall not with the same spirite,Luke. 13. Act. 2. Psalme. 51. by the mouth of his seruauntes, strike downe to hell fire? Yea, sodaynly will the Lord bryng downe the glory of the proud Philistians, by the handes of hys seruaunt Dauid. Theyr strength is in speare & shield, but our helpe is in the name of the Lord, which made both heauen and earth, He is our buckler and our wall,1. Reg, 17. Psal. 6. 2. Cor. 6. Heb 8. Psalm. 32. a strong Tower of defence. He is our God, and we are his people. Hee shall bryng the counsels of the vngodly to nought. He shall take them in theyr owne nette. He shall destroy them in theyr own inuentions. The right hand of the Lorde shall worke this wonder. His power is knowne among the children of men.Psalm. 117. Psalm 52. Psalm. 65. Theyr fathers haue felt it, and are confounded. In lyke maner shall they knowe that there is no counsell agaynst the Lorde, when their secrets are opened to the whole worlde, and are found to be agaynst the lyuing God. Worke they neuer so craftily, builde they neuer so strongly: yet downe shall theyr rabble fall, and the builders them selues shall then be scattered vpon the face of the earth,Gene. 12. as accursed of God. The iust shall see this and be glad, & prayse the name of the Lord, that so meruellously hath delte with hys seruauntes,Psalm. 33. as to bryng theyr enemies vnder theyr feet. Thē shall the fearfull seed of Cayne trēble and quake. Thē shall the mockyng Ismaelites be cast out of the doore. Then shall the proud Nembroth see hys labour lost. Then shal the beast of Babilon, be troden vnder foot. Then shall the scribes and Pharisees for madnes fret and rage.Gene. 4. Gene. 21. Gene. 11. Phil. 3. Psalm. [...]. 1. Corin. 3. Psalm. 74. Iob. 5. Apoc. 12. Then sha theyr paynted wisedome be knowne, for extreme folly. Then shall bloudy Dragon be voyd of hys pray. Then shall the whore of Babilon, receaue double vengeaunce. Then shall they scratch theyr crownes for the fall of their Maistres harlot, whom they now serue for filthy lucre, whē no man will buy their wares any more. Then shall the Popishe Priesthoode crye weale away with care, euen when the Lord shall helpe his seruauntes: which day is not farre of, the daye wherein the kingdome of Antichrist shall haue an ende, and neuer aryse anye more.Apo. 8. Psal. 145. In the meane tyme, abide in certayne and sure hope, cleauing vnto the promises of God, whiche in theyr owne tyme shalbe fulfilled. Acquite youre selues lyke men agaynst the enemies of GOD in all humblenes of minde,1. Corin. 6. 1. Cor. 8. Heb. 9. strong in spirite to acknowledge one God, one holy Sauioure Iesus Christ, one onely euerlastyng and sufficient sacrifice for the remission of sinnes euen the precious bodye of the Lorde Iesus once offered for all and for euer. Whiche now sitteth on the right hand of God, and from thence shall hee come,Actes. 3. to iudge both the quicke and the dead at the last day: & vntil that tyme, occupyeth that blessed body, none other place to dwell in, to be kepte in, to be closed in,Heb. 1. 1. Pet. 3. Ephes. 1. but onelye in the heauens, euen in the glorious maiestye of God, personally abidyng there in the fleshe, not commyng downe from thence till the last houre. And as hee neuer ceaseth to be man, so doth he neuer lose the similitude of man:Ephes. 2. hys body there hath hys liniamentes, hee leaueth them not: so hath that body there hys highnesse, and shrinketh not, and hys manly shape, he altereth not at any tyme. He is in that he tooke of the virgin Mary, a naturall man in all conditions except sinne. And what he tooke of hys blessed Mother,Rom. 8. by the workyng of the holye Ghost, he tooke it for euer, and will not exchaunge the same for anye other. He tooke the shape of a man with the substaunce of hys manhoode, in one sacred wombe. There were they coupled together by the holy ghost,Ephes 2. neuer to be deuyded a sunder. He retayneth the one with the other, in seperablye. As he will not altar the substaunce of hys fleshe, into the substaunce of bread no more will hee altar the shape of hys bodye, into the forme of bread There cannot be a greater absurditie agaynst the truth, then to thinke that he would leaue the shape that he tooke in the virgins womb, being an accident vnto hys manhoode, and ioyne vnto the same a wafer cake baken in an ouen, or betwene a payre of yrons. As he is in heauen very man, one onely mediatour betwene God and man, euen the man Chryst Iesus,1. Iohn. 2. hee it is that is the propitiation for our sinnes. Be bolde therefore, to confesse thys most pure and Apostolicall doctrine:Col. 1. and also that all fauoure, mercy, and forgeuenesse commeth onely by him [Page] He onely of God the father was made for vs, all wisedome, righteousnes, sanctification and redemption. All these are the giftes of God the father, freely geuen vnto vs by Christ Iesus God and man, through fayth in his bloud, and not by the merites of men. Giftes they are (I say) freely geuen vnto vs of fauoure,1 Cor. 2. Ephe. 2. [...]. 2. Gala. 3. Act. 10. wythout our deserte by beleeuing, and not by deseruing. To this doe the lawe and the Prophetes beare witnesse.

This doctrine haue all the blessed Martyrs of Christes church wytnessed wyth theyr bloude to bee true. To thys trueth, haue all the consciences of all true beleuers subscribed euer since the Ascension of Christ. This witnesse is not of man, but of God. What better quarrell can ye thē haue to geue your liues for,Luke. 9. then the trueth it selfe? That man that geueth his lyfe for the truth, taketh the rediest way to lyfe. He that hath the Popes curse for the truth, is sure of Christes blessing. Well then my brethren what shall now lette, but that ye goe forward as ye haue begon? Nay rather runne wyth the runners that ye maye obtayne the appoynted glorye. Holde on the right waye, looke not back, haue the eye of youre heart fixed vppon GOD, and so runne, that ye may get holde of it. Cast awaye all your worldly pelfe,Iohn. 14. Psal. 15. Ephe 4. Col. 5. Math. 10. Marke. 8. and worldly respects, as the fauour of friendes, the feare of men, sensuall affection, respect of persons, honour, prayse, shame, rebuke, wealth, pouertie, riches, landes, possessions, carnall fathers and mothers, wife and children, with the loue of your own selues, and in respect of that heauenly treasure ye loooke for, let al these be denyed, & vtterly refused of you, so that in no cōditiō they do abate your seale, or quenche youre loue towardes God. In this case make no acōpt of thē, but rather repute thē as vile, in comparison of euerlasting life.Phil. 3. Luke. 8.14. Away with them as thornes that choke the heauenly seede of the Gospel, where they be suffered to grow. They are burdens of the fleshe, which encomber the soule exchaunge them therefore for aduauntage. Doth not he gayne that findeth heauenly and immortall treasure, for earthly & corruptible riches?Romans. 7. Loseth that man any thing, whiche of his carnall father and mother is forsaken, when therefore he is receaued of God the father to be his childe and eyre in Christ?Ephe. 1. Gala. 4. Phi. 3. Heauenly for earthly: for mortall, immortall: for transitory thinges, permanēt: is great gaynes to a Christian conscience.

Therefore as I beganne, I exhort you in the Lorde, not to be afrayd. Shrinke not my brethren, mistrust not God, bee of good comforte, reioyce in the Lord, hold fast your fayth, and continue to the end Deny the world and take vp your crosse and follow him whiche is your loadesman,Heb. 6. 1. Cor. 2. and is gone before. If you suffer with him, yea you shall raygne with him. What way can you glorifie the name of your heauenly father better, then by sufferyng death for his sonnes sake? What a spectacle shal it be to the world to beholde so godly a fellowship as you seruauntes of God, in so iust a quarrell as the Gospell of Christ is, with so pure a conscience, so strong a fayth, and so liuely a hope, to offer your selues to suffer most cruell tormentes at the handes of Gods enemyes, and so to end your dayes in peace,Heb. 11. to receaue in the resurrection of the righteous, life euerlasting?

Be strong therfore in your battayle. The Lord God is on your side, and his truth is your cause: and against you be none, but the enemies of the crosse of Christe,Phi. 3. Math. 3. Iohn. 8. as the serpent and his seede, the Dragon with hys tayle, the marked men of the Beast, the ofspring of the Pharisees, the congregation malignant, the generation of Vipers, murtherers, as theyr father the deuill hath bene from the beginning. To conclude, such are they as the Lorde God hath alwayes abhorred, and in all ages resisted and ouerthrowne. God, from whome nothing is hid,Psalm. 34. Heb. 4. knoweth what they are. Hee that searcheth the heartes of men, he hath found them out to be crafty, subtill, full of poyson, proud, disdainefull, stiffenecked, deuourers, raueners, and barkers against the truth, filthy & shamelesse- and therefore doth the spirite of God, by the mouthes of hys holy Prophetes and Apostles,Iude. 1. call them by the names of Foxes, serpentes. Cockatrices, Lyons, Leopardes, Bulles, Beares, Wolues, Dogs, Swine, Beasts, teachyng vs therby to vnderstād, that their natural inclinatiō is, to deceaue, poison, and destroy (as much as in them lyeth) the faythfull and elect of God.Psalm. 76. But the Lord with his right arme shal defend his little flocke agaynst the whole rabblement of these worldlings,Math. 20. Luke. 21. Math. 10. 1. Pet 2. which haue conspired against him: he hath numbred all the heares of his childrens heades, so that not one of thē shal pearish without hys fatherly wil. He kepeth the sparrowes, much more will he preserue them whom he hath purchased with the bloud of the immaculate Lambe. Hee will keepe them vnto the houre appointed, wherein the name of God shalbe glorified in his saynctes. In the meane tyme let them woorke theyr willes,Math. 10. Sapi. 3. let them enuy, let them maligne, let thē blaspheeme let them curse, banne, betray, whippe, scourge, hang and burne: for by these meanes God will try his elect as gold in the furnace and by these fruites, shall they also bring themselues to be knowen what they be, for all their sheepes skinnes. For as he that in suffering paciently for the Gospell of God, is thereby knowne to be of Christ:Psalm. 7. euen so in likewise is the persecutor of him knowne to be a member of Antichrist. Besides this, their extreme cruelty shall be a meane, the sooner to prouoke God to take pittie vpon his seruauntes, and to destroy them that so tyrannously entteate his people: as we may learne by the historyes, as well in the bondage of Israell vnder Pharao in Egypt,Exod. 13. Esd. 3 13. 2. Mach. 7. Iacob. 4. 1. Peter. 5. Apo. 9. Heb. 12. Iacob. 2. as also in the miserable captiuitie of Iuda in Babilon: Where as, when the people of God were in most extreeme thraldome, thē did the Lord stretch forth his mighty power to deliuer his seruauntes. Though God for a tyme, suffer them to be exalted in theyr owne pryde, yet shal they not scape his vengeaunce. They are hys roddes, and when hee hath worne them to the stumpes, then will he cast them into the fire: this shalbe theyr final reward. Our duetye is in the meane while, paciently to abide the wil of God, which worketh al thinges for the best.

Thus dealeth he with vs, partly for our tryall, and partly also for our sinnes,2. Cor. 12. Esdras. 36. which we most greeuously haue committed to the great slaunder of hys gospell, whereby the name of God was euil spoken of among hys enemies: for the whiche he now punisheth vs with his fatherly corrections in this worlde,Romans. 2. that wee shoulde not be dampned with the world. By thys meanes seeketh hee his sheep that were lost, to bring thē home to the fold agayn. By this w [...]y seeketh he to reform vs,1. Cor. 1. Luke. 15. that we may be lyke vnto him after the image of his son Iesus christ, in al holines & righteousnes before him. Finally, this way vseth his godly wisedome, to make vs therby to know him, & our selues in him,Ephes. 4. that afore time had in a manner forgotten him, praysed be hys name therefore. And as for these Balaamites, whiche nowe do molest vs, commit, them to the handes of GOD, geue him the vengeaunce, and hee will reward them. Fall ye to prayer,Os [...]. 13. and let these belly GODS prate. For he is in heauen and sleepeth not, that keepeth Israell. He is in heauen that made the seas calme,Rom. 12. Phil. 2. Luke. 8. Marke. 4. Psalme 8. Psalm. 4. Ieremy. 12. Ieremy. 18. and when the Disciples were afrayd. Let vs nowe faythfully call vppon him and hee wyll heare vs. Let vs cry vnto the Lorde for he is gracious and mercifull. When we are in trouble he is with vs, he will deliuer vs, and he will glorifie vs. If we come vnto him, we shall find him turned vnto vs. If we repent vs of our wickednes done agaynst hym, thē shall he take away the plague that he hath deuised agaynst vs.

Let vs therefore earnestly repent, and bring forth the worthy fruites of repentaunce. Let vs study to be hys, then shall we not neede to feare what these hipocrites do agaynst vs,Math. 12. whiche wyth theyr pretensed holines deceiue the harts of the simple, and abuse the authoritie of God in his Princes, causing them (by theyr procurement) to testify their ambicious prelacye, and to erect vpp theyr Idoll agayne with the Romish Masse.Iob. 12. Pro. 15.21. God in whose hands are the hartes of kinges, open the hart of the Queenes highnesse to espy them out what they be, and so to wede thē out, that they no longer be suffered to trouble the congregation of God,Psal. 24.30.78. and to poyson the realme with Pope holy doctrine. God almightye for hys sonne Iesus Christes sake deliuer the Queenes highnes and this her church & realme, frō these proud prelates, which are as profitable in the Churche of Christ as a polecatte in the middest of a Warran of connies.

To conclude my brethren, I commit you to God and to the power of his worde, whiche is able to establishe you in all truth. His spirite be with you and worke alway that ye may be mindfull of your dueties towards hym whose ye are both body and soule. Whome see that ye loue, serue, dread and obey, aboue al worldly powers, and for nothing vnder the heauēs,Marke. 6. Math. 10. Apo. 5. defile your consciēce before God. Dissemble not with his word: God will not be mocked: nay they that dissemble with hym, deceiue themselues. Such shal the Lord deny & cast out at the last day: such (I say) as beare two faces in one hoode: such as play on both hands: suche as deny the knowne trueth: such as obstinately rebell against him. All such with their partakers shall the Lord destroy.Iohn. 16. God defend you from all such. and make you perfite vnto the end. Your sorrowe shall be turned into ioy.

¶An other letter sent to hys wife.

THe God and father eternal, which brought again from death our Lord Iesus christ, keep thee deare wife now and euer, amen, and al thy parentes and friendes, I praise God for his mercy, I am in the same state that ye lefte me in, rather better then woorse, looking dayly for the liuing God, before whome I hunger full sore to appeare, and receaue the glory, of whiche I trust thou art willing to be a partaker. I geue God most harty thankes therefore, desiring thee of all loues, to stand in that faith which thou hast receiued, and let no man take away the seed that almighty God hath sowne in thee, but lay hands of euerlasting lyfe, which shall euer abide, when both the earth, and all earthly frends shall perish, desiring them also to receaue thankfully our trouble whiche is momentane and light, and as S. Paule sayth not worthy of the thinges whiche shall be shewed on vs, that we patiētly carying our crosse may attayne to the place where our sauiour Christ is gone before to the which I beseeche God of his mercye bryng vs speedely. I haue bene much troubled about your deliuerance fearing muche the perswasions of worldlinges, and haue founde a friend, whiche will (I trust) finde a meane for you if you bee not alreadye prouyded desirynge you in anye case to abide suche order, as those my [Page] friendes shall appoint in God. And beare well in mind ye wordes which I spake at our departing, that as god hath found vs, and also elected vs worthy to suffer with hym. We may endeuour our selues to follow vprightly in thys our vocation, desiring you to present my hartye commendations to all our friendes, and in especiall to youre Parentes, keeping your matter close in any wise. Geue most harty thankes to my frend, whiche onely for oure cause is come to Windsor. Continue in prayer. Do well. Be faultles in all thinges. Beware abhominations. Keepe you cleane from sinne. Praye for me, as I doe for you. I haue sent you a peece of golde for a token, and moste entierlye desire you to send me word if ye lacke any thing. The lord Iesu preserue you and yours. Amen. From Newgate the 15. of Aprill.

By your husband here and in heauen Robert Smith.

This foresayde Robert Smith the valiaunt and constant martyr of christ, thus replenished (as ye haue heard) with the fortitude of Gods spirite, was condemned at Lō don by Boner there Bishop,The Martyrdome and comfortable death of Rob. Smith of Vxbridge. An. 1555. August. 8. the xii. day of Iulye, and suffered at Uxbridge the 8. day of August: who as he had bene a comfortable instrument of God before to all them that were in prison with him, so nowe also being at the stake, hee did no lesse comforte the people, there standyng aboute hym, willing them to thinke well of his cause, and not to doubte but that his bodye dying in that quarrell, shoulde rise agayne to life. And sayde hee, I doubte not, but that God wil shew you some token thereof. At length he being well nigh halfe burnt,A token of comfort and resurrection geuen by R. Smith at his Martirdome. and all blacke with fire, clustered together as in a lumpe like a blacke cole, all men thinking him for dead, sodaynely rose vp right before the people, lifting vp the stumpes of his armes, and clapping the same together, declaring a reioysing heart vnto them, and so bending downe agayne, and hanging ouer the fire, slept in the Lord, and ended this mortall life.

¶Letters. A sententious letter of Robert Smith to Anne Smith hys wyfe

A letter of Robert Smith to his wyfe, full of ghostly instruction.SEeke first to loue God deare wife, with your whol hart and then shall it be easy to loue your neighbour.

Be frendly to al creatures, and especially to your own soule.

Be alwayes an enemy to the deuil and the world, but especially to your owne flesh.

In hearyng of good thinges ioyne the eares of youre head and ha [...]t together.

Seeke vnitie and quietnes with all men, but especially with your conscience: for he wil not easely be entreated.

Loue all men, but especially your enemies.

Be good to thine enemy.Hate the sinnes that are paste, but especiallye those to come.

Be as ready to further your enemy, as he is to hinder you, that ye may be the childe of God.

Defile not that which Christ hath clēsed, least his bloud be layd to your charge.

Remember that God hath hedged in your tongue, wt the teeth and lips,A double hedge to the tongue. that it might speake vnder correction.

Be ready at all tymes to looke in youre brothers eye, but especially in your owne eye. For hee that warneth other of that he himselfe is faultie, doth geue hys neighbour the cleare wyne, and keepeth the dregges for hymselfe

Cast out the mo [...]e in thine owne eye first. Coue [...] not to be rich.Beware of riches and worldly honor: for without vnderstansting prayer, and fasting, it is a snare and also pouertie, all whiche are like to consuming fire, of whiche if a man take a little, it will warme hym, but if hee take too much, it will consume him. For it is hard for a man to cary fire in his bosome, and not be brent.

Shew mercy vnto the sayntes for Christes sake, and Christ shall reward you for the sayntes sake. Among all other prisoners visite your owne soule:Blessed be the mercifull. for it is enclosed in a perilous prison.

If ye will loue God, hate euill, and ye shall obteyn the reward of well doyng.

Thus fare you well, good Anne. Haue me hartily commended to all that loue the Lorde vnfaynedly. I beseeche you haue me in your prayer while I am liuing, and I am assured the Lord will accept it. Bring vp my children and yours in the feare of God, and then shall I not fayle but receaue you together in the euerlasting kingdome of God, which I goe vnto.

Your husband, Robert Smith.

If ye will meete with me agayne,

Fosake not Christ for any payne.

¶An other letter sent to his wife Anne Smyth.

THe grace of almighty God be alwayes with you and comfort, strength, and stablishe you in all thinges,An other letter of R. Smith to his wyfe. that what his blessed will is, ye may followe faythfully, to hys honour, my comfort, and your owne saluation, and the good ensample to our posteritie.

I haue receiued your letter, and I prayse God, without any danger:Commendation of Peter the keeper. neuerthelesse if Gods meruailous goodnes had not brought it to my handes by Peter the keeper there might haue risen a great trouble vpon the same. For will ye know that George is a wicked man, vtterly without all feare of God: and if he had gotten it, the Counsaile sure had seene it. But Peeter like an honest man neuer opened it. Wherefore I desire you from henceforth let your letters be deliuered at Chauncery lanes ende, to my sister Tankerfield, and she may deliuer them safe into my hand. We are very straitely kepte, I prayse God of hys mercye Neuerthelesse, almighty God is alwayes with vs. I haue sent you that ye wrote for. The two Nutmegges yt shulde haue gone by Nicholas to our frendes, I send nowe, and desire them to accept them as a poore prisoners gift vntill God geue more largely. Thomas Iuison sendeth you a peny, I pray you geue him thankes for the same, and Diricke also. I haue sent you of that little that I haue two peeces of spanishe mony. The Lorde Iesus haue you in his custody, & send you good speed. In any case keepe your selfe close, I doubt much of your walkings. Haue my harty commendations to your parentes, and desire thē with you to haue me in theyr prayers. Be feruēt in prayer, pray pray, pray, that God would of his mercy put vp his sword and looke on his people. Tell my brother, with commendations, that the next commer shall bryng vp the Epistle & exhortation. I haue written all this fourtnight for my Lady, yea, and almost done nothing els. I woulde haue sēt him the articles of William Flower, and my talk with him, if I could haue deliuered it from the prison. The holy Ghost keepe you. I would ye could make a meanes for your money, to send a cheese to Peter: for I finde muche kindenesse at his handes. Ye shall alwayes heare of me at Tankerfieldes house. All the Congregation salute you. Fare you most hartily well.

I haue not yet (tell my brother) spoken with the person. There hathe come so straite a commaundement, that no man might come to vs, because Tooly cursed the pope at the gallowes. They thought it to be our counsell.

Yours, and euer yours, Robert Smith.

¶An other letter sent to hys wife.

GRace, mercy, and peace from God the father, and from the Lord Iesus Christ be with you, deare wyfe, now & euer Amen: and preuent your wayes through hys holye spirite, that ye may in all your wordes and workes please God, and eschew euil, to hys honor and your saluation,An other letter of R. Smith to his wyfe. yt they which see your conuersation, may in all things learne to doe like, euen to the vtter shame and confusion of the wicked and vngodly. Amen.

I sent you by M. Alexander, a purse with money. I haue certayne tokens for you, sent by my prison fellowes to you, yt is,Beholde here the Cōmunion of Saintes. from M. Haukes .xii. d. frō M. Simson .xii. d. from his wife .iiij. d. from M. Wattes fiue new grotes, frō M. Ardeley .xij. d. from M. Bradford xij. d. which men be all gone to death, except M. Bradford, he abideth stil. Ther is also gone to death Nicholas Chamberlayne, Tho. Osmund, William Bamford. There [...]s also condemned thys monday Diricke Caruer, Thomas Iuison, Iohn Launder, and William Uassy is repriued. Pray to God to haue mercy vpon hys people, and bid my brother, if he can conueniently, come downe on monday next: if he can not wel do it, let hym abide at home. Haue me hartily commended to your parents. I haue sent each of them a token, a bowed grote, and desire them for Gods sake to helpe vs with theyr prayers. Haue litle Katherine in minde. Commend me vnto all good friendes. Continue in prayer. Beware of vanitie. Let not God be dishonored in your conuersation, but like a good Matron, keepe your vessel in holines. The peace of God rest with you for euer. Amen.

My brother Iuison sendeth to you a tokē, to your mother a token, and to Katherine a token, iij. pence. Iohn Launder sendeth you a peece of Spanish mony, father Heralt a peece of vi. d. William Androwes sendeth you a rase of Ginger, and I sēd your mother one, and a Nutmeg. I send Katherine Comfites for a token to eate. I haue sent you a keyclog for a token.

Your husband, Robert Smith.

A letter sent to his frende.

[Page]

Anno 1555. August.THe eternall God keepe you in his feare. I haue hearty commendations vnto you and your husbande, beseeching almighty God to preserue you in well doing,An other letter of Robert Smith to a [...] of [...]. and in perfecte knowledge of his Christe, that yee may be founde faultles in the day of the Lorde. I haue heard saye, that my frende is geuen ouer to vanitie: it breaketh my hearte, not onely to heare that he so doeth, but also teacheth other, that it is vnhurtful to goe to all abhominations, whych nowe stand in the Idols temples: neuerthelesse deare frende, be ye not mooued to follow sinners: for they haue no inheritance with God and Christe. But looke that by going into the Idoll temple, ye defile not the temple of God: for light hath no felowship wt darkenesse. But looke what the Lord hath commaunded, that doe. For if not going to Churche were without persecution, they would not learne you that lesson. But all thing that is sweete to the flesh, is allowed of the fleshly. The Lord shal reward euery man according to his woorkes, and he that leadeth into captiuitie, shall go into captiuitie, and hee that by the fleshly man is led in the flesh, shall of the flesh reape corruption. The Lorde Iesu geue thee his holy spirite. Amen.

I haue sent thee an Epistle in metre, whiche is not to be laid vp in thy cofer, but in thy heart.

Seeke peace and ensue it. Feare God, loue God with all thy heart, with all thy soule, and with all thy strength.

Thy frend and al mens in Christ Iesus, Rob. Smith.

Scribled in much hast from N. the 12. of May.

Robert Smith to all faithfull seruants of Christ, exhorting them to be strong vnder persecution.

Content thy selfe with pacience,

With Christ to beare the crosse of paine:

Which can and will thee recompence,

A thousande folde with ioyes againe.

Let nothing cause thy heart to quaile,

Lanch out thy boate, hale vp thy saile.

Put from the shore:

And be thou sure thou shalt attaine,

Vnto the port that shall remaine.

For euermore.

The burning of Steuen Harwood, and Thomas Fust, martyred for the testimonie of the Gospel.

ABout this time died also (by cruell fire) these two martyrs of God,Steuen Harwood Thomas Fust Martyrs. yt is to saye, Steuen Harwoode, at Stratford, and Thomas Fust, at Ware. Which both two, as they were about one time burned with the fore mētioned Robert Smith and George Tankerfield, although in sundry places: so were they also examined and openly cōdemned togethers wyth them. Their processe because it was ioyned all in one with the processe of Robert Smith & other of the said company aboue mentioned, I thought it superfluous againe to repeate the same: saue that of Thomas Fust this is to be added, that where as he in his last appering the 12. of Iuly, was mooued by the Byshop to reuoke his opinion,The auns [...]ere of Thomas Fust to Byshop Boner. thus he answered: No (said he) my Lorde, for there is no truth commeth out of your mouth, but all lyes. Yee condemne men, and will not heare the truthe. Where can ye finde any annoynting or greasing in Gods booke? I speake nothing but the truthe, and I am certaine that it is the truthe that I speake. This answere of hym onely I finde noted by the Register: although howe slenderly these Registrers haue dealt in vttering such matters, that is, in omitting those thinges which moste woorthy were to be knowen,The condē nation and Martyrdome of Steuen Harwood and Tho. Fust. Anno. 1555. August. by their doings it is easie to be seene. But to be short, after their answeres made, both he & Thomas Fust were for their faithfull perseuerance condemned together by the Bishop in his accustomed pitie, as heretikes to be burned, and so (as before ye haue heard) finished they their martyrdom, the one at Stratford, and the other at Ware, in the moneth of August and yere abouesayd.

The constant Martyrdome of William Haile, burned at Barnet.

William Haile Martyr.OF the same companie of these x. aboue recorded, whych were sent vp to Byshop Boner, by sir Nicholas Hare and other Commissioners, in the companie of George Tankerfielde and Roberte Smith, was also Willyam Hayle of Thorpe in the Countie of Essex, who lykewise being examined with the rest, the 12. day of Iuly, receiued with them also the sentence of cōdemnation. Geuing thys exhortation with al to the lookers on: Ah good people, sayd he, beware of this Idolatrer, and thys Antichriste, poynting

The martyrdome of VVilliam Haile▪

Th [...] Martyrdome of Williā Haile at Barnet about the ende of August. Anno. 1555. vnto the Bishop of London,Hailes wordes to the people. Ex Regist. and so was he deliuered to the Sheriffes as an heretique to be burned, who sente him to Barnet, where, about the latter ende of August, hee moste constantly sealed vp his faith with the consuming of his bodye by cruell fire, yeelding hys soule vnto the Lorde Iesus his onely and most sure redeemer.

George King, Thomas Leyes, Iohn VVade, sickened in prisone, and were buried in the fieldes.

YEe hearde before of ten sundry personnes sent oute of Newgate by Maister Hare and other Commissioners, to be examined of Boner Bishoppe of London.3. Martyrs sickened in prison & buryed in the fieldes. Of whome sixe already haue bene executed in seuerall places, as hathe beene shewed: whose names were Elizabeth Warne, George Tankerfielde, Robert Smith, Steuen Harwoode, Thomas Fust, and William Haile.George King, Thomas Leyes▪ Iohn Wade, Martyrs. Other three, to witte, George King, Thomas Leyes, and Iohn Wade sickening in Lollardes Tower, were so weake that they were remooued into sundry houses wythin the Citie of London, and there departed, and cast out into ye fieldes, and there buryed by nighte of the faithfull brethren,The story of Ioane Layshford hereafter followeth among the Martyrs of the next yeare. when none in the day durste doe it, propter metum Iudaeorum. The last that remained of thys foresayde company, was Ioane Layshe or Layshforde, the Daughter in lawe to Iohn Warne and Elizabeth Warne Martyrs, but because shee was reprieued to a longer day, her storie and Martyrdom we will deferre till the moneth of Ianuarie the next yeare following.

William Andrewe.

THe like catholike charitie was also shewed vpon William Andrew of Horsley in the Countie of Essex Carpenter,William Andrew buryed in the fieldes. who was brought to Newgate the firste day of Aprill 1555. by Iohn Motham Constable of Mauldon in Essex. The first and principall promoter of hym was the Lorde Riche, who sent him first to prisone.The L. Rich the first sender vp of W. Andrew. An other great doer against him also seemeth to be sir Richard Southwel Knighte, by a letter wrytten by him to Boner, as by the copie heereof appeareth.

A letter sent to Boner Bishop of London, from sir Richard Southwel knight.

PLeaseth it your Lordship to vnderstand, that the Lord Rich did about seuen or eight weekes past,A letter of Syr Richard Southwell to Bishop Boner. send vppe vnto the Counsaile, one Wil. Andrew of Thorpe within the Countie of Essex, an arrogant heretike. Their pleasure was to commaund me to commit him vnto Newgate where he remaineth, and as I am infourmed, hathe infected a noumber in the prisone wyth hys heresie. Your Lordshippe shall doe verye well (if it please you) to conuent him before you, and to take order with him, as his case doth require. I knowe the Counsaile meant to haue wrytte heerein [Page]

❧The picture describing the straight handling of the cloase prisonners in Lollardes Tower.

vnto your Lordship, but by occasion of other businesse the thing hath bene omitted. Wherfore knowing their good pleasure, I did aduise the keeper of Newgate to waite vpon you with these fewe lines. And so referring the rest to your vertuous consideration, I remaine your good Lordships to cōmaund, this 12. of Iune. 1555.

Richard Southwel.

W. Andrew twise before B. Boner. W. Andrew through strayte handling dyed in Newgate. W. Andrew buryed in the fieldes.Thys William Andrewe being twise broughte before Boner to examination, there manfully stode in the defence of hys Religion. At length through straite handlynge in the Prison of Newgate, there he lost his life, which els hys aduersaries woulde haue taken away by fire: and so after the popish manner he was cast out into the fielde, and by night was priuily buried by the handes of good men and faithfull brethren.

The Martyrdome of Rob. Samuel, Preacher, suffering for the true defence of Christes Gospell.

MAister Foster Iustice, dwelling at Cobdock in the Countie of Suffolke,Mayster Foster Iustice persecutor of Christes people. and a little from Ipswiche, being in continuall hatred against the truthe and the professours of the same, did not onely not cease day nor nighte to studie howe to bring those in thrall and captiuity, that were honest and godly inclined to religion, but also what soeuer they were that once came in hys clawes, they easily escaped not without clogge of conscience, or els losse of life: so greedy was he of bloude. Among many whom he had troubled, there was one Samuel in king Edwardes dayes,Robert Samuell in K. Edwardes dayes a godly Preacher. a very godly and righte faithfull preacher of Gods woorde, who for his valiante and constante behauiour in his sermons, seemeth worthy of high admiration. He was minister at Barfolde in Suffolke, where he taught faithfully & fruitfully that flocke which the Lord had committed to hys charge, so long as the time woulde suffer hym to doe hys duetie.

Robert Samuell remoued from the ministery.At the laste being remooued from the Ministerie, and put from hys Benefice (as manye other good Pastoures were beside) when hee coulde not auoide the raging violence of the time, yet woulde he not geue ouer his care that he had for hys flocke, but woulde teache them priuilye and by stealth, when he coulde not openly be suffered so to doe. At what time order was taken by the Queene, to be published by the Commissioners, that all Priestes whiche had married in kinge Edwardes dayes, putting theyr wiues from them,Robert Samuell woulde not consent to the wicked decree of Q. Mary to put away his wyfe. should be compelled to returne againe to theyr chastitie and single life. This Decree woulde not Samuel stande vnto, for that hee knewe it to be manifestly wicked & abhominable, but determining with himselfe that Gods lawes were not to be broken for mannes traditions, kept hys wife still at Ipswiche, and gaue his diligence in the meane time to the instructing of other whyche were about him, as occasion serued. At laste maister Foster hauing intelligence heereof, beinge a greate doer in those quarters, foreslacked no time nor diligence, but eftsoones sendeth out his espialles abroade, laying hard waite for Samuel, that if he came home to his wife at anye time, they myghte apprehend him, and carie him to prison.

In conclusion, when suche as shoulde betraye hym, espied him at home with his wife, they bringing woorde to the Officer, came immediately flocking about hys house, and besette it wyth a great companie,Robert Samuell apprehended in his house by night. and so tooke hym in the nyght season, because they durste not doe it in the daye time, for feare of trouble and tumult, althoughe good Samuell did nothing withstand them at all, but mekely yeelded himselfe into their clouches of his owne accord. When they had thus caughte hym,Robert Samuell put in Ipswich Gayle. they put hym into Ipswiche Gaile, where he passed his time meekely among his godly brethren, so long as hee was permitted to continue there. How [...]eit not long after, being taken from thence, he was carryed (through malice of the wicked sorte) to Norwiche, where the sayde bishop Doctour Hopton,Robert Samuell remoued to Norwich. (whether he or Doctour Dunnings his Chauncelloure) full like vnmercifull Prelates exercised greate crueltie againste hym, as in deede they were men in that time of persecution, as had not their matches for straitnes and cruell tormenting the bodies of the Saintes among all the rest beside, and specially through the procuring of Dunnings. For althoughe the other were sharpe enough in their generatiō: yet could they be satisfied with imprisonment and death, and would goe no further. Neyther did I euer yet heare of anye besides these,The cruelty of Dunninges the bloudy Chauncellour. which so farre exceeded all bounds of pitie and compassion in tormenting their pore brethren as this Bishoppe did: in suche sorte that many of them hee peruerted and broughte quite from the truthe, and some from theyr wittes also.

The B. therefore, or els his Chancellor, thinking that he mighte as easily preuaile with Samuel, as he had done wt other before, kept him in a very straite prison at his first comming, where he was chained bolte vpright to a greate [Page] post, in such sort, that standing only on tiptoe, he was faine to stay vp the whole paise or waight of his bodye thereby. And to make amends for the cruelty or paine that he suffered, they added a farre more greuous torment, keping him without meate and drinke, [...] whereby he was vnmercifully vexed through hunger and thirst: sauing that he had euery day allowed 2. or 3. mouthfuls of bread, and 3. sponefuls of water, to the ende rather that he might be reserued to farther torment, then that they woulde preserue hys lyfe. O worthy constancie of the Martyr. O pitilesse hearts of papists, worthy to be complained of, and to be accused before God and nature. [...] O the wōderfull strength of Christ in his members? Whose stomacke, though it had ben made of Adamant stone, would not haue relented at these intollerable vexations, and extreme paines aboue nature? How oftentimes would he haue drūken his owne water, but hys body was so dried vp wyth this long emptinesse, that he was not able to make one drop of water?

At the laste when he was brought foorth to be burned, which was but a trifle in comparison of those paynes that he had passed, certaine there were that hearde hym declare what straunge things had happened vnto hym during the time of his imprisonment: to wit, that after he had bene famished or pined with hunger two or three daies together, he then fell into a sleepe, as it were one halfe in a slumber, at which time one clad all in white, seemed to stande before hym, which ministred comfort vnto him by these wordes: Samuel, Samuel, be of good cheare, and take a good heart vnto thee. For after this day shalt thou neuer be either hungry or thirsty: Which thing came euen to passe accordingly: for speedily after he was burned, and from that time till he should suffer, he fealt neither hunger nor thirst. And this declared he, to the ende (as he sayde) that all men might beholde the wonderfull workes of God. Many moe like matters concerning the great comforte he had of Christe in his afflictions, he could vtter (he sayde) besides this, but that shamefastnes and modestie would not suffer him to vtter it. And yet if it had pleased God, [...] I would he had bene lesse modest in that behalfe, that the loue and care that Christe hathe of his, might haue the more appeared therby vnto vs by such present argumentes, for the more plentifull comfort of the godly, though there be sufficient testimonies of the same in the holy scriptures already.

No lesse memorable it is, and woorthy also to be noted concerning the 3. ladders which he tolde to diuers he sawe in his sleepe,An other memorable [...] of Samuell in prison. set vp toward heauen: of the which there was one somewhat longer then the rest, but yet at length they became one, ioyning (as it were) all three together. Thys was a forewarning reuealed vnto him, declaring vndoutedly the martyrdome, first of him selfe, and then the death of two honest women, which were brought foorth & suffered in the same towne anone after.

As this godly martyr was going to ye fire, there came a certaine maide to him, [...] which tooke him aboute the necke and kissed him, who being marked by them that were present, was sought for the next day after, to be had to prisone and burned, as the very party her self informed me: Howbeit, as God of his goodnes wold haue it, she escaped their fiery handes, keeping her selfe secreate in the towne a good while after. But as this maide, called Rose Nattingham, was marueilously preserued by the prouidence of God: so there were other two honest women did fall into the rage and furie of that time.Two godly [...] the [...] Brue [...] wyfe, the other a [...] w [...]fe apprehended. The one was a Bruers wyfe, the other was a Shoomakers wife, but both together nowe espoused to a newe husband Christ.

With these two was thys maid aforesaid very familiar and wel acquainted, who on a time geuing counsail to the one of them, that shee shoulde conuey her selfe away while she had time and space, seeing she could not away with the Quenes vniust procedings, had thys answer at her hands againe: I know well, sayth shee, that it is lawfull enough to flee away, [...] which remedy you may vse, if you list. But my case standeth otherwise. I am tied to an husbande, and haue besides a sorte of yong children at home: and then I know not how my husband, being a carnall man, wil take my departure from him: therefore I am mineded for the loue of Christ and his truthe, to stande to the extremitie of the matter.

And so the next daye after Samuel suffered, these two godly wiues, the one called Anne Potten, the other called Ioane Trunchfielde, the wife of Michael Trunchfielde, Shomaker of Ipswich, were apprehended and had bothe into prison together. [...] Which as they were both by sexe and nature somewhat tender: so were they at first lesse able to endure the straitnesse of the prisone, and especially the Brewers wife was cast into marueilous great agonies and troubles of minde thereby. But Christ beholding ye weake infirmitie of hys seruaunt, did not faile to helpe her when

The cruel burning of Robert Samuel, Martyr.

The Martyrdōe of Rob Samuell burned at Ipswich. An. 1555 August. 31. shee was in thys necessitie. So at the lengthe they bothe suffered after Samuel.The Lord Iesus a ready helper in tyme of weakenes. Anno 1556. Februarie 19. as shalbe by the Lordes grace declared heereafter. And these (no doubt) were those two Ladders, which being ioyned with the thirde, Samuel sawe stretched vp into heauen. Thys blessed Samuel the seruant of Christ, suffred the 31. of August. Anno 1555.

The report goeth amōg some that were there present, and saw him burne, that his body in burning did shine as bright & white as new tried siluer in the eyes of them that stoode by: as I am infourmed by some which were there, and did beholde the sight.

Letters of Robert Samuel, Preacher.

A letter or exhortation to the pacient suffering of afflictions for Christes cause.

A Man knoweth not hys time, but as the fishe is taken with the Angle,Eccle. 9. and as the birdes are caught with the snare: euen so are men caughte and taken in the perillous time when it commeth vppon them. The time commeth:Eccle. 4. the day draweth neare. Ezechiel 7. Better it were to dye, (as the Preacher sayeth) then to liue and see the miserable workes which are done vnder the Sunne: suche sodaine and straūge mutations, such wofull, hainous, and lamentable diuisions so fast approcheth, and none or verye fewe thorowly repenteth. Alas for this sinfull nation, a people of great iniquity & sede of vngratiousnes, corrupting their wayes. They haue forsaken the Lord,Esay. 4. they haue prouoked the holy one of Israel to anger, & are gon backward. Who now liueth not in such securitie and rest,Complaynt agaynst England and that not vndeserued, as though all dā gers were cleane ouerpast? Who now blindeth and buffeteth not Christe, with seest me, and seest me not? Yea, who liueth not nowe in suche felicitie, worldlye pleasures and ioyes, wholy seeking the world, prouiding & craftily shifting for the earthly clod & all carnal appetites, as thoughe sinne were cleane forgotten, ouerthrowne, and deuoured? Like hoggish Gergesites nowe are we more afraide and ashamed of Christe oure Messias, fearing the losse of oure filthy pigges, I meane our transitory goods,Math. 8. English people rightly resembled to the Gergesites. Marke. 5. Rom. 10. Aboundance of goodes is a thing perilous. Gene. 19. and disquieting of our sinfull and mortall bodies in this short, vncertaine and miserable life, then of a Legion of Deuils, seducing and driuing vs from hearing, reading, and beleeuing Christ Gods eternal sonne, and his holy worde, the power to saue our soules: vnto vanities, lies and fables, and to this bewitching world.

Oh perilous aboundance of goods, too much saturity of meates, wealth, and quietnes, which destroied wyth so many soules, those goodly cities Sodom & Gomorre. Ieroboam, so long as he was but a pore man, not yet aduanced to his dignity, liued in ye lawes of God without reprehension: but broughte once to wealth & prosperous estate, hee became a wicked and moste shamefull Idolater. And what made the couetous yong mā so loth to folow Christ, [Page] when he was bidden to forsake but worldly wealth which hee then enioyed?Anno 1555. September. Woe be vnto these false elusions of the world, baites of perdition, hookes of the deuil, which haue so shamef [...]lly deceiued and seduced full many frō the right path vnto the Lorde,Math. 19. into the high waies of confusion and perpetuall perdition.

We might nowe woorthily (deare Christians) lament & bewaile our heauie state, miserable cōdition, and sorowfull chaunce: yea, I say, we might well accuse our selues, and wt Iob cursse these oure troublous,Iob. 3. Esay. 10 God hath alwayes a remnant, whom he pullysheth with hard aduersaryes. 1. Cor. 4. Two men in one, God abhorreth. wicked, and bloudy last dayes of thys worlde, were it not that wee both see and beleeue, and finde in Gods sacred booke, that a remnaunt God hath in all ages reserued, I meane the faithful, as many as haue bene from the beginning of the worlde, exercised, whetted, and pullished with diuers afflictions, troubles and tossings, cast and dashed againste all pearils and dangers, as the very drosse and outcastes of the earth, and yet wil in no wise halte betweene God and Baall: for God verily abhorreth two men in one: he can not awaye with them that are betweene both, but casteth them away as a filthy vomite. Christe will not parte spoyle wyth his mortall enemie the deuil: he wil haue all or lose all: he will not permit the deuill to haue the seruice of the body, and he to stand contented with the heart and minde: but he will be glorified both in your bodies and in your spirites, Apoc. [...] ▪ which are hys, as S. Paule sayth. 1. Cor. 6. For he hath made all, boughte all, and dearely paide for all, as S. Peter sayeth: With his owne immaculate body hath he cleane discharged youre bodyes from sinne, 1. Pet. 1. death and hell, and with his most precious bloud paid your ransome and full price once for all and for euer.

Nowe what harme, I pray you, or what losse sustaine you by this? Why are you, O vaine men, more afraide of Iesus your gentle saueour, & his gospell of saluation, then of a legion of cruell deuils, going about wt false delusions, vtterly to destroy you both bodies & soules?No true quietnes in Sathans seruice. Thynke you to be more sure then vnder your captaine Christ? Doe you promise your selues to be more quiet in Sathans seruice, then in Christes religion? esteme you more these transitory and pernitious pleasures, then God and all his heauenly treasures?The miserable madnes of worldly men lamented. 2 C [...]r 4. Iohn. 1 [...]. Transitory pleasures of this lyfe not to be passed vpon. Oh palpable darknes, horrible madnes, & wilful blindnes, wtout comparison, too much to be suffred any longer. We see, and wil not see: we know & wil not know: yea, we smarte and will not feele, and that our owne conscience well knoweth. Oh miserable and brainlesse soules, which would for foolish pleasures & slipperye wealth, loose the royall kingdome and permanent ioyes of God, wyth the euerlasting glory which he hath prepared for them that truely loue hym, and renounce the world. The children of the world liue in pleasure and wealth, and the deuill, who is their God and prince of this world, kepeth their wealth which is proper vnto them, and letteth them enioy it. But let vs which be of Christe, seeke and enquire for heauenly things, which by Gods promise and mercy in Christ, shall be peculiar vnto vs. Let (I say) the Crecians, Epicures, and such other beastly Belials and carnall people, passe for things that be pleasant for the body, and doe appertaine to this transitorie life:Psalm. 58. Luke. 16. Yet shall they once (as the kingly Prophet sayth) runne about the Citie of God, to and froe howling like dogges, desiring one scrappe of the ioyes of Gods elect, but all too late, as the rich glutton did.

Let vs therfore passe for those things that doe pertaine to the spirite,Colos. 3. Heb. 13. Iohn. 7. and be celestiall, We must be here (sayth Paule) not as inhabitours and home dwellers, but as straungers: not as straungers onely, but after the minde of Paule, as painful souldiers appoynted of our gouernour to fight against the gouernour of darkenesse of this worlde, against spirituall craftinesse in heauenly things. The time is come: we must too it: the iudgement must begin first at the house of God. Began they not first with the greene and sappie tree? and what followed then on the dry braunches? Ieremie speaking in the persone of God,Ephes. 5. 1. Pet 4. Luke. 14 sayeth: In the Citie wherein my name is inuocate, will I begin to punish: but as for you, (meaning the wicked) you shall be as innocentes and not once touched: for the dregges of Gods wrath, the bottome of all sorrowes, are reserued vnto them in the ende: but Gods houshold shall drinke the flower of the cup of hys mercye. And therfore let vs say wt Ezechias:2. Para 3. Play the men & shrinke not: let vs comfort our selues, for the Lorde is with vs our helper, and fighteth for vs. The Lord is (sayth he) with you when you be with him, and when you seeke him he will be found of you: and againe, when you forsake him, he will forsake you.

Wherfore we ought not to be dismaid or discourage our selues, but rather to be of good comforte: not to be sad but merry: not sorrowful, but ioyfull, in that God of his goodnesse will vouchsafe to take vs as his beloued children, to subdue our sinful lustes, our wretched flesh and bloud vnto his glory, the promoting of his holy word, and edifying of his church. What if the earthly house of this our habitation (Paule meaning the body) be destroyed?2. Cor. 5. We know assuredly we shall haue a buildinge of God not made wyth handes, but euerlasting in heauen,Ioyes layd vp in Christ to mans sense inestimable. with such ioyes as faith taketh not, hope toucheth not, nor charitye apprehendeth not. They passe all desires and wishes. Gotten they maye be by Christ, esteemed they can not be. Wherefore the more affliction and persecution the woorde of God bringeth, the more felicitye and greater ioy abideth in heauen. But the worldly peace, idle ease, wealthy pleasure, and this present and pleasant transitory life and felicity, which the vngodly foolishly imagine to procure vnto themselues by persecuting, and thrusting away the gospel, shall turne vnto theyr owne trouble, & at last vnto horrible destruction & mutations of realmes and countries,Samuell prophesieth of the destruction of the persecut [...]rs. 1. Rev. 25. [...] and after this life (if they repent not) vnto their perpetuall infelicitie, perdition, and damnation. For they had rather with Nabal and his temporal pleasures descend to the deuil, then with pore Christ and his bodely troubles, ascend vnto the kingdom of God his father. But an vnwise man (sayeth the Psalmist) compr [...] hendeth them not, neither doth the folish vnderstand them, [...] these bloudy persecutors grow vp & florish like the flower and grasse in the field. But vnto this end do they so florish, that they might be cut downe & caste into the fire for euer. For, as Iob sayth: Their ioy lasteth but the twinkling of an eie, and death shall lie gnawing vpon them, as doth the flock [...] vppon the pasture: yea the cruell worme, late repentaunce (as S. Marke sayeth) shall lie gnawing, tormenting, and accusing their wretched conscience for euermore.

Let vs therfore (good Christians) be constant in obeying God rather then men. For although they slay our sinful bodies (yea rather our deadly enemies) for Gods veritie: yet they can not do it,The bloud of Gods Martyrs preacheth with more fruite then did their mouthes. but by Gods sufferance and good will, to his praise and honour, and to our eternall ioye and felicitie. For our bloud shed for the Gospel, shall preache it wyth more fruite and greater furtheraunce, then did oure mouthes, liues and wrytings: as did the bloude of Abell, Steuen, wyth many other moe. What though they laughe Christ & his worde to scorne, which sit in the chaire of peruerse pestilent scorners? To whome as to the wise Gentiles of the world, the Gospel of Christ is but foolishnes, as it was to the Iewes a sclaunder and a stumblinge stone, whereat they now being fallen, haue prouoked the wrath and vengeance of God vpon them.

These are the dayes of vengeaunce (sayeth Luke) that all thinges wrytten may be fulfilled.Luke. 1. God long looketh for repentance, and we waxe worse and worse. And surely it shall be no lesse then a huge storme of euils that shal come vpō vs, because that a long and a cursed obstinate maliciousnes of vs, hath gone before, crying in the eares of the Lorde God of hostes, who so many times and so many wayes haue bene prouoked with the vnspeakeable richesse of his goodnesse, his pacience, and long suffering, to amendement, and haue neuerthelesse contemned the same, and proceeded forward to worse and worse, prouoking and stirring the presence of Gods maiestie vnto anger.

Now therfore sayth God by the mouth of his prophet: I wil come vpon thee, and I will send my wrath vpon thee: Esay. 3. vpon thee (I say) O Englande, and punish thee according to thy wayes, and rewarde thee after all thyne abhominations.Wickednes of England declared. Esay. 3. Thou hast kindled the fire of Gods wrath, and hast stirred vp the coales. For thou waste once lightned, and hadst tasted of the heauenly gifte, and wast become partaker of the holy ghost, & haddest tasted of the good word of God: Yea, it is yet in thy mouth, sayth the Prophet. Alas O Englād, thou knewest thy Lorde and maisters wil, but diddest nothing thereafter:England worthely rebuked. Thou must therefore (sayeth hee) suffer many stripes, and many sharpe strokes, and walke on in the glittering and hot flame of thine owne fire, and in ye coles that thou hast kindled. This commeth to thee from my hande, saith the Lorde: namely: That thou shalt sleepe in sorrowe, yea euen so thou shalt. The plain truth telleth the tale, the immutable iustice of the euerliuing God, and the ordinarie course of his plagues from the beginning confirmeth the same. The ioy of our heart (sayeth Ieremie) is gone,Ieremy. 5. He bewayleth the state of England. oure glory is fallē away, our mery singing is turned into mourning, the garland of our head is fallen, Alas and weale away that euer we sinned so sore: Wo worth all abhominations and wickednesse: wo woorth cloked hypocrisie: woe worth our carnall liberty: wo worth our most cursed idolatrie. For because of these things, sayth the Lorde, ye shall perish with sword, hunger, and pestilence.

Wherfore, let all the wicked enemies of Christe, and all ye vnbeleuers, look to be tormented and vexed with al hellish furies, and cleane wythout hope at Gods accompting day, which know not God in Christ to be their very righteousnesse, their life, their onely saluation & alone sauiour, nor beleeue not in him. They must, sayth S. Iohn, needes abide and pearish wyth their sinnes in death and in eternall damnation. But we be the children of Saintes, as the [Page] elder Toby did aunswer, and looke for an other life, which God shall geue to all them which chaunge not theyr faith, nor shrinke not from him. Reioyce therefore ye Christian afflicted brethren, for they can not take our soules and bodies out of the handes of the almighty,Iohn. [...]. [...] to the a [...]flicted [...]. which be kept as in the bosome of our most swete and louing father, and if we abide fast in Christ, and turn not away like weathercocks, surely we shall liue for euer, Christ affirmeth the same, saying:Math. 10. [...]. 10. My sheepe heare my voyce, I knowe them, they hearken vnto me and to no straungers, and I geue them euerlasting life, for they shall not be lost, nor no manne shall plucke them oute of my handes: no nor yet this flattering world with all his vaine pleasures, nor any tyranne with his great threates & stout bragges can once mooue them oute of the way of eternall life.Christ himselfe suffereth in his members [...]. Esay. 5. What consolation and cōfort may we haue more pleasant and effectuous then thys (God is on our side, & fighteth for vs: he suffereth, he smarteth, and is afflicted wyth vs. As the world can doe nothing against his might, neyther in taking away, or diminishing of his glory, nor putting him from his celestiall throne: so can it not harme nor hurte any one of hys children without his good will. For we are members of his body, oute of hys fleshe and of hys bones,Ephe. 5. and as deare to him as the apple of his eye.

Let vs therefore with an earnest faith, set fast hold and sure feeling vpon the promises of God in the gospell, & let vs not be sundred from the same by any temptation, tribulation, or persecution. Let vs consider the verity of God to be inuinsible,Gods prom [...]se is immutable. inuiolable & immutable, Promising and geuing vs his faithfull souldiours life eternal. It is he onely that hath deserued it for vs: it is his onely benefite, & of his only mere mercy, & vnto him only must we render thāks. Let not therefore the vaine fantasies and dreames of men, the foolish gauds and toyes of the world, nor the crafty delusions of the deuil, driue and separate vs from our hope of the crowne of righteousnes, that is layd vp in store for vs against the last day. Oh that happy and merry last day, I meane to the faithfull,O mery last day. when Christ by his couenaunt shall graunt and geue vnto them that ouercome and keepe hys woordes to the ende, that they may ascend and sitte in seate with him, as he hath ascended & sitteth on throne with hys father. The same body and soule that is now wyth Christ afflicted, [...]. Tim. 2. Christes Saintes be here in Butchers hands. Psal. 16. shall then be with Christ glorified: now in ye butchers hands as shepe apoynted to die, then sitting at Gods table with Christ in his kingdom, as Gods honorable and deare children: where we shall haue for earthly pouertie, heauenly riches, for hūger and thirst, saturitie of the pleasant presence of the glory of God, for sorrowes, troubles, and colde yrons, celestiall ioyes, and the company of aungels, and for a bodely death, life eternal. Oh happy soules, Oh precious death and euer more blessed: right dear in the eyes of God,Precious is the death of Go [...]s Saintes. to you the spring of the Lord shal euer be florishing. Then (as sayth Esay:) the redeemed shal returne and come againe into Sion, praising the Lorde, and eternall mercies shalbe ouer their heads: they shall obtaine mirth and solace: sorrowe and woe shalbe vtterly vanquished: yea I am he, sayeth the Lord, that in all things geueth you euerlasting consolation. To whom with the Father, and the holy Ghost, be glory and praise for euer. Amen.

Robert Samuel.

An other letter wrytten to the Christian congregation, by Robert Samuel, wherein he declareth the confession of his faith.

The beliefe of the hert iustifieth, and the knowledge with the mouth maketh a man safe. Rom. 10.

Feare not the curse of mē, be not afraid of their blasphemies and reuilings, for wormes and mothes shal eat them vp like cloth and woolle, but my righteousnesse shall endure for euer, and my sauing health from generation to generation Esay 51.

2. Tim. [...]. An other letter of [...] 3.COnsidering with my selfe these pearillous times, pearishing daies▪ and the vnconstante and miserable state of man, the decay of our faith, the sinister reporte and false sclaunder of Gods most holy word, these vrgent causes in conscience do constraine me to confesse and acknowledge my faith and meaning in Christes holy Religion, as S. Peter teacheth me, saying: be readye alwayes to geue an aunswere to euerye man that asketh you a reason of the hope that is in you, and that with meekenes and feare, hauing a good conscience, that when they backbite you as euill doers▪ they may be ashamed, for asmuche as they haue falsly accused your good conuersation in Christ.

As touching my doctrine, for that little talent that God hath geuen mee, God I take to recorde, mine owne conscience and mine auditorie knoweth, that I neither in doctrine nor maners, willingly taughte any other thinge then I receiued of the holye Patriarckes, Prophetes, Christe and hys Apostles. For it were not onely sinne, but also the verye parte of a cursed miscreant, to denye, to be lye, or betraye the innocencye of that heauenlye doctrine, or to bee ashamed to confesse and stande to the defence of the same, seeing that Christe planted it with hys moste precious bloude: and all good menne haue more esteemed the true and infallible woorde of GOD, then all thys transitorye worlde, or their owne mortall liues.Marke. 8. And I beleeue this doctrine of the Patriarkes, Prophetes, Christe and his Apostles to be sufficient and absolutely perfecte to instructe and teache mee, and all the holy Church, of our dueties towardes God, the Magistrates, and our neighbours

Firste, and principallye I do assuredly beleeue wythout any doubting, that there is one Deitie or Diuine essence, and infinite substaunce. which is both called, and is in dede God euerlasting, vnbodilye, vnpartible, vnmeasurable in power, wisedome, and goodnesse, the maker and preseruer of all thinges,One God. as well visible as inuisible: and yet there be three distincte persones, all of one Godheade or Diuine beynge, and all of one power, coequall, consubstantiall, coeternell, the Father, the Sonne, and the holye Ghoste.

I beleeue in God the Father Almightie &c.Three persons▪ As touching God the Father of heauen, I beleeue as muche as holye Scripture teacheth mee to beleeue. The Father is the firste persone in Trinitie, first cause of our saluation, which hathe blessed vs with all maner of blessinges in heauenly thinges by Christe: whych hathe chosen vs before the foundations of the worlde were layde, that wee shoulde be holye and wythout blame before hym: who hath predestinate vs and ordained vs to bee his childrenne of adoption,Ephes. 1. thorough Christe Iesu. In hym, as it is sayde, we liue, wee mooue and haue oure being: he nourisheth, feedeth, and geueth meate to euery creature.

And in Iesus Christe his onely sonne our Lorde.Actes 17. Psalm. 176. I beleue that the woorde, that is the Sonne of God the seconde person in Trinitie, did take mannes nature in the wombe of the blessed Virgine Marie: So that there be in hym two natures, a Diuine nature, and an humaine nature, in the vnitie of parson inseparable,The 2. Article. conioyned and knitte in one Christe, truely God and truely man, the expresse and perfecte Image of the inuisible God,Heb. 1. wherin the will of God the Father shineth apparantly, and wherein man, as it were in a glasse, may beholde what he ought to doe, that he maye please God the Father.

Borne of the Virgine Marie: truelye sufferinge his Passion, crucified, deade and buryed, to the entent to bring vs againe into fauoure wyth God the Father almightie, and to be a sacrifice, hoste and oblation, not onely for originall sinne, but also for all actuall sinnes of the whole generation of mankinde. For all the woorkes, merites, deseruings, doinges,No merites of saluation but onely in Christ. Esay. 48.43. Gene. 1.22. Esay 53. Actes. 10. Math. 8. and obedience of man towards God, althoughe they be done by the spirite of God, in the grace of God, yet being thus done, be of no validitie, worthine, nor merite before God, except God for his mercy and grace, accoumpte them woorthye for the woorthinesse and merytes of Christ Iesus.

The same Christ went downe to the helles, and truely rose againe the thirde day, and ascended into the heauēs, that he might there stil raigne and haue dominion ouer all creatures: and from thence shall come. &c.

I beleue in the holy Ghost, coequall with God the Father and the Sonne, and proceeding from them bothe: by whose vertue, strength and operation, the true Catholicke Church, which is the Communion and societie of Saintes, is guided in all truthe & veritie, & kept frō al errors & fals doctrine, the deuill, & all power of sinne. Which Church is sanctified and halowed with the precious bloude, and spirite of our Lorde Iesus Christe:The Catholick Church is the communion of Saintes. whiche hathe also her signe and mark, that she heareth and foloweth the voice of her only and true pastour Christ, and no strangers. This church also is the house of God, the congregation of the liuing God, the piller of truth, the liuely body of Christe, a Church both in name and in deede.

I beleue the remission of sinnes, by the only meanes and merites of Christes death & passion:Iohn. 10.8. Galath. 1. 1. Tim. 3. who made vnto vs of God that onely sacrifice and oblation offered once for all and for euer, for all them that be sanctified.

I beleue the resurrection of the body, whereby in the last day al men shal rise again from death, the soules ioyned againe to the bodies, the good to euerlasting life,Remission of sinnes onely by the merites of Christ apprehended by fayth. the wicked to euerlasting pain and punishmēt. And nothing may more certainly stablish & confirme our faith, that we shall rise againe immortal both in body & soule, thē the resurrection of Christ our Sauiour, and first fruites of the deade. Nowe that Christe our head is risen, we beynge hys body and members, must follow our head. Death, hell, and sinne, cannot sunder nor plucke vs from him. For as the Sonne can not be deuided nor sundred from the Father, nor the holy Ghost frō them bothe, no more maye wee beinge the faithfull members of Christ, be separated from Christ. And for a confirmation of our resurrection,Confirmation of our resurrection. Iohn. 10. Iohn 1· Phil. 3. Christ would be seene after his resurrection in hys most glorious body, his woundes being handled and felte, speaking and teaching, eating and drinking▪ &c. Wee looke (sayeth S. Paul) for Iesus Christ our Sauiour, which shall trāsfigure our vile bodies, & conform them to his glorious body by the same power [Page] and vertue, wherwith he is able to subdue all things: euen like as the graine of wheate sowen in the grounde, is first putrified and brought as into a thing of noughte, yet after that it springeth vp freshly with a more goodly colour, forme and beautie then it had before The body is sowne in corruption,Iohn. 12. 1. Cor. 15. and riseth in incorruption: it is sowen in dishonour, and riseth in honour.

Thus I verely know, and assuredly beleue the resurrection of oure bodies,Iohn. 5. and to haue life eternall by Christ, and for Christes sake. Verely, verely, I say vnto you (sayth Christ,) he that heareth my woorde, and beleeueth on him that sent me, hath euerlasting life,Rom 10. [...]. 13. and shall not come into damnation, but is escaped frō death to life. It is Christe that died once for oure sinnes, and is risen againe, neuer more to die: it is he that swallowed vp death, & hath cast it vnder his feete for euer. What now can death do vnto vs? Verelye nothing els,The [...]ing of death pluckt out. but for a little time separate oure precious soules from oure wretched bodies, that diuine substaunce from a masse of sinne, that eternall life from a body of death, and so send our soules oute of this miserable, wretched and sorrowfull lyfe, combred with all calamities, vnto that moste blessed felicitie and ioyes eternall.

Hi [...] confession touching the Sa [...]ramentes.As concerning the holy and reuerende Sacraments of Christes Churche, which be in number two, the Sacrament of Baptisme, and the Supper of the Lord, I beleeue them to be as S. Paul calleth them, confirmations or seales of Gods promises, whiche haue added to them a promise of grace,Sacramentes are confirmations of Go [...]s grace and acceptation. [...]he Sacrament o [...] Baptisme. and therfore they are called visible signes of inuisible grace.

The Sacrament of Baptisme is a marke of Christes Church, a seale and confirmation of our acception into the grace & fauour of God for Christes sake. For his innocencie, his righteousnesse, his holinesse, his iustice, is ours, geuen vs of God, and our sinnes and vnrighteousnesse, by his obedience and abasing of him selfe to the death of the crosse, are his, whereof Baptisme is the signe, seale, and confirmation.

Baptisme is also a signe of repentaunce, to testifie that we be borne to the waues of pearils, and chaunges of life, to the intent that we should die continually as lōg as we liue from sinne, and rise againe like new men vnto righteousnesse. Rom. 6.

The other Sacrament which is the supper and holy Maundie of our Sauiour Christ,The Sacrament of the Lordes Supper. whereby the church of Christ is knowen, I beleeue to be a remembraunce of Christes death and passion, a seale and confirmation of his moste precious bodye geuen vnto death, euen to the vile death of the crosse, wherewith wee are redeemed and deliuered from sinne, death, hell, and damnation, It is a visible woorde, because it worketh the same thing in the eyes, which the worde worketh in the eares. For like as the worde is a meane to the eares, whereby the holy Ghost mooueth the heart to beleue, Romanes 10. so this sacrament is a meane to the eyes, whereby the holy Ghost moueth the hart to beleue:Gods word to [...] Gods word to the eye. it preacheth peace betweene God and man: it exhorteth to mutuall loue and all godly life, and teacheth to contemne the world for the life to come, when as Christ shall appeare, which now is in heauen, and no where els as concerning his humane body.Actes. 1.3.

Yet do I beleeue assuredly that his very body is present in his moste holy Supper at the contemplation of oure spirituall eyes,Christes body present in the Sacrament to our spirituall eyes. and so verely eaten with the mouth of our faith. For as soone as I heare these most comfortable and heauenly woordes spoken and pronoūced by the mouth of the Minister. This is my body which is geuen for you, when I heare (I say) this heauenly harmonie of Gods vnfallible promises and truthe: I looke not vppon, neyther doe I beholde breade and wine: for I take and beleue the wordes simply and plainly,How the body of Christ is spiritually to be [...]. Rom. 8. Heb. 9. euen as Christe spake them. For hearing these wordes, my senses be rapt and vtterly excluded: for faith wholely taketh place, and not flesh nor the carnall imaginations of our grosse, fleshly, and vnreuerent eating after the maner of our bodily foode whiche profiteth nothinge at all, as Christe witnesseth, Iohn 6 but with a sorrowfull and wounded conscience, an hungry and thirsty soule, a pure and faithfull mind do fully embrace, beholde and feede, and looke vppon that most glorious body of Christ in heauen, at the right hande of God the father, very God and very man, which was crucified and slaine, and his bloud shed for our sinnes, there nowe making intercession, offering and geuing his holy body for me,Rom 5. for my body, for my raunsome, for my full price and satisfaction, who is my Christ and all that euer hee hath: and by this spirituall and faithfull eating of this liuelye and heauenlye breade,Phil. 3. I feele the moste sweete s [...]ppe and taste of the fruites, benefites, and vnspeakeable ioyes of Christes deathe and passion fullye disgested into the bowelles of my soule. For my minde is quieted from all worldly aduersities, tormoylinges, and trouble: my conscience is pacified from sinne, deathe, hell, and damnation: my soule is full, and hathe euen enough, and will no more: for all things are but losse, vile dounge and drosse, vayne vanitie, for the excellent knowledge sake of Christ Iesu my Lord and Sauiour.

Thus nowe is Christes flesh my very meate in deede, and hys bloud my very drinke in deede,Iohn. 6. & I am become flesh of his flesh, and bone of his bones. Nowe I liue, yet not I, but Christe liueth in me:Ephe. 5. Gala. 2 yea I dwell in him, and he in mee: for thorough faithe in Christe, and for Christes sake we are one, that is, of one consente, minde▪ and fellowshippe with the Father, the Sonne and the hol Ghost. Iohn 17. Thus am I assured and fullye perswaded, and on this rocke haue I builded by Gods grace, my dwelling and resting place for body and soule, life and death. And thus I commit my cause vnto Christe the righteous and iust iudge, who will an other day iudge these debates and controuersies: whome I humbly beseeche to cast his tender and mercifull eyes vppon the afflicted and ruinous Churches, and shortly to reduce them into a godly and perpetuall concorde. Amen.

Thus do I beleeue, and this is my faith and my vnderstanding in Christ my Sauiour, and his true and holy religion. And thys whosoeuer is ashamed to doe among this adulterous and sinnefull generation, of hym shall the sonne of man be ashamed,Marke. [...]. when he commeth in the glory of his father with the holy Angels.

Robert Samuel.

William Allen, Martyr.

NExt after the suffering of Robert Samuel,W. Allen, Martyr. aboute the beginning of September, was burned William Allen in Walsingam, labouring man, seruaunte sometime to Iohn Houghton of Somerton. He being broughte before the Bishop, and asked the cause why he was imprisoned: aunsweared, that he was put in prison, because he woulde not followe the Crosse, saying that he woulde neuer go on Procession.

Then being willed by the Bishoppe to returne againe to the Catholicke Churche, he aunsweared, that he would turne to the Catholicke Churche, but not to the Romishe Church, and said, that if he saw the King and Quene,The Martyrdome of W. Allen at Walsinghā. Anno. 1555. September. and all other folowe the crosse, or kneele downe to the crosse, he would not. For the which, sentence of condemnation was geuē against him, the 12. of August, and he burned at Walsingham about the beginning of September, who declared suche constancie at hys Martyrdome, and hadde suche credite wyth the Iustices, by reason of hys vprighte and well tried conuersation among them, that he was suffered to goe vntied to hys suffering, & there being fastened with a chaine, stoode quietly without shrinking, vntill he dyed.

The Martyrdome of Roger Coo of Melforde in Suffolke, Shereman, first examined before the Byshop of Norwich, and by him condemned. Anno 1555. August 12.

ROger Coo broughte before the Bishop,Roger Coo, Martyr. first was asked why he was imprisoned.

Coo·

At the Iustices commaundement.

Bishop.

There was some cause why.Talke betwene Roger Coo, & Hopton B. of Norwich.

Coo.

Heere is my accuser, let hym declare.

And his accuser sayde that hee woulde not receyue the Sacrament.

Bish.

Then the Bishop sayde that he thought he had transgressed a lawe.

Coo.

But Coo answered that there was no law to transgresse.

Bish.

The Bishop then asked, what he sayd to the law that then was?

Coo.

He answered how he had bene in prison a long time, and knew it not.

No, sayd his accuser, nor wilt not. My Lord, aske him when he receiued the Sacrament.

Coo.

When Coo heard him say so, he sayde:Roger Coo, to his accuser. I pray you my Lord, let him sit downe and examine me him selfe.

Bish.

But the Bishoppe woulde not heare that, but sayde: Coo, why? will ye not receiue?

Coo.

He aunswered him, that the Bishoppe of Rome had chaunged Gods ordinaunces,The Bishop of Rome. and geuen the people bread and wine in the steade of the Gospell, and the beliefe of the same.

Bish.

Howe prooue you that.

Coo.

Our Sauiour sayde: My fleshe is meate in deede, and my bloude is drinke in deede. He that eateth my fleshe, The Sacrament of the Lordes Supper. and drynketh my bloud, abideth in me, and I in him, and the breade and wine doth not so.

Bish

Well Coo, thou doest sclaunder our holy fathers. Did not Christ take bread, geue thankes, and brake it, and said: This is my body?

Coo.

Yes, sayde hee, and so he went further wyth the texte, saying: Which shall be geuen for you: doe this in remembrance of me.

Bish.

You haue sayde the truth.

Coo.

Then Coo replyed further, and sayde: Christe willed to doe this in remembraunce of hym, and not to saye thys in the remembraunce of hym, neyther did the holy Ghoste so leade the Apostles, but taughte them to geue thankes, and to breake breade from house to house, and not to saye as the Bishop sayde.

[Page]Bish.

How prooue you that?

Coo.

It is written in the 2. of the Acts.

Then the Bish. chaplayne sayd it was true.

Bish.

The Bish. asked hym if he could his beliefe.

Coo.

He answered yea, and so sayd part of the Creede, and thē after he said, he beleued more: for he beleued the x. commaundements, that it was meete for all such as looke to be saued to be obedient vnto them.

Bish

Is not the holy church to be beleeued also?

Coo.

Yes, if it be builded vpon the word of God.

Bish.

The Byshop sayd to Coo, that he had charge of hys soule.

Coo.

Haue ye so my Lord? Then if ye go to the Deuill for your sinnes, where shall I become?

Bish.

Do you not beleue as your father did? Was not he an honest man?

Coo.

Daniell. 9.It is written that after Christ hath suffred: There shal come a people with the Prince that shal destroy both Citie and Sanctuary. I pray you shew me whether this destruction was in my fathers tyme, or now?

Bish.

The B. not answering his question, asked hym whether he would not obey the kyngs lawes?

Coo.

As farre as they agree with the word of God, I will obey them.

Bish.

Well spo [...]en and lyke the Popes clarke.Whether they agree with the worde of God or not, we be bound to obey them, if the kyng were an Infidel.

Coo.

If Sydrach, Mysaach, and Abednago had so done, Nabucha [...]nosor had not confessed the liuyng God.

Bish.

Then the B. told hym, that these 22. yeares wee haue bene gouerned with such kyngs.

Coo.

My L. why were ye then dumme, and did not speake or barke?

Bish.

I durst not for feare of death, and thus they ended.

❧ But after this done, it was reported that I rai [...]ed: wherfore I called it to memory, & wrote this my railing, that light should not be taken for darknesse, nor sinne for holynes, and the deuill for God, who ought to be feared & honoured both now and euer, Amen.

The Martyrd [...]me of Roger Coo at Yexford. Anno. 1555. September.This Roger Coo, an aged father, after his sundry troubles and conflictes with his aduersaries, at length was committed to the fire at Yexford in the countie of Suffolk, where he most blessedly ended his aged yeares. An. 1555. Mens. Septemb.

¶Thomas Cobbe of Hauerhill, butcher, Martyr.

OUer and besides this foresayd Roger Coo, Wil. Allen, Iames Abbes of Stokennayland,Tho. Cobbe of Hauerhill in Northfolke, Martyr. Examinati [...] of Tho. Cobbe. Robert Samuell and other moe, in the same yeare vpon the 12. of August, was also with them condemned Thomas Cobbe of Hauerhill Butcher, executed in the moneth of September aforesayd. Who beyng brought and examined by Michaell Dunnyngs the bloudy Chauncellour of Norwich, first whether he beleeued that Christ is really and substantially in the Sacrament of the aultar, aunswered that the body of Christ borne of the blessed virgin was in heauē, and otherwise (he sayd) he would not aunswere, because hee had read it in the Scripture,The reall presence of Christ only in heauen that Christ did ascende, and dyd neuer descend since, and therefore sayd that he had not learned in the Scripture, that Christ should be in the Sacrament.

Furtheymore, beyng demanded whether he would obey the lawes of the realme of England,The Martyrdome of Thomas Cobbe at Thetford. Anno. 1555. Septemb. made for the vnitie of fayth, or no, he aunswered that his body should be at the King and Queenes commaundement so farre as the law of God would suffer. &c. In fine the sayd Tho. Cobbe beyng condemned the same xij. day of August, with the other his fellowmartyrs, was burned in the towne of Tetford. An. 1555. Mens. Septemb.

*The Martyrdome of George Catmer, Robert Streater, Anthony Burward, George Brodbridge, and Iames Tutty.

NOwe from Northfolke and Suffolke, to returne agayne into the Diocesse of Caunterbury, we haue to entreat of fiue worthy Martyrs, whose bloud in the same yeare and moneth of September was spilt for the true testimony of Christ, and his Gospels cause. The names of the which fiue Martyrs were these.

George Catmer, of Hyth.

Robert Streater, of Hyth.

Anthony Burward, of Calete.

George Brodbridge, of Bromfield.

Iames Tutty, of Brenchley.

Who vppon the 3. day of August were brought before Thornton the foresaid Bish. of Douer and his complices,Examination [...] of these fiue Martyrs. and there were both iointly and seuerally examined vpon certaine Articles, touching the Sacrament of their aultar, auricular confession, and other such lyke.

To the which the sayd Catmer (being first examined) made aunswere on this wise:Examination & aunsweres of Catmer. Christ (quoth he) sitteth in heauen on the right hand of God the Father, and therefore I do not beleue him to be in the Sacrament of the aultar: but he is in the worthy receiuer spiritually, & the Sacrament as you vse it, is an abhominable Idoll.

Next vnto hym was called forth Rob. Streater:Examination & aunsweres of Streater. who beyng also asked whether he dyd beleue the reall presence of Christ in the Sacrament of the aultar, sayd, that he dyd not so beleeue: for you doe maintayne heresie and Idolatry (quoth he) in that ye teach to worship a false God in the Sacrament, enclosed in a boxe. It is you that are the malignant Church: for in your Church there are twenty thyngs vsed agaynst the law of God.

The like obiection was articulate also against Anthony Burward, who also sayd,Burward examined. that their Sacrament was made an Idoll.

After hym was George Brodbridge demanded what he sayd to those Articles. Who aunswered,Brodbridge examined. that hee would not be confessed of a priest, because he could not forgeue his owne sinnes: and further sayd, that in the Sacrament of the aultar there is not the real body of our sauiour Christ, but bread geuen in the remembrance of him. Moreouer, as for your holy bread, your holy water, and your Masse, I do (quoth he) vtterly defie them.

And last of all did also Iames Tutty make & confirme their sayd former aunswers.Thomas Tuttie examined with his aunswere to the same.

And therefore they were all fiue condemned to be burned as heretikes, and so were they all in one fire at Canterbury aforesayd, about the 6. day of September thē next followyng.

*The burnyng of fiue Martyrs at Caunterbury.

The Martyrdome of Catmer, Streater, Burward, Brodbridge, Tuttie, at Canterbury. Anno. 1555. September. Ex Registro.

¶Thomas Hayward and Iohn Goreway, Martyrs.

ALthough the rage and vehemency of this terrible persecution in Queene Maries dayes did chiefly lyght in London, Essex, Northfolke, Suffolke, and Kent,Thomas Hayward, Iohn Goreway Martyrs. as hath bene partly already declared: yet notwithstandyng, besides the same, we finde but fewe partes of this Realme from this fatall storme, but some good Martyrs or other there shed their bloud. And first to begin with the Dioces of Lichfield and Couentry,The Martyrdōe of Thomas Hayward and Iohn G [...]r [...]way, at Li [...]hfiel [...] Anno. 1555. September. there we finde these two to bee condemned and also burned about the middest of the sayd month of September at the towne of Lichfield: whose names were Thomas Hayward, and Iohn Goreway.

¶The persecution and story of M. Robert Glouer Gentleman, and of Iohn Glouer his brother, in the Dioces of Lichfield.

[Page]

The story of M. Robert Glouer Martyr, and of M. Iohn Glouer his brotherVNto this present tyme and moneth of September, pertaineth also the memorable Martyrdome, of M. Rob. Glouer Gentleman, in the Diocesse of Lichfield and Couentry. Of whose apprehensiō and troubles, because I cannot well entreate, but I must also intermixt some mention of his brother Iohn Glouer, for so much as this priuy Commission was chiefly sent downe for the said Iohn, and not for Rob. Glouer, (albeit it pleased almighty God, that Iohn escaped, and Rob. in his stead was apprehended) I thought therefore in one story to comprehēd them both, in describing some part of their vertuous institution and order of lyfe, and first to begin with Iohn the eldest brother. Who beyng a Gentleman, and heyre to his father, dwellyng in the towne of Mancetor, was endued with fayre possessiōs of worldly goods, but yet much more plentifully enriched with Gods heauenly grace and inward vertues. Which grace of God so working in him, he with hys two other brethren, Rob. and Wil. not onely receyued and embraced the happy light of Christes holy Gospell,Iohn Glouer, Robert Glouer, William Glouer, 2. godly brethren and zealous professors of the Gospell. but also most zealously professed, and no lesse diligētly in their liuyng & conuersation followed the same: much vnlike vnto our tablegospellers now adaies, Virtutem qui verba putant, vt lucum ligna, as Horace sayth.

And as touchyng this foresayde Iohn Glouer (who through his manifold afflictions, seemed to haue a deeper taste and contemplation of spirituall thyngs, ioyned with mortification from all worldly eares more then the other had) although sufficient relatiō be made before in our first edition to be seene, yet as concernyng his spirituall conflicts, and the Lordes gracious workyng in hym, because the consideration thereof,Touching further mention of [...] Iohn Glo [...], [...] in the first edition. is both worthy of memory, and the example may worke experience peraduenture to the comfort of the godly, it shal not be hurtful to reherse some part of the same. So it pleased God to lay his heauy hand of inward afflictions and greuous passions vpon this mā that though he suffred not the paynes of the outward fire, as his brother and other Martyrs did: yet if we consider what inwardly in spirit and mynd this man felt & suffred,The inward conflictes and exercises of M. Iohn Glouer. and that of so long tyme, he may well be counted with his brother Rob. for a Martyr, beyng no lesse desirous wt hym of the same Martyrdome: yea, & in comparison may seme to be chronicled for a double Martyr.

For as the sayd Rob. was spedily dispatched with the sharpe and extreme torments of the fire in a short tyme,Iohn Glouer a double Martyr. so this no lesse blessed Saint of God, what and how muche more greuous pangs, what sorrowfull tormentes, what boyling heates of the fire of hell in hys spirit inwardly he felt and sustayned, no speech outwardly is able to expresse. Being yong,A heauy Crosse of inward tormentes layd vpō Iohn Glouer, I remember I was once or twise with him, who partly by hys talke I perceiued, and partly by myne owne eyes saw to be so worne and consumed by the space of fiue yeares, that neither almost any brookyng of meate, quietnes of sleepe, pleasure of lyfe, yea and almost no kynd of senses was left in hym. And doubtlesse I haue greatly wondered oftentymes at the meruailous workes and operation of Christ shewed vpon hym, who vnlesse he had relieued betymes his poore wretched seruant so far worne, with some opportune consolation, now and then betwixt, it could not possible bee, that he should haue susteined so vntollerable paynes and tormentes. [...] And yet the occasion thereof was not of so great moment and weight. But this we see common among holy & blessed men, how the more deuout and godly they are, hauing the feare of God before their eyes, the more suspition and mistrust they haue of thē selues: whereby it commeth to passe, that often they are so terrified & perplexed with small matters, as though they were huge mountains: where as contrary others there be, whom most hainous & very sore crimes in deed do nothyng touch or stirre at all.

The first occasiō of Iohn Glouers inward afflictiō.The occasion of this was, that he beyng first called by the light of the holy spirit to the knowledge of the gospell, and hauyng receiued a wonderous sweet feeling of Christes heauenly kyngdom, his mynd after that fallyng a little to some cogitation of his former affayres belongyng to hys vocation, began by & by to misdoubt hymselfe vpō the occasion of these words written in the 7. to the Hebrues: For it cannot be that they which were once illumined, Heb. 7. and haue tasted the heauenly gift, &c. Upon the consideration of which words he fully perswaded himselfe, that he had sinned verely against the holy Ghost: euen so much, that if hee had bene in the deepest pit of hell, he could almost haue dispaired no more of hys saluation. Here redily euery good man may iudge of hymselfe, what terrors, boylings, & conuulsions turmoiled in the meane tyme in his wofull brest: although it be hard for any mā to iudge the greuousnes therof, vnlesse he which hath experience of the lyke.

In comparing now the torments of all Martyrs with his paynes, I pray you what paynes, punishment,No griefe lyke to the griefe of conscience. and flames would not he willingly haue suffered, to haue had some refocillation and tyme of refreshyng? Who in suche intollerable griefes of mynd, although he neyther had nor could haue any ioy of hys meate, yet was he compelled to eate against hys appetite, to the end to differre the tyme of his damnation, so long as he might, thinking with hymself no lesse, but that he must needs be thrown into hell, the breth beyng once out of the body. Albeit Christ he thought did pity hys case, and was sory for hym: yet he could not (as he imagined) helpe, because of the veritie of the word, which sayd: It cannot be, &c. Heb. 7.

And this I rehearse of hym not so much to open hys wounds and sorrowes,Christ a mercifull helper in temptation and hard distresses. as for that by his example all wee with hym may glorifie the sonne of God, who suffereth none to be tempted aboue hys strength, but so tempereth and seasoneth the asperitie of euyls, that what seemeth to vs intollerable, not onely he doth alleuate the same, that we may beare it, but also turneth it to our further commoditie then we can thinke. Which well appered in this good seruaunt of God, in no man more. Who albeit (as we haue sayd) suffred many yeres so sharpe temptations & strong buffetyngs of Sathan: yet the Lord,Iohn Glouer by the grace of Christ re [...]stored agayne to perfect tranquilitye. who graciously preserued hym all the whyle, not onely at last did rid him out of all discomfort, but also framed hym thereby to such mortification of lyfe, as the lyke lightly hath not bene seene, in such sort as he beyng lyke one placed in heauen alredy and dead in this world, both in word and meditation led a life altogether celestiall, abhorryng in hys mynd all prophane doyngs. Neither was his talke any thyng discrepant frō the fruits of his lyfe, throwyng out neuer any idle, vyle, or vayne language. The most part of hys landes he distributed to the vse of hys brethren, and committed the rest to the guidyng of hys seruauntes and officers, whereby the more quietly he myght geue hymselfe to hys godly study, as to a continuall Saboth rest. This was about the latter end of K. Henries raigne, and continued a great part of the tyme of K. Edward 6.

After this in the persecuting dayes of Queene Mary, as soone as the B. of Couentry heard ye fame of this Iohn aforesayde beyng so ardent and zealous in the Gospell of Christ, eftsoones he wrote his letter to the Maior and Officers of Couentry to apprehend hym as soone as myght be. But it chaunced otherwyse by Gods holy prouidence, disposing all thyngs after hys owne secret pleasure, who seyng his old and trusty seruaunt so many yeares with so extreme and many torments broken and dried vp, would in no wyse heape too many sorrowes vpon one poore sillie wretch: neyther would commit hym to the flames of fire, who had bene already baked and scorched with the sharpe fires of inward affliction, and had sustained so many burnyng dartes and conflictes of Sathan so many yeares. God therefore of hys diuine prouidence thinkyng it too much that one man should be so much ouercharged wyth so many plagues and tormentes, did graciously prouide, that Robert his brother beyng both stronger of body, and also better furnished with helpes of learnyng to aunswer the aduersaries (beyng a Maister of Arte in Cambridge) should sustaine that conflict, and euen so it came to passe, as ye shall heare.

For as soone as the Maior of Cauentry had receyued the Byshops letters for the apprehendyng of M. Iohn Glouer, he sent forthwith a priuy watchword to the sayde Iohn to conuey away hymselfe. Who with hys brother William, was not so soone departed out of hys house:The Mayor of Couentry sendeth a priuy watchword to Iohn Glouer. but that yet in sight of the shiriffe and other, the serchers came and rushed in to take hym, accordyng to the bishops commandement.

But when the sayde Iohn could in no place be found, one of the Officers goyng into an vpper chamber, founde there Robert the other brother lying on hys bed: & sicke of a long disease, who was by hym incontinent brought before the Shiriffe. Which Shiriffe notwithstandyng fauouryng Robert and hys cause,M. Robert Glouer apprehended lying sicke in his chamber. would in deed fayne haue dismissed hym, and wrought what meanes he could, saying, that he was not the man for whome they were sent: Yet neuerthelesse beyng feared wich the stoute wordes of the officer contendyng with hym to haue hym stayed tyll the bishops commyng, he was constrained to cary him away agaynst his will, and so layed hym fast while the Bishop came. And thus much by the way of preamble first concernyng the woorthy remembraunce of maister Iohn Glouer.

Now to enter the matter which principally we haue in [Page] hand, that is, to consider the story and Martyrdome of M. Robert Glouer, forsomuch as the whole narration of the same by his owne record and testimony in a writyng was sent vnto his wife concerning the maner of his ordering & handling, it shall therfore seeme best for the more credite of the matter, to exhibite the sayd his owne letter, the wordes and contents whereof here ensue, as followeth.

¶A Letter of M. Robert Glouer to his wyfe, conteinyng the whole discourse and description of hys troubles susteined in prison, and of his sundry conflicts betweene the Bishop and him about Religion.

¶To my entirely beloued wyfe Mary Glouer.

A letter of M. Robert Glouer to h [...]s wyfe, certif [...]ing h [...]s troubles [...] his [...] apprehen [...]ion.THe peace of conscience which passeth all vnderstāding, the sweete consolation, comfort, strength, and boldnes of the holy Ghost be continually encreased in your heart, thorough a feruent, earnest, and stedfast fayth in our most deare and onely Sauiour Iesus Christ, Amen.

I thanke you hartily most louing wyfe, for your letters sent vnto me in my imprisonment. I red them with teares more then once or twise, with teares (I say) for ioy & gladnes, that God had wrought in you so mercifull a worke: first an vnfained repentance: secondly, an humble & hartie reconciliation: thirdly, a willing submission & obedience to the will of God in all thyngs. Which whē I red in your letters, & iudged them to proceed from the bottom of your hart: I could not but be thankfull to God, reioysing with teares for you & these his great mercies poured vpon you.

These your letters, and the hearing of your most godly procedings and constant doyngs from tyme to time, haue much relieued and comforted me at all tymes, & shall be a goodly testimony with you at the great day, against many worldly and dainty dames, which set more by theyr owne pleasure and pelfe in this world, then by Gods glory, litle regarding (as it appeareth) the euerlasting health of their owne soules or others.The worldly wanton [...] commō ly of English women [...]. My prayer shalbe whilest I am in this world, that god which of his great mercy hath begun hys good worke in you, will finishe it to the glory of his name, and by the mighty power & inspiration of his holy spirit so strengthen, stablish, and confirme you in all hys wayes to the ende, that we may together shew foorth hys prayses in the world to come, to our vnspeakable consolation euerlastingly. Amen.

So long as God shall lend you continuaunce in this miserable world, aboue all things geue your self continually to prayer,1. Tim. [...]. Ghos [...]ly [...] and [...] of [...]ristian [...]. lifting vp as S. Paule saith, cleane or pure hands without anger, wrath, or doubtyng, forgeuing (as he sayth also) if you haue any thyng agaynst any man, as Christ forgeueth vs. And that we may bee the better willyng to geue, it is good often to call to remembraunce the multitude & greatnesse of our owne sinnes, which Christ daily and hourely pardoneth and forgeueth vs, and then we shall, as S. Peter affirmeth, be ready to couer and hide the offences of our brethren, bee they neuer so many. And because Gods word teacheth vs,1. Peter. 4. not only the true maner of praying, but also what we ought to do or not do in the whole discourse and practise of this lyfe, what pleaseth or displeaseth God, and that, as Christ sayth, The worde of God that hee hath spoken shall iudge in the last day: Iohn. 12. let your prayer bee to this ende specially, that God of hys great mercy would open and reueale more and more dailye to your hart, the true sense, knowledge and vnderstandyng of his most holy word, and geue you grace in your liuyng, to expresse the fruits thereof.

And for as much as it is, as the holy Ghost calleth it, the word of affliction, that is, it is seldom without hatred, persecution,1. Cor. 1. peril, danger of losse of lyfe and goods, & what so euer semeth pleasaunt in this world, as experience teacheth you in this tyme: call vpon God continually for his assistaunce alwayes, as Christ teacheth, castyng your accompts what it is like to cost you, endeuoring your selfe, thorough the helpe of the holy Ghost, by continuaunce of prayer, to lay your foundation so sure, that no storme or tempest shalbe able to ouerthrow or cast it down: remembring always (as Christ saith) Lothes wyfe,Luke 17. Example of Lots wyfe. that is, to beware of looking backe to that thyng that displeaseth God. And because nothing displeaseth God so much as Idolatry, that is, false worshipping of God, otherwise then hys word commandeth: looke not backe (I say) nor turne not your face to their Idolatrous and blasphemous massing, manifestly against the word,Nothing vse [...] in Q. Ma [...]y [...]s [...]. practise & example of Christ: as it is most manifest to all that haue any taste of the true vnderstandyng of Gods word, that there remayneth nothing in the church of England at this present, profitable or edifieng to the church and congregation of the Lord, all things beyng done in an vnknowen tong, contrary to the expresse commandement of the holy Ghost.

They obiect that they be the church,The first note prouing the Church of the Papistes not to be the true Church. and therefore they must be beleued. My aunswer was, the Church of GOD knoweth and reknowledgeth no other head but Iesus Christ the sonne of God, whome ye haue refused & chosen the man of sinne, the sonne of perdition, enemy to Christ, the deuils deputy and lieuetenant, the Pope.

Christes church heareth, teacheth, and is ruled by hys word, as he sayth:2. Note. Iohn. 10. My sheepe heare my voyce If you abyde in me, and my word in you, you be my Disciples. Their Church repelleth Gods word, and forceth all men to followe their traditions.

Christes Churche dare not adde or diminish, alter or change his blessed Testament: but they bee not afrayd to take away all that Christ instituted, and go a whoryng (as the Scripture saith) with their owne inuentions,3. Note. Actes 7. Et laetari super operibus manuum suarum. i. To glory and reioyce in the workes of their owne hands.

The Church of Christ is, hath bene,4. Note to know the Church. and shall be in all ages vnder the Crosse, persecuted, molested and afflicted, the world euer hating thē, because they be not o [...] ye worlde. But these persecute, murther, slay and kil such as professe the true doctrine of Christ, be they in learning, liuing, conuersation and other vertues neuer so excellent.

Christ & his church reserued the triall of their doctrine to the worde of God,5. Note. Iohn. 5▪ and gaue the people leaue to iudge therof by the same worde, Search the Scriptures: But thys church taketh away the word from the people, & suffereth neither learned nor vnlearned, to examine or prooue their doctrine by the word of God.

The true church of God laboureth by all means to resist & withstand the lusts, desires, & motions of the world,6. Note to know the Church. the flesh, and the deuil. These for the most part geue themselues to all voluptuousnes, & secretly commit such things which (as S. Paul sayth) it is shame to speake of.

By these and such like manifest probations they do declare themselues to be none of the church of Christ,Ephes. 5. Compare the proceedinges & doinges of the Popes Church, with the true members of Christs Church, and you shall see what they are. The Church of the valiant Papistes compared to Nemrod, and why? The Popes Church standeth all in lying and murdering. but rather of the sinagoge of Sathan. It shal be good for you oftentymes to conferre & compare their procedings and doings, with the practise of those whō the word of God doth reach to haue bene true members of the church of God, & it shal worke in you both knowledge, erudition, & boldnes to withstand with suffering, their doyngs. I likened them therfore to Nemrod, whom the scripture calleth a mighty hunter, or a stout champion, telling them that that which they could not haue by the worde, they would haue by the sword, & be the church whether men will or no, and called them with good conscience, as Christ called their forefathers, the children of the deuill: and as their father the deuill is a lyer and murtherer, so their kingdom and church (as they call it) standeth by lying and murtheryng.

Haue no fellowship with them therfore my dere wife, nor with their doctrine and traditions, lest you be partaker of their sinnes, for whom is reserued a heauy damnation, without speedy repentaunce. Beware of such as shal aduertise you somethyng to beare with the world as they do, for a season. There is no dallying with gods matters: It is a fearefull thing (as S. Paule sayth) to fall into the handes of God. Remember the prophet Helias,3. Reg. 18. Why halt you on both sides? Remember what Christ sayth: Hee that putteth hys handes to the plough, and looketh backe, is not worthy of mee. Luke 9. And seyng God hath hetherto allowed you as a good souldior in the forward, play not the coward,The Popes Church vnder payne of damnation is to be auoyded. Apoc. 2. neither drawe backe to the rereward. S. Iohn numbreth among them yt shall dwell in the fiery lake, such as be fearefull in Gods cause. Set before your eyes alwayes the examples of such as haue behaued themselues boldly in gods cause, as Steuen, Peter, Paul, Daniel, the three children, the widowes sonnes, and in your days, Anne Askew, Laurence Saunders, Iohn Bradford, with many other faythfull witnesses of Christ. Be not afrayd in nothyng (sayth Saint Paule) of the aduersaries of Christes doctrine, Phil. 1. He exhorteth to be bolde in Christ. the which is to them the cause of perdition, but to you of euerlasting saluation. Christ commandeth the same, saying: Feare them not. Let vs not follow the example of him which asked tyme first to take leaue of hys friends. If we so doe, we shall finde fewe of them that wil encourage vs to go forward in our busines, please it God neuer so much. We read not that Iames and Iohn, Andrew and Symon, when they were called, put of the tyme till they had knowen their fathers and friends pleasure. But the Scripture sayth, They forsooke all, Math. 13. and by and by followed Christ. Christ likened the kingdom of God to a precious perle, the which whosoeuer findeth, selleth al that he hath for to buy it. Yea, whosoeuer hath but a little taste or glimmering how precious a treasure the kingdom of heauen is, will gladly forgo both life & goods for the obtainyng of it. But the most part now a dayes bee lyke to [Page] Esopes cocke, which when he had found a precious stone, wished rather to haue found a barley corne. So ignorant be they how precious a iewell ye word of God is, that they choose rather the thyngs of this world, which beyng compared to it,Worldly Christians resembled to Aesops Cocke. Worldly allurements & motions of drawing backe by Gods grace with standed. be lesse in value then a barley corne.

If I would haue geuen place to worldly reasons, these might haue moued me: First, the forgoyng of you and my children: the consideration of the state of my children, being yet tender of age and yong, apt and inclinable to vertue & learnyng, and so hauyng the more neede of my assistance, beyng not altogether destitute of gifts to helpe thē withall: possessions aboue the common sort of men: because I was neuer called to be a preacher or minister: & (because of my sickenes) feare of death in imprisonment before I should come to my aunswer, and so my death to be vnprofitable.

But these and such lyke, I thanke my heauenly father (which of his infinite mercy inspired me with hys holye Ghost,Experience of the Lordes assistance in confirming his seruantes. for his sonnes sake my onely Sauiour and redeemer) preuailed not in me: but when I had by the wonderfull permission of God, fallen into their handes, at the first sight of the Shiriffe, nature a little abashed: yet ere euer I came to the prison, by the workyng of God & thorough his goodnes feare departed. I sayd to the Shiriffe at his comming vnto me: What matter haue you maister Sheriffe to charge me withall? He aunsweared: you shall knowe when you come before the maisters: and so taking me with him, I looked to haue bene broughte before the maisters,M. Glouer cō mitted to the Iayle before any cause was declared. and to haue heard what they could haue burdened me withall: but contrary to my expectation, I was committed foorthwith to the Iaile, not being called to my aunswere, little iustice being shewed therein. But the lesse iustice a man finedeth at their hands, the more consolation in conscience shall he finde from God: for whosoeuer is of the world, the world will loue hym.

After I came into prisone, & had reposed my selfe there a while,Gods mighty consolation. vpon Rob. Glouer in prison. I wept for ioy and gladnes my belly full, musing muche of the great mercies of God, and (as it were) saying to my selfe after this sort: O Lorde who am I, on whome thou shouldest bestowe thus thy great mercye, to be numbred among the Saintes that suffer for thy Gospels sake? And so beholding and considering on the one side my imperfection,M. Glouer weepeth for ioy in prison. vnablenesse, sinnefull misery, and vnwoorthinesse, and on the other side the greatnesse of Gods mercye, to be called to so high promotion, I was, as it were amazed and ouercome for a while with ioy and gladnesse, concluding thus with my selfe in my heart: O Lord thou shewest power in weakenesse, wisedome in foolishnesse, mercy in sinfulnes: who shall let thee to choose where & whom thou wilt. As I haue zealously loued the confession of thy woord, so euer thought I my selfe to be most vnworthy to be partaker of the affliction for the same.

M. Glouer coū selled to put in bondes. Rober Glouer refuseth to enter into bondes.Not long after, came vnto me M.W. Brasbrige, M.C. Phinees, M.N. Hopkins, traueling with me to be dismissed vpon bondes. To whome my answere was (to my remembraunce) after this sorte: For as much as the Maisters haue imprisoned me, hauing nothing to burden mee with all, if I should enter into bondes, I should in so doing accuse my selfe: and seeing they haue no matter to laye to my charge, they may as well let me passe wtout bondes, as wyth bondes.

Secondarily, if I shall enter bondes, couenaunt, and promise to appeare, I shall do nothing but excuse, colour, and cloke their wickednesse, and endanger my selfe neuerthelesse,Worldly persuasions not receiued. being bound by my promise to appeare. They alleaged many worldly perswasions vnto me to auoide the present perill, & also how to auoid the forfeiture, if I brake promise. I sayde vnto them I had cast my penywoorth by Gods help. They vndertooke also to make the bond easie.

And when they were somewhat importune, I sayd to maister Hopkins, that libertie of conscience was a precious thing, and toke as it were a pause, lifting vp my heart to God earnestly for hys aide and helpe, that I might doe the thing that might please him.M. Glouer ag [...]yne visited with Gods holy comfort. And so, when they had let their sute fal, my hart, me thought, was wonderfully comforted. Maister Dudly commoned with me in like maner: whom I answered in effect as I did before.

Afterwarde debatin [...] the matter wyth my selfe, these considerations came to my head: I haue from time to time wyth good conscience (God I take to recorde) mooued all such as I had conference withal, to be no daliers in Gods matters, but to shew themselues after so great a light and knowledge, hearty, earnest, constante, and stable in so manifest a truthe, and not to geue place one ioate contrarye to the same. Nowe thought I, if I shall withdrawe my selfe, and make any shifts to pull my owne necke out of the collor,M▪ Glouer reasoning with himselfe. I shall geue greate offence to my weake brethren in Christe, and aduantage to the enemies to sclaunder Gods word. It wil be sayd, he hath ben a great boldner of others to be earnest and feruent, to feare no worldly pearils or daungers, but he him selfe will geue no such example.

Wherefore I thought it my boūden duety both to God and man, being (as it were) by the great goodnes of God,M. Glouer taketh courage, al [...] and daunger [...] set aside. maruelously called and appoynted hereunto, to set aside all feare, pearils, and daungers, al worldly respects and considerations, and like as I had heereto [...]ore, according to the measure of my small gift, within the compasse of my vacation and calling, from the bottome of my heart vnfainedly mooued, exhorted, and perswaded all that professe Gods woorde, manfully to persist in the defence of the same, not wyth sworde and violence, but wyth suffering and losse of life, rather then to defile themselues againe with the whorish abhomination of the Romish Antichrist: so the houre being come, with my fact and example to ratifie, confirme, and protest the same to the hearts of all true beleeuers: and to thys end (by the mighty assistance of Gods holy spirit:M. Glouer resolued in himselfe to abyde the vttermost for the Gospells cause. The Papist [...] proceede with M. Glouer agaynst the lawes of the realme. Commaundement geuen to the Sumner agaynst Iohn Glouer, and not agaynst Robert Glouer. This Byshops name was Doct. Banes. M. Warren of Couentry persecutor of Rob. Glouer. A lesson for all persecutors.) I resolued my selfe wyth muche peace of conscience, willingly to sustaine what soeuer the Romish antichrist shuld doe against mee, and the rather because I vnderstoode the Bishops comming to be at hand, and considered that pore mens consciences shoulde be then sharpely assaulted. So remained I prisoner in Couentrie by the space of 10. or 11. dayes, being neuer called to my answere of the Maisters, contrary to the lawes of the Realme, they hauing neyther statute, lawe, proclamation, letter, warrant, nor commandement for my apprehension. They woulde haue laide all the matter vpon the Sumner. Who being examined, denied it before their faces (as one of my frendes tolde me) saying that he had no commandement concerning me, but for my elder brother. God laye not their extreeme doings against me, to their charge at the great day.

The seconde day after the bishoppes comming to Couentrie, M. Warren came to the Yeldhall, and willed the chiefe Iayler to carye me to the Bishop. I laide to maister Warrens charge the cruell seeking of my death: and when he would haue excused himselfe, I tolde him he coulde not wipe hys handes so: hee was as guiltie of my bloude before God, as though he had murthered me with his owne handes.

And so he parted frō me, saying, I needed not to feare if I would be of his beliefe, God open his eyes if it be hys will, and geue him grace to beleue this, which he and all of his inclination, shall finde (I feare) to true for their parts: that is, that all they whiche cruelly, maliciously, and spitefully persecute, molest and afflicte the members of Christe for their cōscience sake, and for the true testimonie of Christes worde, and cause them moste vniustly to be slayne and murthered: without spedy repentance, shall dwel with the deuil and his angels in the fiery lake euerlastingly, where they shall wish and desire, crie and call, but in vayne (as their right companion Epulo did) to be refreshed of them,Luke. 16. whome in this world they contemned, despised, disdained, as slaues, misers, and wretches.

When I came before ye bishop in one Dentons house, he began wyth this protestation, that he was my Byshop for lacke of a better, and willed me to submit my selfe.

I sayd to him, I am not come to accuse my selfe: what haue you to lay to my charge?R· Glouer brought before Banes B. of Lichfield and Couentrye. M. Robert Glouer M. of Art in Cambridge. R. Glouer charged for not comming to the Church.

He asked me whether I was learned? I aunsweared, smally learned.

Maister Chauncellor standing by, sayde I was a maister of Arte.

Then my Lord laid to my charge, my not comming to the Church.

Heere I might haue dalied wyth him, and put hym to his proofes, for asmuch as I had not bene for a long season in his Diocesse, neither was any of the Citizens able to proue any suche matters against me. Notwythstanding I answered him through Gods mercifull helpe, that I neyther had nor woulde come at their church as long as theyr masse was vsed there, to saue (if I had them) fiue hundreth liues. I willed him to shew me one iote or title in ye scripture for the proofe and defence of the Masse.

He aunswered, he came to teache and not to be taught.

I was content (I tolde him) to learne of him, so farre as he was able to teach me by the word of God.

Bishop.

Who shall iudge the worde?

Glouer.

Christ was content that the people shoulde iudge hys doctrine by searching the Scriptures, and so was Paule: me thinketh ye should claime no further priuiledge or preeminence then they had.

Thus spake Robert Glouer offering him further,The Bishop refuseth to be iudged by the primatiue Church. that he was content the primitiue Church next to the Apostles time, should iudge betwixt the bishop and him. But he refused also to be iudged by that. Then he sayde hee was hys Bishop, and therefore he must beleeue him.

[Page]Glouer.

If you say blacke is white my L. (quoth Glouer) must I also say as you say, and beleeue the same because you say it is so? M. Chancellor here noted me to be arrogant, because I would not geue place to my Bishop.

Glouer.

If you will be beleued because you be a Bish. why find you fault with the people that beleeued M. Latimer, M. Ridley, M. Hooper, and the residue of them that were bishops?

Bish.

Because they were heretikes.

Glouer.

[...]And may not you erre (quoth I) as well as they? I looked for learning at my Lords hand to perswade me, and he oppressed me onely with hys authoritie. He said I dissented from the church, and asked me where my church was before king Edwards tyme.

I desired hym to shew me where their church was in Helias tyme, [...] and what outward shew it had in Christes tyme.

Bish.

Helias complaint was onely of the x. tribes that fell from Dauids house, whom he called heretikes.

Glo.

You be not able to shew any Prophets that the other two tribes had at the same tyme.

My L. makyng no answer to that, M. Rogers one of the maisters of the citie commeth in the meane season, taking vpon hym as though he would aunswer to the text. But my L. forthwith commanded me to be committed to some Tower if they had any besides the common Gaole, saying he would at the end of his visitation of his dioces, weede out such wolues. M. Rogers willed him to contēt himselfe for that night, till they had taken further order for me. Euen where it pleaseth you, said I to my Lord, I am content: and so I was returned at that tyme to the common Gaole agayne from whence I came.

On the Friday mornyng beyng the next day after, I had warnyng by one of the prisoners to prepare my selfe to ride with my fellow prisoners the same day to Lichfield there to be bestowed at the Bish. pleasure. [...] Which tidyngs at the first something discouraged me, searyng lest I shold by the meanes of my great sicknesse, through extreme hādlyng (which I looked for) haue dyed in the prison before I should come to my aunswer. But I rebuked immediately with Gods word this infidelitie in my selfe, and by ye same corrected myne owne mistrust and fantasie after this maner. What make I of God? Is not hys power as great in Lichfield as in Couentry? Doth not his promise extend as well to Lichfield, [...] as to Couentry? Was hee not wyth Abacuck, Daniell, Misaach, and Ieremy, in theyr most dangerous imprisonments? He knoweth what thyngs we haue neede of. He hath numbred all the haires of our head. The Sparowe falleth not on the ground, without our heauenly fathers will: much more will he care for vs if we be not faythlesse, whom he hath made worthy to bee witnesses of his truth. So long as we put our trust in him we shall neuer be destitute of his helpe, neither in prison, neither in sickenes nor in helth, neither in life nor in death, neither before kyngs nor before Bishops: not the Deuill himselfe, [...] much lesse one of hys ministers shall bee able to preuaile agaynst vs. With such like meditations I waxed cherefull of good consolation and comfort: so that hearing one say that they could not prouide horses enough for vs, I sayd, let them cary vs in a dung cart for lacke of horses, if they list: I am well content for my part.

Notwithstanding at the request of my friends, I wrote to M. Maior and his brethren, briefly requiring thē that I myght make aunswer here to such thyngs as should be layed to my charge: The contentes of which letter were these.

*A Letter of M. Robert Glouer, to the Maior of Couentry and his brethren.

I Beseech you to vnderstand, that it is not vnknowen as well to the Keeper of the Gaole, [...] as to the inhabitants about me where I dwell, that I am a man subiect to very great sicknesse, and haue bene by the space of seuen yeares and more, so that it is not like that I shall be remooued without perill and danger of lyfe. And because I was here committed to Warde by your appoyntment, I would gladly here aunswer to such thyngs as should bee layed to my charge. If I may obtayne this of you, I haue cause thankfully to reknowledge your indifferencie: if otherwyse, I praye God it be not layd to your charge at the great day, where euery man shall haue iust iudgement without respect of person.

Your prisoner in the Lord, alwayes myndefull of you in my poore prayer. Rob. Glouer.

But I receiued no answer of my letters to nor fro, I coniectured, that when the B. and the Chancellor had seen thē, it mooued thē the rather to haue me away, beyng more desirous (as I suppose) to haue had me dispatched priuily in prison, then to come openly to my answer. The maner of entreating and vsing me at my first commyng to prison, did partly declare the same.

Certayne Sergeaunts and Constables of Couentry,Robert Glouer and his fellow prisoners remoued from Couentry to Lichfield in the face of the open market. beyng appointed to haue the conueying of vs to Lichfield to be deliuered there to one Iephcot the Chancellors man sent from Couētry with vs for the same purpose, we were commaunded to horsebacke about xj. or xij. of the clocke on Friday, beyng market day, that we might be the more gased and wondered at: and to kindle the peoples heartes more agaynst vs, they did proclayme a letter cōcernyng a proclamation made for calling in & disanullyng of all such bookes as truely expound and interprete the Scriptures. We came to Lichfield about 4. of the clocke at night, & had leaue to repose our selues for our Supper tyme. We inned at the signe of the Swanne, where wee were entertayned friendly and gently.

After supper Iephcot repaired to vs,Iephcot, the Chauncellours seruaunt. whome we intreated that vpon sureties we myght rest our selues that nyght, beyng vnprouided of any thyng to help our selues withall in the prison at that present. He was content at the first (as he semed) but afterwards, whether it was by perswasion, or rather (as it seemed to me) he did but of pollicie put of the tyme till he had gathered a multitude to stare and wonder vpō vs, and also that we should prouide nothyng to ease our selues withall: he reuoked his promise,Papistes keepe no promise. and so by consent we were had to the prison, the multitude wonderyng at vs. I willed Iephcot before, to execute his office with mercy, tellyng him that they should haue iudgemēt without mercy, that shewed no mercy. And this mercy I found at his hand.

He put me into a prison the same night, where I continued vntill I was condemned, a place next to the dungeon, narow of rowmes, strong of building, and very cold with small light, and there allowed he me a būdle of straw in stead of my bed, wtout chaire, forme, or any other thyng els to ease my self withal. God of his mercy gaue me great patience through praier that night, so that if it had ben his pleasure, I could haue bene contented to haue ended my lyfe. But Iephcot & one Persey the bishops man,Iephcot & Persey cruell and straite agaynst M. Glouer. which afterwardes was my continuall keeper for the most part, came to me in the morning, to whō I said, this is a great extremitie, God send vs patience, and no more.

Then they were content that I should haue a bed of myne owne procurement. But I was allowed no helpe, neither night nor day, nor company of any man, notwithstandyng my great sickenesse, nor yet paper, pen, nor inke, or bookes, sauyng my new Testament in Latine, & a praier booke which I priuily stole in.

Within two days after,Talke betweene M. Glouer, and the Chancellor in prison. M. Chancellor and one Temsey a Prebendary there, came to me into my prison. Maister Chauncellour exhorted me to conforme my self to my Lord and to the Church. He wished to my soule no more hurt then to hys owne: belyke because I had layd to hys charge at Couentry, the seekyng of my bloud vniustly and wrongfully.

Now thus the second tyme I answered M. Chancellor to his exhortatiō, that I refused not to be ruled by that church that was content to bee ordered and gouerned by the word of God.

Chaun.

He asked me how I knew the worde of God, but by the Church?

Glouer.

The Church geueth witnes which be the true bookes and writings of the Apostles: as also the olde Sinagogue of the Iewes doth witnes which be the true bookes of the holy Prophetes: yet it followeth not thereby that the Iewes haue authority ouer the Scripture. The church sheweth which is the word of God, therefore the Church is aboue the word of God. This is no good reason in learnyng, sayd I to M. Chauncellour. For it is lyke vnto this: Iohn shewed the people who was Christ: Ergo, Iohn was aboue Christ. Or els, I haue a man that knoweth not the kyng, and I tell hym who is the kyng: am I therfore aboue the kyng?

M. Chauncellour sayd, he came not to reason with me and so departed. So remayned I without any further cō ference of any man by the space of viij. dayes, and till the Bishops commyng: In the which tyme I gaue my selfe continually to prayer, and meditation of the merciful promises of God, made vnto all without exception of person, that call 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,The comforts & sweete feelinges of M. Glouer in prison. and many consolations from God by the helpe of his holy spirit, and sometymes, as it were a taste and glimmeryng of the lyfe to come: all for his onely sonne Iesus Christes sake: to hym be all praise for euer and euer.

The enemy ceased not many tymes, sundry wayes to assault me, oftentymes obiectyng to my conscience myne owne vnworthines, through the greatnesse of the benefite to be counted among the number of them that should suffer [Page] for Christ, for his Gospels sake. Against him I replied with the worde of God in this sorte. What were all those whom GOD had chosen from the beginnyng, to be his witnesses, and cary his name before the world? were they not men as Paule and Barnabas sayd,M. Glouer assaulted by the enemy in prison concerning vnworthynes. Actes. 24. Rom. 11. Rom. 4. Iohn. 2. Gods election bound to no worthines or person. Rom. 10. Similiter obnoxij peccato, as well subiect to wickednes, sinne, imperfectiōs, as other men be? Euen such were Noe, Abraham, Dauid and all the rest. Quis prior dedit illi, as Paul saith, Who gaue first vnto him? And also speakyng to euery man: What hast thou that thou receiuedst not? Likewise Iohn: All haue receiued of his fulnesse: they were no bringers of any goodnes to God, but altogether receyuers. They choose not GOD first, but he choose them. They loued not God first, but hee loued them first. Yea, hee both loued and chose them when they were his enemies, full of sinne and corruption, and voyd of all goodnes. Est Dominus omnium, diues in omnes & super omnes inuocantes eum. He is and wil be still the same God, as rich in mercy, as mighty, as able, as ready, as willyng to forgeue sinnes without respect of person,Psalme. 145. to the worlds end, of all them that call vpon hym. Propè est Dominus omnibus inuocantibus eum: God is nere, he is at hand, he is with all, with all (I say) and refuseth none,It is no arrogā cye to presume vpon Gods promise. excepteth none that faithfully in true repentance call vpon hym, in what houre, what place, or what tyme so euer it bee. It is no arrogancy nor presumption in any man, to burthen God (as it were) with hys promise, and of duetie to clayme and chalenge hys ayde, helpe, and assistaunce in all our perils, daungers, and distresse, callyng vpon hym, not in the confidence of our owne godlynesse, but in the trust of his promises made in Christ, in whom, and by whome, and for whose sake, whosoeuer boldly approcheth to the mercy seate of the Father, is sure to receiue whatsoeuer is expedient or necessary eyther for bodye or soule,Psalm. 50. in more ample wyse and large manner, then hee can well wish, or dare desire. His worde can not lye: Call vppon me in the day of trouble, and I will heare thee, & thou shalt prayse me. Robert Glouer replyeth against the tentation of the enemy in that he is a sinner.

I aunswered the enemy also on this maner: I am a sinner, and therefore not woorthy to bee a witnesse of this truth. What then? Must I deny his worde because I am not woorthy to professe it? What bring I to passe in so doyng, but adde sinne to sinne? What is greater sinne then to deny the truth of Christes Gospell? as Christ himself beareth witnesse: Hee that is ashamed of me or of my wordes, of hym I will be also ashamed before my father and all his aungels. I might also by like reason forbeare to do any of gods cō mandements.

When I am prouoked to pray, the enemy may say vnto me, I am not worthy to pray, therfore I shall not pray: & so in lyke maner of all the commandements: I shall not forbeare swearing, stealing, murthering, because I am not worthy to do any commaundement of God. These be the delusions of the Deuill, and Sathans suggestions, which must be ouercome by continuance of prayer, and with the word of God applied accordyng to the measure of euery mans gift,M. Glouer brought agayne before the Bishop. Reasoning betwene M. Glouer and the Byshop. agaynst all assaults of the Deuill.

At the bishops first comming to Lichfield after myne imprisonment, I was called into a by chamber next to my prison, to my Lord. Before whom when I came and saw none but his officers, chaplains & seruants, except it were an old priest, I was partly amazed and lifted vp my heart to God for his mercifull helpe and assistance.

My Lord asked me how I liked my imprisonment. I gaue hym no aunswer touchyng that question. He proceded to perswade me to be a member of hys Church, which had continued so many yeares. As for our church (as hee called it) it was not knowen, he sayd, but lately in kyng Edwards tyme.

I professe my selfe to be a member of that The true Church is alwayes builded vp on the doctrine of the Apostles: which though it appeare not alwaies alyke in outward [...]ght, the faulte is in the tyme, not in the Church. Tymes do alter, and with the tymes the outward face of the Church may alter sometymes appearing more, sometymes lesse, sometymes very little, sometymes nothing at all, according as the persecution is. Neuertheles, the truth of the church abydeth alwayes one. Neyther doth it goe by number of mē but by soundnes of truth. Many agreeing in one may make an vnitye: but the veritye of the word maketh the Church whether it be in few or in many. church (said I) that is builded vpon the foundation of the Apostles & Prophets, Iesus Christ beyng the head corner stone: and so alledged the place of S. Paule to the Ephes. And this Church hath bene from the beginnyng (said I) though it beare no glorious shew before the world, beyng euer, for the most part vnder the Crosse and affliction, contemned, despised, and persecuted. My Lord on the other side, contended that they were the Church.

Glouer.

So cryed all the Clergy agaynst the Prophets of Ierusalem, saying: Templum Domini, templum Domini, The Church, the Church, &c.

Bish.

And always when I was about to speake any thing my Lord cried, hold thy peace: I commaund thee by the vertue of obedience, to hold thy peace, callyng me a proud arrogant heretike.

Glouer.

I willed my Lord to burthen me with some specialties, & then to conuince me with some Scriptures and good learnyng.

Then my L. began to mooue certaine questions. I refused to aunswer him in corners, requiryng that I myght make my answer openly. He sayd I should aunswer hym there. I stood with hym vpon that poynt vntill he said I should to prison agayne, and there haue neither meate nor drinke till I had answered hym.

Then I lifted vp my hart to God, that I might stand and agree with the doctrine of his most holy word.

Bish.

The first question was this:The first question. how many sacraments Christ instituted to be vsed in the church?

Glo.

The Sacrament of Baptisme sayd I, and the Sacrament that he instituted at his last Supper.

Bish.

No more sayd he?

Glo.

To all those that declare a true and vnfayned repentaunce, a sure hope, trust, and confidence in the death of Christ, to such ministers (I grant) that they haue authoritie to pronounce by the power of Gods word, the remission of sinnes.Power by Gods word in the ministery to remit sinnes. 2. questio [...] ▪

Here interruptyng me, he would needes beare me in hand that I called this a sacrament. I would not greatly contend with hym in that poynt, because that matter was of no great waight or importāce: although he in so doing, did me wrong, for I called it not a Sacrament.

Hee asked me further whether I allowed theyr confession.

I sayd no.

Bish.

Then he would know my mynd what I thought of the presence of Christes body in the Sacrament.3. question.

Glouer.

I aunswered that their Masse was neither sacrifice nor Sacrament, because (sayd I) you haue takē away the true institution, which when you restore agayne, I will tell you my iudgement concernyng Christes body in the Sacrament.

And thus much did this worthy Martyr of God leaue behynd hym by his owne hand in writyng concerning the maner of hys vsing and entreatyng in pryson, and also of hys conflictes had with the Bishop and hys Chauncellor. Moe examinations he had (no doubt) with the Byshop in the publike Consistory, when he was brought forth to be condemned, which also he would haue left vnto vs, if either length of lyfe, or laysure of tyme, or haste of execution had permitted hym to finish that he intended: but by reason of the writ of his burnyng beyng come down from London, lacke of tyme neither did serue hym so to do, neither yet could I get the Records of hys last examinations wheresoeuer they are become.

Onely this which I could learne by relation of one Austen Bernher a Minister, and a familiar friend of hys, concernyng the goyng to his death, I can report, that the sayd blessed seruant of the Lord, M. Rob. Glouer, after he was condemned by the Bishop, and was now at a poynt to be deliuered out of this world, it so happened, that two or three dayes before, his hart beyng lumpish and desolate of all spirituall consolation, felt in hymselfe no aptnes nor willingnes, but rather a heauines and dulnesse of spirite,Robert Glouer destitute fo [...] tyme of the Lords comfort. full of much discomfort to beare that bitter crosse of Martyrdome ready now to be layd vpon hym.

Wherupon he fearing in himself, lest the Lord had vtterly withdrawne his woonted fauor from him, made hys mone to this Austen his frend aboue remembred, signifieng vnto hym, how earnestly he had prayed day and night vnto the Lord, and yet could receiue no motion nor sense of any comfort from hym.

Unto whom the sayd Austen answering agayne, willed and desired him paciently to waite the Lords pleasure and how so euer his present feling was, yet seing his cause was iust and true, he exhorted hym constantly to sticke to the same, & to play the man,The Lord for a tyme may withdraw his comfortes, but at lēgth he visiteth his seruant [...]. nothyng misdoubting but the Lord in his good time would visit him, and satisfie his desire with plenty of consolation, whereof (he sayd) he was right certayne and sure, & therfore desired hym when so euer any such feeling of Gods heauenly mercies should begin to touch his hart, that then he would shew some signification thereof, wherby he might witnesse with hym the same, and so departed from hym.

The next day when the tyme came of his martyrdome, as hee was goyng to the place, and was now come to the sight of the stake, although all the night before praying for strength and courage he could feele none, sodainly he was so mightily replenished with Gods holy comfort and heauenly ioyes, yt he cryed out clapping his hands to Austen, & saying in these words, Austen, he is come, he is come, R. Glouer receaueth agayne cō fort of the Lord. &c. & that with such ioy and alacritie, as one seeming rather to be risen from some deadly daunger, to libertie of life, then as one passing out of the world by any paines of death. Such was the change of the meruailous workyng of the Lordes hand vpon that good man.

¶Cornelius Bongey felow Martyr with Mayster Robert Glouer.

[Page]

IN the same fire with him was burned also Cornelius Bongey a Capper of Couentrey,Cornelius Bongey, Martyr. and condemned by the sayd Radulph Byshoppe of Couentry and Liechfield. As concerning the Articles which were to him obiected, the effect therof was this.

Articles obiected to Cornelius Bongey.Firste it was articulate agaynste him, that these three yeres last, in the City of Couentry and Liechfield, & other places about, he did hold, mainteyne, argue and teach, that the Prieste hath no power here to absolue any sinner from his sinnes.

Secondly, that by Baptisme sinnes be not washed away, because he sayd that the washing of the flesh purgeth the flesh outwardly▪ and not the soule.

Thirdly, that there be in the Church onely two sacramentes, that is, Baptisme, and the Lordes Supper.

Fourthly, that in the sacrament of theyr popish aulter, was not the reall body & bloud of Christ, but the substance of bread & wine there remayning stil, because S. Paul calleth it bread and wine. &c.

Fiftly, that he within the compasse of the sayd yeares & time, did hold, maintayne and defend, that the Pope is not the head of the visible church here in earth. &c.

Sixtly, that he was of the dioces and iurisdiction of the Bishop of Couentry and Liechfield. &c.

Seuēthly, that the premises are true, manifest and notorious, and that vpō the same there hath bene & is a publick voice and fame, as well in the places aboue rehearsed, as in other quarters also about. &c.

¶His aunsweres.

H [...]s Aunsweres to the articles.Unto the which articles he aunswering agayne, to the first he graunted, and to euery part therof, meaning after ye Popish maner of absolution.

The second he graunted first, after reuoked the same.

To the thyrd also he graunted, adding withall, that in scripture there be no more conteined.

To the fourth, touching the sacrament, he graunted & to euery part therof.

To the fift concerning the Pope likewise.

Also to the sixt he graūted and likewise to the seuenth.

Upon these articles and his answeres to the same, the sayd Radulph the Bishop read the sentence, and so cōmitted him also after the condemnation of Mayster Roberte Glouer, to the seculer power.

Thus this foresayd Cornelius falsely condēned by the Bishop before mentioned, suffered at the same stake wyth the Christian Martyr Mayster Robert Glouer at Couentry, about the xx. day of September.

¶The burning of Mayster Robert Glouer, and Cornelius Bongey at Couentry.

The Martyrdome of Robert Glouer and Cornelius Bongey at Couentry. Anno. 1555. September [...]0.

¶Here foloweth the story of Iohn Glouer and William Glouer, how they were excommunicate and cast out after theyr death, and buried in the fieldes.

NOwe that wee haue discoursed the storye of Mayster Robert Glouer,Iohn Glouer & William Glouer after their dea [...]h condemned▪ and cast out for heretickes. something also woulde bee touched of his other two brethrē Iohn and William Glouer. Who albeit they were not called to finishe theyr course by lyke kinde of Martyrdome in the fire, as the other did: yet because for theyr constaunt profession of Gods Gospell vnto the latter ende, they were exempted after theyr death, & cast out of the same Church, as the other was, I thought them not vnworthy therefore in the story to be ioyned together, which in one cause and the same profession were not sūdered one from the other.

And first concerning Mayster Iohn Glouer the eldest brother, what inward stormes and agonies he susteined by the ghostly enemy, partly ye heard before described: nowe what his bodily enemies wrought against him, remaineth to be declared. Whose rage and malice, although god so restrained, that they coulde litle preuayle agaynst him so long as his life endured, yet after his decease, hauing power vpon him, what they did ye shall now vnderstand.

After the Martyrdome of mayster Robert Glouer, although Iohn Glouer seing his brother to be apprehended for him, had small ioy of his life for the great sorow of his hart, wherewith he was sore oppressed, and would gladly haue put himselfe in his Brothers stead, if frendes had not otherwise perswaded with him, shewing that in so doyng he might intangle himselfe, but should doe his brother no good. He thus in great care and vexation endured: yet notwithstanding, rubbing out as well as he could, til at lēgth about ye latter end of queene Mary there was a new search made for the sayd Iohn Glouer.A new search made for Iohn Glouer.

Whereupon the Sheriffes with theyr vnder Officers and seruauntes being sent to seek him, came into his house where he and his wife were. It chaūced as he was in his chamber by himselfe, the Officers brusting into the house, and searching other roomes, came to the Chamber doore where this Iohn Glouer was. Who being within, and holding the latch softly with his hand, perceiued and heard the Officers buskeling about the doore, amongest whome one of the sayd officers hauing the string in his hand, was ready to draw and plucke at the same.

In the meane time an other comming by (whose voice he heard and knew) bad them come away,The prouidence of God agayne in sauing Iohn Glouer. Agnes Glouer wyfe to Iohn Glouer apprehended. saying they had bene there before. Whereupon they departing thence, wēt to search other corners of the house, where they found Agnes Glouer his wife, who being had to Liechfilde, & there examined before the bishop, at length after much ado was constrayned to geue place to their tyranny, Ioh Glouer in the meane time, partly for care of his wife, partly through cold taken in the woodes where he did lye, tooke an Agew, whereupon not long after he left this life, which the cruell Papistes so long had sought for.

Thus by the mighty protectiō of ye almighty Lord, how Iohn Glouer was deliuered and defended frō the handes of the persecuting enemies during all the time of hys life, ye haue hearde, Nowe what befell after his death both to him & to William his brother it is not vnworthy to be remēbred. Who after that he was dead, & buried in ye churchyard without Priest or Clerke, D. Dracot then Chauncellour,D. Dracot not suffering Iohn Glouer to be buryed in the Churchyearde. sixe weekes after sent for the parson of the Towne & demaunded howe it chaunced that hee was there buryed. The parson aunswered that he was then sicke, and knewe not of it. Then the Chauncellour commaunded the parson to go home and to cause the body of the said Iohn Glouer to be taken vp, & to be cast ouer the wall into the hie way: The Parson agayne answered that he had bene 6. weekes in the earth & so smelled that none was able to abide the sauor of him. Well quoth D. Dracot, then take this byll and pronounce him in the pulpit a damned soule, and a twelue moneth after take vp his bones (for then the fleshe will be consumed) and cast thē ouer the wall,Iohn Glouer after his death iudged of Doct. Dracot to be a damned soule. Testimony of this story. that cartes and horses may tread vpon them, and then will I come & hallow againe that place in the churchyard where he was buried. Recorded by the Parson of the towne who tolde the same to Hugh Burrowes dwelling at Fynden in Darbyshyre, and to M. Rob. Glouers wife, by whose credible information we receiued the same.

Not much vnlike vsage was practised also by these catholicke children of the mother Churche vpon the body of Will. the third brother. Whō, after it had pleased almighty god about ye same seasō to cal out of this vale of misery,The maner of handling the body of Williā Glouer after his death. the good disposed people of the Towne of Weme in Shropshyre, where he dyed, brought the bodye vnto the Parishe Church, entending there to haue it buried. But one Bernerd, [Page] being then Curate of the sayd Church (and is yet as I heare say to this day) to stoppe the buriall therof, rode to the bishop named Raufe Bayne, to certify him of the matter, and to haue his aduise therein. In the meane time, the body lying there a whole daye,Bernard a Popish Curate of Weme. Iohn Thorlyne agaynst the burying of W. Glouers brother. in the night time one Rich. Morice a Taylour woulde haue enterred him. But then came Iohn Thorlyne of Weme with other moe, & woulde not suffer the body to be buryed: expressing to vs ye contrary examples of good Toby, for as he was religious in buriyng the dead so this man putteth religiō in not burying the dead: so that after he had layne there two dayes & one night, commeth the foresayd Bernerd the Curate with the Bishops letter, the contentes of which letter beyng copied out word for word here foloweth.

*A copy of the Byshops Letter written to the Parish of Weme.

The letter of Raufe Bayne B. of Chester, for the not burying of W. Glouers body.VNderstanding that one Glouer an heretick is dead in the parish of Weme, whiche Glouer hath for all the time of my being in this country bene knowne for a rebellion agaynst our holy fath and Religion, a Contemner of the holy Sacramentes and ceremonies vsed in holy Churche, and hath separate himselfe frō the holy Communion of all good Christian men, nor neuer required to be reconciled to our mother holy Church, nor in hys last dayes did not call for his ghostly father, but dyed without all rites belonging to a Christian man: I thought it good not only to commaund the Curate of Weme that he shoulde not be buried in Christian mans buriall, but also will and commaunde all the parish of Weme that no manne procure, helpe, nor speake to haue him buried in holy ground: but I do charge and commaund the Church Wardens of Weme in speciall, and all the parishe of the same that they assist the sayd Curate in defending and letting, and procuring that he bee not buried neither in the Churche nor within the wanybles of the Churchyarde, and likewise I charge those that brought the body to the place, to cary it away agayne, and that at theyr charge: as they will aunswere at theyr perill. At Ecclesch this 6. of September. an. 1558.

By your Ordinary Radulph Couentry and Liechfield.

The dead corpe [...] of W. Glouer dragged with horse into the field.By ye vertue of this foresaid letter so it fel out, that they which brought the corps thither, were fayne at their owne charges to carye it backe agayne. But for so muche as the body was corrupted, and smelt so strongly that vnneth any man might come nere it, they were forced to draw it wt horses vnto a bromefield, and there was he buried.

Witnesses of the godly end of the sayde William Glouer dying in the true fayth and confession of Christe, Mayster Nowell Deane of Liechfielde, George Wilestone and hys wife, Tho Cōstantine, Roger Wydouse, Iohn Prynne, George Torpelley. &c.

The like example of charitable affection in these catholicke churchmen is also to be sene and noted in the burying of one mayster Edward Bourton Esquire,M. Edward Burton not suffered to be buryed in Christian buriall, the same day when Q. Elizabeth was crowned. who in ye same Diocesse of Chester departing out of this worlde the verye day before Queene Elizabeth was crowned, required of his frendes, as they would aunswere for it, that his bodye should be buryed in his Parishe Churche (which was S. Chaddes in Shrousbury) so that no Massemonger should be present therat. Which thing being declared to the Curat of that Parish named sir Iohn Marshal, & the body being withall brought to the buriall, vpon the same day whē the Queene was crowned, the Curate being therwith offended, sayd playnely that he should not be buried in ye church there. Whereunto one of his frendes, named George Torpelley answering againe said, that God would iudge him in the last day. &c. Then the priest, Iudge God (saith he) or Deuill, the body shall not come there. And so they buryed him in his owne garden. Where he is no doubt as neare ye kingdome of heauen, as if he had bene buried the middest of the Church.

Oliuer Richardine in Hartford West. Martyr.Moreouer, in the sayd County of Salop, I finde that one Olyuer Richardyne of the Parish of Whitchurch was burned in Hartford Weste, Syr Iohn Ygone being Sheriffe the same time. Whiche seemeth to be about the latter yeare of king Henry viij. Whose name because it was not mentioned before, I thought here to geue some litle touch of him, hauing now in hande to speake of the persecution within the Diocesse of Couentry and Liechfield.

¶The Martyrdome of William Wolsey, and Robert Pygot Paynter.

William Wolsey, Robert Pigot, Martyrs.AFter the sufferyng of Mayster Robert Glouer & Cornelius Bongey at Couentrye, followeth next the condemnation of other two blessed Martyrs which were iudged and condemned at Eley by Iohn Fuller the Bishops Chauncellour of Eley, Doctor Shax [...]on his Sus [...]ragane, Robert Steward Deane of Eley, Iohn Christopherson Deane of Norwich. &c. an. 1555. October 9. the names of which martyrs were William Wolsey and Robert Pygot, dwelling both in the Towne of Wisbich, whiche William Wolsey being a constable, dwelling and inhabiting in the Towne of Well, was there brought to death by the meanes and procurement of one Richard Euerard Gentlemā a Iustice appoynted for those dayes,Richard Euerard extreame agaynst Williā Wolsey. who extremely handled the same William Wolsey, and bounde him to the good abearing, causing him to put in sureties vpon his good behauior vntill the next general Sessions holden within the Ile of Eley: and so the sayd Wolsey being dispatched of his office, and brought in trouble, remoued his house & dwelling place, comming to dwell in the Towne of Wisbiche. Then being called agayne at the nexte Sessions, hee was still constrayned to put in new sureties, which at the lēgth he refused to do, & so was commaunded to the Iayle,W. Wolsey commaunded to the Iayle. D. Fuller, Christopherson, D. Yong, come to conferre with Wolsey. Wolsey putteth a question to the [...]. at the Syse holden at Eley in lent.

In the Easter weeke folowing, there repayred to conferre with him, D. Fuller the Chauncellor, with Christopherson, and one D. Young: who layde earnestlye to hys charge that he was out of the catholicke fayth, willing him to meddle no further with the scriptures, thē it did become such a lay man as he was, to do. The said William Wolsey stāding still a great while, suffering them to say their pleasures, at the last answered in this wise: Good M. Doctor, what did our Sauiour Christ meane, when he spake these wordes written in the 23. Chapter of S. Mathewes Gospell: Wo be vnto you Scribes and Phariseis, ye hipocrites for ye shut vp the kingdome of heauen before men: ye your selues goe not in, neither suffer ye them that come to enter in.

Yea sayeth Doctour Fuller, you must vnderstand, that Christ spake to the Scribes and Phariseys.

Nay Mayster Doctour (sayth Wolsey) Christ spake euē to you, and your felowes here present, & to al other such like as you be.

Away Mayster Doctor (saith Christopherson) for you can do no good with this man, Yet sayth D. Fuller, I will leane thee a booke to read. I promise thee, of a learned mās doing, that is to say of Doctor Watsons doing, (who was then Bishop of Lincolne.)

Wolsey receiuing the same booke,D. Watsons booke of Sermons or Homelyes. D. Fuller agayne resorteth to W. Wolsey. did diligently reade it ouer, which in many places did manifestly appeare contrary to the knowne trueth of Gods word. At the length a fourtnight or three weekes folowing, the sayde Doctour Fuller resorting agayne to the prison house to confer with the sayd Wolsey, did aske him how he liked the sayd booke (thinking that he had won him by ye reading of the same:) who aunswered him and sayd: Syr, I like the booke no otherwise then I thought before I should find it. Wherupon the Chauncellor taking his booke departed home.

At night when D. Fuller came to his chamber to looke on it, he did finde in many places cōtrary to his minde, the booke raced with a pen by the sayd Wolsey. The which hee seing, and being vexed therwith, sayd: Oh this is an obstinate hereticke and hath quite marred my booke.

Then the Syse holden at Wisbich drawing nye, Doctor Fuller commeth agayne to the sayd Wolsey, and speaketh vnto him on this maner:The Chauncellour ge [...]eth leaue to Wolsey to depart. Thou doest much trouble my cōscience, wherfore I pray thee depart, & rule thy [...], so that I heare no more complaint of thee, and come to the Church when thou wilt, and if thou be complayned vpon, so farre as I may, I promise thee I will not heare of it.

Mayster Doctour (quoth Wolsey) I was brought hyther by a law, and by a law I will be deliuered.

Then being broughte to the Sessions before named, Wolsey was layd in the Castle at Wisbich,W. Wolsey layd in the Castle of Wisbich. thinking to him and al his frēdes, that he should haue suffered there at that present time, but it proued nothing so.

Then Robert Pygot the painter being at liberty, was there presented by some euill disposed persons (sworne mē as they called them) for not comming to the Church.Rob. Pigot Painter presented for not cō ming to the Chu [...]ch. Talke betweene Syr Clement Higham Iudge, and Rob. Pigot.

The sayd Pygot being called in the Sessions, woulde not absent himselfe, but there did playnely appeare before Syr Clement Hygham being Iudge, who sayd vnto him: Ah, are you the holy father the Paynter? How chaunce ye came not to the Churche? Syr (quoth the Paynter) I am not out of the Church, I trust in God.

No Syr, sayd the Iudge, this is no Churche, this is a Haule. Ye sir sayd Pygot, I know very wel it is a Haule: but he that is in the true faith of Iesus Christ, is neuer absent, but present in the Church of God.

Ah Syrha, sayd the Iudge,Rob. Pigot brought to the Iayle where W. Wolsey [...]. you are to high learned for me to talke withall: wherfore I will send you to them that be better learned then I, strayght wayes commaundynge him to the Iayle where Wolsey lay. So the Sessiōs being [Page] broken vp and ended,Anno 1555. October. the sayd Wolsey and Pigot were caryed agayne to Eley into yrison, where they both did remayne till the day of theyr death.

In the meane time certaine of theyr neighbors of Wisbych aforesayd being at Eley,Wolsey and P [...]got returned to Eley to prison. Tho. Good [...]e Bi [...]hop of Eley. The Bishops C [...]playne a Frenchmā [...] the prisoners in the [...]. came to see how they did.

There came thither also a Chapleine of Bishop Gooderikes a Frenchman borne, one Peter Ualentius, who said vnto the said Wolsey and Pygot: My brethren, according to mine office I am come to talk with you, for I haue bene Amner here this xx. yeares and aboue.

Wheerfore I must desire you my brethren to take it in good parte that I am come▪ to talke with you, I promise you, not to pull you from your fayth. But I both requyre and desire in the name of Iesus Christ that you stande to the truth of the Gospell and worde, and I beseech the almighty God for his sonne Iesus Christes sake to preserue both you & me in the same vnto the end. For I knowe not myselfe (my brethrē) how soone I shal be at the same point that you now are. Thus with many other like wordes he made an end, causing all that were there present to water theyr cheekes, contrary to al the hope they had in him, god be praysed therfore.

Then within short time after, Pygot and Wolsey wer called to iudgement about the ix. daye of October, [...] and Wo [...]sey called to iudgment in the B [...]shops [...]. before Doctor Fuller then Chauncellor, with old Doctor Shaxton, Christopherson, and others in Commission, who layd earnestly to theyr charge for theyr belief in diuers articles, but especially of the Sacrament of the aultar. Whereunto theyr aūswere was: that the Sacrament of the aultar was an Idoll, and that the naturall body and bloud of Christe was not present really in the sayd Sacrament, and to this opinion they sayd they would sticke, beleuing perfectly the same to be no heresye that they had affirmed, but the verye truth wherupō they would stand. Then said the Doctors, that they were out of the Catholicke fayth.

[...]Then Doctor Shaxton sayd vnto them: good brethren remember your selues and become new men, for I my self was in this [...]ond opinion that you are nowe in, but I am now become a new man.

Ah sayd Wolsey, are you become a new man? Wo be to thee thou wicked new man,Wolseys aunswere to S [...]xton. for God shal iustly iudge thee.

Doctour Fuller then spake saying, this Wolsey is an obstinate felow, and one that I could neuer do good vpon. But as for the Paynter hee is a man quiet and indifferent (as farre as I perceiue) and is soone reformed, and maye very well be deliuered for any euill opinion I find in him.

Then Christopherson called for penne and yncke and wrote these wordes folowing:M. Christopherson writeth what he would haue P [...]got con [...] of the [...]acr [...]ment. [...] refuseth to [...] to Christophersons [...]. I Robert Pygot do beleue that after [...]he wordes of consecration spoken by the Priest, th [...]re remaineth no more bread and wine, but the very body and bloud of Christ really, substauntially, the selfe same that was borne of the virgine Mary: and reading it to the Paynter, he sayd thus: doest thou beleue all this according as it is written?

Pygot.

No Syr, sayd the Paynter: that is your fayth and not mine.

Christopher.

Loe Mayster Doctor Fuller you would haue lettē this felow go: he is as much an heretick as the other.

And so immediately iudgemēt was geuen vpon thē to dye. Which done, after the sētēce read, they were sent again to the prison, where they did lye till the day of theyr death.

At which day one Peacocke Bachelor of diuinity being appoynted to preach, took his text out of the first Epistle of S. Paul to the Corin. 5. chap. of one that had liued vnordinately by abusing his fathers wife:M. Peacoke appoynted to preach at t [...]e burning of Wolsey and Pigot. likening the sayd Pygot and Wolsey to the same man, often times saying, that such members must be cut of from the congregation, most maliciously reporting the sayd Wolsey to be cleane out of ye fayth, and in many places quite denying the Scripture.

So his Sermon being ended, the forenamed, Pygot & Wolsey being brought to the place of executiō and so boūd to the stake with a chain, thither commeth one sir Richard Collinson a priest, at that time desolate of any biding place or stay of benefice, who sayd vnto Wolsey: brother Wolsey the preacher hath openly reported in his Sermon this day that you are quite out of the Catholicke fayth, & deny baptisme, and that you do erre in the holy Scripture: Wherefore I beseech you for the certifying of my conscience wyth others here present: that you declare in what place of the Scripture you do erre or finde fault.

Wolsey.

[...]. Wolsey [...] himselfe to be [...]ound in all pointes of the scripture belonging to his [...].I take the eternall and euerlasting God to witnesse that I do erre in no part or poynt of Gods booke the holy Bible, but hold & beleue in the same to be most firme and sound doctrine in all poyntes most worthy for my saluation and for al other Christians to the end of the world. Whatsoeuer mine aduersaries report by me, God forgeue thē therfore. With that cōmeth one to the fire with a great sheet knit ful of books to burne, like as they had bene new

¶The burning of William Wolsey, and Robert Pygot, Martyrs.

The Martyrdōe of W. Wolsey and Rob. Pigot at Eley. Anno 1555. Octob. 16. Testamentes. O sayd Wolsey, geue me one of thē, & Pigot desired an other,Bookes burned with Wolsey & Pigot. both of them clapping them close to theyr brestes saying the 106. Psalme, desiring all the people to say Amen, and so receiued the fire most thankefully.

Witnesses and informers hereof.

Robert Scortred.

Robert Crane,

Edward Story.

Robert Kendall,

Richard Best. &c.

Concerning the storye of William Wolsey I receiued moreouer from the vniuersity of Cambridge by a credible person and my faythfull frend William Fulke, this relatiō which I thought in this place not vnmeete to be notified vnto the Reader in order and forme as foloweth.

There were burned at Ely two Godly Martyrs,The natures of Wolsey, and Pigot described. the one called Wolsey, the other Pygot. In these two appered diuers opinions of one spirit. Pygot was mylde, humble, and modest, promising that he would be cōformable to his persecutors, if they could perswade him by the Scripture. The other Wolsey, was stout, strong and vehemēt, as one hauing [...] of the spirite,The zelous spirite of William Wolsey. and detested all theyr doinges, as of whom he was sure to receiue nothing but cruelty and tyranny. He was wonderfull ielous ouer his cō panion,W. Wolsey desirous of Martirdome. fearing lest his gentle nature would haue bene ouercome by the flattering inticementes of the worlde, and therefore the same day that they were burned, when they would haue talked wt him alone, he pulled him away front them almost by force.Wolsey calleth the day of his Martirdome, his glad day. He was so desirous to glorify God with his suffering, that being wonderfull sore tormented in the prison with the toothe ake, hee feared nothing more, thē that he should depart before the day of executiō (which he called his glad day) were come.

This Wolsey being in prison at Elye, was visited by Thomas Hodilo Berebruer in Ely. To him he deliuered certayne mony to be distributed (as he appoynted) part to his wife, and part to his kinsfolkes and frends,Thomas Hodilo Berebruer of Cambridge witnes of this story. Richard Denton first conuerter of Wolsey. and especially 6. shillinges. 8. pence to be deliuered to one Richard Denton Smith dwelling at Welle in Cambridgeshyre wt in the iurisdiction of the Ile of Ely, with this commendation, that he maruelled that he taryed so long behinde him, seing he was the first that did deliuer him the book of scripture into his hand, and told him that it was the truth, desiring him to make hast after as fast as he could.

This Thomas Hodilo, both to auoyde daunger of the time,Money sent by Wolsey to Denton. Wolsey exhorting Richard Denton to persist in the truth. and to haue a witnes of his doings herein deliuered the sayd summe of money, to one M. Laurence preacher in Essex (which then resorted often to his house) to be distributed as Wolsey had appoynted: which thing they performed, riding from place to place. And when this 6. shilling 8. pence was deliuered to Richard Denton with the commendation aforesayd, his aunswere was this: I confesse it is true, but alas I can not burne. This was almoste one whole yeare after Wolsey was burned.Denton afrayd [...] of burning. But he that coulde not burne in the cause of Christ, was afterward burned agaynst his will whē Christ had geuen peace to his church. [Page] For in the yeare of our Lord. 1564. On Tuesday beyng the 18. day of Aprill, his house was set on fire, & while he went in, to saue his goodes he loste his life, with two other that were in the same house.

Richard Dentō burned in his owne house, which before would not burne for Christ. Anno. 1564. Aprill. 18 Witnessed by Thomas Hodilo, and William Fulke.

Not much vnlike to this, was also the example of M. West Chapleine to Bishop Ridley, who refusing to die in Christes cause with his Mayster, sayd Masse agaynst hys conscience, and soone after dyed.

¶Doctor Nicholas Ridley and M. Hugh Latimer, both Byshops, Preachers, and Martyrs of Christ, with theyr doinges, conferences, and sufferinges described.

THe same yeare, moneth, and day in whiche the foresayd 2. Martyrs William Wolsey,Doct. Nicholas Ridley, Martyr. & Tho. Pygot suffered at Eley, the which was an 1555 October 16. folowed also at Oxford the slaughter of two other speciall & singuler Captaines, & principall pillers of Christes Churche. Mayster Kidley Bishop of London, & Mayster Hugh Latimer, Byshop sometimes of Worcester: of whose famous doinges & memorable learning, & incomparable ornaments & giftes of grace, ioyned with no lesse cōmendable sincerity of lyfe, as all the Realme ca [...]e witnes sufficiently: so it needeth not greatly that we should stand exactly at this time in setting forth a full description of the same, but onely to cōprehend briefly in a few words touching the order of theyr liues, so much as necessarily serueth to the due instruction of ye reader, & maketh to the vse of this present history, in declaring first theyr beginning & bringing vp, thē theyr studyes and actes in the Uniuersitye, theyr prefermentes also by theyr studyes to higher dignity, at last theyr trouble & trauell in setting forth Religion, and in mainteining the same to the shedding of theyr bloud. And first to begin with the life of Mayster Ridley, whose story here ensueth.

AMong many other worthy and sundry historyes & notable acts of such as of late daies haue bene turmoile [...], murthered, & martyred for the true Gospell of Christe in Queene Maries raigne, the tragicall story and life of Doctour Ridley, I thought good to commend to Chronycle and leaue to perpetuall memorye: beseeching thee gentle Reader, with care and studye well to peruse, diligently to consider, and deepely to print the same in thy brest, seeing him to be a man beautified with such excellent qualities, so ghostly inspired and godly learned, & now written doubtlesse in the booke of life, with the blessed Sayntes of the almighty, crowned and throned amongest the glorious cō pany of Martyrs. First descending of a stocke right worshipfull, he was borne in Northūberlandshire, who being a childe,Nicholas Ridley borne in No [...]thumberland. Nicholas Ridley learned at Newcastle. Nicholas Ridley mayster of Pembroke hall in Cambridge. Nicholas Ridley made D. of Diuinitye. Nicholas Ridley king Henryes Chapleine. Nicholas Ridley made Bishop of Rochester. Nicholas Ridley made Byshop of Londō. The fruitefull dilligence of B. Ridley in preaching Gods word. learned his Grammer with greate dexteritye in Newcastle, and was remoued from thence to the Uniuersity of Cambridge, where he in shorte space became so famous, that for his singular aptnes, he was called to hyer functions and Offices of the Uniuersity, by degree atteyning thereunto, and was called to be head of Pembrooke hall, and there made Doctour of Diuinitye. After thys departing from thence, he trauelled to Paris, who at his returne, was made Chapleine to king Henrye the eight, and promoted afterwardes by him to the bishoprick of Rochester: and so from thence translated to the See and Bishopricke of London in king Edwardes dayes.

In which calling and offices he so trauelled and occupyed hym selfe by preachinge and teachinge the true and wholesome doctrine of Christ, that neuer good childe was more singularly loued of his deare parents, then he of his flocke and Dioces. Euery holy day and Sonday he lightly preached in some one place or other, except he wer other wise letted by weighty affayres and busines: to whose sermons the people resorted, swarming about him like bees, and coueting the sweete flowers and wholesome ioyce of the fruitfull doctrine, whiche he did not onely preach, but shewed the same by his life, as a glittering lanterne to the eyes and sences of the blinde, in such pure order and chastity of life (declining from euil desires and concupiscences) that euen his very enemies could not reproue him in anye [...] iote thereof.

Besides this, he was passingly well learned, his memorye was greate,B. Ridley of great memory and reading. and he of suche reading withall, that of right he deserued to be comparable to the best of this our age, as can testify as well diuers his notable workes, pythy sermons, and sundry his disputatiōs in both the Uniuersites, as also his very aduersaryes, all whiche will saye no lesse themselues.

Besides all this, wise he was of counsell, deepe of wit, and very politicke in all his doings. How mercifull & carefull he was to reduce the obstinate papistes frō their erroneous opinions, & by gentlenes to win them to the truth, his gentle order [...]ng and curteous handling of Doc. Heath late Archbishop of Yorke being prisoner with him in king Edwardes time in his house one yeare, sufficiently declareth. In fine, he was suche a Prelate, and in all poyntes so good, godly, & ghostly a man, that England may iustly [...]ue the loue of so worthy a treasure. And thus hitherto concerning these publicke matters.

Now will I speake something further particularly of his person & conditiōs.B· Ridley comely of proportion and complexion. The fayre conditions of Byshop Ridley▪ tender to his kinred, ye [...] not otherwise then truth and right requ [...] red. B. Ridley [...] great mortyfier of himselfe. The order of his study and dye [...]. He was a man right comly & well proportioned in all poynts, both in cōplexion & lineamēts of the body. He tooke all thinges in good part, bearing no malice nor rancour in his hart, but straight wayes forgetting all iniuries & offēces done agaynst him. He was very kind & naturall to his kinsfolke, and yet not bearyng with them any thing otherwise thē right would require, geuing them alwayes for a generall rule, yea to his own brother & sister, that they doing euill, should seeke or look for nothing at his hand, but shoulde be as straungers and aliens vnto him, and they to be his brother or sister, which vsed honesty, and a godly trade of life.

He vsing all kindes of wayes to mortify himselfe, was geuen to much praier and contemplation: For duely euery morning, so soone as his apparell was done vpon him, he went forthwith to his bedde chamber, and there vpon hys knees prayed the space of halfe an houre: which being don, immediately he went to his studye (if there came no other busines to interrupt him) where he continued till ten of ye clocke, and then came to common prayer, dayly vsed in his house. The prayers being done, he went to dynner, where he vsed litle talke except otherwise occasion by some hadde bene ministred, and then was it sober, discreet, and wise, & sometime mery, as cause required.

The dinner done, which was not very long he vsed to sit an houre or therabouts talking or playing at the chests: That done, he returned to his study, & there would continue, except suiters or busines abroad were occasiō of the cō trary, vntill 5. of the clocke at night, & then would come to cōmon prayer, as in the forenoone: which being finished he went to supper, behauing himselfe there, as at his dinner before: After supper, recreating himselfe in playing at chestes the space of an houre,His order after supper▪ he would then returne againe to his studye: continuing there till 11. of the clocke at night, which was his cōmon houre to go to bed, then saying hys prayers vpō his knees as in ye morning when he rose. Being at his manor of Fulhā, as diuers times he vsed to be,The carefull dilli [...]nce of Bishop Ridley in instructing his familye. he read daily a lecture to his family at the commō prayer, beginning at the acts of the apostles, & so going throughout all the Epistles of S. Paule, geuing to euery man that could read a new Testament, hyring thē besides with mony to learne by hart certayne principall Chapters, but especially the xiij. chapter of the Actes, reading also vnto his housholde oftentimes the 101. Psalme, being maruellous carefull ouer his family, that they might be a spectacle of all vertue & honesty to other. To be short, as he was godly & vertuous himselfe, so nothing but vertue and godlines reigned in his house, feeding them with the food of our sauiour Iesus Christ.

Now remayneth a worde or two to be declared of hys gentle nature and kindly pitty in the vsage of an olde woman called Maystres Boner, mother to Doctour Boner, sometime Bishop of London: whiche I thought good to touch, as well for the rare clemency of Doctour Ridley, as the vnworthy immanity and ingratefull disposition again of Doctor Boner. Bishop Ridley being at his Manor of Fulham, alwayes sent for the sayd maistres Boner,The behauiour of Bishop Ridley to Doctor Boners mother. dwelling in an house adioyning to his house, to dyner and supper, with one Maistresse Mungey Boners sister, saying: go for my mother Boner, who cōming, was euer placed in the chayre at ye tables end, being so gently entreated, welcomed, & taken, as though he had bene borne of her owne body, being neuer displaced of her seat, although the kings Counsell had bene present, saying, when any of them were there (as diuers times they were) by your Lordships sauor, this place of right and custome is for my mother Boner. But howe well he was recompenced for this his singular gentlenes, and pitifull pity after at the handes o [...] the sayd Doctor Boner, almost the least child that goeth by the ground can declare. For who afterward,The [...] of Ridley and the currishnes of Boner described & compared together. was more enemy to Ridley, then Boner and his? Who more went aboute to seek his destruction, then he? recompensing his gentlenes with extreme cruelty. As well appeared by the strait handling of Ridleyes owne naturall sister, and George Shypside her husband, from time to time: whereas the gentlenes [Page] of the other did suffer Boners mother, sister, and other his kinred, not onely quietly to enioy all yt which they had o [...] Boner, but also enterteined them in his house, shewyng much curtesy and frendship dayly vnto them: whereas on the other side,B. Ridley [...] and [...] to Boners mother. Boner vn [...]ade and reuilish to B. Ridleys [...]ter, and [...] the [...] of his [...] in [...]. Bishop Boner being restored agayn, would not suffer the brother & naturall sister of Bishop Ridley, & other his frendes, not onely not to enioye that which they had by the sayd theyr brother Bishop Ridley, but also carrishly without all order of law or honesty, by extort power wrasted from them all the liuinges they had.

And yet being not therewith satisfied, he sought all the meanes he could, to worke the death of the foresayd Shipside, saying, that he would make twelue godfathers to goe vpō him, which had bene brought to passe in deed at what tyme he was prisoner at Oxford, had not God otherwyse wrought his deliuerance by meanes of D. Heath Byshop then of Worcester. Teste Georg. Shipsido.

Wherby all good indifferent Readers notoriously haue to vnderstand, what great diuersity was in the disposition of these two natures. Wherof as the one excelled in mercy and pity: so the other agayne as muche or more excelled in churlish ingratitude, and despitefull disdayne. But of this matter enough.

Now concerning Gods vocation, how Doctor Ridly was first called to the sauouring and fauouring of Christe and his Gospell, partlye by his disputation before, & other his Treatises it may appeare, that the first occasion of hys conuersion, was by reading of Bertrams book of the Sacrament, [...]. Ridley fir [...]t conuerted by [...]. whom also the conferēce with Bishop Cranmer, and with Peter Martyr did not a litle confirme in that behalfe. Who now by the grace of GOD, being throughly won and brought to the true way, as he was before blind and zelous in his old ignoraunce: so was he as constant & faythfull in the right knowledge whiche the Lorde had opened vnto him, (as well appeared by his preachings and doynges duringe all the time of Kyng Edwarde) and so long dyd muche good, while authoritye of externe power might defend and hold vp the peace of the church, and proceedinges of the Gospell. But after that it pleased so the heauēly will of our Lord our God to bereue vs of ye stay,B. Ridley [...] of the [...] in troub [...]e a [...]ter the death of K. Edward. and to call from vs Kyng Edward that precious Prince, as the whole state of the Churche of Englande was leafte desolate and open to the enemies hande: so this Byshop Ridley, after the comming in of Queene Mary, eftsoone and with the first was layd handes vpō and committed to prison, as before hath sufficiently bene expressed: first in the Tower, then after translated from thence with the Archebishop of Canterbury,B. Ridley in the Tower. Bishop [...] to the prison o [...] B [...]cardo in Oxford. and mayster Latimer, to Oxforde, was with them inclosed in the common Gayle and prison of Bocardo, while at lēgth being disseuered from them, he was committed to custody in the house of one Irish, wher he remayned till the last day of his death and martyrdome, which was from the yeare of our Lord. 1554. till the yeare 1555. and 16. day of October.

Furthermore, as touching his disputations & cōflicts had at Oxford, and also of his determination had at Cambridge, also his trauels in perswading and instructing the Lady Mary before she was Queene, his reasons & conference likewise had in the tower at the Lieutenants boord, enough hath bene sayd already. Besides this, other conferences hee had in prison both with D. Cranmer, and M. Latimer as here foloweth to be read.

*A conference had betwixt Mayster Ridley, and Mayster Latimer in prison, vpon the obiection of Antonian, meaning by that name some popish persecutour, as Winchester, alluding thereby to the story of Victor. lib. 3. de persecut. Aphri.

IN writing agayne yee haue done me an vnspeakeable pleasure,N. Ridlei. and I pray that the Lord may requite it you in that day. For I haue receiued great comfort at your wordes: but yet I am not so filled withall, but that I thyrste much more nowe then before to drinke more of that cuppe of yours, wherein ye mingle vnto me profitable wyth pleasaunt. I pray you good father let me haue one draught more to comfort my stomacke. For surely except the Lord assist me with his gracious ayde, in the time of his seruice, I know I shall play but ye part of a white liuered knight. But truely my trust is in him, that in mine infirmitye hee should try himselfe strong, and that he can make the Coward in his cause to fight like a man.

Syr, now I looke dayly when Diotrephes wyth hys warriours shall assault me: wherefore I pray you good father, for that you are an olde Souldiour, and an experte warriour, and God knoweth I am but a young Souldiour, and as yet of small experience in these fittes, helpe me I pray you to buckle my harnesse. And now I would haue you to thinke, that these dartes are cast at my head of some one of Diotrephes or Antonius souldiers.

The obiection of the Antonian.

All men maruell greatlye, why you,Anton obiect. i. after the libertye which you haue graunted vnto you, more then the rest, do not go to masse, which is a thing (as you know) now much estemed of all men, yea of the Queene herselfe.

The aunswere.

Because no man that layeth hande on the plough and looketh backe is fitte for the kingdome of God,N. Ridleis answere. Luke. 9. Gala. 2. and also for the selfe same cause why Saynt Paule woulde not suffer Titus to be circumcised, which is that the truth of the gospell might remayne with vs vncorrupt. Gala. the second: and agayne. If I builde agayne the thinges which I destroyed, I make my selfe a trespasser. This is also another cause, least I should seeme by outwarde facte to allowe the thing, which I am perswaded is contrary to sounde doctrine, and so should be a stumbling stocke vnto the weake. But woe be vnto him by whom offence commeth: it were better for him that a milstone were hanged about his neck and he cast into the middest of the sea.Math. 18. Marke 9.

Except the Lord helpe me ye say. Truth it is. For with out me (sayth he) ye can do nothing much lesse suffer death of our aduersaryes,H. Latimer. Iohn. 15. through the bloudy lawe now prepared agaynst vs. But it foloweth, if ye abide in me, and my woorde abide in you, aske what yee will, and it shall bee done for you. What canne be more comfortable? Syr, you make aunswere your selfe so well that I cannot beter it. Syr, I beginne now to smell what you meane by trauelling thus with me, you vse me as Bilney dyd once when he conuerted me? pretēding as though he would be taught of me, he sought wayes and meanes to teach me, and so do you. I thanke you therefore most hartely. For in deed you minister armour vnto me, whereas I was vnarmed before and vnprouided, sauing that I geue my selfe to prayer for my refuge.

What is it then that offendeth you so greatlye in the Masse, that ye will not vouchsafe once eyther to heare it,Anton obiect. [...] or see it? And from whence commeth this new religion vp on you? haue not you vsed in times past to say masse your selfe?

I confesse vnto you my fault and ignorance: but know you that for these matters I haue done penaunce long agoe, both at Paules crosse,N. Ridleis answer. He meaneth his owne confession openly in Preaching. 1. Tim. 1. and also openly in the Pulpit at Cambridge, and I truste God hath forgeuen mee thys mine offence: for I didde it vpon ignoraunce. But if ye be desirous to knowe, and will vouchsafe to heare, what thinges doe offende me in the Masse, I will rehearse vnto you those thinges whiche be moste cleare, and seeme to repugne most manifestly agaynst Gods worde. And they be these. The straunge tongue: the want of the shewynge of the Lordes death:Math. 26. The breaking of the Lordes commaundement of hauing a communion: the sacrament is not cō municated to all, vnder both kindes, according to the word of the Lord. The signe is seruilely worshipped, for ye thing signified. Christes Passion is iniuried, for asmuch as this Masse sacrifice is affirmed to remayne for the purging of sinnes: to be shorte, the manifolde superstitions, and triflyng fondnesse whiche are in the Masse, and aboute the same.

Better a few thinges well pondered, then to trouble ye memory with to much,H. Latimer. you shall preuayle more with praying, thē with studying, though mixture be best. For so one shall alleuiate the tediousnes of the other. I entend not to contend much with them in wordes, after a reasonable account of my fayth geuen: for it shall be but in vayne. They will say, as theyr fathers sayd,Iohn. 19. when they haue no more to say. We haue a law, and by our law he ought to dye. Be ye steadfast and vnmoueable sayeth Saynt Paule,1. Cor. 19. 1. Tim. 3. Iohn. 15. Col. 1. and agayne, persistito, stand fast. And how oft is this repeated, if ye abide, if ye abide. &c. But we shall be called obstinate, sturdy, ignorant, heady, and what not? So that a man hath need of much pacience, hauing to do with such men.

But you knowe howe greate a crime it is to separate your selfe from the communion or felowship of the Churche, and to make a schisme, or diuision,Anton. obiect. [...] ▪ you haue bene reported to haue hated the secte of the Anabaptistes, and alwayes to haue impugned the same. Moreouer this was the pernitious errour of Nouatus, and of the Heretickes called (Cathari) that they woulde not communicate wyth the Church.

I know that the vnity of the Church is to be reteyned by all meanes, & the same to be necessary to saluation.N. Ryd▪ Answer. But I doe not take the Masse as it is at this day, for the communion of the Churche, but a Popishe deuise, whereby both the commaundement and institution of our Sauiour Christ, for the ofte frequenting of the remembraunce [Page] of his death, is eluded, & the people of God are miserablye deluded. The sect of the Anabaptistes, and the heresy of the Nouatians, ought of right to be condemned, for as muche as without any iust or necessary cause they wickedly separated themselues from the communion of the congregation: for they did not alleadge that the Sacramentes were vnduely ministred, but [...]urning away theyr eyes from thē selues, wherewith according to Saynt Paules rule they ought to examine themselues and ca [...]ing theyr eyes euer vpon others,1. Corin. 11. either Ministers, or Communicantes with them, they alwayes reprooued something for the whiche they absteined from the Communion, as from an vnholy thing.

I remember that Caluin beginneth to confute the Interim after this sort with this saying of Hilary.H. Latimer. Hillarius contra A [...]ent. The name of peace is beautifull and the opinion of vnitye is fayre: but who doubteth that to be the true and onely peace of the Church, which is Christes? I would you had that litle booke: there should you see how much is to be geuen to vnity. Saynt Paule when he requireth vnitye, he ioyneth straight with al,Rom. 15. secundum Iesum Christum, according to Iesus Christ, no further. Diotrephes nowe of late did euer harpe vpon vnity, vnity. Yea Syr (quoth I) but in verity, not in popery. Better is a diuersity, then an vnitye in Popery. I had nothing agayne but scornefull giers, with commaundement to the Tower.

But admitte there be in the Masse that peraduenture might be amended,Anton. obiect. 4. or at least made better: yea, seing you will haue it so, admit there be a fault: if you do not consent therto. Why do you trouble your selfe in vayne: do not you know both by Cyprian and Augustine that communiō of sacramentes doth not defile a man,Cypri. l. [...]. ep. 2. An. ep. 152. but consent of deedes.

If it were any one trifling ceremony, or if it were some one thing of it selfe indifferent (although I woulde wishe nothing should be done in the Churche,N. Ryd. Answer. which doth not edify the same) yet for the continuance of the common quietnesse I coulde be content to beare it. But forasmuche as thinges done in the masse tend openly to the ouerthrow of Christes institution, I iudge that by no meanes either in word, or deed I ought to consent vnto it. As for that which is obiected out of the Fathers, I acknowledge it to be wel spoken, if it be well vnderstanded. But it is meant of them which suppose they are defiled, if any secret vice be either in the ministers, or in them that communicate with them, & is not ment of them which doe abhorre superstition, and wicked traditions of men, and will not suffer the same to be thrust vpon themselues, or vpon the Church in stead of Gods word, and the truth of the Gospell.

H. Latimer.The very marowe bones of the masse are all together detestable, and therefore by no meanes to be borne withal, so that of necessity the mending of it, is to abolish it for euer. For if you take away oblation, and oration, which doe hang vpon consecration and transubstantiation, the moste papistes of them all will not set a button by the masse, as a thing which they esteme not, but for the gayne that foloweth thereon. For if the English communion, whiche o [...] late was vsed, were as gaynefull to them, as the Masse hath bene heretofore, they would striue no more for theyr masse: from thence groweth the griefe.

Consider into what daūgers you cast your selfe, if you forsake the chuch:Anton. obiect. 5. & you cannot but forsake it, if you refuse to go to masse. For the Masse is the Sacrament of vnity: without the Arke there is no saluation. The church is the Arke and Peters ship.Aug. li. 4. de Sim. 10. In ep. post col. contra Donat. Ye know this saying wel enough. He shall not haue God to be his Father, which acknowledgeth not the church to be his mother. Moreouer without the church (sayth S. Augustine) be the life neuer so wel spent, it shall not inherit the kingdome of heauen.

N. Ridleis answer. 1. Tim. 3. Apocal. 21. Ephes. 1.The holy Catholicke or vniuersall church, which is ye communion of saintes, the house of God, the City of God the spouse of Christ, the body of Christ, the piller, and stay of the trueth, this Churche I beleeue accordinge to the Creede. This Church I doe reuerence, and honour in the Lord. But the rule of this Church is the word of God, according to which rule, we goe forwarde vnto life. And as many as walk according to this rule, I say with S. Paul peace be vpon them,Gala. 6. Phil. 2. and vpon Israell which perteyneth vnto God. The guid of this church is the holy ghost. The markes, whereby this church is knowne vnto me in this dar [...]ke worlde, and in the middest of this crooked and froward generatiō, are these. The sincere preaching of Gods holy worde, the due administration of the Sacramentes, charitye, and faythfull obseruing of Ecclesiasticall discipline, according to the word of God. And that the Church or congregation whiche is garnished with these markes,Apoc. 21. Iohn. 3. Gala. 4. is in very deede that heauenly Hierusalem, whiche consisteth of those that be borne from aboue. This is the Mother of vs all. And by Gods grace, I will liue, and dye the childe of this Church. Forth of this (I graunt) there is no saluation: and I suppose the residue of the places obiected are rightly to be vnderstanded of this Church onelye.In. op. lin. homi. 49. in Math. In times past (sayth Chrysostome) there were many wayes to know the Church of Christ, that is to say, by good lyfe, by myracles, by chastity, by doctrine, by ministring the sacramentes. But from that time that heresies did take hold of the Church, it is onely knowne by the Scriptures whiche is the true church. They haue all thinges in outwarde shew, which the true Church hath in truth. They haue tē ples like vnto ours.

And in the end concluded. Wherefore onely by ye scriptures do we know which is the true church. To that whiche they say, the Masse is the Sacrament of vnity. I aunswere. The bread which we breake,1. Cor. 10. according to the institution of the Lord, is the Sacrament of the vnity of Christes mistical body. For we being many, are one bread, and one body, forasmuch as we al are partakers of one bread. But in the Masse, the Lordes institution is not obserued: for we be not all partakers of one breade, but one deuoureth all. &c. So that (as it is vsed) it may seeme a Sacrament of singularitye, and of a certayne speciall priuiledge for one sect of people, wherby they may be discerned from the rest rather then a sacrament of vnity, wherin our knitting together in one is represented.

Yea, what felowship hath Christ with Antichrist?H. Latimer Therfore is it not lawefull to beare the yoake with Papistes. Come forth from among them, & separate your selues frō them, sayth the Lorde. It is ane thing to be the Church in deed, another thing to counterfayt the church.2. Cor. 6. Would god it were well knowne, what is the forsaking of the church. In the kinges dayes that dead is, who was the church of Englande? The king and his fautors, or Massemongers in corners? If the king and the fautors of his procedings, why be not we now the church abiding in the same procedinges? If clanculary Massemongers mighte bee of the Church, and yet contrary to the kinges proceedings, why may not we as well be of ye church contrarying ye queenes procedinges? Not all that be couered with the title of the church: are the church in deed. Separate thy selfe from thē that are such sayth S. Paule: from whom?1. Tim. 6. The text hath before. If any man folow other doctrine. &c. he is pint vp, and knoweth nothing. &c. Weigh the whole text, that yee may perceiue what is the fruit of contēcious disputatiōs. But wherfore are such men sayd to know nothing, when they know so many thinges? You know the olde verses.

Hoc est nescire, sine Christo plurima scire.

Si Christum bene scis, satis est, si caetera nescis.

That is: This is to be ignorant, to know many thinges without Christ. If thou knowest Christ well yu know est enough, though thou know no more. Therfore would S▪ Paule knowe nothing, but Iesus Christ crucified. &c.2. Cor. 1. As many as are Papistes and Massemongers, they may well be said to know nothing. For they know not Christ, forasmuch as in theyr massing they take much away from the benefite and merite of Christ.

That Christ which you haue described vnto me,Anton. obiect. 6. is inuisible, but Christes Churche is visible and knowne. For els why would Christ haue sayd, Dic Ecclesiae. Tell it vnto the church. For he had commaunded in vaine to go vnto the church if a man cannot tell which it is.

The Church which I haue described is visible it hath members which may be sene: and also,N Ridle [...] Answer. I haue afore declared, by what markes & tokens it may be knowne. But if either our eies are so dazeled, that we cannot see, or that sathan hath brought such darckenes into the world that it is hard to discerne the true church: that is not the fault of the church, but either of our blindenesse, or of Sathans darknes. But yet in this most deep darkenes, there is one most cleare candle, which of it selfe alone is able to put away all darkenes· Thy word is a candle vnto my feet, and a lyght vnto my steppes.

The church of Christ is a catholick or vniuersall churche, dispersed throughout the whole world:Anton. obiect. 7. this church is the great house of God, in this are good men & euill mingled together, goates and sheepe, corne and chaffe: it is the net which gathereth all kind of fishes: this church cannot erre, because Christ hath promised it his spirit, which shall lead it into all truth, and that the gates of hel shal not preuayle agaynst it, that he will be with it vnto the end of the world: whatsoeuer it shall loose, or binde vpon earth, shall be ratified in heauen. &c. This church is the piller and stay of the truth: this is it for the which S. Augustine sayth, he beleeueth the Gospell. But this vniuersall Church aloweth the masse, because the more part of the same aloweth it. Therfore. &c.

I graunt that the name of the Churche is taken after three diuers maners in the scriptures.N. Ridleis Answer. Some tyme for the [Page] whole multitude of them which professe the name of christ, o [...] the which they are also named christians. But as sainct Paule sayth of the Iewe, not euerye one is a Iewe that is a Iewe outwardly, &c. Neither yet all that be of Israell, are counted the seede, euen so not euerye one which is a christian outwardly, is a Christian in deede. For if any man haue not the spirite of Christ, the same is none of his. Therefore that Church whiche is his body, and of whiche Christ is the head, standeth onely of lyuing stones, and true Christians, not onely outwardly in name and title, but inwardly in hart and in truth. But forasmuch as this churche (which is the second taking of the church) as touchyng the outward fellowship, is contayned within ye great house, & hath with the same, outward societye of the sacramentes, and ministery of the worde, manye thinges are spoken of that vniuersall Churche (whiche saynct Austen calleth the mingled Churche) whiche cānot truely be vnderstanded, but onely of that pure part of the Churche. So that the rule of Ticonius concerning the mingled Churche, may here well take place: where there is attributed vnto the whole Churche that whiche cannot agree vnto the same, but by reason of the one parte thereof that is eyther for the multitude of good men, which is the very true Churche in deede, or for the multitude of euill men, whiche is the malignant Church and sinagogue of Sathan.Apocall 2. And is also the third taking of the Churche of the whiche, although there be seldomer mention in the scriptu [...]es, in that signification, yet in the worlde, euen in the most famous assemblies of Christendome, this Churche hath borne the greatest swinge. This distinction presupposed of the 3. sortes of Churches, it is an easy matter, by a figure called Sinecdoche, to geue to the mingled and vniuersall Church, that which cannot truely be vnderstanded but onely of thone part therof. But if any man will stiffely affirme, that vniuersally doth so pertayne vnto the church that what soeuer Christ hath promised to the Churche, it must needes bee vnderstanded of that, I would gladlye knowe of the same man, [...] where that vniuersall Churche was in the tym [...]s of the Patriarches and Prophetes, of [...], Abraham, and Moses (at suche tyme as the people would haue sto [...]ed hym) of Helias, of Hieremy, in the times of Christ, and the dispersion of the Apostles, in the time of Arius, when Constantius was Emperour, and Felix bishop of Rome succeeded Liberius. It is worthye to be noted, that Lira writeth vpon Mathew. The church (sayth he) doth not stand in men by reason of theyr power or dignitie, [...] whether it be Ecclesiastical, or secular. For many princes and Popes, and other inferioures haue bene [...]oūd to haue fallen away frō God. Therfore ye church consisteth in those persons, in whome is true knowledge and confession of the fayth, and of the truth. Euill men (as it is in a glose of the decrees) are in the Church in name, and not in deede. And S. Augustine, contra Cresconium grammaticum sayth: Who soeuer is afrayd to be deceiued by the darkenes of thys question: [...] let hym aske counsell at ye same churche of it: which Churche the scripture doth poynt out without anye doubtfulnes. All my notes whiche I haue written and gathered out of suche authors, as I haue red in this matter, and such like, are come into the handes of suche, as will not let me haue the least of all my wrytten bookes: wherein I am enforced to complayne of them vnto God: for they spoyle me of all my laboures, whiche I haue taken in my study these many yeares. My memorye was neuer good, for helpe whereof I haue vsed for ye most part to g [...]ther out notes of my readyng, and so to place them, that thereby I might haue hadde the vse of them, when the time required. But who knoweth whether this be Gods will, that I should be thus ordered, and spoyled of the poore learning I had (as me thought) in store, to thintent that I now destitute of that,1 Cor. 2. shoulde from henceforth learne onely to knowe with Paule, Christ, and hym crucified. The Lord graunt me herein to be a good young scholer, and to learn this lesson so well, that neyther death nor lyfe, wealth nor woe, &c. make me euer to forget that. Amen. Amen.

I haue no more to say in this matter: for you your selfe haue sayd all that is to be sayd. That same vehement saying of S. Augustine,H. Latimer. I would not beleue the Gospell. &c. was wont to trouble many men: as I remember I haue read it well qualified of Philippe Melancthon: but my memory is altogether slippery. This it is in effecte: The church is not a iudge, but a witnes. There were in hys tyme that lightly esteemed the testimony of the Churche,Mel. [...]. & the outward ministery of preachyng, and reiected the outward word it selfe, sticking onely to their inward reuelations. Suche rashe contempte of the worde prouoked, and drone S. Augustine into that excessiue vehemency. In the which, after the bare sound of the wordes, he might seeme to such as do not attayne vnto hys meaning, that hee preferred the Churche farre before the Gospell, and that the Church hath a free authoritie ouer the same: but that godly man neuer thought so. It were a saying worthye to be brought forth agaynst the Anabaptistes, whiche thinketh the open ministerye to be a thinge not necessary if they any thing esteemed such testimonies. I would not sticke to affirme that the more part of the great house, that is to say of the whole vniuersall Churche may easely e [...]re. And agayne, I would not sticke to affirme that it is one thynge to be gathered together in the name of Christe, and an other thing to come together with a Masse of the holy ghost going before. For in the first Christ ruleth, in the latter the Deuill beareth the swinge: and how then can anye thyng be good that they goe about? From this latter shall our sixe articles come foorth agayne into the light, they themselues being very darckenes. But it is demaunded, whether the sounder or better part of the Catholicke Churche may be seene of men or no? Sainct Paule sayth:A question. The Lord knoweth them that are hys. What manner of speaking is this, in commendation of the Lord,Answere. if we know as well as he, who are hys? Well, thus is the text: the sure foundation of God standeth still, and hath his seale: the Lord knoweth thē that are his: and let euerye man that nameth the name of Christ depart from iniquitie. Nowe howe many are there of the whole Catholicke Churche of Englande whiche departe from iniquitie? Howe many of the noble men, how many of the Byshops or Clergy, how many of the rich men, or marchauntes, how many of the Queenes councellours, yea, howe many of the whole Realme? In how small rome then I pray you is the true church within the Realme of England? And where is it? And in what state? I had a conceite of mine owne well grounded (as they say) when I began: but now it is fallen by the way.

Generall councels, represent the vniuersall Church, & haue this promise of Christ, where two or three be gathered together in my name, there am I in the middest of thē.Anton obiect. 8. If Christ be present with two, or three, then muche more where there is so great a multitude, &c. But in generall councels Masse hath b [...]ne approoued and vsed. Therefore &c.

Of the vniuersall Churche which is mingled of good and bad, thus I thinke:N. Ridleis answere. Whensoeuer they whiche be chiefe in it, which rule and gouerne the same, and to whome the rest of the whole misticall body of Christ doth obey, are the liuely members of Christ, and walk after the guidyng and rule of hys word, and go before the flocke towardes euerlasting life, then vndoubtedly Councels gathered together of such guides and pastours of the christian flock, doe in deede represent the vniuersall Church, and being so gathered in the name of Christe, they haue a promise of the gifte, and guiding of hys spirite into all truth. But that any such counsell hath at any time allowed the Masse, suche a one as ours was of late, in a straunge tongue, and stuffed with so many absurdities errours, and superstitions, that I vtterly deny, and affirme it to be impossible. For like as there is no agreement betwixt light and darcknes,2. Cor. 6. betweene Christ and Belial, so surely superstition and the sincere religion of Christ, wil worship, and the pure worshipping of God, suche as God requireth of his, that is in spirite and truth, can neuer agree together.Ioan. 4. But ye wil say where so great a company is gathered together, it is not credible but there be two or three gathered in the name of Christ. I aunswere: if there be one hundred good, and two hundreth bad (forasmuch as the decrees and ordinaunces are pronoūced according to the greater number of ye multitude of voyces) what can the lesse number of voyces auayle? It is a knowen thing, and a common prouerbe▪ Oftentimes the greater part ouercommeth the better.A prouerb.

As touchyng general councels, at this present I haue no more to say, then you haue sayd. Onely I referre you to your owne experience,H. Latimer. to thinke of our country parliamentes and conuocations, howe and what ye haue seene and heard. The more part in my tyme did bryng forth sixe articles: for then the king would so haue it, being seduced of certayne. Afterward the more part did repell the same,The inconstancye of the English Parlaments & conuocations. our good Iosias willing to haue it so. The same articles now agayne (alas) another great, but woorse parte hath restored. O what an vncertaynty is thys? But after thys sorte most commonly are mans proceedings God be mercifull vnto vs. Who shall deliuer vs from such tormentes of minde? Therefore is death the best phisition, but vnto the faythfull whome she together, and at once,Death is the best phisition to the faythful. deliuereth from all griefes. You must thinke this written vpon this occasion, because you woulde needes haue youre paper blotted.

If the matter should goe thus, that in generall counsailes [Page] men shoulde not stand to the more number of the multitude, (I meane of them whiche ought to geue voyces) then should no certaine rule be left vnto the Church, by the which controuersies in weighty matters might be determined:Anton. obiect. 6. but it is not to be beleued, that Christ woulde leaue his Church destitute of so necessary a helpe and safegarde.

Christ who is the most louing spouse of his espouse the church, who also gaue himselfe for it, that he might sanctify it vnto himselfe,N. Rid. answer. Ephes. 5. did geue vnto it aboundantly all things which are necessary to saluation, but yet so, that the church should declare it selfe obedient vnto hym in all things and keepe it selfe within the boundes of hys commaundemēts and further, not to seeke any thing which he teacheth not, as necessary vnto saluation. Now further, for determination of all controuersies in Christes Religion, Christ him selfe hath left vnto the Church not onely Moses, and the Prophetes:Luke. 12. Esay. 8. whom he willeth his Church in al doubtes to go vnto, and aske counsell at, but also the Gospelles, and the rest of the bodye of the newe testament: in the whiche what soeuer is heard of Moses and the Prophetes, and whatsoeuer is necessary to be knowne vnto saluation, is reuealed and opened.

So that now we haue no neede to say, who shal clyme into heauen,Rom. 10. or who shall goe downe into the depth, to tel vs what is needefull to bee done? Christe hath done both and hath commended vnto vs the word of fayth, whiche also is aboundantly declared vnto vs in his word written so that hereafter if we walke earnestly in this way, to the searching out of the truth, it is not to be doubted, but thorough the certayne benefite of Christes spirite,Luke. 11. whiche hee hath promised vnto his, wee may finde it, and obtayne euerlasting life. Shoulde men aske counsell of the dead for the liuing, sayth Esay? Let them go rather to the law, and to the testimony.Esay. [...]. &c. Christ sendeth them that be desirous to know the truth, vnto the scriptures, saying: searche the scriptures. I remember a like thing well spoken of Hierome:Iohn. [...]. Ignoraunce of the scriptures, is the mother and cause of all errours. And in an other place, as I remember in the same author: The knowledge of the scriptures is the foode of euerlasting life.Hieron. 23. Math. But nowe me thinketh I enter into a very broad sea in that I begin to shew, either out of the scriptures themselues, or out of the ancient writers, how muche the holy scripture is of force to teache the truth of our religiō. But this is it, that I am now about, that Christ would haue the church his spouse in al doubts to aske counsell at the word of his father written, & faythfully left, and commended vnto it in both Testaments, the olde and the new. Neither doe we read that Christ in anye place hath layde so great a burthen vppon the members of his spouse, that he hath commaunded them to go to the vniuersall Churche.Rom. [...]7. Ephes. 4. What soeuer things are written saith Paule, are written for our learning. And it is true that Christ gaue vnto his Churche, some Apostles, some Prophetes, some Euangelistes, some shepheardes and teachers, to the edifying of the sayntes, till we come all to the vnity of fayth. &c. But that all men should meete together out of all partes of the world, to define of the articles of our fayth, I neither finde it commaunded of Christe nor written in the word of God.

H. Latimer.There is diuersitie betwixt things pertayning to god or fayth, and politicke and ciuill matters. For in the first we must stand onely to the scriptures, whiche are able to make vs all perfect and instructed vnto saluation, if they be well vnderstāded.2. Tim. 3. And they offer themselues to be well vnderstanded onely to them, which haue good willes, and geue themselues to study and prayer. Neither are there any men lesse apte to vnderstand them, then the prudent & wise men of the world. But in the other, that is in ciuil or politicke matters, oftentimes the magistrates do tolerate a lesse euil, for auoyding of a greater: as they whiche haue this saying oft in their mouthes: Better an inconuenience then a mischiefe. And it is the property of a wise man (saith one) to dissemble many thinges: and he that cannot dissē ble, cannot rule. In whiche sayinges they bewray themselues, that they do not earnestly weigh what is iust, what is not. Wherefore forasmuch as mans lawes, if it be but in this respect onely, that they be deuised by men, are not able to bring any thing to perfectiō, but are inforced of necessitie to suffer many thinges out of square, and are compelled sometime to wincke at the worst things, seeing they know not how to mayntayne the common peace and quiet otherwise,Gala. 3. 1. Cor. 3. Rom 3. Psalm. 119. they do ordayne that the more part shal take place. You know what these kindes of speaches meane, I speake after the maner of men: yea walke after the maner of men: al men are lyers. And yt of S. Augustine: if ye lyue after mans reason, yee do not lyue after the wyll of God.

If ye say ye councels haue sometime erred, or may erre, how then should we beleue, the catholicke Church?Anton. obiect. 10. For ye councels are gathered by the authoritie of the Catholicke Churche.

From may be, to be in deed, is no good argument:N. Ridleis Answer. but from being to may be, no man doubteth, but it is a moste sure argument. But now that counsels haue sometime erred, it is manifest. How many counsels were there in the East partes of the world, whiche condemned the Nicene councell? and all those which would not forsake the same,Soc [...]. ecclesi. hist. lib. 2. they called by a sclaunderous name (as they thought) Homonsians. Was not Athanasius, Chrysostome, Cyril Eustachius, men very well learned, and of godly lyfe, banished and condemned as famous heretickes, and that by wicked councels?Socr ecclesi. H. l. 1 c. 24.32. [...]heo. l. 5. c. 34. How many thinges are there in the Canons and constitutions of the councels, which the papists themselues do much mislike? But here peraduenture one man wil say vnto me: We wil graunt you this in prouinciall councels, or councelles of some one nation, that they may sometimes erre,Obiection for asmuch as they do not represent the vniuersall churche: but it is not to be beleued, that the generall and full councelles haue erred at any tyme. Here if I had my bookes of the councels, or rather suche notes as I haue gathered out of those bookes,Aunswere. I coulde brynge something which shoulde serue for this purpose. But now seeing I haue them not, I will recite one place onely out of sainct Austen, which (in my iudgement) may suffise in this matter in stead of many.L. 2. de bapti. cont. Don. c. 3. Who knoweth not (sayth he) that ye holy scripture is so set before vs, that it is not lawfull to doubt of it, and that the letters of Byshops may be reproued by other mens wordes, and by councelles, and that the councels themselues whiche are gathered by prouinces and countries, do geue place to the authoritie of the generall and full councels: and that the former and generall councels are amended by the latter, when as by some experience of thinges, eyther that which was shut vpp, is opened, or that which was hid is knowne. Thus much of Augustine. But I wil plead wt our Antonian, vpon matter confessed. Here with vs when as Papistry raygned, I pray you how doth that booke whiche was called the Byshops booke, made in the tyme of king Henrye theight,The Bishops booke. wherof the byshop of Winchester is thought to bee eyther the first father, or chiefe gatherer: Howe doth it (I say) sharpely reproue the Florentine counsell, in whiche was decreed the supremacy of the Byshop of Rome, and that with the consent of the Emperor of Constantinople, and of the Grecians? So that in those dayes, our learned auncient fathers, and byshops of Englande, did not sticke to affirme, that a generall councell might erre. But me think I heare an other man despising all that I haue broughte forth, and saying: these which you haue called councels, are not worthy to be called councels, but rather assemblies, & conuenticles of heretickes. I praye you sir, why doe you iudge them worthye of so slaunderous a name? Because (sayth he) they decreed thinges hereticall, contrary to true godlines, and sounde doctrine, and agaynst the faythe of christian religion. The cause is waightye, for the whiche they ought of right so to be called. But if it be so that all counsels ought to be despised, which decree any thing contrary to sound doctrine, and the true word, which is according to godlines, forasmuch as the Masse,1. Tim [...]. such as we had here of late, is openly agaynst the word of God: forsoothe it must follow of necessitie, that all such councel [...], as haue approoued such masses, ought of right to be [...] [...]nd despised, as conuenticles, and assemblies of men [...] stray from the truth.

An other man alleadgeth vnto me the autho [...]ity of the Bishop of Rome, without which,The B. of R [...]mes authoritye. neither [...]nne the Counsells (sayth he) be lawfully gathered ney [...]her being gathered determyne anye thinge concerning Religion. But this obiection is only grounded vpon the ambytious and shameles maintenance of the Romish tirranny, and vsurped dominion ouer the Clergy, which tyrranny we Englishe men long agoe, by the consent of the whole Realme,England abiured the Pope [...] supremacye. haue expulsed, and abiured. And how rightely we haue done it, a little booke set forth de vtraque potestate (that is of both the powers) doth clearely shew. I graunt that the Romish ambition hath gone about to challenge to it self & to vsurpe such a priuiledge of old time. But the counsell of Carthage, in the yeare of our Lord 457. did openly withstand it, and also the councell at Milenite,Conci. Carthag. 3. Can. 22. in the whiche S. Augustine was present, did prohibite any appellations to be made to Byshops beyond the sea.

S. Augustine sayth, the good men are not to be forsaken for the euill,Anton obiect. 11. Ephes 48. but the euill are to be borne with all for the good. Ye will not say (I trow) that in our congregations all be euill.

I speake nothing of the goodnes or euilnes of youre [Page] congregations:Anno 1555. Iuly. but I fight in Christes quarrel against the Masse, which doth vtterly take away and ouerthrowe the ordinaunce of Christ. Let that be taken quite awaye, and then the partition of the wall that made the strife, shall be broken down.N. Ridleis Answer. Aug l. 3. contr. lite [...] parm. cap. 23. Now to the place of S. Austen: for bearing with the euill for the goodes sake, there ought to be added other words, which the same writer hath expressedly in other places, yt is: if those euill men do cast abroad no seedes of false doctrine, nor lead other to destruction by their example.

It is perillous to attempt any new thing in ye Church which lacketh example of good men. How much more perillous is it to commit any act, vnto the whiche, thexample of the prophetes, of Christ, and of thapostles are contrary. [...] But vnto this your facte, in abstayning from the Churche by reason of the masse, the example of the Prophetes, of Christ, and of thapostles are cleane contrarye. Therefore. &c. The first part of the argument is euident, and the second part I proue thus. In the times of the prophetes, of Christ, and his Apostles, all things were most corrupt. The people was miserably geuen to superstition, the priestes despised the law of God: and yet notwithstā ding, we neither read that ye prophets made any schismes or diuisions, and Christ himselfe haunted the temple, and taught in the temple of the Iewes. Peter and Iohn went vp into the temple at the 9. houre of praier: Paule after the readyng of the lawe, being desired to say something to the people, [...] did not refuse to doe it. Yea further no man can shewe, that eyther the prophetes, or Christ, and his Apostles did refuse to pray together with others, to sacrifice, or to bee partakers of the Sacramentes of Moses law.

I graunt the former part of your argument, and to the second part I saye, [...] that although it contayne manye true thinges, as of the corrupt state in the times of the Prophetes, of Christ, and the Apostles, and of the temple being haunted of Christ and his Apostles, yet notwithstanding the second part of your argument is not sufficientlye prooued: For ye ought to haue proued, that eyther the prophetes, eyther Christ or hys Apostles did in the temple communicate with the people in any kind of worshipping which is forbidden by the lawe of God, or repugnaunt to word of God. But that can no where be shewed. And as for the Church I am not angry with it, and I neuer refused to goe to it, and to praye with the people, to heare the word of God, and to do all other things what soeuer may agree with the word of God. S. Augustine speaking of the ceremonies of the Iewes (I suppose in the Epistle ad Ianuarium) although hee graunt they greeuously oppressed that people,Ephes. 119. both for the number, and bondage of the same yet he calleth them burdēs of the law, which were deliuered vnto thē in ye word of God, not presumptions of men, which notwithstanding if they were not contrary to gods word, might alter a sorte be borne withall. But now, seeing they are contrarye to those thinges whiche are in the word of God written, whether they ought to be borne of any Christian or no, let hym iudge whiche is spirituall, which feareth God more thē man, and loueth euerlastinge life, more then this short and transitory lyfe. To that whiche was sayd that my fact lacketh example of the godly fathers that haue gone before, [...] the contrary is most euident in the historye of Toby. Of whome it is sayd, that when all other went to the golden calues, whiche Hieroboam the king of Israel had made, he himselfe alone fled al their companions,3. Reg, 13. and gotte hym to Ierusalem, vnto the temple of the Lorde, and there worshipped the Lorde God of Israel. Did not the man of God threatē greeuous plages both vnto the Priestes of Bethell and to the aulter which Hieroboam had there made after his own fantasie? Which plagues king Iosias the true Minister of God did execute at the time appoynted.4. Reg. 23. And where doe wee reade that the Prophetes, or the Apostles did agree with the people in their Idolatry? whē as the people went a whoring with their hill aulters, for what cause I praye you did the Prophetes rebuke the people so muche, as for theyr false worshipping of God after theyr owne mindes, and not after Gods word? For what was so much as that was? Wherfore the false prophetes ceased not to maligne the true prophetes of God:F [...]er [...]. 2 [...]. [...]. 11. therefore they bet them, they banished thē &c. How els I pray you can you vnderstand that Sainct Paule alledgeth, [...] Cor. 6. when he sayth? What concord hath christ with Beliall? Either what part hath the beleuer with the Infidel? or how agreeth the temple of God with images? For ye are the temple of the liuing God as God himselfe hath sayde:Leuit. 26. I will dwell among them, and will be theyr God, and they shalbe my people. Wherfore, come out from among them,Esay. 52. and seperate your selues from them (saythe the Lorde) and touch none vncleane thinge: so will I receaue you, and wil be a father vnto you, and ye shal be my sonnes and daughters sayth the Lord almighty.

Iudith that holy woman would not suffer herselfe to be defiled with the meates of the wicked.Iu [...]ith. 12. All the Sayntes of God which truely feared God, when they haue bene prouoked to do any which they knewe to be contrarye to Gods lawes, haue chosen to dye, rather then to forsake the lawes of their God. [...] Wherefore the Machabees put themselues in daunger of death for the defense of the lawe, yea and at length died manfully in the defense of the same. If we do prayse (sayth S. Augustine) the Machabees, and that with great admiration, because they did stoutly stand euen vnto death, for the lawes of theyr countrey▪ howe muche more ought wee to suffer all thinges for our Baptisme, for the sacramēt of the body and bloud of Christ. &c. But the supper of the Lord, such a one (I meane) as Christ commaundeth vs to celebrate, the Masse vtterly abolysheth, and corrupteth most shamefully.

Who am I that I shuld adde any thing to this which you haue so well spoken? Nay, I rather thanke you,H. Latimer▪ that you haue vouchsafed to minister so plentifull armour to me, being otherwise altogether vnarmed, sauing that hee cannot be left destitute of helpe, whiche rightly trusteth in the helpe of God. I onely learne to dye in reading of the new testament, and am euer nowe and then praying vnto my God,Psalm. [...]. that hee will bee an helper vnto me in tyme of neede.

Seeing you are so obstinately set agaynst the Masse,Anton. obiect. 1 [...]. that you affirme, because it is done in a tongue not vnderstanded of the people, and for other causes, I cannot tell what: therefore it is not the true sacrament ordayned of Christ: I beginne to suspecte you, that you thinke not catholickely of Baptisme also. Is our Baptisme whiche we do vse in a tongue vnknowne to the people, the true baptisme of Christ or no? If it be, then doth not the straunge tongue hurt the Masse. If it be not the baptisme of Christ, tell me, howe were you baptised? Or whether will yee (as the Anabaptistes do) that al which were baptised in latin, should be baptised agayne in the English tongue?

Although I would wish baptisme to be geuen in the vulgar tongue for the peoples sake which are present, that they may the better vnderstand their owne profession,N. Ridle [...] Answer. and also be more able to teache theyr children the same, yet notwithstanding there is not like necessity of ye vulgar tongue in baptisme, and in the Lordes supper. Baptisme is geuē to children, who by reason of their age are not able to vnderstand what is spoken vnto them, what tongue soeuer it be. The Lordes supper is, and ought to be geuen to thē that are waxen. Moreouer, in baptisme which is accustomed to be geuen to children in the latine tongue, all the substanciall poyntes (as a man would say) whiche Chryst commaunded to be done, are obserued. And therefore I iudge that baptisme to be a perfect and true baptisme: and that it is not onely not neeedefull, but also not lawfull for anye man so christened, to be Christened agayne. But yet notwithstanding, they ought to be taught the Catechisme of the christian fayth, when they shall come to yeares of discretion: Which Cathechisme whosoeuer despiseth, or wyll not desirously embrace and willingly learne, in my iudgement he playeth not the parte of a christian man. But in the popish mass [...] are wanting certayne substancialles, that is to say, things commaunded by the worde of God to be obserued in ministration of the Lordes supper: of yt which there is sufficient declaration made before.

Where you say (I would wish) surely I would wishe, that you had spoken more vehemently and to haue sayd it is of necessitie,H. Latimer▪ that all thinges in the congregation should be done in the vulgar tongue, for the edifying and comfort of them that are present, notwithstanding that ye childe it selfe is sufficiently baptised in the latin tongue.

For asmuche as I perceaue you are so stiffely, I wyll not say obstinately bente, and so wedded to your opinion, that no gentle exhortations, no holesome counsailes,Anton. obie [...]. 14. no other kinde of meanes can call you home to a better mynde there remayneth that which in like cases was wonte to be the onely remedy against stiffe necked, and stubborne persons, that is, you must be hampered by the lawes, & compelled eyther to obey whether ye will or no, or els to suffer that, which a rebell to the lawes ought to suffer. Doe you not knowe that whosoeuer refuseth to obey the lawes of the realme, he bewrayeth himselfe to be an enemye to hys countrey? Do you not know that this is the redyest waye to stirre vp sedition, and ciuill warre? It is better yt you should beare your owne sinne, then that through the example of your breache of the common lawes the common quyet should be disturbed. How can you say, you will be the Queenes true subiect, when as you do openly professe that you will not keepe her lawes?

O heauenly father, the father of all wisedome, vnderstanding, [Page] and true strength,Anno. 1555. October. I beseeche thee for thy onelye sonne our sauiour Christes sake, looke mercifully vppon me wretched creature, and send thine holy spirite into my brest, that not onely I may vnderstand according to thy wisedome,N. Rid. answer. howe this pestilent and deadly darte is to bee borne of, and with what aunswere it is to be beaten back but also when I must ioyne to fight in the field for ye glory of thy name, that then I being strengthned with the defense of the right hand, may manfully stand in the confession of thy fayth, and of thy truth, and continue in ye same vnto the end of my lyfe, thorough the same our Lord Iesus Christ. Amen.

Now to the obiection. I graunt it to bee reasonable, that he whiche by wordes and gentlenes cannot be made yeld to that is right, and good, shoulde be brideled by the straite correction of the lawes: that is to say, he that wyll not be subiecte to Gods word, must bee punished by the lawes. It is true that is commonly sayd: He that wil not obey the Gospell, must be tamed and taught by the rigour of the law. But these thinges ought to take place agaynst him, whiche refuseth to doe that is right and iust, according to true godlines, not against him, which cannot quietly beare superstitions, but doth ha [...]e, and detest from his age such kinde of proceedinges, and that for the glorye of the name of God. To that whiche ye say a trangressour of the common lawes bewrayeth himselfe to be an enemye of his countrey, surely a man ought to looke vnto the nature of the lawes, what maner of lawes they be which are broken. For a faythful Christian ought not to thinke alike of all maner of lawes. But that saying ought onely truely to be vnderstanded of suche lawes as be not contrarye to Gods word. Otherwise whosoeuer loue their countrey in truth (that is to say in God) they will alwayes iudge (if at any time the lawes of God and man be then contrarye to the other) that a man ought rather to obeye God then man.Act. 4. And they that thinke otherwise, and pretend a loue to their countrey, forasmuche as they make their countrey to fight as it were agaynst God, in whome consisteth the onely stay of that country, surely I do thinke that such are to be iudged most deadly enemies, and traytours to theyr countrey. For they that fight agaynst God, whiche is the safety of their countrey, what doe they els but go about to bryng vpon theyr countrey a present ruine and destruction. But they that doe so are worthy to be iudged enemyes to their countrey, and betrayours of the Realme. Therefore &c.

But this is the redyest way (ye say) to stir vp sedition to trouble the quiet of the common wealth: therefore are these things to be repressed in tyme, by force of lawes. Beholde Sathan doth not cease to practise hys olde guiles, and accustomed sub [...]leties.Satan and his minis [...]ers do alwayes charge the Godly with sedition. Reg. 18. Hiere. 26. Hee hath euer thys darte in a redines to hurle agaynst hys aduersaryes, to accuse them of sedition that he may bryng them (if he can) in danger of the higher powers. For so hath hee by his ministers alwayes charged the Prophetes of God. Achab sayde vnto Elias: art thou he that troubleth Israell? The false Prophetes also complayned to theyr Princes of Hieremy, that hys wordes were seditious and not to be suffered: did not the scribes, and Pharisies falsely accuse Christ as a seditious person, and one that spake agaynst Cesar? Did they not at the last cry,Luke. 23. Iohn. 18. Act [...]s. 24. if thou let this man go, you are not Cesars frend? The Oratour Tertullus, how doth he accuse Paule before Felix the high Deputie? We haue found this man (sayth he) a pestilent fellow, & a stirrer of sedition, vnto all the Iewes in the whole world. &c. But I praye you were these men as they were called seditious persons? Christ, Paule, and the Prophetes? God forbid. But they were of false men falsely accused. And wherefore I praye you but because they reproued before ye people their giles, superstition, and deceites. And when the other coulde not beare it, and would gladly haue had them taken out of the way, they accused him as seditious persons, and troublers of the common wealthe, that being by this meanes made hatefull to the people, and Princes, they might the more easely be snatched vpp to be tormented, and put to deathe. But howe farre they were from all sedition, their whole doctrine, lyfe and conuersation doth well declare. For that which was obiected last of all, that he cannot be a faythful subiect to hys prince, which professeth openly that he will not obserue the lawes, which the Princes hath made: here I would wish that I might haue an indifferent Iudge, & one that feareth God to whose iudgement in this cause I promise I will stand. I aunswere therefore, a man ought to obey hys Prince, but in the Lord, and neuer agaynst the Lord. For he that knowingly obeyeth his Prince agaynst God, doth not a duety to the Prince, but is a deceauer of the Prince and an helper vnto him to worke his owne destruction. Hee is also vniust whiche geueth not the prince that is the princes, and to GOD that is GODS. Here commeth to my remembraunce, that notable saying of Ualentinianus the Emperoure for choosing the Bishop of Millayne. Set him (saith he) in the Bishoppes seate, to whome if we (as man) do offend at any tyme,Theodore. eccl. hist. l. 4. cap. 5. Euseb. eccl. hist. lib. 4. cap. 4. Niceph. l. 3. cap. 35. wee may submitte our selues, Policarpus the most constaunt Martyr, when he stoode before the chiefe Ruler, and was commaunded to blaspheme Christ, and to sweare by the fortune of Cesar. &c. he aunswered with milde spirite: wee are taught (sayth he) to geue honour vnto Princes, and those powers which be of God: but such honour as is not contrary to Gods religion.

Hither vnto ye see good father, how I haue in words onely made as it were a florishe before the fight, whiche I shortly looke after, and how I haue begonne to prepare certayne kindes of weapons, to fight agaynst the aduersary of Christ, and to inuse with my selfe, how the da [...]s of the olde enemy may bee borne of,Ephe. 6. and after what sorte I may smite him againe with the sword of the spirit. I learn also hereby to be in vre with armour, and to assaye howe I can go armed. In Tindall where I was borne, not far from the Scottish borders, I haue knowne my countreymen to watch night and day in theyr harnes, suche as they had, that is in theyr Iackes, & theyr speares in their hands (you call them northern gads) specially when they had any priuy warning of the comming of the Scottes. And so doing, although at euery such bickerings some of them spent their liues, yet by such meanes like prettye men they defended their countrey, And those that so dyed, I thynke that before God they dyed in a good quarrell, and theyr ofspring and progeny all the countrey loued them the better for theyr fathers sake. And in the quarrell of Christ our sauiour, in the defense of his owne diuine ordinaunces, by the which he geueth vnto vs lyfe and immortalitie, yea, in the quarrell of fayth, and christian religion, wherin resteth our euerlasting saluation, shall wee not watche?1. Peter. 5. shall wee not go alwayes armed? euer looking when our aduersary (whiche like a roaring Lyon seeketh whome hee may deuour) shall come vpon vs by reason of oure slouthfulnes? yea, and woe be vnto vs,Math. 24· if he can oppresse vs vnawares whiche vndoubtedly hee will doe, if he finde vs sleepyng. Let vs awake therefore. For if the good man of the house knew what houre the theefe would come, he would surely watch & not suffer his house to be brokē vp. Let vs awake therfore I say: Let vs not suffer our house to be brokē vp.Iacob. 4. Resist the deuill, sayth S. Iames, & he will flee frō you. Let vs therefore resist him manfully, and taking the crosse vpon our shoulders, let vs followe our captayne Christ who by hys owne bloud hath dedicated and hallowed the way whiche leadeath vnto the father, that is,1. Tim. 6, to the light which no man can attayne, the fountayn of the euerlasting ioyes. Let vs follow I say, whether hee calleth & allureth vs, that after these afflictions which last but for a moment whereby he tryeth our fayth as gold by the fire, we may euerlastingly raygne and triumph with him in the glory of the father, and that through the same our Lord and sauior Iesus Christe, to whome with the father and the holye Ghost be all honour and glory nowe and for euer. Amen. Amen.

Good father, forasmuche as I haue determined wyth my selfe, to poure forth these my cogitations into your bosome, here me thinketh I see you sodainly lifting vp your head towardes heauen, after youre maner, and then looking vpon me with your propheticall countenaunce, and speaking vnto me, with these or like woordes. Trust not my sonne (I beseethe you vouchsafe me the honour of this name:1. Cor. 4. for in so doing I shall thinke my selfe both honoured, and loued of you.) Trust not I say my sonne to these worde weapons: for the kingdom of God is not in words but in power. And remember alwayes the wordes of the Lord: do not imagine afore hand,Math. 10. Marke. 11. what and how you wil speake. For it shall be geuen you, euen in that same houre what ye shall speake. For it is not ye that speake, but ye spirite of your father which speaketh in you. I pray you therfore father, pray for me, that I may cast my whole care vppon him, & trust vpon him in all perils. For I know, and am surely perswaded,Ephes. 6. that whatsoeuer I can imagine or think afore hand, it is nothing, except he assist me with his spirite when the tyme is. I beseeche you therefore Father, pray for me, that such a complet harnes of the spirite, such boldnes of minde may be geuen vnto me,Psalme. 44. Psalm. 14 [...]. that I may out of a true faith say with Dauid. I wil not trust in my bow, and it is not my sword, yt shal saue me. For he hath no plesure in the strength of an horse. &c. But the Lordes delight is in them that feare him and put theyr trust in his mer [...]y. I beseech you pray, pray, that I may enter this fight only in the name of God, and that when all is past, I being not ouercome through his gracious ayde, may remayne, [Page] and stand fast in him, till that day of the Lord, in yt which to them that obtayne the victorye,Apoc. [...]. shall be geuen the liuely Manna to eate,Anno 1555. October. and a triumphant Crowne for euermore.

Now Father, I pray you helpe me to buckle on thys geare a little better. For ye know the deepenes of Sathan being an olde souldiar, and you haue collored with him or now: blessed be God, that hath euer ayded you so well. I suppose he may well hold you at the baye. But truely hee will not be so willing (I thinke) to ioyne with you, as with vs younglinges.Apoc. [...].

Syr I beseeche you, let your seruaunt reade this my babling vnto you, and now and then as it shal seeme vnto you best, let your pen runne on my booke: spare not to blotte my paper. I geue you good leaue.

[...]. Latimer.Syr I haue caused my man not onely to reade youre armour vnto me, but also to write it out. For it is not only no bare armure, but also well buckled armure. I see not how it coulde be better. I thanke you euen from the bottome of my hart for it, and my prayer shall you not lacke trusting that you doe the like for me. For in deede there is the helpe. &c, Many thinges make confusion in memory. And if I were as well learned as sainct Paule, I woulde not bestow much amongest them: further then to gaul thē, and spurgal too, when and where as occasion were geuen and matter came to minde: for the lawe shalbe their shote anchor, staye, and refuge. Therefore there is no remedye, namely, now whē they haue ye maister bowle in their hand and rule ye roste, but pacience. Better it is to suffer what cruely they wil put vnto vs, then to incurre Gods high indignation. Wherefore good my Lord be of good cheare in the Lord, with due consideration what hee requireth of you, and what he doth promise you. Our common enemy shall do no more then God will permit him. God is faithfull, [...]. 10. which wil not suffer vs to be tēpted aboue our strēgth &c. Be at a poynt what ye wil stand vnto: sticke vnto that and let them both say and do what they list. They can but kil the body, whiche otherwise is of it selfe mortall. Neyther yet shal they do that when they list, but when God wil suffer them, when the houre appoynted is come. To vse many wordes with them it shal be but in vayne, nowe that they haue a bloudy and deadly lawe prepared for thē. But it is very requisite that ye geue a reasonable accompt of your fayth, [...]. 3. if they wil quietly heare you, els ye knowe in a wicked place of iudgement a man may keepe silence, after the example of Christ. Let them not deceiue you with their sophistical Sophismes and fallacies you knowe that false thinges may haue more apparence of truth, [...] then thinges that be most true: therefore Paule geueth vs a watchē worde. Let no man deceiue you with likelines of speache. Neither is it requisite that with the contentious ye shulde follow strife of wordes, [...] which tend to no edification, but to the subuersion of the hearers, and the vayne braggyng and ostentation of the aduersaries. Feare of deathe doth most perswade a great number. Be well ware of that argument: for that perswaded Shaxton (as manye menne thought) after that he had once made a good profession, openly before the iudgement seate. The flesh is weake, but the willingnes of the spirite shal refresh the weakenesse of the fleshe.

The number of the cryars vnder the aultar must needs be fulfilled: if we be segregated thereunto, happy be wee. That is the greatest promotion that God geueth in thys world,Apoc. 6. to be such Phillippians to whome it is geuen, not only to beleue, but also to suffer. &c. But who is able to do these thinges? Surely all our habilitie, all our sufficiencye is of God. [...] He requireth and promiseth. Let vs declare our obedience to his wil, when it shalbe requisite, in the ryme of trouble, yea in the middest of the fire.

When that number is fulfilled, which I weene shalbe shortly, then haue at the papists, when they shal say peace al things are safe, [...] when Christ shal come to keep his great Parliament to the redresse of al things that be amisse. But he shal not come as the papistes fayne him, to hide himself and to play bo piepe as it were vnder a peece of bread: but he shal come gloriously, [...] to the terrour and feare of all Papistes: but to the great consolation and comfort of all that wil here suffer for him. Comfort your selues one an other with these wordes.

Lo syr, here I haue blotted youre paper vaynely, and played ye foole egregiously: but so I thought better thē not to doe your request at this time. Pardon me and praye for me: pray for me I say, pray for me I saye. For I am some time so feareful, that I would creep vnto a mouse hoale: some time God doth visite me agayne with his comforte. So he commeth and goeth, to teache me to feel & to know mine infirmitie to thintent to geue thankes to him that is worthy, [...] least I shuld rob hym of hys duety, as many do, & almost al the world. Fare you well.

What credence is to be geuē to papists it may appeare by their racking, writhing, wrinching, and mōstrously iniuryng of Gods holy scripture, as appeareth in the popes law. But I dwell here now in a schole of obliuiousnesse. Fare you well once agayne, and be you steadfast and vnmoueable in the Lord. Paule loued Timothy meruelous well, notwithstanding he sayth vnto him. Be thou partetaker of the afflictions of the Gospell: and agayne. Harden thy selfe to suffer afflictions. Bee faythfull vnto the death, and I wyll geue thee a Crowne of life sayth the Lorde.

*Here followeth the letters of the reuerend Byshop and Martyr, Nicholas Ridley.
*A letter sent from Bishop Ridley and his prison fellowes, vnto M. Bradford, and his prison fellowes in the Kynges Benche in Southwarke. an. 1554.

WEll beloued in Christ our sauiour, we all with one hart wish to you,A letter of Byshop Ridley to Maister Bradford and others. with all those yt loue God in deede and truth, grace, and health, and especially to oure dearely beloued companions which are in Christes cause, and the cause both of theyr brethren and of theyr own saluation, to put their neck willingly vnder the yoke of Christes crosse. How ioyfull it was to vs to heare the reporte of Doctour Taylour and of hys godly confession. &c. I ensure you, it is hard for me to expresse.

Blessed be God, whiche was and is the geuer of that, and of all godly strength and stomacke in the tyme of aduersitie. As for the rumours that haue or doe goe abroad,False reporte [...] spread by the policye of the Papistes. eyther of our relenting or massing, we trust that they whiche knowe God and their duety towardes theyr brethren in Christ, will not be too light of credence. For it is not the slaunderers euill tongue, but a mans euil deede that can with God defile a man: and therefore with Gods grace, ye shall neuer haue other cause to do otherwise then ye say ye do, yt is not to doubt, but that we wi [...]l, by Gods grace, continue, &c. Like rumour as yee haue heard of our comming to London, hath bene here spread of the comming of certayne learned men, prisoners, hither from London: but as yet wee knowe no certaintie whether of these rumours is, or shalbe more true. Know you that wee haue you in our dayly remembraunce, and wishe you and al the rest of our foresayd companions, well in Christ.

It shuld do vs much comfort,This letter seemeth to be written a little before, about the tyme of the burning of M. Rogers. if we might haue knowledge of the state of the rest of oure most dearely beloued, which in this troublesome tyme do stand in Christes cause and in the defence of ye truth thereof. Somewhat we haue heard of mayster Hoopers matter: but of the rest neuer a deale. We long to heare of father Crome, Doctor Sandys M. Saunders, Ueron, Beacon, Rogers. &c. wee are in good health, thankes be to God, and yet the maner of our entreating doth chaunge as sowre ale doth in summer. It is reported to vs of our keepers, that the Uniuersitie beareth vs heauily.Whatsoeuer fault is done, the cause is layd vpō the poore Christians. A cole chaunced to fall in the night out of the chimney, and burnt a hole in the floore: and no more harme was done, the Balyffes seruauntes sittyng by the fire. An other night there chaunced (as mayster Bailiffes told vs) a dronken fellow to multiply wordes, and for the same he was set in Bocardo. Upon these things (as is reported) there is risen a rumour in the towne and country about, that we should haue broken the prison with such violence, as if mayster Bayliffes had not playde the prettye men, we should haue made a scape. We had out of our pryson a wall that we might haue walked vpon, and our seruauntes had libertie to goe abroad in the towne or fieldes but now both they and we are restrayned of both.

My Lord of Worcester passed by through Oxford, but he did not visite vs.M. Ridley and his fellow prisoners in Bocardo, restrayned of their libertye; The same day beganne our restraynt to be more, and the booke of the Communion was taken from vs by the Bayliffes, at the Maiors commaundement, as the Bayliffes did report to vs. No man is licensed to come vnto vs: afore they might, that woulde see vs vppon the wall: but that is so grudged at, and so euill reported, that we are now restrayned. &c. Sir, blessed be god with all our euill reportes, grudges, and restrayntes, we are merry in God, and all our cure and care is and shall be (by Gods grace) to please and serue him, of whom we look and hope after this temporal and momentany miseries, to haue eternall ioye and perpetuall felicitie with Abraham,The ingratitude of the scholars in not visiting the Bishops in Bocardo. Isaac, and Iacob, Peter, and Paule, and all the heauenly company of the Aungels in heauen, through Iesus Christ our Lord. As yet there was neuer learned man, nor anye scholer, or other that visited vs since we came into Bocardo, which nowe in Oxforde may be called a Colledge of [Page] Bocardo a Colledge of Quondams. Quondams. For as ye know, wee be no fewer then three and I dare say, euery one wel contented with his portion which I do reckē to be our heauenly fathers fatherly good and gracious gift.Anno. 1555. October. Thus fare you well. We shal by Gods grace one day meete together, and be merry. The day assuredly approcheth apace: The Lorde graunt that it maye shortly come. For before that daye come, I feare me the world will waxe worse and worse. But then all our enemies shalbe ouerthrowne and troden vnder foote: righteousnes and truth then shall haue the victory, and beare the bell away, whereof the Lorde graunt vs to be partakers and al that loueth truely the truth.

We al pray you, as ye can, to cause all our commendations to be made to all such as ye know did visite vs and you, when we were in the Tower, with their frendly remembraunces and benefites. Maistresse Wilkenson and maistresse Warcup haue not forgottē vs, but euer since we came to Bocardo, with their charitable and frendly beneuolence haue comforted vs:The goodnes of Mistres Wilkinson, and Anne Warcup to helpe the Bishops in Bocardo. not that els we did lacke (for God be blessed, he euer hitherto hath prouided sufficiently for vs (but that is a great comfort, and an occasion for vs to blesse God, when we see that he maketh them so frendly to tender vs, whom some of vs were neuer familiarly acquaynted withall.

Yours in Christ Nich Ridley.

¶Letter of mayster Ridley, sent to a Cosin of his.

An other letter of Bishop Ridley to his Cosin.GOds holy spirite be with you now and euer. Amen.

When I call to remembraunce (beloued Cosin) the state of those that for feare of trouble, eyther for losse of goods, wil do in the sight of the world those thinges that they know and are assured are contrary to the wyll of God,M. Ridley lamēteth the state of them which for feare of trouble doe wynde with the world and goe contrary to their conscience. I can do no lesse but lamēt theyr case, being assured the end thereof will be so pittifull (without speedy repentaunce) that I tremble and feare to haue it in remembraunce. I would to God it lay vpon some earthly burden so that freedome of conscience might be geuen vnto them. I wrote (as God knoweth) not of presumption, but onely lamenting the state of those, whome I thought now in this dangerous time should haue geuen both you and me comfortable instructions. But (alas) in steade thereof we haue instructions to folow (I lament me to rehearse it) superstitious Idolatrye. Yea, and that woorst of all is, they wil seeke to proue it by the Scriptures. The Lord for his mercy turne their hartes. Amen. Commend me. &c.

Yours, Nicholas Ridley.

¶To Mayster Bradford.

BRother Bradford, I wishe you and your company in Christ,An other worthy letter of B. Ridley to M. Bradford. yea and al the holy brotherhood that now with you in diuers prisons suffereth and beareth paciētly christes crosse for the mayntenance of his Gospell, grace, mercy and peace from God the father, and from our Lord Iesus Christ.

Sir, considering the state of this chiualrie and warfare wherin I doubt not but we be set to fight vnder Christes banner,Two mayne pillers holding vp the Sinagogue of Sathā. 1. False doctrine of the Sacrament2. The Popes primacye. Apoc. 8. Sathans poyson paynted ouer with fayre pret [...]nces of Religion. Apoc. 2. and his crosse agaynst our ghostly enemy ye deuill and the old serpent Satan, me thinke I perceiue 2. things to be hys most perilous and moste daungerous engynes whiche he hath to impugne Christes veritie, hys gospell, and hys fayth: and the same two also to be the most massy postes, and most mightye pillers, whereby hee mayntayneth and vpholdeth his Satanical sinagogue. These two, sir are they, in my iudgement: the one, his false doctrine & idolatrical vse of the Lordes supper, and the other, yt wicked and abhominable vsurpation of the premacy of ye See of Rome. By these two Satan seemeth to me principally to mayntayne and vphold hys kingdome: by these two he driueth downe mightily (alas) I feare me, the third parte of the stars in heauen. These two poysonfull rotten posts he hath so paynted ouer with such a pretense and colour of Religion, of vnitie in Christes Churche, of the Catholicke fayth, and such like, that the wily serpent is able to deceiue (if it were possible) euen the elect of God. Wherfore Iohn sayd not without great cause: If any know not Satans subtleties and the profundities thereof, I will wishe him no other burden to be laden withall.

Syr, because these be hys principall and mayne postes whereupon standeth all his falsehoode, crafte, and trechery, therfore according to ye poore power that God hath geuen me, I haue bended mine artillary to shoote at ye same. I knowe it to be but little (God knoweth) that I can doe and of my shotte I knowe they passe not. Yet I will not (God willing) cease to doe the best that I can, to shake those cankered and rotten postes. The Lorde graunt me good successe, to the glory of hys name, and ye furtherance of Christes Gospell. I haue now already (I thanke God) for this present tyme spent a good parte of my ponder in these scriblinges,B. Ridley [...] purpose to liue and dy [...] vpon the enemyes of Christ and of the Gospell. wherof this bearer shal geue you knowledge. Good brother Bradford, let the wicked surmise and say what they list, know you for a certaintie, by GODS grace, without all doubt, that in Christes Gospelles cause agaynst and vpon the foresayd Gods enemies, I am fully determined to liue and dye. Fare well deare brother, and I beseeche you and al the rest of our brethren, to haue good remembraunce of the condemned heretiques (as they call them) of Oxford, in your prayers. The bearer shall certifie you of our state. Farewell in the Lorde. From Bocardo.

Yours in Christ Nicholas Ridley.

*An other letter of Mayster Ridley, vnto Mayster Bradforde and other his prison fellowes. An. 1555.

DEarely beloued, I wish you grace, mercy, and peace.An other letter of B. Ridley answering to M. Bradford.

According to your minde. I haue runne ouer all your papers, and what I haue done (which is but small) therein may appeare. In two places I haue put in two loose leaues. I had muche adoe to read that was written in your great leaues, and I weene some where I haue altered some words,This was a treatise of The Lordes Supper, with other thinges▪ which M. Bradford sent to him to peruse & to iudge thereof. because I could not read perfectly that which was written. Sir, what shall best be done wt these thinges, now ye must consider: for if they come in sight at this time, vndoubtedly they must to the fire with theyr father: and as for any safegard that your custody can be vnto them, I am sure you looke not for it. For as you haue bene partner of the worke, so I am sure you looke for none other, but to haue and receiue like wages, and to drynke of the same cup. Blessed be God that hath geuen you liberty in the meane season, that you may vse your penne to hys glory, and the comforte (as I heare say) of many. I blesse God dayly in you, and all your whole company, to whom I beseeche you commend me hartily. Nowe I loue my country man in deed & in trueth,Commendation of D. Taylor. I meane Doctor Taylor not for my earthly countryes sake, but for oure heauenlye fathers sake, and for Christes sake, whome I heard say, he did so stoutly in tyme of perill confesse, and yet also for our countryes sake and for all our mothers sake,: but I mean of the kingdome of heauen, and of heauenly Hierusalem, and because of the spirite, whiche bringeth in hym, in you, and in your company such blessed fruites of boldnes in the Lords cause, of pacience, and constancie. The Lord which hath begun this work in you all, performe and perfite this his owne deede, vntill his owne day come. Amen.

As yet I perceaue yee haue bene not bayted, and the cause therof God knoweth, which wil let thē doe no more to his, then is his pleased will and pleasure to suffer them to doe for his owne glory, and to the profite of them which be truely his. For the father whiche doth guide them that be Christes to Christ, is more mighty then all they, and no man is able to pul thē out of the fathers handes: except I saye, it please our father, it please our mayster Christe to suffer them, they shall not stirre one heare of your heades.

My brother P. the bearer hereof, and mayster Hoopers letters woulde that we shoulde saye what we thinke good concerning your This matter was concerning the deliberation of the prisoners in Lō don, what to doe if they were called to open disputation. minde, that is, not for to answere except ye might haue somewhat indifferent Iudges. We are (as yee knowe) separated, and one of vs cannot in any thing consult with an other, and much strayte watching of the Baliffes is about vs, that there be no priuye conference amongest vs. And yet as wee heare, the scholers beareth vs more heauily then the townesmen. A wonderfull thing, among so many, neuer yet scholler offered to any of vs (so farre as I know) any maner of fauor, eyther for or in Christes cause.

Nowe as concerning your demaund of our counsell, for my part I do not mislike that which I perceiue ye are minded to do. For I looke for none other, but if ye aunswere afore the same Commissioners that we did, ye shall be serued and handled as we were, though ye were as wel learned as euer was either Peter or Paule. And yet further I thinke, that occasion afterward may be geuen you, and the consideration of the profite of your auditory may perchaunce moue you to do otherwise.

Finally, determinetely to say what shalbe best, I am not able, but I trust he, whose cause ye haue in hand, shall put you in minde to do that which shalbe most for his glory, the profite of his flock, and your owne saluation. This letter must be common to you and Maister Hooper, in whome and in his prison fellowe good father C. I blesse God, euen from the bottome of my hart: for I doubt not but they both doe to our maister Christ, true, acceptable, and honourable seruice, and profitable to his flocke: the one with his penne, and the other wt his fatherly example [Page] of pacience and constancie, and all manner of true godlinesse. But what shall I neede to say to you: Let thys be common among your brethrē, among whom (I dare say) it is with you as it is with vs, [...] to whome all things heere are common, meat, mony, and whatsoeuer one of vs hath that, can or maye doe an other good. Althoughe, I sayde the Bailiffes and our Hostesse straitly watche vs, that we haue no conference or intelligence of anye thinge abroade, yet hath God prouided for euery one of vs, in steade of our seruauntes, faithfull fellowes, whyche will be content to heare and see, and to doe for vs what soeuer they can. It is Gods worke surely, blessed be God for his vnspeakable goodnesse. The grace of oure Lorde Iesus Christe, and the loue of God, and the communication of the holy Ghost be with you all. Amen. Amen.

[...]As farre as London is from Oxforde, yet thence wee haue receiued of late, both meate, money, and shyrts, not onely from suche as are of our acquaintaunce, but of some (whome thys bearer can tell) with whome I hadde neuer to my knowledge any acquaintance. I knowe for whose sake they doe it: to him therfore be all honor, glory, and due thankes.

And yet I pray you do so much as to shewe them that we haue receiued theyr beneuolence, and (God be blessed) haue plentie of al such things. This I desire you to do: for I know they be of M. Hoopers, & your familiar acquaintaunce. Maister Latimer was crased: but I heare nowe, (thankes be to God) that he amendeth againe.

Nicholas Ridley.

An other Letter of Maister Ridley vnto Maister Bradford.

OH deare brother, seeing the time is now come, wherin it pleaseth the heauenly father,Th [...]s letter [...] written to [...] when i [...] was [...] to Lā [...]hire. Math. 25. for Christe our sauiour his sake, to call vpon you, and to bid you to come, happie are you that euer you were borne, thus to be found awake at the lords calling. Euge serue bone & fidelis: quia super pauca fuisti fidelis, super multa te constituet, & intrabis in gaudium Domini. i. Wel good seruaunt and faithful, because thou hast ben trusty in small matters, he shall set thee ouer great things, & thou shalt enter into the ioye of thy Lorde.

O deare brother, what meaneth thys, that you are sent into your owne natiue countrey? The wisedome and policie of the worlde may meane what they will, but I trust, God will so order the matter finally by his fatherly prouidence, that some great occasion of Gods gracious goodnesse shal be plenteously powred abroad amongst his, our deare brethren in that country, by this your martyrdome, where the Martyrs for Christes sake shed their bloud, and lost their liues. O what wonderous things hathe Christe afterward wrought to his glory, and confirmation of their doctrine? If it be not the place that sanctifieth the man, but the holy man doth by Christe sanctifie the place: Brother Bradford, then happy and holy shalbe that place, wherein thou shalt suffer, and shalt be with thy ashes in Christes cause sprinkled ouer withall. All thy countrey may reioyce of thee, that euer it brought foorth such a one, which would render his life againe in his cause, of whome he had receiued it. Brother Bradford, so long as I shall vnderstande thou art in thy iourney, by Gods grace I shall call vppon our heauenly Father for Christes sake, to sette thee safely home: and then good brother speake you, and praye for the remnant that are to suffer for Christes sake, according to that thou then shalt know more clearely.

We do loke now euery day when we shalbe called on: blessed be God. I weene I am the weakest many wayes of our companie: and yet I thanke oure Lorde God and heauenly Father by Christ, that since I heard of our deare brother Rogers departing, and stout confession of Christe and his truth euen vnto ye death,The reioys [...]g of B. [...] at [...] constan [...] of M. Rogers. my heart (blessed be God) reioyced of it, that since that time, I say, I neuer fealt any lumpish heauinesse in my heart, as I graunt I haue fealt sometimes before. O good brother, blessed be God in thee, and blessed be the time that euer I knewe thee. Farewell, farewell.

Your brother in Christ, Nicholas Ridley. Brother farewell.

To the brethren remaining in captiuitie of the flesh, and dispearsed abroad in sundry prisones, but knit together in vnity of spirit and holy Religion in the bowels of the Lorde Iesu.

GRace, peace & mercye be multiplied among you. What worthy thankes can we render vnto the Lorde for you my brethren,A letter of B R [...]ley to [...] of [...] English. namely for ye great cōsolation which through you we haue receiued in the Lorde, who notwithstanding the rage of Sathan that goeth about by all maner of subtill meanes to beguile the worlde, and also bu [...]l [...] laboreth to restore and set vp his kingdome againe, yt of late began to decay and fall to ruine: ye remaine yet stil [...], as men surely grounded vpon a strong rocke. And nowe, albeit that sathan by his souldiors and wicked ministers, daily (as we heare) draweth numbers vnto hym, so that it is sayd of him that he plucketh euen the very starres out of heauen, whiles hee driueth into some men th [...] feare of death and losse of all their goods, and sheweth and offereth to other some the pleasaunt baites of the worlde, namelye richesse, wealth, and all kinde of delightes and pleasures, faire houses, great reuenues, [...]at benefices, and what not? and all to the intent they should fall downe & worship, not the Lorde, but the Dragon the olde Serpent, whych is the deuil, that great beast and his image,Apoc. 1 [...]. and should be in [...]iced to commit fornication with the strompet of Babilon, together wyth the kings of the earth, wyth the lesser beast, and with the false Prophetes, and so to reioyce and be pleasant wyth her, and to be drunken wyth the wine of her fornication: yet blessed be God the Father of oure Lorde Iesus Christe, which hath geuen vnto you a manly courage,Apoc, 17. and hath so strengthened you in the inwarde man by the power of his spirite, that you can contemne as well all the terrours, as also the vaine flatteringe allurementes of the worlde, esteeming them as vanities, mere trifles, & things of nought: Who hath also wroughte, planted, and surely stablished in your hearts so stedfast a fayth and loue of the Lorde Iesus Christe, ioyned with such constancie, that by no engines of Antichriste, be they neuer so terrible or plausible, yee will suffer any other Iesus or any other Christ to be forced vpon you▪ besides him whom the Prophet [...] haue spoken of before, ye Apostles haue preached, the holy Martyrs of God haue cōfessed and testified with the effusion of their bloud.

In thys Faith stand ye fast my brethren and suffer not your selues to be brought vnder the yoke of bondage and superstition any more. For ye know, brethren, howe yt our sauiour warned his beforehand, that such shoulde come as would poynt vnto the world an other Christ, and woulde set him out wyth so many fals myracles,Gal. 5. Math. 24. and with such deceiueable and subtill practises, that euen the very electe (if it were possible) should be therby deceiued: such strong delusion to come, did our Sauiour geue warning of before:He exhorteth the brethren to stand fast. But continue ye faithful and constant, and be of good comfort, & remember that our graund captaine hath ouercome the world: for he that is in vs, is stronger then he that is in the world, and the Lorde promiseth vnto vs, that for the elects sake, the daies of wickednes shall be shortned. In the meane season abide ye & endure with patience as ye haue begun: endure I say,1. Iohn. 4. and reserue your selues vnto better times, as one of the heathen Poetes said,Virgill. Aene [...]d. 1. Phil. 1. cease not to shew yourselues valiant Soldiours of the Lorde, and helpe to maintaine the trauelling faith of the Gospell.

Yee haue neede of patience, that after ye haue done the wil of God, ye may receiue the promises. For yet a very litle while, and he that shall come will come, and wil not tarie, and the iust shall liue by faith: but if anye withdrawe him selfe▪ Heb. 10. my soule shall haue no pleasure in him (sayth the Lorde.) But we are not they which doe withdrawe oure selues vnto damnation, Patience necessary for al Christians. 1. Iohn. 10, but beleeue vnto the saluation of the soule. Let vs not suffer these woordes of Christ to fall out of our hearts by any manner of terrours or threatnings of the worlde. Feare not them which kil the body: the rest ye know. For I wryte not vnto you, as to menne which are ignoraunt of the truth, but which know the truthe, and to this ende onely, that we agreeing together in one faith, may take comfort one of an other, and be the more confirmed and strengthened thereby. We neuer had a better or more iust cause either to contemne our life or shed our bloud:The quarell of the Martyrs [...] iust and true. we can not take in hande the defence of a more certaine, cleare, and manifest truthe. For it is not any ceremonie for the which we contend, but it toucheth the very substance of our whole Religion, yea, euen Christ him selfe. Shall we,Heb. 1. Colos [...]. 1. Martyrs put to death [...] they will acknowledge no more [...] 1. Cor. 8. either can we receiue and acknowledge any other Christe in steade of hym, who is alone the euerlasting sonne of the euerlasting Father, and is the brightnesse of the glory, and liuely image of the substaunce of the Father, in whome onely dwelleth corporally the fulnesse of the Godhead, who is the onely waye, the truth and the life? Let such wickednesse (my brethren) lette such horrible wickednesse be farre from vs. For althoughe there be that are called Gods, whether in heauen either in earth, as there be many Gods and many Lordes, yet vnto vs there is but one God, which is the Father, of whome are al things, and we in him, and one Lord Iesus Christ, by whome are all things, and wee by him: but euery man hath not knowledge. This is life eternal (sayth S. Iohn) that they know thee to be the onely true God, Iohn. [...]. and whome thou haste [Page]sent, Iesus Christ. If any therfore would force vpon vs any other GOD, besides him whom Paule and the Apostles haue taughte, let vs not heare him, but let vs flee frō him, and hold him accursed.

Brethren, ye are not ignorant of the deepe and profoūd subtleties of Satan:The profundities of Sathan. Apoc 2. 1. Peter. 5. for he will not cease to raunge about you, seking by all meanes possible whom he may deuour: but play ye the men, and be of good comfort in the Lorde. And albeit your enemies and the aduersaries of the truth, armed with all worldly force and power that may be, doe set vppon you: yet be not ye faynt harted, nor shrinke not therfore: but trust vnto your Captayne Christ, trust vnto the spirit of truth, & trust to the truth of your cause: which, as it may by the malice of satan be darckened,The Martyrs haue all the Prophets, Apostles and auncient ecclesiastical writers on their side. Phil. 1. so can it neuer be cleane put out. For we haue (high prayse be geuen to God therfore) most playnely, euidently, and clearely on our side, all the Prophets, all the Apostles, and vndoubtedly all the auncient Ecclesiastical writers which haue writtan, vntill of late yeares past.

Let vs bee hartye and of good courage therefore, and throughlye comforte our selues in the Lorde. Bee in no wise afrayd of your aduersaries: for that which is to them an occasion of perdition, is to you a sure token of saluatiō, and that of GOD. For vnto you it is geuen, that not onely ye shoulde beleeue on hym, but also suffer for hys sake.1. Peter. 4. And when ye are rayled vppon for the name of Christe, remember that by the voyce of Peter, yea, and of Christe our Sauiour also, ye are counted with the Prophetes, with the Apostles, and with the holy Martyrs of Christ, happy and blessed therefore: for the glory and spirit of God resteth vpon you.

On their part our Sauiour Christe is euill spoken of, but on your part he is gloryfied. For what can they els do vnto you by persecuting you, and working al crueltie & villanie agaynst you,He exhorteth vs not to wishe euill to our persecutors. but make your crownes more glorious, yea beautifie & multiply the same, & heape vpon them selues the horrible plagues and heauy wrath of God: and therfore good brethrē, though they rage neuer so fiercely against vs, yet let vs not wish euill vnto thē againe, knowing that whiles for Christes cause they vexe and persecute vs, they are lyke mad men, most outragious and cruell agaynst them selues, heaping hot burning coles vpon their owne heades: but rather let vs wish well vnto thē, knowing that we are thereunto called in Christe Iesu,1. Pet.. 3. that we should be heyres of the blessing. Let vs pray therefore vnto God, that he would driue out of their harts this darkenes of errours, & make the light of his truth to shine vnto thē, that they acknowledging their blindnes, may with al humble repentance be conuerted vnto the Lord, & together with vs confesse hym to be the onely true God, which is the father of light, & his onely sonne Iesus Christ, worshipping him in spirit and veritie. Amen. The spirit of our Lord Iesus Christ comfort your hartes in the loue of God and pacience of Christ. Amen.

Your brother in the Lord, whose name this bearer shall signifie vnto you, ready alwayes by the grace of God, to liue and die with you.

¶To the breathren which constantly cleaue vnto Christ▪ in suffering affliction with him, and for his sake.

An other letter of B. Ridley wherein he cō firmeth the brethren in captiuitye translated out of the Latin.GRace and peace from God the father, and frō our Lord Iesus Christ be multiplied vnto you. Amen.

Although brethren, we haue of late heard nothing from you, neither haue at this present any newes to send you: yet we thought good somthing to write vnto you, wherby ye might vnderstand that we haue good remembraunce of you continually, as we doubt 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 constancie, fortitude,Communion & vnitye of Saints. and patience in the Lord: we were filled with much ioy & gladnes, geuing thankes to God the father through our Lord Iesus Christe, which hath caused his face so to shine vpon you, and with the light of spirituall vnderstanding hath so lightened your hartes, that now being in captiuitie & bandes for Christes cause, ye haue not ceased, as much as in you lyeth, by wordes, but much more by deede and by your example, to stablysh and confirme that thing, which when ye were at libertie in the world, ye laboured to publish and set abrode by the word and doctrine: that is to say, holding fast the worde of life, ye shine as lightes in the worlde in the middest of a wicked and crooked nation, and that with so much the greater glory of our Lord Iesus Christe,Phil. 2. and profite of your brethren, by how muche Satan more cruelly now rageth and busily laboureth to darken the light of the Gospel.

And as for the darkenes that Satan nowe bringeth vpon the Church of England, who needeth to doubt therof? Of late tyme our Sauiour Christe, his Apostles,Reasons prouing the reli [...]ion in Q. Maryes tyme not to be of God. Prophetes, and Teachers, spake in the Temple to the people of England in the Englishe tongue, so that they might be vnderstanded playnly and without any hardnesse, of the godly and such as sought for heauenly knowledge in matters whiche of necessitie of saluation perteyned to the obteyning of eternall life: but now those thinges which once were written of them for the edifiyng of the congregation, are read in a strange tongue without interpretatiō, manifestly agaynst saint Paules commaundement, so that there is no man able to vnderstand them which hath not learned that strange and vnknowen tongue.

Of late dayes those heauenly mysteries, whereby Christe hath ingrafted vs into his body,Comparisō betwene the religion in K Edwards time, & the religion set out in Q. Maryes tyme. Scriptures in K. Edwards tyme knowen, in Queene Maryes tyme vnknowen. and hath vnited vs one to another, whereby also being regenerate & borne anew vnto God, he hath nourished, encreased, and strengthened vs, whereby moreouer, eyther he hath taught and set foorth an order amongest them which are whole, or els to the sicke in soule or body hath geuen, as it were wholesome medicines and remedies: those (I say) were al plainlye set foorth to the people in their owne language, so that what great and exceeding good things euery man had receiued of God: what duetie euery one owed to an other by Gods ordinaunce: what euery one had professed in his vocation, and was bound to obserue: where remedy was to be had for the wicked and feeble, he to whom God had geuen a desire and willing hart to vnderstand those thinges, might soone perceiue and vnderstand. But now all these thinges are taught & set forth in such sort, that the people redeemed with Christes bloud, and for whose sakes they were by Christe himselfe ordeined, can haue no maner of vnderstanding thereof at all.

Of late, (for as much as we knowe not how to pray as we ought) our Lorde Iesus Christe in his Prayer, wherof he would haue no man ignoraūt, and also the holy Ghost in the Psalmes, Hymnes,In king Edwards tyme the people knew what they prayed: in Q. Maries time they neithe [...] knew what, nor to whō they praied. The Catechisme set forth in K. Edwardes tyme for children in Q. Maryes tyme forbidden. and spirituall songes which are set foorth in the Bible, did teache and instructe all the people of Englande in the Englyshe tongue, that they might aske such thinges as are according to the will of the Father, and might ioyne their hartes and lyppes in prayer together: but nowe all these thynges are commaunded to be hid and shutte vp from them in a straunge tongue, whereby it must needes followe, that the people neyther can tell how to pray, nor what to pray for: and how can they ioyne their hartes and voyce together, whē they vnderstande no more what the voyce signifieth, than a bruite beast.

Finally, I heare say, that the Catechisme whiche was lately set foorth in the Englyshe tongue, is now in euery Pulpite condemned. O deuilishe malice, and most spitefully iniurious to ye saluation of mankinde purchased by Iesus Christe. In deede Satan coulde not long suffer that so great light should be spread abrode in ye world: he sawe well enough that nothing was able to ouerthrow his kingdome so much, as if childrē being godly instructed in Religion, should learne to knowe Christe whilest they are yet young: whereby not onely chyldren, but the elder sort also and aged folkes that before were not taught to know Christe in their childehood, shoulde now euen with children and babes be forced to learne to know him. Now therefore he roreth, now he rageth. But what els do they (brethren) which serue Satan and become his ministers & slaues in mainteining of his impietie, but euen the same which they did, to whom Christ our Sauiour threatneth this curse in the Gospell: Woe vnto you which shutte vp the kingdome of heauen before men, Math. 23. & take away the key of knowledge from them: you your selues haue not entred in, neither haue you suffered them that would enter, to come in.

And from whence shall we say (brethren) that this horrible & mischeuous darknes proceedeth,The Catholicke Pharisies neyther enter themselues, no [...] will suffer other to enter Gods kingdome. Apoc 9. The pit of the Locusts opened. Apoc. [...]. 1. Iohn. 5. Exhortatiō to stand constant i [...] Christ and his truth. which is nowe brought vpon the worlde? From whence I pray you, but euen from the smoke of the great furnace of ye bottomlesse pit, so that the sunne and the ayre are now darkened by the smoke of the pit? Now, euen now (out of doubt brethren) the pit is opened agaynst vs, and the Locustes begyn to swarme, and Abbadon now raigneth.

Ye therfore (my brethren) which pertaine vnto Christ, and haue the seale of God marked in your foreheades, that is to wit, are sealed with ye earnest of the spirite to be a peculiar people of God, quite your selues like men, and be strong, for he that is in vs, is stronger then he which is in the world: and ye know, that al that is borne of God ouercommeth the world, and this is our victory that ouercommeth the worlde, euen our fayth. Let the world freat, let it rage neuer so much, be it neuer so cruel and bloudy, yet be ye sure that no man can take vs out of the fathers handes, for he is greater then all: who hath not spared his owne [Page] sonne, but hath geuen him to death for vs all, and therefore how shall he not with him geue vs all thinges also? Who shall 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 againe, who is also at the right hand of God, and maketh request also for vs. Who shall seperate vs from the loue of Christe? Shall tribulation, [...] or anguish, or persecution, or famine, or nakednes, or perill, or sworde? the rest ye knowe, breathren. We are certainely perswaded with S. Paul, by the grace of our Lorde Iesus Christe, that no kynde of thyng shalbe able to seperate vs from the loue of God which is in Christ Iesus our Lord. Which thyng, that it may come to passe by the grace and mercy of our Lord Iesus Christ, to the comfort both of you & of vs all, as we for our partes will continually (God wyllyng) pray for you: so (deare brethren in the Lorde) with all earnest and harty request we beseech you, euen in the bowelles of our Lorde Iesus Christ, that ye will not cease to pray for vs. Fare ye well, deare brethren. The grace of our Lorde Iesus Christe be with you all euermore. Amen.

¶A Letter of Byshop Ridley answearyng to a certayne Letter of one Maister West, sometime his Chapleine.

An other letter of B. Ridley [...]. 1 Iohn. 2. Math. 10. I Wishe you grace in God and loue of the truth, without the which truely stablished in mens hartes by the mightie hand of almighty God, it is no more possible to stande by the truth in Christe in tyme of trouble, then it is for the waxe to abide the heate of the fyre. Sir, knowe you this, that I am (blessed be God) perswaded that this worlde is but transitorie, and (as saint Iohn sayth) The world passeth away and the lust thereof. I am perswaded Christes wordes to be true: Who soeuer shall confesse me before men, hym will I confesse also before my father which is in heauen: and I beleue that no earthly creature shalbe saued, whom the Redeemer and Sauiour of the worlde shall before his father denie. [...] This the Lorde graunt, that it may be so graffed, established, and fixed in my hart, that neyther thinges present nor to come, hygh nor low, lyfe nor death be able to remoue me thence. It is a goodly wishe, that you wish me deepely to consider thinges perteyning vnto Gods glorye: but if you had wished also, that neither feare of death, nor hope of worldly prosperitie shoulde let me to mayneteine Gods worde and his truth, which is his glory and true honour,What it is [...] himselfe. it would haue liked me well. You desire me for Gods sake to remember my selfe. In deede sir, nowe it is time so to do, 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 trow, then it is time for a man to awake, if any thyng will awake him.Luke. 12. He that will not feare hym that threatneth to cast both body & soule into euerlasting fire,Feare of G [...]d. whom will he feare? With this feare, O Lord, fasten thou together our frayle flesh, that we neuer swarue from thy lawes. You say, you haue made much sute for me. Sir, God graunt that you haue not in suing for my worldly deliueraunce, impayred and hindered the furtheraunce of Gods worde and his truth.

Bishop Ridley [...] to haue s [...]te made for him.You haue knowen me long in deede: in the which time it hath chaunced me (as you say) to mislike some thinges. It is true, I graunt: for sodaine chaunges without substantiall and necessary cause, and the heady settyng foorth of extremities, I did neuer loue. Confession vnto the minister which is able to instruct, correct, comfort, & informe the weake,Confession to the minister in the way of [...] couns [...]le not [...]. B Ridley [...] a reuerend hand [...] of the Sacrament. wounded, and ignoraunt conscience, in deede I euer thought might do much good in Christes congregation, and so, I assure you. I thynke euen at this daye. My doctrine and my preaching you say, you haue hearde often, and after your iudgement haue thought it godly, sauyng onely for the Sacrament, which thing although it was of me reuerently handled, and a great deale better then of the rest (as you) yet in the margent you write warily, and in this worlde wisely: and yet me thought all sounding not well. Sir, but that I see so many changes in this worlde, & so much alteration, els at this your saying I would not a litle marueile. I haue taken you for my frend, and a man whom I fansied for plainnes and faythfulnes, as much (I assure you) as for your learning: and haue you kept this so close in your hart from me vnto this day? Sir, I consider moe things then one, and wil not say all that I thinke. But what neede you to care what I thinke, for any thing I shalbe able to do vnto you, eyther good or harme? You geue me good lessons to stand in nothing against my learning, and to beware of vayne glory. Truely sir, I herein like your counsell very well, and by Gods grace I intend to folow it vnto my lyues end.

To write vnto those whom you name, I can not see what it wyll auayle me. For this I woulde haue you knowe, that I esteeme nothyng auayleable for me,The part of a t [...]ue Bishop only to seeke the glory of Christ his Maister. which also wyll not further the glory of GOD. And now, because I perceiue you haue an entire zeale and desire of my deliueraunce out of this captiuitie and worldly myserie, if I shoulde not beare you a good hart in God againe, me thinke I were to blame. Sir, howe nigh the day of my dissolution and departure out of this worlde is at hand, I can not tell: the Lordes wyll be fulfilled how sone soeuer it shall come. I knowe the Lordes wordes must be verified on me, that I shall appeare before the incorrupt Iudge, and be countable to him of all my former lyfe. And although ye hope of his mercies is my shootanker of eternall saluation, yet am I perswaded, that who soeuer wittingly neglecteth & regardeth not to cleare his conscience, he can not haue peace with God, nor a liuely fayth in his mercy. Conscience therefore moueth me, considering you were one of my familie and one of my houshold, of whom then I thinke I had a speciall cure, and of all them which were within my house, which in deede ought to haue bene an example of godlynes to all the rest of my cure, not only of good life, but also in promotyng of Gods worde to the vttermost of their power, (but, alas,B. Ridley repenteth that he was not more earnest in stablishing the consciences of his famely and cure. now when the tryall doth seperate the chaffe from the corne, how small a deale it is, God knoweth, which the wind doth not blow away) this conscience, I say, doth moue me to feare, lest the lightnesse of my familie shall be layde to my charge for lacke of more earnest and 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 hart, before my departyng hence.

This conscience dooth mooue me also now to require both you and my friende Doctor Haruy, to remember your promises made to me in tymes past,Doctor Haruey charged. of the pure settyng foorth and preachyng of Gods worde and his truth. These promises, although you shall not neede to feare to be charged with them of me hereafter before the worlde,Good monitiōs of B. Ridley to his olde Chapleynes. yet looke for none other (I exhort you as my friendes) but to be charged with them at Gods hand. This conscience and the loue that I beare vnto you, byddeth me now say vnto you both in Gods name, feare GOD, and loue not the world: for GOD is able to caste both body and soule into hell fyre. When his wrath shall sodaynely be kindled, blessed are all they that put their trust in hym.Psal. 2. And the saying of sainct Iohn is true: All that is in the world, as the lust of the fleshe, the lust of the eyes, Iohn. 2. and the pride of lyfe, is not of the father, but of the worlde, and the worlde passeth away, and the lust thereof, but he that doth the wyll of God abydeth for euer. If this gyfte of grace (whiche vndoubtedly is necessarily required vnto eternall saluation) were truely and vnfainedly graffed and firmely stablished in mens hartes, they would not be so light, so sodenly to shrinke from the maintenance and confession of the truth, as is now (alas) seene so manifestly of so many in these dayes.What is truth. Iohn. 17. Eccle. 27. But here peraduenture you woulde knowe of me what is the truth. Syr, Gods woorde is the truth, as sainct Iohn sayth, and that euen the same that was heretofore. For albeit man doth vary and change as the Moone, yet Gods worde is stable & abydeth one for euermore: and of Christ it is truely sayd:Heb. 13. Christ yesterday and to day, the same is also for euer.

When I was in office, all that were esteemed learned in Gods word,Common prayer in the common tongue. agreed this to be a truth in Gods word written, that the common prayer of the Churche should be had in the common tongue. You know I haue conferred with many, and I ensure you, I neuer founde man (so farre as I do remember) neither old nor new, gospeller nor papist, of what iudgement soeuer he was, in this thing to be of a contrary opinion. If then it were a truth of Gods word, thinke you that the alteration of the world can make it an vntruth? If it can not, why then do so many men shrynke from the confession & maintenance of this truth receyued once of vs all? For what is it, I pray you,What it is to cō fesse Christ. els to confesse or deny Christe in this worlde, but to mainteyne the truth taught in Gods word, or for any worldly respect to shrink from the same?He that denyeth an open truth agaynst Gods word for worldly daunger, will be as ready to deny God himselfe. Death common to good and bad. Damnable [...] greement. This one thing haue I brought for an ensample: other thinges be in like case, which now particulerly I neede not to rehearse. For he that wil forsake wittingly, either for feare or gayne of the world, any one open truth of Gods word, if he be constrained, he wyl assuredly forsake God and al his truth, rather then he wyl endaunger hym selfe to loose or to leaue that he loueth better in deede, then he doth God and the truth of his word.

I like very well your plaine speaking, wherein you say, I must eyther agree or dye, and I thinke that you meane of the bodyly death, which is common both to good and bad. Sir, I knowe 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 this death which [Page] is so common to all, and also incurre the gylt of death and eternall damnation? Lord graunt that I may vtterly abhorre and detest this damnable agreement so long as I lyue. And because (I dare say) you wrote of friendshyp vnto me this short earnest aduertisement, and I thynke veryly, wishing me to lyue, and not to dye, therefore bearyng you in my hart no lesse loue in GOD, then you doe me in the worlde, I say vnto you in the worde of the Lord (and that I say to you, I say to all my friendes and louers in God) that if you do not confesse & maintayne to your power & knowledge that which is grounded vpon Gods worde, but will eyther for feare or gayne of the worlde, shrinke and play the Apostata was he who fled from his captayne to the enemye. He was also so called that departed from the Christians to the Iewes and Gentiles. The Summe of M Grindals letter to B. Ridley. Apostata, in deede you shall dye the death: you know what I meane. And I beseeche you all my true frendes & louers in God, remember what I say, for this may be the last time peraduenture that euer I shall write vnto you.

From Bocardo in Oxford, the .viij. day of Aprill. 1555.

M. Grindal now Archbishop of Canterbury, being in the tyme of exile in ye citie of Frankford, wrote to D. Ridley thē prisoner, a certaine Epistle, wherin first he lamenteth his captiuitie, exhorting him withall to be constant. Secondly he certifieth him of ye state of the English exiles being dispersed in Germany, and of the singuler prouidence of God in stirring vp the fauour of the Magistrates and rulers there towardes them. Thirdly, he writeth to know his minde and will concerning the printing of his booke agaynst Transubstantiation, and of certayne other treatises and his disputations. Wherunto Bishop Ridley answereth agayne in order, as foloweth.

¶The aunsweare of Doctor Ridley to the letter abouesayd.

BLessed be God our heauēly father which enclined your hart to haue such a desire to write vnto me,An aunswere of B Ridley to M. Grindals letter sent from Franckford. & blessed be he againe which hath heard your request, & hath brought your letters safe vnto my handes: and ouer all this, I blesse him through our Lorde Iesus Christe, for the great comfort I haue receiued by the same, of the knowledge of your state, and of other our dearely beloued brethren and countreymen in those parties beyond the sea.

Dearely beloued brother Grindall, I say to you and all the rest of our brethren in Christe with you, reioyce in the Lord, and as ye loue me and the other my reuerend fathers and concaptiues (whiche vndoubtedly are Gloria Christi,) lament not our state, but I beseech you and them all to geue to our heauenly Father for his endlesse mercies and vnspeakeable benefits euen in the myddest of all our troubles geuen vnto vs,Experience of Gods strength toward his Saintes in their imprisonment. most harty thankes. For knowe ye, that as the weight of his crosse hath increased vpō vs, so he hath not nor doth not cease to multiply his mercies to strengthen vs, and I trust, yea by his grace I doubt nothing, but he will so do for Christe our Maisters sake, euen to the end. To heare that you and our other brethren doo finde in your exile fauour and grace with the Magistrates, Ministers, and Citizens, at Tigury, at Frankford, and other where, it doth greatly comfort (I dare say) all here that do in deede loue Christe and his true woorde. I ensure you it warmed my hart, to heare you by chaunce to name some, as Scory and Coxe. &c. Oh that it had come in your mynde to haue sayd somewhat also of Cheeke, of Turner, of Leauer, of Sampson, of Chambers, but I trust in God they be all well. And sir, seeyng you say, that there be in those parties with you of studentes and Ministers so good a number, nowe therefore care ye not for vs, otherwyse then to wish that Gods glory may be set forth by vs. For whensoeuer God shall call vs home (as we looke dayly for none other, but when it shal please God to say, come) you, blessed be God, are enough through his ayde, to light and set vp againe the lanterne of his worde in Englande. As concerning the copies ye say ye haue with you, I wonder how euer they did and could find the way to come to you. My disputation, except he haue that whiche I gathered my selfe after the disputation done, I can not thynke ye haue it truly. If ye haue that, then ye haue therwithall the whole maner after the which I was vsed in the disputation.

As for the treatise in English. Contra transubstantiationem, vix possum adduci vt credam operaepretium fore vt in latinum transferatur. Caeterum quicquid sit nullo modo velim vt quicquam quocun (que) modo meo nomine ederetur, donec quid de nobis dominus constituerit fieri, vobis prius certo constiterit: and thus much vnto your letters. Now although I suppose ye know a good parte of our state here (for we are forth commyng, euen as when ye departed. &c.B. Ridley prisoner in the Tower halfe a yeare and more.) You shall vnderstande that I was in the Towar about the space of two monethes close prisoner, and a [...]ter that had graunted to me without my labour, the liberty of the Tower, and so continued about halfe a yeare, and then because I refused to allow the Masse with my presence, I was shut vp in close prison agayne.

The last Lent saue one,Canter▪ Ridley, Latimer, Bradford, prisoners together in the Tower. it chaunsed by reason of the tumult styrred vp in Kent, there was so many prisoners in the Tower, that my Lord of Canterbury, M. Latimer, Maister Bradford, and I were put altogether in one prison, where we remayned still almost to the nexte Easter, and then we three, Canterbury, Latimer and I, were sodenly sent a litle before Easter to Oxford, and were suffered to haue nothing with vs, but that we caried vpon vs. About the Whitsontide followyng was our disputations at Oxford, after the which was all taken from vs, as pen and inke. &c.Canter. Ridley, Latimer, remoued to Oxford. Our owne seruauntes were taken from vs before, and euery one had put to hym a straunge man, and we eche one appoynted to be kept in seuerall places, as we are vnto this day.

Blessed be God, we three at the writing hereof, were in good health, and (in God) of good cheare. We haue looked long agoe to haue bene dispatched,D. Weston condemner of Canter. Ridley, and Latimer. for we were all three on one day within a day or two of our disputations, of D. Weston being the head Commissioner, condemned for heretikes, and since that tyme we remayne as we were of hym left. The Lordes will be fulfilled in vs, as I do not doubt, but by his grace it shal be to his glory, and our endles saluation through Iesus Christ our Lord.

Likewise the Lord hitherto hath preserued aboue all our expectation, our deare brother, and in Christes cause a strong Champion Iohn Bradford.Writtes for the burning of Iohn Bradford called in agayne. He is likewyse condemned, and is already deliuered to the secular power, and writtes (as we haue heard say) geuen out for his execution, and called in agayne. Thus the Lord, so long as his blessed pleasure is, preserueth whom he listeth, notwithstanding the wonderfull raging of the world. Many (as we heare say) haue suffered valiauntly, confessyng Christes truth, and nothyng yeeldyng to the aduersary, yea not for the feare or paynes of death.

The names of them whiche I knewe,Names of Martyrs. and haue nowe suffered, are these, Farrar the Bishop of S. Dauides, Hooper the Bishop of Worcester, Rogers tuus olim comprebendarius. D. Tailour of Hadley, M. Sanders, and one Tomkins a weauer, and now this last day M. Cardmaker, with an other, were burnt in Smithfielde at London, and many other in Essex and Kent, whose names are written in the booke of lyfe, whom yet I do not know.

West, your olde companion and sometyme myne officer (alas hath relented (as I haue heard) but the Lorde hath shortned his dayes, for anone he dyed and is gon.This West, when he had relented and sayd Masse agaynst his conscience, shortly after pined away and dyed for sorrow. Grimbolde was caught by the heele and caste into the Marshalsey, but now is at liberty againe, but I feare me he escaped not without some becking and bowyng (alas) of his knee vnto Baall.

My deare friende Thomas Ridley of the Bulhead in Cheape, which was to me the most faythfull friende that I had in my trouble, is departed also vnto God. My brother Shipside that hath maried my sister, hath ben almost halfe a yeare in prison, for deliuering (as he was accused) of certayne thynges, I wene, from mee: but now thankes be to God, he is at libertie agayne, but so that the Bishop hath taken from him his Note how Boner here requited the kindnes of B. Ridley shewed to his mother▪ Parke.

Of all vs three concaptiues at Oxford, I am kept most strait, and with least libertie, Vel quia viro in cuius aedibus, ego custodior, vxor dominatur (licet modo sit Prefectus ciuitatis) mulier vetula, morosa, & superstiosiss. quae etiam hoc sibi laudi ducit quod me dicatur arctissime & cautissime custodire, vir autem ipse Irischius nomine, mitis satis est oībus, [...]xori vero plusquam obsequentiss. Licet vxorem (vti nosti) nunquam habuerim, tamen ex hac quotidiana consuetudine, quem cum istis coniugibus habeo, videor mihi nonnihil posse intelligere quam graue malum & intolerabile iugum sit cum mala muliere in coniugio coll [...]cari. Recte ergo sapiens dixit, vxor bona donum Dei: & iterum mulieris bonae beatus vir. Vel haec inquam causa est, vel quia á magnis magistratibus (nescio quas ob causas) illud est, vt ita fieret, ipsis mandatum: id (que) illi si quando de mea nimia seruitute apud eos conqueror, All the statutes of reformation in Cambridge broken, and all thinges reduced agayne into the olde s [...]ate of Popery. sedulo saepe rursus mihi inculcant.

At Cambridge (as I heare say) Omnes studiorum & statutorum reformationes nuper factae, nunc sunt denuo deformatae & delete, & omnia sunt in pristinum chaos & in antiquum papismum reducta: omnes collegiorum prefecti qui synceritati Euangelij fauebant, vel qui coniugati erant, loco moti [...] sunt, & alij Papisticae factionis in eorum loca surrogati, quod & de socijs collegiorum qui noluerunt flectere genu Baal factum esse audio. Nec mirum, nam & illud passim factum est in vniuerso[Page]regno Angliae, in omnibus Archiepiscopis, Episcopis, Decanis. Prebendarijs, Sacerdotibus Ecclesiarum, & in toto cl [...]o: and to tell you muche naughty matter in fewe woordes, Papismus apud nos vbique in pleno suo antiquo robore regnat.

[...]The Lord be mercyfull, and for Christes sake pardon vs our olde vnkyndnesse and vnthankefulnesse: for when he powred vppon vs the gyftes of his manifolde graces and fauoure (alas) we did not serue him nor render vnto hym thankes according to the same. We pastors manye of vs were to colde and bare to much (alas) with the wicked worlde, [...] our Magistrates did abuse to their owne worldly gayne, both Gods Gospell and the ministers of the same. The people in many places was wayward and vnkynde. Thus of euery side and of euery sorte we haue prouoked Gods anger and wrath to fall vppon vs: but blessed myght he be that hath not suffered his to continue in those wayes, which so wholly haue displeased his secrete Maiestie, but hath awaked them by the fatherly correction of his owne sonnes crosse, vnto his glorie and our endlesse saluation, through Iesus Christe our Lorde.

My dayly prayer is (as God doth know) and by gods grace shall be so long as I lyue in this worlde, for you my deare brethren that are fled out of your owne Coun [...]y, because you will rather forsake all worldly thynges [...] the truth of Gods worde. It is euen the same that I [...] to make to GOD for all those Churches abroad through the worlde, which haue forsaken the kyngdome of Antichrist, and professed openly the puritie of the Gospell of Iesus Christ: [...] that is, that God our eternall father for our Sauiour Christes sake, will dayly encrease in you the gracious gifte of his heauenly spirite to the true settyng forth of his glory and of his Gospell, and make you to agree brotherly in the truth of the same, that there arise no rote of bitternesse among you that may infect that good seede which God hath sowen in your hartes already, and finally that your lyfe may be so pure and so honest, accordyng to the rule of Gods worde, and according to that vocation whereunto we are called by ye Gospell of Christ our Sauiour, that the honesty and purity of the same may prouoke all that shall see or knowe it, to the loue of your doctrine, and to loue you for your honesty and vertues sake, and so both in brotherly vnity of your true doctrine and also in the Godly vertue of your honest lyfe, to glorifie our father which is in heauen.

Ex nostratibus magni aliquot magistratus, Cancellarius Wint. Comes Arundellus, & Dominus Pachetus iam legatione funguntur, vna cum Cardinali Polo, in partibus transmarinis, ad componendam (vt aiunt) pacem inter imperatorem, regem nostrum, B. Ridley [...] for Q. Mary. & Francorum regem. Post illorum magistratuum nostrorum reditum, & partum reginae, quem iam quotidie expectamus & iam aliquandiu expectauimus, quem (que) Deus pro sui nominis gloria dignetur bene illi fortunare: nos tunc statim nihil aliud quam nostrae confessionis de hoste nostro antiquo triúmphales in domino coronas expectamus.

Omnium vestrûm precibus me humillime ex toto corde commendo: In primis, tuis o chariss. in Christo frater, & delectiss. Grindalle, & chariss. fratrum & vnicè mihi in domino delectorum, Checi, Coxi, Turneri Leueri, Sampsonis, Chamberi, & omnium fratrum nostrorum & conterraneorum qui apud vos degunt & deligunt dominum nostrum Iesum Christum in veritate. Commendo etiam vobis reuerendiss. patres & concaptiuos meos in domino Thomam Cranmerum, iam veri magni pastoris & Archipresulis nomine digniss. & veteranum illum Christi & nostrae gentis Anglicanae verum Apostolum Hugonem Latimerum. Condona mihi frater harum prolixitatem, non enim post hac credo charissime frater, meis literis iam amplius aliquando turbaberis. Oxonij.

N. R.

¶To Augustine Bernher.

[...]BRother Augustine, I blesse God with all my hart in his maninifolde mercifull gyftes, geuen vnto our deare breathren in Christ, especially to our brother Rogers, whom it pleased to set forth fyrst, no doubt but of his gracious goodnes and fatherly fauour towardes hym. And likewyse blessed be God in the rest, as Hoper, Saunders, and Taylour, whom it hath pleased the Lord likewyse to set in the forefront of the battayle agaynst his aduersaries, and hath endued them all (so farre as I can heare) to stand in the confession of his truth, [...] and to be content in his cause, and for his Gospels sake to lose their lyfe. And euermore and without ende blessed be euen the same our heauenly father for our deare and entirely beloued brother Bradford, whom nowe the Lorde (I perceiue) calleth for: for I weene he will no longer vouchsafe him to abide among the adulterous and wicked generation of this worlde,. I do not doubt but that he (for those giftes of grace whiche the Lorde hath bestowed on hym plenteously) hath holpen those which are gon before in their iourney, that is, hath animated and encouraged them to keepe the hygh way, & sic currere vti tandem acciperent praemium. The Lord be his comfort, whereof I do not doubt, and I thanke God hartely that euer I was acquainted with him, and that euer I had such a one in my house.Protomartyr is the first martyr▪ whom he [...]o called, because he was the first that suffered here in those bloudy dayes. And yet agayne I blesse GOD in our deare brother, and of this tyme Protomartyr Rogers, that he was also one of my calling to be a Prebendary Preacher of London. And now because Grindall is gone (the Lorde I doubt not hath and knoweth wherein he will bestow him) I trust to God it shall please him of his goodnes to strengthen me to make vp the trinitie out of Paules Churche, to suffer for Christe, whom God the father hath annoynted, the holy spirite doth beare witnes vnto, Paule & all the Apostles preached. Thus fare you well. I had no paper: I was constrayned thus to write.

Besydes these letters of Byshop Ridley, diuers other tractations also were written by hym, partly out of prison, partly in prison: as namely amongest certaine other, there remayneth in my handes, certayne notes answearing to the two notable Sermons of D. Watson▪ Bishop of Lincolne. &c.

¶Here beginneth the lyfe, actes, and doynges of maister Hugh Latimer, the famous Preacher and worthy Martyr of Christ and his Gospel.

NOw consequently after the lyfe of B. Ridley,The story of M. Hugh Latimer Martyr. with other his letters, whiche partly we haue expressed, partly we haue differred to our later appendix, followeth lykewyse the lyfe and doynges of the worthy champion, and olde practised souldiour of Christe M. Hugh Latimer, of whose actes and long trauayles euen from his fyrst yeares and tender age, to beginne here to entreate: fyrst, he was the son of one Hugh Latimer, of Thirkesson in the Countie of Leicester, a housebandman of right good estimation: with whom also he was brought vp vntyll he was of the age of fower yeares or thereabout. At which tyme his Parentes (hauyng hym as then left for their onely sonne, with sixe other daughters) seeyng his ready, prompte, and sharpe witte, purposed to trayne him vp in erudition, and knowledge of good literature: wherein he so profited in his youth,M. Latimer first set to schoole. at the common Scholes of his owne countrey, that at the age of xiiij. yeares, he was sent to the Uniuersitie of Cambridge. Where after some continuaunce of exercises in other thynges,M. Latimer sent to Cambridge. he gaue hym selfe to the studie of such schole Diuinitie, as ye ignoraunce of that age did suffer.

Zelous he was then in the Popyshe Religion,M. Latimer a long tyme was a zealous and superstitious Papist. and therewith so scrupulous (as hym selfe confessed) that beyng a Priest, and vsyng to say Masse, he was so seruile an obseruer of the Romishe Decrees, that he had thought he had neuer sufficiently mingled his Massing wine with water: and moreouer, that he shoulde neuer be damned, if he were once a professed Frier, with diuers suche superstitious fantasies. And in this blinde zeale he was a very enemie to the professours of Christes Gospell: as both his Oration made when he proceeded Bachlour of Diuinitie, agaynst Philip Melancthon,M. Latimer declamed in Cambridge agaynst Melancthon. and also his other workes did playnely declare. But especially his Popyshe zeale coulde in no case abyde in those dayes good Maister Stafford, reader of the Diuinitie Lectures in Cambridge, moste spitefully raylyng agaynst hym, and willyng the youth of Cambridge, in no wyse to beleeue hym.

Notwithstandyng suche was the goodnesse and mercifull purpose of God, that when he saw his good tyme, by the whiche waye hee thought to haue vtterly defaced the professours of the Gospell and true Church of Christ, he was at lengthe hym selfe by a member of the same, pretily caught in the blessed nette of Gods woorde. For M. Thomas Bilney (whose storye is before described) beyng at that tyme a tryer out of Sathans subtilties, and a secrete ouerthrower of Antichristes kyngdome,Latymer conuerted by M. Bilney. seeyng M. Latimer to haue a zeale in his waies (although without knowledge) was striken with a brotherly pittie towardes hym, & bethought by what meanes he might best winne this zelous ignoraunt brother, to the true knowledge of Christe. Wherefore, after a shorte tyme, he came to M. Latimers study, and desired him to here him make his confession. Which thing he willingly graunted: by hearyng whereof, he was (through the good spirte of God) so touched, that hereuppon he forsooke his former studying of the schole Doctors, and other suche fopperies, and became a earnest student of true Diuinitie, as he hym selfe, aswell in his conference with M. Ridley, as also in his fyrst sermon made vpon the Pater noster, doth confesse. [Page] So that whereas before he was an enemy, and almost a persecutor of Christe, he was now a zelous seeker after h [...]m, chaunging his old maner of cauilling and rayling, into a diligent kind of conferring, both with M. Bilney and others,R [...]ad M. L [...]timers owne conf [...]sion in his first Sermon vpon the Pater Noster. M. Latimer a Papis [...] turned to a zealous Christian. & came also to M. Stafford before he dyed, and desired him to forgeue him.

After this his winning to Christ, he was not satisfied with his owne conuersion onely, but like a true Disciple of the blessed Samaritane, pitied the misery of others, and therefore became both a publike Preacher, and also a priuate Instructer to the rest of his brethren within the Uniuersitie, by the space of 3. yeres, spending his tyme partly in the Latin tongue among the learned, & partly amongst the simple people in his naturall and vulgar language. Howbeit,M. Latimer be [...]commeth a Preacher in Cambridge. as Satan neuer slepeth when he seeth his kingdome to begin to decay, so likewyse now seeyng that this worthy member of Christ would be a shreud shaker therof he raued vp his impious impes to molest & trouble him.

Amongest these there was an Augustine Frier, who tooke occasion vpon certaine Sermons that M. Latimer made about Christenmas 152 [...]. aswell in the church of S. Edward,Enemyes styrred in Cambridge agaynst M. Latimer. as also in S. Augustins, within the Uniuersitie in Cambridge, to inuey against him, for that M. Latimer in the sayde Sermons (alludyng to the common vsage of the season) gaue the people certaine cardes out of the 5.6.7. Chapiters of S. Matthewe, whereupon they might, not onely then,M. Latimers Pre [...]ching of the Cardes in Cambridge. but alwayes els occupy their tyme. For the chiefe triumph in the cardes he limitted the Hart as the principall thing that they shoulde serue God with all: wherby he quite ouerthrew all hypocriticall and externall ceremonies, not tending to the necessarie furtheraunce of Gods holy word and Sacramentes. For the better atteyneng hereof, he wished the Scriptures to be in Englysh, wherby the common people might the better learne their dueties, aswell to God, as their neighbours.

The handling of this matter was so apt for the tyme, and so pleasantly applyed of him, that not only it declared a singuler towardnesse of witte in the Preacher, but also wrought in the hearers much fruite, to the ouerthrowe of Popish superstition, and setting vp of perfect Religion.

This was vpon the Sundaye before Christenmas day, on which day commyng to the Church, and causyng the Bell to be tolled to a Sermon, he entered into ye Pulpit, takyng for his text the wordes of the Gospell aforesayd, red in the Church that day: Tu quis es. &c. In deliueryng the whiche cardes (as is abouesayd) he made the Harte to be triumph, exhortyng and inuityng all men thereby to serue the Lord with inwarde hart and true affection, and not with outward ceremonies: adding moreouer to the prayse of that triumph, that though it were neuer so small, yet it woulde make vp the best cote carde beside in the bunch,The difference betweene true & false religion. yea though it were ye kyng of Clubs. &c. meanyng thereby, how the Lorde would be worshipped and serued in simplicitie of the harte and veritie, wherein consisteth true Christian Religion, and not in the outward deedes of the letter onely, or in the glisteryng shewe of mans traditions, or pardons, pilgrimages, ceremonies, vowes, deuotions, voluntarie workes, and workes of supererogation, foundations, oblations, the Popes supremacie. &c. so that all these either were nedeles, where the other is present: or els were of small estimation, in comparison of the other.

The tenour and effect of these his Sermons, so far as they could come to our handes, here foloweth.

¶The tenoure and effecte of certayne Sermons, made by mayster Latimer in Cambridge, about the yeare of our Lord. 1529.

TV quis es? which wordes are as much to say in Englyshe, Who art thou? These be the wordes of the Phariseis, which were sent by the Iewes vnto sainct Iohn Baptist in wildernesse, to haue knowledge of hym, whom he was, which woordes they spake vnto hym of an euill intent, thinkyng that he would haue taken on hym to be Christe, and so they woulde haue had him done with their good willes, because they knewe that he was more carnall, and geuen to their lawes, then Christ in deede should be, as they perceyued by their old prophecies: and also because they maruayled muche of his great doctryne, preachyng, and baptising, they were in doubt whether he was Christ or not: wherefore they sayd vnto him, who art thou? Then answered sainct Iohn, and confessed, that he was not Christ. Now here is to be noted, the great, and prudent answere of saincte Iohn Baptist vnto the Phariseis, that when they required of him whom he was, he would not directly answere of himselfe what he was him selfe: but he sayd he was not Christ, by the which saying he thought to put the Iewes and Phariseis out of their false opinion, & beliefe towardes him, in that they would haue had him to exercise the office of Christ, and [...]o declared farther vnto them of Christ, saying: he is in ye middes of you, and amongst you, whō ye know not, whose [...]atchet of his shoe I am not worthy to vnlose, or vndoe. By this you may perceiue that saint Iohn spake much in the lande, and prayse of Christ his maister, professing himselfe to be in no wise like vnto him. So likewise it shalbe necessary vnto all men & women of this world, not to ascribe vnto them selues any goodnes of themselues, but all vnto our Lorde God, as shall appeare herafter, when this question aforesayd, (Who art thou?) shall be moued vnto thē: not as the Phariseis did vnto saint Iohn, of an euill purpose, but of a good and simple minde, as may appeare hereafter.

Now then, according to the preachers mynd, let euery man and woman, of a good & simple mind, contrary to the Phariseis intent, aske this question (Who art thou?) this question must be moued to themselues, what they be of themselues, on this fashion. What art thou of thy only and natural generatiō betwene father, & mother, whē thou camest into this world? What substāce, what vertue, what goodnes art thou of by thy selfe? which question if thou reher [...]e often times vnto thy selfe, thou shalt well perceiue, & vnderstand, how thou shalt make aunswer vnto it, which must be made on this wayes: I am of my selfe, and by my selfe, cōming from my naturall father & mother, the childe of the ire, & indignation of God, the true inheritour of hel, a lumpe of sinne, & working nothing of my selfe but all towardes hell, except I haue better helpe of an other, then I haue of my selfe. Now we may see in what state we enter in to this world, that we be of our selues the true, and iust inheritours of hell, the children of the ire & indignation of Christ, working all towardes hell, whereby we deserue of our selues perpetuall dampnation, by ye ryght iudgement of God, and the true clayme of our selues: which vnthrifty state that we be borne vnto, is come vnto vs for our own desertes, and proueth well this example followyng.

Let it be admitted for the probatiō of this, that it might please the kynges grace now being, to accept into his fauour a meane man, of a simple degre, and byrth, not borne to any possession, whom the kynges grace fauoureth, not because this person hath of himselfe deserued any such fauoure, but that the kyng casteth this fauoure vnto him of his owne mere motion, & fantasy: and for because ye kings grace will more declare his fauoure vnto him, he geueth vnto his sayd man a thousand poundes in landes, to hym and his heyres, on this condition, that he shall take vpon him to be the chiefe captayne, and defendour of his towne of Calice, and to be trew, and faythfull vnto hym, in the custodie of the same, agaynst the Frenche men specially, aboue all other enemies.

This man taketh on hym this charge, promysing his fidelitie thereunto. It chaunceth in processe of tyme, that by the singuler acquaintaunce, and frequent familiaritie of this Captaine with the French men, these French men geue vnto this sayde Captayne of Calice a great summe of money, so that he will be content, and agreeable, that they may enter into the sayde towne of Calice by force of armes, and so thereby to possesse ye same vnto the Crowne of Fraunce: vpon this agreement the French men doe inuade the sayde Towne of Calice, alonely by the neglygence of this Captayne.

Now the Kynges grace hearyng of this inuasion, commeth with a great puissaunce to defende this his sayd Towne, and so by good pollicie of warre ouercommeth the sayd French men, and entreth againe into his Towne of Calice. Then he beyng desyrous to knowe how these enemies of his came thyther, he maketh profound searche, and enquirie, by whom this treason was conspyred: by this searche it was knowen and founde, his owne Captayne to be the very authoure and beginner of the betraying of it. The King seeing the great infidelitie of this person, dischargeth this man of his office, and taketh from him and his heyres, this thousande poundes possessions. Thinke you not but the Kyng doth vse iustice vnto him, and all his posteritie, and heyres? Yes truely: the sayde Capitayne cannot deny hymselfe, but that he hadde true iustice, consyderyng howe vnfaythfully he behaued hym to his Prince, contrary to his own fidelitie and promyse: so likewyse it was of our fyrst Father, Adam. He had geuen vnto him the spirite of science, & knowledge, to worke all goodnesse therewith: this sayd spirite was not geuen alonely vnto him, but vnto all his heyres and posteritie. He had also deliuered him the Towne of Calice, that is to say, Paradise in earth, the most strong and fayrest Towne in the worlde, to be in his custodie: He neuerthelesse, by the instigation of these Frenche menne, that is to say, the temptation of the Feende, dyd obey vnto their desire, [Page] and so brake his promise and fidelitie, the commaundemēt of the euerlasting kyng, his maister, in eatyng of the apple by hym inhibited.

Now then, the kyng seyng this great treason in hys capitayne, deposed hym of the thousand pound of possessions, that is to say, from euerlasting lyfe in glory, and all his heires and posteritie: for likewy [...]e as he had the spirit of science and knowledge, for him and his heires, so in like maner whē he lost the same, his heyres lost it also by him, and in him. So now, this example prooueth, that by our father Adam, we had once in hym the very enheritance of euerlasting ioy: and by him, and in him againe we lost the same.

The heires of the captaine of Calice could not by any maner of claime aske of the King the right & [...]itle of theyr father, in the thousand poundes possessions, by reason the kyng myght aunswer, and say vnto them, that although theyr father deserued not of hymselfe to enioy so great possessions, yet he deserued by hymselfe to loose thē, and greater, committyng so hygh treason as he dyd, agaynst hys Princes commaundementes: whereby he had no wrong to loose his title, but was vnworthy to haue the same, and had therein true iustice: let not you thinke which bee hys heyres, that if hee had iustice to loose his possessions, you haue wrong to loose the same: In the same maner it may be aunswered vnto all men and women now beyng, that if our father Adam had true Iustice to bee excluded from hys possession of euerlastyng glory in Paradise, let not vs thinke the contrary that be his heyres, but that wee haue no wrong in loosing also the same: yea, we haue true Iustice and right. Then in what miserable state be we, that of the right and iust title of our owne deserts, haue lost the euerlasting ioy, and clayme of our selues to be the true inheritours of hell? For hee that committeth deadly sinne, willyngly, byndeth hymselfe to be inheritor of euerlasting payne: and so dyd our forefather Adam willingly eate of the apple forbidden. Wherefore he was cast out of euerlastyng ioy in Paradise, into this corrupt world, amongst all vilenesse, whereby of hymselfe he was not woorthy to do any thyng laudable or pleasaunt to GOD, euermore bound to corrupt affections, and beastly appetites, transfourmed into the most vncleannest and variablest nature that was made vnder heauen, of whose seede and disposition, all the world is lineally discended, in so much that this euill nature is so fused and shedde from one into another, that at this day there is no man nor woman liuyng, that can of themselues wash away this abhominable vilenesse: and so we must needes graunt of our selues to be in lyke displeasure vnto God, as our forefather Adam was: by reason hereof as I sayd, we bee of our selues the very children of the indignation and vengeaunce of God, the true enheritours of hell, and workyng all towardes hell, which is the answer of this question, made to euery man and woman by themselues, Who art thou?

And now the world standyng in this damnable state, commeth in the occasion of the incarnation of Christ: the Father in heauen perceiuyng the frayle nature of man, that he by hymselfe and of hymselfe could doe nothyng for hymselfe by hys prudent wisedome sent downe the second person in Trinitie, hys sonne Iesu Christ, to declare vnto man hys pleasure and commaundement: and so at the fathers wyll Christ tooke on hym humaine nature, beyng willyng to deliuer man out of this miserable way, & was content to suffer cruell passion in shedyng hys bloud for all mankynd, and so left behynd for our safegard, lawes and ordinaunces to keepe vs alwayes in the right path, to euerlastyng lyfe, as the Euangelistes, the Sacramentes, the commaundementes, and so foorth: which if wee doe keepe and obserue accordyng vnto our profession, wee shall aunswer better vnto this question, (Who art thou?) then we dyd before: for before thou diddest enter into the Sacrament of Baptisme, thou wert but a naturall man, a naturall woman: as I myght say, A man, A woman. But after thou takest on thee Christes Religion, thou hast a longer name: for then thou art a Christian man, a Christian woman. Now then, seeyng thou art a Christian man, what shall be thy aunswer of this question▪ Who art thou?

The aunswer of this question is, when I aske it vnto my selfe, I must say that I am a Christian man, a christian woman, the childe of euerlastyng ioy thorough the merites of the bitter passion of Christ. This is a ioyfull aunswer. Here we may see how much wee bee bounde, and in daunger vnto GOD, that hath reuiued vs from death to lyfe, and saued vs that were damned, which great benefite we cannot well consider, vnlesse we doe remember what we were of our selues before wee medled wyth hym or hys lawes: and the more we know our feeble nature, and set lesse by it, the more wee shall conc [...]iue and know in our heartes what God hath done for vs: and the more that we know what God hath done for vs, the lesse wee shall set by our selues▪ the more wee shall loue and please God, so that in no condition wee shall eyther know our selues or God, except wee doe vtterly conf [...]sse our selues to bee meere vilenesse and corruption. Well, now it is come vnto this poynt, that we bee Ch [...]istian men, Christian women, I pray you what doth Christ require of a Christian man, or of a Christian woman? Christ requireth nothyng els of a Christian man or a woma [...], but that they will obserue hys rule. For likewyse as hee is a good Augustine Frier that keepeth well Saint Augustines rule, so is he a good Christian man that keepeth well Christes rule.

Now then, what is Christes rule? Christes rule consisteth in many thyngs, as in the commaundements, and the workes of mercy and so foorth. And for because I can not declare Christs rule vnto you at one tyme, as it ought to be done, I will applye my selfe accordyng to your custome this tyme of Christenmasse, I wyll as I sayde, declare vnto you Christes rule, but that shall bee in Christes cardes. And where you are woont to celeb [...]ate Christenmasse in playing at cardes, I intend with gods grace to deale vnto you Christes cardes, wherein you shall p [...]rceyue Christes rule. The Game that we will p [...]ay at, shal be called the Triumph, which if it bee well played at, bee that dealeth shall winne: the Players shall lykewyse winne, and the standers and lookers vppon, shall doe the same, in so much that there is no man that is willyng to play at this Triumph with these cardes, but they shall be all winners, and no loosers.

Let therefore euery Christian man and woman playe at these cardes, that they may haue and obtayne the Triumph: you must marke also that the Triumph must apply to fetch home vnto hym all the other cardes, what so euer suite they bee of. Now then take ye this first carde, which must appeare and be shewed vnto you as followeth. You haue heard what was spoken to the men of the olde Lawe. Thou shalt not kyll, whosoeuer shall kyll, shall be in daunger of iudgement. But I say vnto you of the new Lawe (sayeth Christ) that who so euer is angry with hys neighbour, shall bee in dau [...]ger of iudgement, and whosoeuer shall say vnto hys neighbour Racha, that is to say, braynlesse, or any other lyke worde of rebuking, shall be in daunger of counsayle: and whosoeuer shall say vnto his neighbour, Foole, shall be in daunger of hell fire. This carde was made and spoken by Christ, as appereth in the first chapter of S. Mathew.

Now it must bee noted, that who so euer shall playe with this carde, must first before they play with it, knowe the strength and vertue of the same: wherefore you must well note and marke tearmes how they be spoken, and to what purpose: Let vs therfore read it once or twise, that we may be the better acquainted with it.

Now behold and see, This card is deuided into foure partes: The first part is one of the Commaundementes that was geuen vnto Moses in the olde lawe, before the commyng of Christ, which commaundement wee of the new Lawe be bounde to obserue and keepe, and is one of our commaundementes. The other three partes spoken by Christ, bee nothyng els but expositions vnto the first part of this commaundement: for in very effect all th [...]se foure partes be but one commaundement, that is to say, Thou shalt not kill: yet neuerthelesse, the three last parts doth shew vnto thee how many wayes tho [...] mayest kyll thy neighbour contrary to this Commaundement: Yet for all Christes exposition, in the last three partes of thys carde, the termes bee not open enough to th [...]e that doest read and heare them spoken: no doubte the Iewes vnderstoode Christ well enough when he spake to them these three last sentences, for he spake vnto them in theyr owne naturall termes and tongue: wherefore s [...]yng that these termes were naturall termes of the Iewes, it shall be necessary to expounde them, and compare them vnto some lyke termes of our naturall speach, that we in lyke manner may vnderstand Christ, as well as the Iewes dyd: we wyll begin first with the first parte of this carde, and then after with the other three partes: you must therfore vnderstand that the Iewes and the Pharises of the olde lawe, to whome this first parte, this Commaundement, Thou shalt not kyll, was spoken, thought it sufficient and enough for their discharge not to kyll with any maner weapon of materiall weapon, as sworde, dagger, or with any such weapon, and they thought i [...] no great fault whatsoeuer they sayd or dyd by their neighbour, so that they did not harme or meddle with their corporall bodies, which was a false opinion in them, as p [...]ooueth well the [Page] three last other sentences followyng the first part of this carde.

Now as touchyng the three other sentences, you must note and take heede what difference is betweene these thre maner of offences, To bee angrye with your neighbour, To call your neighbour braynelesse, or any such worde of disdayne, Or to call your neighbour foole: whether these three maner of offences be of themselues more grieuous one then other, it is to bee opened vnto you: Truely as they be of themselues diuers offences, so they kill diuersly more one then the other, as you shall perceyue by the first of these three, and so foorth: A man which conceyueth agaynst hys neighbour or brother, Ire, or wrath in hys mynde, by some maner of occasion geuen vnto hym, although he be angry in hys mynde agaynst his sayd neighbour, he will not peraduenture expresse hys ire by no maner of signe, eyther in worde or deede: yet neuertheles he offendeth agaynst God, and breaketh this commaundement in killyng hys owne soule, and is therefore in daunger of iudgement.

Now to the second part of these three: That man that is mooued with ire agaynst his neighbour, and in hys ire calleth hys neighbour braynlesse, or some other lyke word of displeasure, As a man might say in a fury, I shall handle thee well enough, which wordes and countenaunces doth more represent and declare Ire to be in this man, thē in hym that was but angry, and spake no maner of word, ne shewed no countenaunce to declare hys Ire: wherefore he that so declareth hys Ire eyther by worde or countenaunce, offendeth more agaynst God: so he both killeth hys owne soule, and doth that in hym is, to kyl his neighbours soule in moouyng hym vnto ire, wherein he is faultie hymselfe, and so this man is in danger of counsaile.

Now to the third offence, and last of these three. That man that calleth hys neighbour foole, doth more declare hys angry mynde toward hym, then hee that called hys neighbour but braynelesse, or any such wordes moouyng Ire: for to call a man foole, that worde representeth more enuy in a man, then braynelesse doth. Wherefore hee doth most offende, because hee doth most earnestly with such wordes expresse hys Ire, and so he is in daunger of hell fire: wherfore you may vnderstand now these thre parts: Of thys carde be three offences, and that one is more greuous to God then the other, and that one killeth more the soule of man then the other.

Now peraduenture there be some that wyll meruaile that Christ dyd not declare this commaundement by some greater faultes of Ire, then by these which seeme but smal faultes, as to bee angry and speake nothyng of it, to declare it, and to call a man braynelesse, and to call his neighbour foole: truely these be smallest, and the lest faults that longeth to ire, or to killyng in ire. Therfore beware how you offend in any kynd of Ire, seeyng that the smallest be damnable to offend in: see that you offend not in the greatest. For Christ thought, if he myght bryng you from the smallest maner of faultes, and geue you warnyng to auoid the least, he reckoned you would not offend in the greatest and worst, as to call your Neighbour thiefe, whoreson, whore, drab, and so forth, into more blasphemous names, which offences must needes haue punishment in hel, consideryng how that Christ hath appointed these three small faultes, to haue three degrees of punishment in hel, as appeareth by these three termes, iudgement, counsaile, and hell fire: these three termes doe signifie nothyng els but three diuers punishments in hell, accordyng to the offences, iudgement is lesser in degree then counsaile, therefore it signifieth a lesser payne in hell, and it is ordeined for him that is angry in his mynde with his neighbour, and doth not expresse hys malice neyther by worde ne countenance: counsaile is a lesse degree in hel, then hel fire, and is a more degree in hell then iudgement: and it is ordeyned for him that calleth hys neighbour braynelesse, or any such worde, that declareth his Ire and malice: wherefore it is more payne then iudgement, hel fire is more payne in hell, then counsaile or iudgement, and it is ordeined for hym that calleth hys neighbour foole, by reason that in callyng his neighbour foole, he declareth more hys malice, in that it is an earnest worde of Ire. Wherfore hell fire is appoynted for it, that is, the most payne of the three punishments.

Now you haue heard that to these diuers offences of Ire and killyng, be appoynted punishments according to their degrees: for looke as the offence is, so shall the paine be, if the offence be great, the payne shall be accordyng: if it be lesse, there shal be lesse paine for it. I would not now that you should thinke because that here is but three degrees of punishmentes spoken of, that there bee no more in hell: no doubt Christ spake of no more here but of these three degrees of punishmentes, thinkyng they were sufficient enough for example, wherby we myght vnderstand, that there be as diuers and many paynes as there bee o [...] fenses: and so by these three offences, and these three punishmentes, all other offences and punishments may bee compared with an other: yet I would satisfy your mynds further in these three termes of iudgement, counsaile, and hell fire. Where you might say, what was the cause that Christ declared more the paynes of hell by these termes, then by any other termes? I tolde you afore that he knew well to whome he spake them: these termes were naturall and well knowen amongest the Iewes and Phariseies. Wherefore Christ taught them with their owne termes, to the intent they might vnderstand the better his doctrine: and these termes may bee likened vnto three termes which we haue common and vsuall amongst vs, that is to say, the sessions of enquirance, the sessions of deliuerance, and the execution day: Sessions of enquirance is lyke vnto iudgement: for when sessions of enquiry is, then the Iudges causeth xij. men to geue verdite of the felons crime, whereby he shall be iudged to be endited: sessions of deliueraunce is much lyke counsayle: for at sessions of deliueraunce, the Iudges go amongest themselues to counsaile, to determine sentence agaynst the fellon. Execution day is to be compared vnto hel fire: for the Iews had amongest themselues a place of execution named hell fire: and surely when a man goeth to hys death, it is the greatest payne in this world: wherefore you may see that there are degrees in these our termes, as there is in those termes, these euill disposed affections and sensualities in vs, are alwayes contrary to the rule of our saluation. What shall we doe now or imagine to thrust downe these Turkes, and to subdue them? It is a great ignominy and shame for a Christian man to be bond and subiect vnto a Turke: Nay it shall not bee so, wee will first cast a Trumpe in their way, and play with them at cardes who shall haue the better, let vs play therefore on this fashion with this carde. Whensoeuer it shall happen these fowle passions and Turkes to ryse in our stomackes agaynst our brother, or neighbour, eyther for vnkynd wordes, iniuries or wrongs, which they haue done vnto vs, contrary vnto our mynd, straight wayes let vs call vnto our remembraunce, and speake this question vnto our selues. Who art thou? The answer is, I am a christian man.Hartes trompe. Thē further we must say to our selues, What requireth Christ of a christian man? Now turne vp your trump, your hart, (hartes is trumpe as I sayd before) and cast your trumpe your heart on this carde, and vppon this carde you shall learne what Christ requireth of a Christian man, not to be angry, ne mooued to Ire agaynst hys Neighbour, in mynde, countenaunce, nor other wayes, by word or deed. Then take vp this carde with your hart, and lay them together: that done, you haue won the game of the Turke, wherby you haue defaced and ouercome by true and lawfull play: but alas for pitie, the Rhodes are wonne and ouercome by these false Turkes, the strong Castle Fayth is decayed, so that I feare it is almost impossible to winne it agayne.

The great occasion of the losse of this Rhodes is by reason that Christian men doth so daily kill their own nation, that the very true number of Christianitie is decayed, which murther and killyng one of another, is encreased, specially two wayes, to the vtter vndoyng of Christendome, that is to say, by example and silence. By example as thus: When the Father, the Mother, the Lord, the Lady, the Maister, the Dame,Two maner of killinges be themselues ouercome with these Turkes, they be continuall swearers, adulterers, disposers to malice, neuer in patience, and so forth in all other vices. Thinke you not when the Father, the mother, the Maister, the Dame bee disposed vnto vice or impatience, but that their children and seruants shall encline and be disposed to the same? No doubt, as the chylde shall take disposition naturall of their father and mother, so shal the seruaunts apply vnto the vices of their Maisters and Dames: if the heads be false in theyr faculties and crafts, it is no meruayle if the children seruaunts, and apprentices do enioy therein. This is a great and shameful maner of killyng Christian men, that the Fathers, the Mothers, the Maisters and the Dames shall not alonely kyll themselues, but all theyrs, and all that longeth vnto them, and so this way is a great number of christian linage murthered and spoiled. The second maner of killyng is silence. By silence also is a great number of christen men slayne, which is on this fashion: although that the father & mother, maister & dame of themselues be wel disposed to liue according to the law of God, yet they may kil their childrē and seruants in suffryng them to do euill before their own faces, and do not vse due correction accordyng vnto theyr offences: the maister seeth his seruaunt or apprentice take [Page] more of his neighbour then the Kings lawes or the other of hys facultie doth admit hym, or that hee suffereth hym to take more of hys neighbour then he hymselfe would be content to pay if he were in lyke condition: thus doyng, I say such men kill willyngly their children and seruants and shall goe to hell for so doyng: but also their fathers and mothers, maisters and dames, shall beare them company for so sufferyng them. Wherefore I exhort all true Christian men and women, to geue good example vnto your children and seruauntes, and suffer not them by silence to offend: euery man must bee in hys owne house, accordyng to Saint Augustines mynde, a Bishop, not all onely geuyng good ensample, but teach accordyng to it, rebuke and punish vice, not sufferyng your children & seruauntes to forget the lawes of GOD: you ought to see them haue their Beliefe, to know the Commaundements of God, to keepe their holy dayes, not to loose theyr tyme in idlenesse: if they doe so, you shall all suffer payne for it, if God be true of hys saying, as there is no doubt thereof: and so you may perceyue that there be many one that breaketh this carde, Thou shalt not kill, and playeth therwith oftentymes at the blynde trompe, whereby they bee no winners but great loosers: but who bee those now a dayes that can cleare themselues of this manifest murthers vsed to their children and seruaunts? I thinke not the contrary, but that many hath these two wayes slayne their owne children vnto their damnations, vnlesse the great mercy of God were not ready to helpe them when they repent therefore.

Wherefore, consideryng that we be so prone and ready to continue in sinne, let vs cast downe our selues wyth Mary Magdalene, and the more wee [...]ow downe wyth her toward Christes feete, the more we shall be afrayd to ryse agayne in sinne, and the more we knowe and submit our selues, the more we shall bee forgeuen: and the lesse we knowe and submit our selues, the lesse we shall be forgeuen, as appeareth by this example followyng.

Christ when he was in this world amongst the Iews and Phariseys, there was a great Pharisey whose name was Simon: this Pharisey desired Christ on a tyme to dyne with hym, thinkyng in hymselfe that hee was able and worthy to geue Christ a diner. Christ refused not hys dinner, but came vnto hym. In tyme of their dinner, it chaunced there came into the house a great and a common sinner named Mary Magdalene: As soone as she perceiued Christ, she cast her selfe downe, and called vnto her remembraunce what she was of her selfe, and how greatly she had offended God, whereby she conceyued in Christ great loue, and so came neere vnto hym, and washed hys feete with bitter teares, and shed vpon hys head precious oyntment, thinkyng that by hym she should be deliuered from her sinnes: this great and proude Pharisey seeyng that Christ did accept her oblation in the best part, had great indignation agaynst this woman, and sayd to hymselfe: if this man Christ were a holy Prophet, as he is taken for, he would not suffer this sinner come so nigh hym: Christ vnderstandyng the naughty mynd of this Pharisey, sayd vnto hym: Simon, I haue somewhat to say vnto thee: say what you please (quod the Pharisey.) Then sayd Christ, I pray thee tell me this: If there be a man to whome is owyng xx. pound by one, and fourtie by an other, this man to whom this money is owyng perceyueth these two men bee not able to pay hym, he forgeueth them both. Which of these two debters ought to loue this man most? The Pharisey sayd: That man ought to loue him best, that had most forgeuen hym: Likewyse sayd Christ, it is by this woman, She hath loued me most, therefore most is forgeuen her, she hath knowen her sinnes most, whereby she hath most loued mee: and thou hast least loued me, because thou hast least knowen thy sinnes: therefore, because thou hast lest knowne thine offenses, thou art least forgeuen. So this proud Pharisey had an aunswere to delay hys pryde: and thinke you not, but that there be amongest vs a great number of these proude Phariseys, which thinke themselues woorthy to bidde Christ to dinner, which wyll perke and presume to sitte by Christ in the Church, and haue disdayne of this poore womā Magdalene, theyr poore neyghbour, with a hygh disdaynous and solemne countenaunce: and beyng alwayes desirous to clymbe highest in the Church, reckonyng theyr selues more woorthy to sit there then an other, I feare me poore Magdalene vnder the boord, and in the belfrey, hath more forgeuen of Christ then they haue: for it is lyke that those Phariseys doe lesse knowe themselues and their offences, whereby they lesse loue GOD, and so they bee lesse forgeuen.

I would to God we would followe this example, and be lyke vnto Magdalen. I doubt not but we be all Magdalens in fallyng into sinne, and in offendyng: but we be not agayne Magdalens in knowyng our selues, and in rising from sinne. If we bee the true Magdalens, wee should be as willyng to forsake our sinne, and ryse from sinne, as we were willyng to commit sinne, and to continue in it, and we then should know our selues best, and make a more perfect aunswer, then euer we did vnto this question, Who art thou? To the which we might answer, that we be true Christian men and women: and then I say you should vnderstand, and knowe how you ought to playe at this carde, Thou shalt not kyll, without any interruption of your deadly enemies the Turkes: and so triumph at the last, by winnyng euerlastyng lyfe in glory. Amen.

It would aske a long discourse to declare what a stirre there was in Cambridge, vpon this preachyng of maister Latymer. Belike Sathan began to feele hymselfe and hys kyngdome to bee touched too neare, and therfore thought it tyme to looke about hym, and to make out hys men of armes.

First, came out the Priour of the Blacke Friers called Buckneham, otherwyse surnamed Domine labia, D. Dewface playeth at dice with M. Latimer. who thinking to make a great hand agaynst Maister Latimer, about the same tyme of Christenmas, when Maister Latymer brought foorth hys cardes to deface belyke the doyngs of the other, brought out hys Christenmasse Dice, castyng there to hys audience cinque and quater: meaning by the cinque fiue places in the New Testament, and the foure Doctors by the quater, by which his cinque quater, he would prooue, that it was not expedient the Scripture to be in English, least the ignoraunt and vulgar sort thorough the occasion thereof, myght happily be brought in daunger to leaue their vocation, or els to runne into some inconuenience: as for example.

The Plowman when he heareth this in the Gospell:Note these great reasons of the Catholicks, why the Scriptures should not come in English. No man that layeth hys hand on the Plough, and looketh backe, is meete for the kyngdome of God, might peraduē ture hearyng this, cease from his plough. Likewyse the Baker when he heareth that a little Leauen corrupteth a whole lumpe of dowe, may percase leaue our bread vnleuened, and so our bodies shall be vnseasoned. Also the simple man when he heareth in the Gospell: If thine eye offend thee, pluck it out, and cast it from thee, may make him selfe blynd, and so fill the world ful of beggers. These with other mo, this clarkely Frier brought out to the number of fiue, to prooue his purpose.

Maister Latymer hearyng this Frierly Sermon of Doctour Bucknham, commeth agayne the after noone, or shortly after to the Church, to aunswer the Frier, where resorted to hym a great multitude, as well of the Uniuersitie, as of the Towne, both Doctours and other Graduates, with great expectation to heare what he could say: among whom also, directly in the face of Latymer vnderneath the pulpit, sate Bucknham the foresayd Frier Prior of the blacke Friers, with his blacke Friers coule aboute hys shoulders.

Then M. Latymer first repeatyng the Frierly reasons of Doctour Bucknham, whereby hee would prooue it a daungerous thyng for the vulgare people,Answere of M. Latimer to D. Bucknhams Sermon. to haue the Scripture in the vulgar tongue, so refuted the Fryer, so aunswered to hys obiections, so dallied with hys balde reasons of the Ploughman lookyng backe, and of the Baker leauyng hys bread vnleauened, that the vanitie of the Frier myght to all men appeare, well proouyng and declaryng to the people, howe there was no such feare nor daunger for the Scriptures to be in English as the Frier pretended: at lest this requiryng, that the scripture might be so long in English tongue, tyll English men were so madde, that neyther the Ploughman durst looke back, nor the Baker would leaue hys breade vnleauened. And proceedyng moreouer in hys Sermon, he began to discourse of the mysticall speaches, and figuratiue phrases of the Scripture: which phrases he sayd were not so diffuse and difficult, as they were common in the Scripture, and in the Hebrue tongue most commonlye vsed and knowen, and not onelye in the Hebrue tongue: But also euerye speach (sayeth he) hath hys Metaphors and lyke figuratiue significations, so common and vulgar to all men, that the very Painters do paynt them on walles and in houses.

As for example (sayeth he, lookyng toward the Frier that sate ouer agaynst hym) when they paynt a foxe preachyng out of a Friers coule, none is so madde to take this to be a Foxe that preacheth, but knowe well enough the meanyng of the matter, which is to paynte out vnto vs, [Page] what hypocrisie, craft and subtile dissimulation lyeth hid many tymes in these Friers coules, willyng vs thereby to beware of them. In fine, Frier Bucknham wyth this Sermon was so dashed, that neuer after hee durst peepe out of the pulpit agaynst M. Latymer.

An other barking Fryer agaynst M. Latimer.Besides this Bucknham there was also another rayling Frier, not of the same coate, but of the same note and faction, a gray Frier and a Doctor, an outlandishman called D. Uenetus, who likewyse in his brawling sermons, rayled and raged agaynst M. Latymer, calling him a mad and braynelesse man, and willyng the people not to beleue hym, &c. To whome M. Latymer aunsweryng agayne, taketh for hys ground the wordes of our Sauiour Christ, Math. 5.Math. 5. Thou shalt not kyll, &c. but I say vnto you, who so euer is angry with hys neighbour shall bee in daunger of iudgement: and who so euer shall say vnto hys Neighbour Racha (or any other lyke wordes of rebukyng, as braynelesse) shall be in danger of counsayle: And who so euer shall say to his neighbour foole, shall be in daunger of hell fire. &c.

In discussing of which place, first hee deuideth the offence of killyng into three branches.Answere of M. Latimer to an other rayling Fryer. One to be with hand, an other with hart, the third with word. With hand when we vse any weapon drawen, to spill the lyfe of our neighbor. With hart, when we be angry with hym. With word, when in word or countenance we disdainfully rebuke our neighbour, or despitefully reuile hym. Wordes of rebukyng are when we speake any opprobrious and vnseemly thyng, whereby the pacience of our neighbour is mooued, as when we call hym mad (sayd he) or braynelesse, or such lyke, which are guiltie of Counsaile. Wordes of spite or reuilyng, are, whē we call hym foole: which Christ saith is guilty of hell fire, &c.

Thus M. Latimer in handlyng and trimmyng this matter, after that with the weight of Christes words, and the explanyng of the same, hee had sufficiently borne the Frier cleane downe, then he turned to the v. chapter of the booke of Wisdome. Out of the which chap. hee declared to the audience,Sapien. 5. how the true seruauntes and Preachers of God in this world commonly are scorned and reuiled of the proud enemies of Gods word, which count them here as mad men, fooles, brainelesse, and Actes. 2. drunken: so did they (sayed he) in the Scripture call them which most purely preached, and set foorth the glory of Gods word. But (said he) what will be the ende of these iolly fellowes, or what will they say in the ende? Nos insensati, nos insensati, &c. We mad men, we mad fooles, We, we, our selues, &c. And that will be their end, except they repent. And thus endyng his Sermon, he so confounded the poore Frier, that hee droue hym not onely out of countenaunce, but also cleane out of the Uniuersitie.

But what should I here stand deciphryng the names of his aduersaries, when whole swarmes of Friers & doctours flockt against hym on euery side almost through the whole Uniuersitie, preachyng likewyse & barking against hym. Amongest whome was Doct. Watson Maister of Christes Colledge, whose scholer Latimer had bene afore. D. Notaries, Maister of Clarehall. D. Philo Maister of Michael house, D. Metecalfe Maister of Saint Iohns, D. Blithe of the Kyngs hall. D. Bullocke Maister of the Queenes Colledge, D. Cliffe of Clement house, Doctor Donnes of Iesus Colledge, Doctor Palmes Maister of S. Nicholas Hostle, Bain, Rud, and Greenewood Bachelor of Diuinitie, all three of Saint Iohns Colledge. Also Brikenden Bachelor of Diuinitie of the same house, and Scholer sometyme to the sayd Latimer. Briefly, almost as many as were heds there of houses, so many impugners did this worthy Standerd bearer of Christes gospell sustayne.

Then came at last D. West B. of Ely, who preachyng agaynst M. Latimer at Barwell Abbey,D. West Bishop of Eley forbidding M. Latimer to Preach. forbade him with in the Churches of that Uniuersitie to preach any more. Notwithstandyng, so the Lord prouided, that D. Barnes Prior of the Augustine Friers, did licence Maister Latymer to preach in hys Church of the Augustines, & he himselfe preached at the church by called S. Edwards church, which was the first Sermon of the Gospell which doctor Barnes preached, beyng vpon Christenmas euen vpon a Sonday. Wherupon certayne Articles were gathered out of his Sermon, and were commenced against hym by M. Tirell fellow of the Kyngs hall, and so by the Uice chancellor presented to the Cardinal, as in his story before hath bene declared.

This M. Latimer (as you haue heard) beyng bayted by the Friers, Doctors, and maisters of that Uniuersitie, about the yeare aforesaid, 1529. notwithstandyng the maugre and malice of these malignant aduersaries, continued yet in Cambridge, preaching the space of 3. yeres together▪ with such sauour and applause of the godly, also with such admiration of hys enemies that heard hym, that the Bishop himselfe commyng in, and hearyng his gilt, wyshed hymselfe to haue the lyke, and was compelled to commend hym vpon the same.

So M. Latymer with M. Bilney, after this continued yet in Cambridge a certayne space,Bilney and Lat [...]m [...] ioyned [...]. where he with the sayde Bilney vsed much to conferre and companye together, in so muche that the place where they most vsed to walke in the fieldes, was called long after, the Heretikes hill.

The societie of these two, as it was much noted of many in that Uniuersitie: so it was full of many good examples, to all such as would follow their doyngs, both in visityng the prisoners, in relieuyng the needy, in feeding the hungry, whereof somewhat is before mentioned in the history of M. Bilney. In a place of hys Sermons, M. Latymer maketh mention of a certaine history which happened about this tyme in Cambridge betweene them two, and a certayne woman then prisoner in the Castle or tower of Cambridge, which I thought here not vnworthy to be remembred. The historie is this: It so chaunced that after Maister Latymer had bene acquaynted with the fore sayd Maister Bilney, he went with hym to visite the prisoners in the Tower in Cambridge, and beyng there among other prysoners, there was a woman which was accused that she had killed her owne chylde, which acte she playnly and stedfastly denied. Whereby it gaue them occasion to searche for the matter, and at length they founde that her husbande loued her not, and therefore soughte all meanes he coulde to make her away. The matter was thus.

A child of hers had bene sicke a whole yere, & at length died in haruest tyme, as it were in a consumption.A story of a certayne woman [...] by M. Latimer. Which when it was gone, shee went to haue her neighboures to helpe her to the buriall, but all were in Haruest abroade: whereby she was enforced with heauinesse of heart, alone to prepare the chyld to the buriall. Her husband comming home, and not louyng her, accused her of murtheryng the child. This was the cause of her trouble, and M. Latimer by earnest inquisition, of conscience thought the woman not guilty. Thē immediatly after, was he called to preach before king Henry the 8. at Windsore: where after his sermon the kyngs maiestie sent for hym,M. Latimer obteyned pardon of the king for a woman wrongfully condemned. and talked with him familiarly. At which tyme M. Latimer finding oportunitie, kneeled downe, opened hys whole matter to the kyng, and begged her pardon, which the kyng most graciously granted, and gaue it hym at his return homeward. In the meane tyme the woman was deliuered of a chylde in the prison, whose Godfather was M. Latymer, and maistres Cheeke Godmother. But all that whyle he would not tel her of the pardone, but laboured to haue her confesse the truth of the matter. At length tyme came when she looked to suffer,Purification of women. and Maister Latymer came as he was woont to instruct her: vnto whome shee made great lamentation and moue, to be purified before her suffring, for she thoght to be damned if she should suffer without purification. Then M. Bilney beyng with maister Latimer, both told her that that law was made to the Iewes, and not to vs, and howe women bee as well in the fauour of GOD before they be purified, as after: and rather it was appointed for a ciuill and politike lawe, for naturall honestye sake, then that they should any thyng the more be purified from sinne thereby, &c. So thus they trauayled wyth this woman, till they had brought her to a good trade, and then at length shewed her the Kyngs pardon, and let her goe.

This good act among many other at this tyme happened in Cambridge, by M. Latimer, and Maister Bilney. But this was not alone, for many mo lyke matters were wrought by them if all were known, wherof partly some are touched before, such especially as concerne M. Bilney, mention whereof is aboue expressed. But as it is commonly seene in the naturall course of thynges, that as the fire beginneth more to kyndle, so the more smoke aryseth withall, in much lyke sort it happened with Maister Latymer, whose towardnesse the more it beganne to spryng, hys vertues to be seene, and hys doynges to bee knowen, the more hys aduersaries began to spurne and kindle against hym. Concernyng these aduersaries, and such as did molest him, partly their names bee aboue expressed. Among the rest of this number was Doct. Redman, of whome mention is made before in the raigne of king Edward, a man sauouring at that tyme somewhat more of superstition, then of true religion, after the zeale of the Phariseis, yet not so malignant or harmfull, but of [Page] a ciuill and quiet disposition, and also so liberall in well doyng, that few poore Scholers were in that vniuersitie, which fared not better by his purse. This Doct. Redman beyng of no little authoritie in Cambridge, perceiuyng & vnderstandyng the bold enterprise of M. Latymer, in settyng abroad the word and doctrine of the Gospell at thys tyme,D. Redman against M. Latimer. or much about the same, writeth to hym, seeking by perswasion to reuoke the sayd Latimer from that kynde & maner of teachyng: to whom M. Latimer maketh aunswer agayne in few words. The summe and effect of both their letters translated out of Latine, here followe to bee seene.

¶The summe of the Epistle written by Doctor Redman, to M. Latymer.

A letter of D Redman to M. Latimer.GRace be vnto you, and true peace in Christ Iesu. I beseeche you hartily, and require most earnestly, euen for charities sake, that you wyll not stand in your owne conceite with a mind so indurate, nor preferre your owne singular iudgement in matters of religion and controuersies before so many learned men, and that more is, before the whole Catholike Church, especially consideryng that you neither haue any thyng at all in the word of God to make for you, nor yet the testimony of any autenticall wryter. Nay, nay: I beseech you rather consider that you are a man, and that lying and vanitie maye quickely bleare your eye, which doth sometyme transforme it selfe into an Aungell of lyght.

Iudge not so rashly of vs, as that wicked spirite hath tickled you in the eare. Witte you well that we are carefull for you, and that we wish you to be saued, and that wee are carefull also for our owne saluation. Lay downe your stomacke I pray you, and humble your spirite, and suffer not the Church to take offence with the hardnes of your hart, nor that her vnitie and Christes coate without seame (as much as lyeth in you) should be torne a sunder. Consider what the sayeng of the wyseman is, and be obedient thereunto: Trust not in your owne wisedom. The Lord Iesus Christ, &c.

¶The summe of M. Latymers aunswer to Doct. Redman.

Aunswere of M. Latimer to D. Redman. REuerend M. Redman, it is euen enough for me, that Christes sheepe heare no mans voyce but Christ: and as for you, you haue no voyce of Christ agaynst me, whereas for my part, I haue a heart that is ready to harken to any voyce of Christ that you can bring me. Thus fare you well, and trouble me no more from the talkyng with the Lord my God.

M. Latimer called vp to the Cardinall.After Maister Latymer had thus trauailed in preachyng and teachyng in the Uniuersitie of Cambridge, about the space of three yeares, at length he was called vp to the Cardinall for heresie, by the procurement of certain of the sayd Uniuersitie, where he was content to subscribe and graunt to such Articles, as then they propounded vnto hym, &c.

D Buttes a worthy fauourer of Gods worde.After that, he returned to the Uniuersitie again, where shortly after, by the meanes of D. Buttes the kyngs Phisition, a singuler good man, and a special fauourer of good procedyngs, he was in the number of them which laboured in the cause of the kyngs supremacie. Then went he to the Court, where he remayned a certaine tyme in the sayd D. Buttes chamber, preachyng then in London very often. At last beyng weary of the Court, hauyng a benefice offred by the kyng, at the sute of the L. Crumwell and D. Buttes, was glad thereof, seekyng by that meanes to bee rid out of the Court, wherewith in no case he could agree, and so hauyng a grant of the benefice, cōtrary to the mind of D. Buttes, he would needes depart, and be resident at the same.

This benefice was in Wilshire, vnder the Diocesse of Sarum, M. Latimer [...] in [...] in West Kington. the name of which towne was called West Kington, where this good preacher did exercise hymselfe wyth much diligence of teaching to instruct hys flocke: and not onely to them his diligence extended, but also to all the countrey about. In fine, his diligence was so great, hys preachyng so mighty, the maner of his teaching so zelous, that there in lyke sort hee could not escape without enemies. So true it is that Saint Paul foretelleth vs: Who so euer will lyue godly in Christ, shall suffer persecution. It so chanced,M. Latimer troubled [...] our [...], and [...] Lady. that where as he preachyng vpon the blessed virgine Christes mother (whome we call our Lady) had thereupon declared his mynd, referring and reducing all honour onely to Christ our onely Sauior, certaine popish priests beyng therewith offended, sought & wrought much trouble against hym, drawyng out Articles and impositions which they vntruly, vniustly, falsly, and vncharitably imputed vnto hym: first that hee should preach against our Lady, for that he reprooued in a sermon the superstitious rudenesse of certaine blynd Priestes,The superstitious rudenes of blinde Priestes. which so held altogether vpon that blessed Uirgin, as though shee neuer had any sinne, nor were saued by Christ the onely Sauiour of the whole world.

Item, that he should say, that Saintes were not to be worshipped.

Item, that Aue Maria was a salutation onely,Matter deuised agaynst M. Latimer by Popi [...]e Priestes. and no prayer.

Item, that there was no materiall fire in hell.

Item, that there was no purgatorie, in saying, that he had leuer be in Purgatory, then in Lollards tower.

Touchyng the whole discourse of whiche Articles, with hys reply and aunswer to the same, hereafter shall follow (by the Lordes assistaunce) when we come to his letters.

The chiefe impugners and molesters of hym, besides these countrey priests, were D. Powell of Salisbury,Doct. Powell, Doct. Wilsone, D. Sherwood, Hubberdine, D. Warham Archb. of Canterbury, Doctor Stokesly B. of London troublers of M. Latimer. D. Wilson sometyme of Cambridge, M. Hubberdin, and D. Sherwood. Of whom some preached agaynst hym, some also did write against hym: in so much that by theyr procurement he was cited vp, and called to appeare before W. Warrham Archbishop of Canterbury, & Ioh. Stokesley Bish. of London, ann. 1531. Ian. 29. the copy of which citation, here ensueth.

¶The copy of the Citation sent to the sayd M. Latimer by the Chancellor of Sarum, at the intercession of the Bish. of London.

RIchardus Hilley decretorū Doctor, Reuerendissimi in Christo patris & domini, domini Laurentij, dei gratia Sarum Episcopi, in remotis extra regnum Angliae agentis vicarius in spiritualibus generalis, vniuersis & singulis rectoribus, vicarijs, capellanis, curatis, clerisque, & literatis per dioces. Sarum vbilibet cō stitutis, salutem in autoritate salutis. Vobis coniunctim, & diuisim committimus, ac firmiter iniungendo mandamus, quatenus citetis, vel citari faciatis peremptoriè magistrum Hugonem Latimer, Vicarium de Westkington in archimatu Wiltes Sarum dioces. quod compareat coram reuerendo in Christo patre, & domino domino Iohanne, dei gratia London Episcopo, aut eius vicario in spiritualibus generali, siue commissario in ecclesia cathedrali Sancti Pauli London, in loco consistoriali ibidem, die lun [...]: videlicet, xxix. die mensis Ianuarij, iam instantis, inter horam, ix. & xi. ante meridiem eiusdem diei, certis articulis siue interrogatorijs, crimina seu excessus graues infra iurisdictionem London. per ipsum commis. concernentibus personaliter responsur. vlteriusque factur. & receptur. quod iustitia in ea parte suadebit: & quid in praemissis feceritis, nos citra xxij. diem eiusdem mensis Ianuarij, vel in eo apud Sarum debite certificari curetis, vt nos certificatorium huiusmodi supradicto reuerendo patri, Domino London Episcopo erga dictum .xxij. diem transmittere valeamus, prout idem reuerendus pater nos in iuris subsidium ac mutuae vicissitudinis obtentu rogauit, & etiam requisiuit. Datum Sarum, sub sigillo antedicti reuerendissimi patris ad causas, x. die mensis Ianuarij. An. 1531.

Against this citation, M. Latimer appealed from the Bishop of Londons citation, to his owne Ordinary. although M. Latimer did appeale to his owne Ordinary, requiring by hym to bee ordered, yet all that notwithstanding, he was had vp to Lō don before Warrham the Archbishop of Canterbury and the Bish. of London, where he was greatly molested, and deteined a long space from his cure at home. There he beyng called thrise euery weeke before the sayd Bishops, to make aunswer for his preachyng, M. Latimer molested by Warham Archb. of Canterbury and Stokesley B. of London. had certaine articles or propositions drawen out and sayed to hym, whereunto they required hym to subscribe. At length he not only perceiuyng their practical procedyngs, but also much grieued with their troublesome vnquietnes, which neither would preach themselues, nor yet suffer him to preach & to do his dutie, writeth to the foresayd Archbish. partly excusing his infirmitie, whereby he could not appeare at their cōmandement, partly expostulatyng with them for so troublyng and deteinyng hym from his duetie doyng, and that for no iust cause, but onelye for preachyng the truth agaynst certayne vayne abuses crept into religion, much needfull to be spoken agaynst. Which all may appeare by his Epistle sent to a certaine bishop or Archbishop, whose name is not expressed, the copye of which Epistle in Latine is this.

¶The copy of the Epistle written by M. Latimer to the Archbishop of Cant.

NOn licet reuerendissime praesul per superuenientem aegrotationem ad tuum palatium venire,M. Latimers letter to the Archbishop· non nouam quidem illam, sed inueteratam, & si nouis occasionibus nuper exasperatam. [Page] Certe quantum videre videor, & quantum coniecturis ducor, hodie non licebit, citra meum (inquam) magnum malum non licebit. Et ne meum expectaret aduentum diutius tua dominatio frustra: en hanc qualemcun (que) schedulam mea manu oblitam ad tuam amplitudinem mitto, velut excusationis nostrae certissimum indicem. In qua vtinam vel per temporis importunitatem, vel per capitis gra edinem, iustam aliquam expostulationem liceret tecum facere, qui me, curam animarum habenrem ab earundem curatione debita tam diu detines inuitum, & hac quidem tempestate detines, qua pastores cum gregibus adesse oportet vel maxime. Quid ni enim expostulem, si modo tam vili mancipio cum tanto patre expostulare sit licitum. Nam si Petrus arbitr [...]batur iustum esse ratione officij sui, quamdiu in hoc foret tabernaculo, vt populum admonere & docere neutiquam cessaret, & quo propius morti hoc instantius, ergo non potest non videre iniustum si qui hodie ne (que) docent ipsi (vt iam nihil mirer si non ante docuerunt) ne (que) cupiētes docere permittunt, nisi quos habuerunt votis per omnia & in omnibus obsequundantes. Primum liberum erat meipsum amplitudini vestrae praesentare & offerre, sed inde me ipsum eripere & extricare, parum nunc quidem videtur mihi liberum esse. Et dum aliud in principio praetenditur, aliud in progressu tam longo temporis tractu agitur, nostri negotij quis aut qualis sit futurus exitus, nō immerito dubitatur: sed veritas tandem liberabit vti spero. Dominus qui custodit veritatem in seculum liberabit, super quo quid scribit Hieronymus vtinam nunquam e memoria excideret. Non poterat me molestare quicquid essem pro veritate passurus: sed viuit deus, & ipsi cura est de nobis. Tum modo ad Lond. missus sum, caeterum coram Cant. interdum multis formidandis patribus stipato geruntur omnia. Res velut cancellos quosdam & limites habet, ab eo qui me misit praestitutos: verum sic tractatur causa, & ambagibus ducitur, quasi in infinitum abitura, nullo tādem claudenda termino, dum sine modo & fine, alia post alia ad me, siue pertinentia, siue impertinentia, nunc ab hoc, nunc ab illo interrogantur, si non egomet modo, & si forte inciuiliter, ac non imprudenter tamen (ni fallor) modum imponere, veritus ne inter multa,Indigna Episcopo [...]um a [...]tio contra Latimerum. dum multis respondet vnus, vnum aliquod (vt fit) ex inconsulto erumperet, quod causam laederet, alioqui iustissimam: & me malum ostendat oportet nemini volētem male moliri, si quid in conscientia est erroris: & meminisse omnino illud oportet, nempe ad gehennam edificare, contra conscientiam facere, hijs sat fuerit sua profiteri▪ sua asserere, sua defensare: mihi vero assertiones alienae obtruduntur, nescio quo iure asserendae. Sine exemplo, opinor hoc fit mihi, qui tamen intractabilis, fere videor, dum nihil aliud quam iniquis efflagitationibus (quod ego iudico) acquiescere detrecto. Aduersus praedicationes meas si quis quid in tentare conabitur, tanquam vel obscuriores, vel parum caute pronunciatas, paratus sum praedicationes praedicationibus illustrare, qui nihil aduersus veritatem, nihil aduersus decreta patrum, nil non catholice (quod sciam) praedicaui vnquam Id quod per aduersariorum & obloquentium testimonia commonstrare poteram esse verum.Quid in religione corrigendū. Optaui & opto iudiciū vulgi reparari. Optaui & opto discrimen rerum deprehendi, & sua dignitate suo loco, & tempore, suo gradu & ordine, vnamquam (que) rem pollere, gaudere, vt ingenue sciant omnes, permultum interesse inter ea quae praeparauit deus, vt in eis ambularemus, quisque vocationis opera sedulo facturi,Discrimen inter mandata dei, et precepta hominum. postquam quae omnibus sunt communia, pari sedulitate sunt facta, & inter ea quae spontanea sunt, vt in quibus non nisi nostropte marte obambulamus. Imaginibus vti licet, peregrinari licet, sanctos inuocare licet, animarum in purgatorio residentium memores esse licet: sed sic temperanda sunt, quae voluntaria sunt, vt praecepta dei factu necessaria (quae facientibus vitam aeternam, non facientibus aeternam mortem afferunt) iusta estimatione non priuentur, ne praepostere diligentes deum stulte deuoti, deum contra experiamur non redamantem nos, sed odio potius prosequentem, cum hoc est deum vere diligere, nimirum praecepta dei diligenter seruare, iuxta illud Christi: qui habet praecepta mea & facit ea, hic est qui diligit me, ne quis tam vilia reputet praecepta Dei vocationem concernentia, in suis potius adinuentionibus aberraturus, cum in fine ante tribunal Christi secundum illa, non secundum has, omnes ad vnum iudicabimur, iuxta illud Christi: sermo quem locutus sum, ipse iudicabit in nouissimo die. Et quis potest vnum praeceptum dei vllis addititijs inuentis quamlibet aut multis aut spetiosis compensare. O si essemus ad ea quae Dei sunt peragenda tam propensi, quam sumus ad nostra excogitamenta exercenda seduli & deuoti. Multa sunt quae simplici fide facta non improbat deus, sed probat vtcunque, saltem quorundam infirmitati indulgens, quae tamen antequam fierent interrogatus, nec praeciperet, nec consuleret fieri, vtpote quae iustius toleranda sunt, dum sic fiant, quam praedicanda vt fiant: ne occasione praedicationis (vt fit) omittantur, quae periculo damnationis fieri debeant. Et quid magis indecorum, quam ad id praedicationem conuertere,Multa tolerat deus quae tamen non era. preceptu [...]us vt fierent. quod deus ipse, nec praeciperet, nec consuleret fieri, saltem quam diu negligenter fiunt quae praecipiuntur facienda. Proinde ego ex parte mandatorum dei sto hactenus immobilis, sic non meum, sed Christi lucrum, non meam sed dei gloriā quaer [...]tans, & donec respirare licebit, stare nō desinam, sic germanos verbi precones, quotquot hactenus fuere imitaturus. Intollerabiles sane sunt, & diu fuere quarundam rerum abusus, [...] vt nemo Christianae gloriae studiosus potest, nisi abusibus rerum multo etiam magis improbatis res ipsas e suggestu probare, quae si ra [...]ius fierent (vt ne dicam nunquam) modo hac occasione quae mā dantur a deo fieri, fierent officiosius, quid quaeso pateretur [...]acturae religio christiana? nisi forte sic caecutimus miseri, vt illa turpi questu nostro, non cultu dei vero putentur consistere [...]am non potest (opinor) fieri, vt damnabilis eiusmod [...] rerum abusus iuste reprobetur, nisi protinus infrequentior earundem vsus sequatur. Quanquam praestiterit quaedam nunquam fieri quam tam fiducialiter fieri, vt minus curentur quae oportuit fieri, cum alia oportet facere, alia oportet non omittere, alia nec oportet facere, & omittere licet▪ Et quis manifestum multarum rerum abusum non videt? quis vidit, & non vehementer dolet? quis dolet denique & non laborat amouere? & quando amouebitur, si vsus praedicatione celebrabitur, tacebitur abusus? Imo non potest non regnare & dominari abusus. Aliud est, res quae possunt in loco fieri, tolerare, aliud easdem pro rebus quae debent fieri, aut passim praedicare, aut legibus praedicanda constituere. Euntes docete (inquit) omnia. Quaenam omnia? omnia quae ego praecipi vobis (inquit) non dicit omnia quae vobis ipsis videntur praedicanda. Agite igitur per immortalem deum.Multa tolera [...] pos [...]unt quum fiunt [...] quae tamen vt fie e [...]t necessitatē nullam habent. Sic neruos intendamus nostros, vt quae dei sunt, praedicemus ad vnum omnes, ne adulteri & caupones praedicationis verius, quam viri praedicatores euadamus: maxime dum homines ad diuina sunt pigerrimi, ad sua velocissimi, vt nihil sit opus calcaribus: iniusta rerum aestimatione, & innata superstitione, certe ab ineunte aetate a maioribus contracta miserabiliter decepti, quibus rebus mederi vix vllis praedicationibus quamlibet frequentibus, quamlibet vehementibus, quamlibet sinceris & puris quimus. Quare prohibeat deus, ne in hac dierum malitia, qui debent ipsi potius praedicare (praecepit enim nobis, inquit Petrus, praedicare) vel volentes & potentes praedicare praepediant, contra illud, noli prohibere eum benefacere qui potest, vel cauponantes praedicare compellant, sic miseram plebeculam in superstitione & fallaci fiducia damnabiliter detinētes. Quin deus potius misereatur nostri, vt cognoscamus in terra viam tuam, ne videamur in quos illud quadret digne, nō cogitationes meae, cogitationes vestrae, neque viae meae, viae vestrae, dicit dominus. Hinc ego nudis sententijs subscribere non audeo, domine cum primis obseruande, quia popularis superstitionis diutius duraturae quoad possum, authorculus esse nolo, ne mei ipsius damnationis simul sim author. Quod si dignus essem, qui tibi cōsilium darem, colendissime pater, sed cohibeo me, quā sit prauum & intollerabile hominis cor detur vel coniectare. Neque sane quisquam nouit quae sunt hominis nisi spiritus hominis qui est in eo. Non me superbia detinet vlla, ab illa subscriptione toties a tua dominatione cum maxima mei animi molestia rogata. Non potest non esse impium patribus & proceribus ecclesiae non obtempe [...]are, sed videndum interim illis & quid & quibus imperent cum in loco, deo quam hominibꝰ obedire oportet magis. Sic dolet mihi caput, & reliquum corpus languet, vt nec venire, nec haec rescribete licet, & emendare. Sed tua dominatio si non iudicium meum, certe studium spero probabit. Valeat dominatio tua.

In this foresayd Epistle as ye heare, he maketh mention of certayne articles or propositions, whereunto hee was required by the Bishops to subscribe. The copy and effect of those articles or nude propositions (as hee calleth them) be these.

¶Articles deuised by the Bishops, for M. Latymer to subscribe vnto.

I Beleeue that there is a purgatory to purge the soules of the dead after this lyfe.

That the soules in Purgatorie are holpen wyth the Masses, prayers, and almes of the liuyng.Articles propounded to W. Latimer to subscribe vnto▪

That the Saints do pray as Mediatours now for vs in heauen.

That they are to be honoured of vs in heauen.

That it is profitable for Christians to call vppon the Saintes, that they may pray as Mediatours for vs vnto God.

That pilgrimages and oblations done to the Sepulchres, and Reliques of Saints, are meritorious.

That they which haue vowed perpetual chastitie, may not marry, nor breake their vow, without the dispensation of the Pope.

That the keyes of bindyng & loosing deliuered to Peter, do still remaine with the bishops of Rome, his successors, although they lyue wickedly, and are by no meanes, nor at any tyme committed to lay men.

That men may merite and deserue at Gods hand by fasting, prayer, and other good works of pitie.

That they which are forbidden of the Bishoppe to preach, as suspect persons, ought to cease vntill they haue [Page] purged themselues before the sayde Bishops, or theyr Superiors, and be restored agayne.

That the fast whiche is vsed in Lent, and other fastes prescribed by the Canons, and by custome receiued of the Christians (except necessity otherwise require) and to be obserued and kept.

That God in euery one of the seuen Sacramentes geueth grace to a man, rightly receiuing the same.

That consecrations, sanctifyinges and blessinges by vse and custome receiued in the Churche, are laudable and profitable.

That it is laudable and profitable, that the venerable Images of the Crucifix and other Sayntes, should be had in the Church as a remembraunce, and to the honour and worship of Iesus Christ and his Sayntes.

That it is laudable and profitable, to decke & to clothe those Images, and to set vp burning lightes before them, to the honor of the sayd Sayntes.

To these Articles whether he did subscribe or no, it is vncertayne.M. Latimer whether he [...], it is [...]. It appeareth by his Epistle aboue written to the Byshoppe, that he durst not consent vnto them, where he writeth in these wordes: His ego nudis sententijs subscribere non audeo, quia popularis superstitionis diutius duraturae, quoad possum, autorculus esse nolo. &c. But yet whether he was compelled afterwarde to agree, through the cruell handling of the Byshoppes, it is in doubt. By the wordes and the Title in Tonstalles Register prefixed before the Articles, it may seeme that he subscribed. The wordes of the Register bee these: Hugo Latimerus in sacra Theologia Bacch. in vniuersitate Cantab. coram Cant. Archiepiscopo, Iohan. Lond. Episcopo, reliquáque concione apud Westmonst. vocatus, confessus est & recognouit fidem suam, sic sentiendo vt sequitur, in his artic. xxi. die Martij. Anno. 1531. If these wordes be true, it may bee so thought that he subscribed. And whether he so did, no great matter nor maruell, the iniquitye of the time being such, that either he must nedes so do, or els abide the Bishoppes blessing, that is, cruell sentence of death,The crafty handling of the Bishops [...] examining M. Latimer. which he at that time (as himselfe confessed preachinge at Stamforde) was lothe to susteine for such matters as these were vnlesse it were for Articles necessary of his beliefe, by whiche his wordes I coniecture rather that he did subscribe at length, albeit it was longe before he coulde be brought so to do. Yet this by the waye is to be noted, concerning the crafty and deceitfull handling of these Bishoppes in his examinations, what subtle deuises they vsed the same time to entrappe him in theyr s [...]ares. The trueth of the story he sheweth forth hymselfe in a certayne Sermon preached at Stamforde. ann. 1550. October 9. his wordes be these. I was once (sayeth he) in examinatiō before fiue or sixe Bishops,Ex verbis Latimeri. where I had much turmoyling, euery weeke thrise: I came to examinations, and many snares and traps were layde to get something. Now God knoweth I was ignoraunt of the Lawe, but that God gaue me answere and wisedome what I should speake: it was God in deed, for els I had neuer escaped them. At the last I was brought forth to be examined into a chamber hanged with arras, where I was wont to be examined: but nowe at this time the chamber was somewhat altered. For where as before there was wonte euer to be a fire in the chimney, now the fire was taken away, and an arras hanged ouer the chimney and the table stood nere the chimneis end.

There was amongest these Bishoppes that examined me, one with whom I haue bene very familier, and tooke him for my great frend, an aged man, and he sate nexte the table end.

Then amongest all other questions he put forth one, a very subtle and crafty one, and such a one in deed, as I could not thinke so great daunger in. And when I should make aunswere, I pray you M. Latimer sayd one, speake out, I am very thicke of hearing, and here be many that fitte farre of. I maruelled at this, that I was biddē speak out, and began to misdeme, and gaue an eare to the chimney: and syr, there I heard a penne walking in the chimney behinde the cloth. They had appoynted one there to write all mine answeres: for they made sure, that I should not starte from them: there was no startinge from them, God was my good Lord, and gaue me aunswere, I could neuer elles haue scaped it. The question to him there and then obiected, was this: whether he thoughte in his conscience, that he hath bene suspected of heresye. This was a captious question. [...] & [...]ptious question put to M. Latimer by the [...]ishops. There was no holding of peace would serue, for that was to graunt himselfe faulty. To answere, it was euery way full of daunger. But GOD which alwaye geueth in neede what to aunswere, helped him, or elles (as he confesseth himselfe) he had neuer escaped theyr bloudy handes. Albeit what was his answere, he doth not there expresse. And thus hitherto you haue heard declared the manifolde troubles of this godly preacher in the time not onely of his being in the Uniuersitye, but especially at his benefice, as partly by his owne wordes aboue mentioned, and partly by his owne letters hereafter folowing may better appeare.

In these so harde and daungerous straites, and suche snares of the bishops, hard it had bene for him and unpossible to haue escaped and continued so long, had not the almighty helping hand of the highest, as he styrred him vp, so haue preserued him through the fauoure and power of his Prince: who with muche fauour embraced him,M. Latimer rescued by the king. and with his mere power sometime rescued and deliuered him out of the crooked clawes of his enemies. Moreouer, at length also, through the procurement, partly of Doctour Buttes, partly of good Cromwell, (whose story ye had before) he aduaunced him to the degree and dignity of a Bishop, making him the bishop of Worcester,Maister Latimer aduaunced to the Bishoprick [...] of Worcester by the king. which so cō tinued a fewe yeares, instructing his Dioces, according to the duty of a diligent and vigilant Pastor with wholesome doctrine and example▪ of perfecte conuersation duly agreeing to the same. It were a long matter to stand particularly vpon such things as might here be brought to the commendation of his paynes, as study, readines and continuall carefulnes in teaching, preaching, exhorting, visiting,The pastorall diligence of M▪ Latimer in his dioces. correcting and reforming, either as his ability could serue, or els the time woulde beare. But the dayes then were so daungerous and variable, that he could not in all thinges do that he would? yet what he might doe, that he perfourmed to the vttermost of his strength, so that althoughe hee could not vtterly extinguish al the sparkling relicks of old superstition, yet he so wrought,The time vnstable for B. Latimer to worke in. that though they could not be taken away, yet they should be vsed with as little hurt, & with as much profite as might be. As (for exāple) in this thing, as in diuers other it did appeare, that whē it coulde not be auoyded, but holy water & holy bread must nedes be receiued, yet he so prepared and instructed them of hys Dioces, with such informations and lessons, that in receiuing therof superstition shoulde be excluded, and some remembrance taken thereby, teaching and charging the Ministers of his Dioces, in deliuering the holy bread and holy water, to say these wordes folowing.

¶Wordes spoken to the people in geuing them holy water.

Remember your promise in Baptisme,

Christ his mercy and bloudshedding,

Wordes vsed i [...] Bishop Latimers dioces in geuing holy water.

By whose most holy sprinkeling,

Of all your sinnes you haue free pardoning.

¶What to say in geuing holy bread.

Of Christes body this is a token,

Which on the crosse for our sinnes was broken,

Wordes vsed in geuing holy bread.

Wherefore of your sinnes you must be forsakers,

If of Christes death ye will be partakers.

By this it may be considered what the diligent care of this Bishop was in doyng the duety of a faythfull Pastor among his flocke.The behauiour of Bishop Latimer in his office▪ And moreouer it is to be thoughte that he would haue brought more thinges elles to passe, if the time then had aunswered to his desire: for he was not ignorant, how the institution of holy water and holy bread, not onely had no ground in scripture, but also how full of prophane exorcismes and coniurations they were, contrary to the rule and learning of the Gospell. Thus this good man behaued hymselfe in his Dioces, but, as before, both in the Uniuersity, and at his benefice he was tost and turmoyled by wicked and euill disposed persons,The troubles of M. Latimer in his Bishopricke. so in hys Bishopricke also he was not all cleare and voyde of some that sought his trouble. As among many other euill willers, one especially there was, and that no small person, which accused him then to the king for his sermons. The story because he sheweth himselfe in a Sermon of his before K. Edward, I thought therfore to vse his owne wordes which be these.

In the kinges dayes that dead is, a great many of vs were called together before him,Ex verbis Latimeri, pro concione. to say our mindes in tertayne matters. In the end, one kneeleth downe and accuseth me of sedition and that I had preached sedititious doctrine. A heauy salutatiō, and a hard poynt of such a mans doing, as if I should name, ye would not thinke it.B. Latimer accused to King Henry for his Preaching. M. Latimer answereth his accuser The king turned to me and sayd: What say you to that syr?

Then I kneled downe, and turned me first to my accuser, and required him: Sir what forme of preaching would you appoynt me? in preaching before a king woulde you haue mee preache nothing as concerning a Kinge in the kinges Sermon? haue you any commission to appoint me [Page] what I shal preach? besides this I asked him diuers other questions, and he would make me none aunswere to any of them all: he had nothing to say.

Then I turned me to the king, and submitted my selfe to his grace,The wordes of B. Latimer to [...] King. and sayd: I neuer thought my selfe worthye, nor I neuer sued to be a Preacher before your grace, but I was called to it, and would be willing (if you mislike me) to geue place to my betters: for I graunt there be a greate many, more worthye of the roome then I am. And if it be your graces pleasure so to allowe them for Preachers, I coulde be content to beare theyr bookes after them. But if your grace alow me for a Preacher, I woulde desire your grace to geue me leaue to discharge my conscience, geue me leaue to frame my doctrine according to my audience. I had bene a very dolte to haue preached so at the borders of your realme, as I preach before your grace.

The Kings harte reserted toward B. Latimer.And I thanke almighty GOD (which hath alwayes bene my remedy) that my sayinges were well accepted of the king, for like a gracious Lord he turned into an other communication. It is euen as the Scripture sayth: Cor Regis in manu Domini. i. The Lord directed the kinges hart. Certayne of my frendes came to me with teares in theyr eyes, and told me they looked I shoulde haue bene in the Tower the same night.

Besides this diuers other conflictes and combats this godly Bishop susteined in his owne country and Dioces, in taking the cause of right and equitye agaynste oppressiō and wrong. As for an other example, there was at that time not far from the dioces of Worcester a certayn Iustice of peace, whom here I will not name, being a good man afterward, and now deceased. This Iustice in purchasinge of certayne land for his brother,B. Latimer taketh the poore mans part agaynst his oppressor. or for himselfe, wēt about to wrong or damnify a poore man, who made his cōplaynt to M. Latimer. He first hearing, then tendering his rightfull cause, wrote his letter to the Gentleman: exhorting him to remember himselfe, to consider the cause and to absteine from iniury. The Iustice of peace not content withall (as the fashion of men is when they are tolde of theyr fault) sendeth word agayne, in greate displeasure, that hee would not so take it at his handes, with suche threatnyng wordes. &c. M. Latimer hearing this, aunswered agayne by writing to a certain gentleman: the copy wherof amōg his letters hereafter foloweth in the sequele of this story to be sene.

It were a large & long processe to story out all the doinges, trauels & writings of this christian Bishop neither yet haue we expressed all that came to our handes: but this I thought sufficient for this present. Thus he continued in this laborious function of a Bishop the space of certayne yeares, till the comming in of the 6. Articles.Bishop Latimer at the comming in of the sixe articles resigned [...] ▪ Bishoprick. Then beyng distressed through the straightnesse of time, so that either he must lose the quiet of a good conscience, or els must forsake his Bishopricke, he did of his owne free accord resigne his pastorship. At which time Shaxton then bishop of Salisbury resigned likewise with hym his bishopricke. And so these two remayned a great space vnbishopped, keping silence till the time of king Edwarde of blessed memory.M. Latimer kept silence till the time of King Edward. At what time he first put of his Rochet in his chamber amōg his frendes, sodenly he gaue askip in ye floore for ioy, feling his shoulders so light, and being discharged (as he sayd) of such an heauy burden. Howbeit neither was he so lightened,The whole life of M. Latimer full of tribulations. M. Latimer almost slayne▪ with the fall of a tree. M. Latimer cast into the Tower. M. Latimer restored by K. Edward to liberty of Preaching. but that troubles & labors folowed him wheresoeuer he went. For a litle after he had renounced his bishoprick, first he was almost slayne, but sore brused with the fall off a tree. Then comming vp to London for remedye, he was molested & troubled of the bishops, wherby he was again in no little daunger, & at length was cast into the Tower where he cōtinually remayned Prisoner, till the time that blessed K. Edward entred his crown, by meanes wherof the goldē mouth of this preacher, long shut vp before, was now opened agayne. And so he beginning a freshe to sette forth his plough agayne, continued, all the time of the said king▪ labouring in the Lordes haruest most fruitfully, discharging his talent, as well in diuers other places of this realme, as in Stamford, and before the Duches of Suffolk (whose sermons be extant and set forth in print) as also at London in the conuocation house: and especially before the king at the Court, in the same place of the inward garden which was before applied to lasciuious & courtly pastimes there he dispensed the fruitefull word of the glorious Gospell of Iesus Christ,Diuer [...] Sermon [...] of M. Latimer in K. Edwards time preaching there before the king & hys whole Court, to the edification of many.

*A description of M. Latimer, preaching before K. Edward the 6. in the preaching place at Westminster.

IN this his paynefull trauell he occupied himselfe all K. Edwardes dayes,M. Latimer Preaching before K. Edward. The diligent traueling of M. Latimer in King Edwardes time. preaching for the most part euery sonday twise, to no small shame of all other loytering and vnpreaching Prelates, which occupy great roomes and do litle good: and that so much more to theyr shame, because he being a sore brused man by the fall of the Tree, mentioned a little before, and aboue lxvij. yeares of age tooke so little case, and care of sparing himselfe, to doe the people good Now to speake here of his indefatigable trauell and diligence in his owne priuate studies, who notwithstanding both hys yeares, and other paynes in preaching,The early waking of M. Latimer to his book [...]. euerye mornyng ordinaryly, Wynter and Sommer, about two of the clocke in the morninge was at his booke most diligently. Howe carefull his hart was of the preseruation of the Churche and the good successe of the Gospell, hys Letters canne testify, wherewith he continuallye admonished [Page] such as then were in authority, of theyr duty, and assisted them with his godly counsell.

As the diligence of this man of God neuer ceased all the time of king Edward, to profite the Church both publickely and priuately, so among other doings in him to be noted,M. Latimer [...] Q. Maryes [...]. this is not lightly to be ouerpassed, but worthye to be obserued, that God not onely gaue vnto him his spirite plenteously and comfortably to preache his word vnto hys Churche, but also by the same spirite hee did so euidentlye foreshew and prophecye of all those kindes of plagues before, which afterward ensued, that if England euer had a Prophet he might seeme to be one. And as touching hymselfe, he euer affirmed that the preachinge of the Gospell would cost him his life, to the which he no lesse chearefully prepared himselfe, then certaynely was perswaded that Winchester was kept in the Tower for the same purpose,M Latimer [...] vp [...] by [...] to [...]. as the euent did to truelye prooue the same. For after the death of the sayde blessed King Edwarde, not long after Queene Marye was proclaymed, a Pursiuant was sente downe (by the meanes no doubt of Winchester) into the countrey, to call him vp, of whose comming although M. Latimer lacked no forewarning being premonished about sixe houres before by one Iohn Careles (whose story here after foloweth) yet so farre of was it that he thought to escape, that he prepared himselfe towards his iorney before the sayd Pursiuant came to his house.

At the which thing when the Pursiuant maruelled, seing him so prepared towardes his iourney, he sayde vnto him: [...] My frend, you be a welcome Messenger to me. And be it knowne vnto you, and to the whole world, that I go as willingly to Londō at this present, being called by my Prince to render a reckoning of my doctrine, as euer I was at any place in the worlde. And I doubt not but that God, as he hath made me worthy to preache his word before two excellent Princes, so he wil able me to witnes the same vnto the thyrd, either to her comfort or discomfort eternally. &c. At the which time the Pursiuant, whē he had deliuered his letters, departed, affirming that he had commaundement not to tary for him. By whose sodein departure it was manifest that they would not haue him appere but rather to haue fled out of the realme. They knewe that his constancy should deface them in theyr Popery, and cō firme the godly in the truth.

Thus Mayster Latimer being sent for, and comming vp to London through Smithfield (where merely he sayd that Smithfielde had long groaned for him) was brought before the Counsell,M. Latimer [...] vp to Lond [...]n not c [...]pe [...]led. where hee pacientlye bearing all the mockes and tauntes geuen him by the scorneful Papistes, was cast agayne into the Tower, where he being assisted with the heauenly grace of Christ, [...] susteined most pacient imprisonment a long time, notwithstanding the cruel and vnmercifull handlinge of the Lordlye Papistes, whyche thought then theyr kingdome would neuer fall: yet he shewed hymselfe not onely pacient, but also chearefull in and aboue all that which they could or woulde worke agaynst him:M. Latimer [...]refull [...] imprison [...]nt. yea such a valiaunt spirit the Lord gaue him, that he was able not onely to despise the terriblenesse of prisons & tormentes, but also to deride and laugh to scorne the doinges of his enemies. As it is not vnknowne to the eares of many, what he aunswered to the Lieuetenaunt beynge then in the Tower. For when the Lieutenauntes man vpon a time came to him, the aged Father kept without fire in the frosty winter,M. Latimers [...]. and well [...]ye starued for colde, merely bad the man tell his Mayster, that if he did not looke ye better to him, perchaunce he would deceiue him.

The Lieutenaunt hearing this, he thought hymselfe of these wordes, and fearing least that in deede he thought to make some escape, beganne to looke more straightly to his Prisoner, and so comming to him, beginneth to charge him with his wordes, reciting the same vnto him whiche his man had told him before: how that if he were not better looked vnto, perchaunce he would deceiue them. &c. Yea Mayster Lieutenaunt, so I sayd (quoth he) for you looke I thinke that I shoulde burne: [...] but except you let me haue some fire, I am like to deceiue your expectation, for I am like here to starue for cold.

Many such like answeres and reasons, mery, but sauery, comming not from a vayne minde, but from a constant and quiet reasō, proceded from that man, declaring a firme and stable hart, litle passing for all this great blustering of theyr terrible threates, but rather deriding the same.

Thus Mayster Latimer passing a long time in the tower, [...] with as much pacience as a manne in his case coulde do, from thence was transported to Oxforde, with Doctor Cranmer Archbishop of Caunterbury, and Mayster Ridley Byshop of London, there to dispute vpon Articles sent downe from Gardiner Bishop at Winchester as is before touched, the maner and order of whiche disputations betwene them and the Uniuersitye Doctours is also before sufficiently expressed. Where also is declared, how and by whome the sayd Latimer with his otherfelow Prisoners, were condemned after the disputations, and so committed agayne to the Prison, and there they con [...]umed from the Moneth of Aprill aboue mentioned, to this present Moneth of October: where they were most godly occupied,Octob. 16. either with brotherly conference, or with feruent prayer, or with fruitfull writing.

Albeit M. Latimer by reasō of the feblenes of his age, wrote least of them all in this latter time of his imprisonment: yet in prayer he was feruently occupyed, wherin oftentimes so long he continued kneeling, that hee was not able to rise without helpe: and amongst other things, these were three principall matters he prayed for.

First, that as God had appoynted him to be a preacher of his worde,Three requestes of M. Latimers prayer. so also he woulde geue him grace to stand to his doctrine vntill his death, that he might geue his harte bloud for the same.

Secōdly, that God of his mercy would restore his gospell to Englande once agayne, and these wordes once agayne, once agayne, he did so inculcate & beat into ye eares of the Lord God, as though he had sene God before hym,Once agayne, once agayne. and spoken to him face to face.

The third matter was, to pray for the preseruation of the Queenes Maiesty, that now is,M. Latimers prayer for Q. Elizabeth▪ whome in his prayer he was wont accustomably to name, and euen with teares desired God to make her a comfort to his comfortles realme of England. These were the matters he prayed for so earnestlye. Neither were these thinges of him desired in vayne, as the good successe thereof after following did declare: for the Lord most graciously did graunt all those his requestes.

First concerning his constancy, euen in the most extremity the Lord graciously assisted him.All three requestes of M. Latimer graunted of the Lord. For when he stoode at the stake without Bocardo gate at Oxford, and the tormentors about to sette the fire to him, and to the learned and Godly Byshop Mayster Ridley, he lifted vp his eyes towardes heauen with an amiable and comfortable countenaunce, saying these wordes: Fidelis est Deus qui non sinit nos tentari supra id quod possumus: God is faythfull, whiche doth not suffer vs to be tempted aboue our strength: and so afterwarde by and by shedde his bloude in the cause of Christ, the whiche bloud ranne of his hart in suche aboundaunce that all those that were present, being godly, dyd maruell to see the most part of the bloud in his body to bee gathered to hys hart, and with such violence to gush out, his body being opened by the force of the fire: by the whiche thing God most graciously graunted his request, whiche was that he might shed his hart bloud in the defence of the Gospell.

How mercifully the Lord heard his second request, in restoring his Gospell once agayne into this Realme,The vnthankefulnes of England. these present dayes can beare record. And what then shall England say now for her defence, whiche being so mercifullye visited and refreshed with the word of God, so slenderlye and vnthankfully considereth either her own misery past, or the great benefite of God nowe present? The Lorde be mercifull vnto vs. Amen.

Agayne, concerning his third request, it seemeth likewise most effectuously graūted, to the great praise of God, the furtherance of his Gospell, and to the vnspeakable cō fort of this Realme. For whether at the request of his praiyr, or of other Gods holy Sayntes, or whether God was moued with the cry of his whole Church, the truth is, that when all was deplorate and in a desperate case, and so desperate that the enemies mightily florished and triumphed, Gods word was banished, Spanierdes receiued,Gods gratious helpe in tyme of neede, vpon the realme of England. no place left for Christes seruauntes to couer theyr heades: sodenly the Lord called to remembraunce his mercye, and forgetting our former iniquity, made an end of al these miseries, and wroughte a maruellous chaunge of thinges, at the chaunge whereof the said Queene Elizabeth was appointed and annoynted,Q Elizabeth graunted of God to England. for whome this graye headed father so earnestly prayd in his imprisonment: through whose true, naturall, and imperiall Crowne, the brightnesse of Gods word was set vp agayne to confound the darcke and false visoured kingdome of Antichrist, the true temple of Christ reedified, the Captiuitye of sorowfull Christians released, which so long was wished for in the prayers of so manye good men, specially of this faythfull and true seruaunt of the Lord, M. Latimer.

The same God which at the requestes of his holy and faythfull Sayntes hath poured vpon vs such benefites of his mercy, peace and tranquility,God for Christs sake so graunt. assiste our most vertuous and Christian Princesse: and her Subiectes, that wee may euery one in his state and calling to serue hys glory, & walke in our vocation, that we lose not that which they [Page] haue obteined, but may proceed in all faythfulnes, to build and keepe vp the house and temple of the Lorde, to the aduansing of his glory, and our euerlasting comfort in hym. And thus much concerning the doings and laborious trauelles of M. Latimer. Now after these thinges thus finished, and discoursed perteining to the story of his lyfe, lette vs come to his letters which he wrote at diuers and sundry tymes from the first beginning of his preachinge, all which here to comprehend whiche he wrote both in English and Latine, lacke of space and place at this present will not permitte, neuertheles certayne we will take, and fyrst concerning the articles aboue mentioned, for the which he was troubled by the Priestes of the country about his benefice at West Kington: whiche hee writeth thereof to M. Morice, the copy thereof here foloweth.

Letters of M. Latimer.

¶A Letter of M. Latimer to Mayster Morice, concerning the Articles written, which were falsely and vntruely layed agaynst him.

A letter of M. Latimer to M. Moric [...].RIght worshipfull, and mine owne good mayster Morice, salutem in Christo Iesu. And I thanke you for all harty kindnesse, not onely heretofore shewed vnto me, but also that now of late, you would vouchsafe to write vnto me so poore a wretch, to my great comforte among all these my troubles. I trust and doubte nothing in it,Note the diss [...] bling inconstancy of Popish Priestes. but GOD will reward you for me, and supplye aboundauntly mine vnabilitie. &c. Mayster Morice you woulde wonder to know how I haue bene intreated at Bristow. I meane of some of the Priestes, which first desired me, welcommed me, made me chea [...]e, hearde what I sayde, allowed my saying in all thinges whiles I was with them: when I was gone home to my Benefice, perceiuing that the people fauoured me so greatlye, and that the Maior had appoynted me to preache at Easter, priuilye they procured an inhibition for all them that had not the Bishoppes licence,Inhibition procured against M. Latimer not to preach. Hubberdine and Powell preach agaynst M. Latimer. which they knew well enough I had not, & so craftely defeated mayster Maiors appoyntment, pretending that they were sory for it, procuring also certayne Preachers to blatter against me, as Hubberdin and Powell, with other moe: whom when I had brought before the Maior and the wise Counsaile of the Towne, to know what they coulde lay to my charge, wherefore they so declaymed agaynst me, they sayde they spake of information: howbeit no man could be brought forth that would abide by any thing: So that they had place and time to belye me shamefully, but they had no place nor time to laye to my charge, when I was present and ready to make them answere. God amēd them, and swage their malice that they haue agaynst the truth & me. &c.

Our Lady was a Sinner.

So they did belye me to haue sayd, when I had sayd nothing so, but to reproue certayne both Priestes and beneficed menne, whiche doe geue so muche to our Ladye,What the Papistes do geue to our Lady. as though she had not bene saued by Christe, a whole Sauiour both of her, and of all that be and shall be saued: I did reason after this maner, that either she was a sinner, or no sinner: if a sinner, then she was deliuered from sinne by Christ:Our Lady not without sinne. so that he saued her, either by deliuering or by preseruing her from sinne, so that without hym neyther she, nor none other, neither be, nor could be saued. And to auoyde all offence, I shewed howe it might bee aunswered, both to certayne Scriptures which maketh all generally sinners, and how it might be aunswered vnto Chrysostome and Theophilact, which maketh her namely and specially a sinner. But all woulde not serue, theyr malice is so great: notwithstanding that fiue hundred honest men can and will beare recorde.Papists depraue when they cannot disproue. When they cannot reproue that thing that I do say, then they will belye mee to say that thing that they can not reprooue, for they will needes appeare to be agaynst me.

Sayntes are not to be worshipped.

So they lyed when I had shewed diuers significations of thys word (Sayntes) among the vulgare people. First Images of Sayntes are called Sayntes,Difference betwixt Images & Saintes. and so they are not to be worshipped: take worshipping of them for praying to them: for they are neither Mediators by way of redemption, nor yet by way of intercession. And yet they may be well vsed, when they be applied to that vse that they were ordeined for, to be lay mens bookes for remē braunce of heauenly thinges. &c.

Take Sayntes for inhabitours of heauen, and worshippinge of them, for praying to them, I neuer denyed, but that they might be worshipped, and be our Mediatours, though not by way of redemption (for so Christ alonely is a whole Mediatour,Maister Latimers errour in those dayes. both for them and for vs) yet by the way of intercession. &c.

Pilgrimage.

And I neuer denyed Pilgrimage. And yet I haue sayed that much scurffe must be pared away ere euer it can be wel done, superstition, idolatry, false fayth, and trust in the Image,Pare away the skurf [...], and cleane take all Poperye away. vniust estimation of the thing, setting aside Gods ordinaunce for doynge of the thing: debtes must be payd restitutions made, wife & children prouided for, duetye to our poore neighbours discharged. And when it is at the best, before it be vowed, it neede not to be done, for it is neither vnder the bidding of GOD nor of manne to be done. And Wiues muste counsell with Husbandes, and Husbandes and Wiues with Curates, before it be vowed to bee done. &c.

Aue Maria.

As for the Aue Maria, who can thinke that I would deny it▪ I sayd it was an heauenly greting or saluting of our blessed Lady,Aue Maria. wherein the Aungell Gabriell sent from the Father of heauen, did annunciate and shewe vnto her the good will of God towardes her, what he would with her and to what he had chosen her But I sayd, it was not properly a prayer, as the Pater noster,Aue Maria no prayer. whyche our Sauior Christ himselfe made for a proper prayer, and bade vs say it for a Prayer, not adding that we shoulde say 10. or 20. Aue Maries, withall: and I denyed not but that we may well saye the Aue Maria elso, but not so that we shall thinke that the Pater noster is not good, a whole and a perfit prayer, nor can not be well sayd without Aue Maria: so that I did not speake agaynst wel saying of it, but agaynst superstitious saying of it, and of the Pater noster to: and yet I put a difference betwixte that, & that whiche Christ made to be sayd for a prayer. &c.

No fire in hell.

Who euer could say or thinke so? Howbeit good Authors do put a difference betwixt a suffering in the fire with bodyes,Whether the fier in hell be a materiall fier, or spirituall. The worme of consciēc [...] is so called by a metaphoricall speach. and without bodyes. The soule without the body is a spirituall substaunce, which they say can not receiue a corporall quality, and some maketh it a spirituall fire: and some a corporall fire. And as it is called a fire, so is it called a Worme, and it is thought of some not to be a materiall Worme that is a liuing beast, but it is a metaphor, but that is neither to nor fro. For a fire it is, a worme it is, a payne it is, a torment it is, an anguishe it is, a griefe, a misery, a sorow, a heauinesse inexplicable, intolerable, whose nature and condition in euery poynt who can tell, but he that is of Gods priuy counsell▪ sayth S. Austen? God geue vs grace rather to be diligent to keepe vs out of it, then to be curious to discusse the property of it: for certayne we be, that there is litle ease, yea none at all, but weeping, wayling, and gnashing of teeth, whiche be two effectes of extreme payne, rather certayne tokens what payne there is, then what maner payne there is.

No Purgatory.

He that sheweth the state and condition of it, doth not denye it. But I had leauer be in it, then in Lollers tower the Bishoppes prison, for diuers skils and causes.M. Latimer had leauer [...] be in Purgatory the [...] in Lollers Tower. Causes declared why it is better to be in Purgatorye then in Lollers Tower▪

First, in this I might dye bodily for lacke of meat and drinke: in that I could not.

Item, in this I might dye ghostly for feare of payne, or lack of good counsell: there I could not.

Item, in this I might be in extreme necessity: In that I coulde not, if it be perill of perishing.

Item, in this I might lacke charity: There I could not.

Item, in this I might lose my pacience: In that I could not.

Item, in this I might be in perill and daūger of death, in that I could not.

Item, in this I might be without surety of Saluation, in that I could not.

Item, in this I might dishonor God: In that I could not.

Item, in this I might murmur & grudge agaynst God: In that I could not.

Item, in this I might displease God: In that I could not.

Item, in this I might be displeased with God: In that I coulde not.

Item, in this I might bee iudged to perpetuall prison as they call it: in that I could not.

Item, in this I might be craftily handled: In that I could not.

Item, in this I might be brought to beare a fagotte: In that I could not.

Item, in this I might be discontented with GOD: In that I could not.

Item, in this I might be separated and disseuered from Christ: In that I could not.

Item, in this I mighte bee a member of the Deuill: In that I could not.

Itē, in this I might be an inheritor of hell: In that I could not.

Item, in this I might pray out of charity, and in vayne▪ in that I could not.

[Page]Item, in this my Lord and his Chapleines might manacle me by night: In that they could not.

Item, in this they might strangle me, and say that I had hanged my selfe: In that they could not.

As they did with Hūne.Item, in this they might haue me to the Consistory and iudge me after theyr fashion. From thence they could not·

Ergo I had leuer to be there then here. For though the fire be called neuer so hoat, yet and if the bishops two fingers can shake away a piece, a friers cowle an other part, and scala coeli altogether, I wil neuer found Abbay, Colledge nor Chauntrey for that purpose.

For seing there is no payne that can break my charity, break my pacience, cause me to dishonour God, to displease God, to be displeased with God, cause me not to ioy in God, nor that canne bring me to daunger of death, or to daunger of desperation, or from surety of saluation, that canne separate me from Christ, or Christ from me,Chrisost. What is the greatest payne to damned s [...]les. Prouision of Purgatory bringeth many to hell. I care the lesse for it. Iohn Chrisostom sayth, that the greatest payne that damned soules haue, is to be separate and cut of from Christ for euer: which payne he sayth is greater then many helles: which paynes the soules in Purgatory neither haue nor can haue.

Consider M. Morice, whether prouision for Purgatorye hath not brought thousandes to hell. Debts haue not bene payd: restitution of euill gotten landes & goods hath not bene made: christen people (whose necessities we see, to whō whatsoeuer we do, Christ reputeth done to himselfe, to whom we are bounden vnder payne of damnation to doe for, as we would be done for our selfe) are neglecte and suffered to perish: last wils vnfulfilled and broken: Gods ordinaunce set aside: and also for Purgatory, foū dations haue bene taken for sufficient satisfaction: so we haue trifled away the ordinaunce of God, and restitutions. Thus we haue gone to hell, with Masses, Diriges, and ringing of manye a bell. And who can pull Pilgrimages from Idolatrye, and purge Purgatorye from Robbery, but hee shall bee in perill to come in suspition of Heresye with them? so that they may pill with Pilgrimage, and spoyle with Purgatory. And verely the abuse of them cannot be taken away, but great luker and vauntage shall fall away from them, whiche had leuer haue profite with abuse, then lacke the same with vse: and that is the waspe that doth sting them,What the Waspe is that stingeth the Papistes, and maketh thē to swell. and maketh them to swell. And if Purgatory were purged of all that it hath gotten, by setting aside restitution, and robbing of Christe, it woulde be but a poore Purgatorye: So poore that it should not be able to feed so fatte, and tricke vp so many idle and slothfull lubbers.

I take God to witnes I would hurt no man, but it greeueth me to see such abuse continue without remedy. I cannot vnderstand what they meane by the Popes pardoning of Purgatorye,The Popes pardoning out of Pu [...] gatory, a vayne inuē t [...]n. Suffrage. Masse, [...]. Authority of [...]eyes. This bloud of Hailes was proued before the [...]ing, and openly [...] at [...] by the Byshop of Rochester that thē was, to be but the [...]oud of a [...]. Two certif [...]ations of [...] remissi [...] out of [...]. but by way of suffrage: and as for suffrage, vnlesse he do his duety, and seeke not his owne, but Christes glory, I had leauer haue the suffrage of iacke of the skullery which in his calling doth exercise both fayth and charitye: but for his Masse. And that is as good of an other simple Priest as of him. For as for authoritye of keyes, is to loose from guiltinesse of sinne and eternall payne, due to the same, according to Christes word, and not to his own priuate will. And as for Pilgrimage, you woulde wonder what iuggling there is to gette money withall. I dwell within a halfe mile, of the Fosseway, and you woulde wonder to see how they come by flockes out of the West countrey to many Images, but chiefely to the bloud of Hailes. And they beleue verely that it is the verye bloud that was in Christes bodye, shedde vppon the Mount of Caluerye for our saluation, and that the sighte of it with theyr bodily eye, doth certify them and putteth them out of doubte, that they bee in cleane life, and in state of saluation without spot of sinne, which doeth bolden then to many thinges. For you would wonder if you shoulde common with them both comming and going, what faythes they haue. For as for forgeuing theyr enemies, and reconciling theyr Christian brethren, they can not away withall: for the sight of that bloud doth quite them for the time.

I read in Scripture of two certifications: one to the Romanes: Iustificati ex fide pacem habemus. i. We being iustified by fayth haue peace with God.

If I see the bloud of Christe with the eye of my soule, that is true fayth that his bloud was shed for me. &c.

An other in the Epistle of Iohn: Nos scimus quod translati sumus de morte ad vitam, quoniam diligimus fratres. i. We know that we are translated from death to life, because we loue the brethren. But I read not that I haue peace with GOD, or that I am translated from death to life, because I see with my bodelye eye the bloud of Hailes. It is verye probable that all the bloud that was in the body of Christ,The bodyly [...] of [...] pro [...]eth little. was vnited and knitte to his Diuinity, and then no part thereof shall returne to his corruption. And I maruell that Christ shall haue two resurrections. And if it were, that they that did violently and iniuriouslye plucke it out of hys body when they scourged him and nayled him to the Crosse, did see it with theyr bodily eye, yet they were not in cleane life. And we see the selfe same bloud in forme of wine, when we haue consecrate, and may both see it, feele it, and receiue it to our damnation as touching bodily receiuing. And many do see it at Ha [...]les without confession, as they say God knoweth all, and the Deuill in our time is not dead.

Christ hath left a doctrine behinde him, wherin we be taught how to beleue, and what to beleeue: he doth suffer the Deuill to vse his craftye fashion for our triall and probation. It were little thanke worthy to beleue well & rightly, if nothing should moue vs to false fayth & to beleue superstitiously. It was not in vayne that Christ when hee had taught truely, by and by badde, beware of false Prophettes, whiche woulde bring in errour slilye. But we be secure and vncarefull,Warning against false prophets. as though false Prophets could not meddle with vs, and as though the warning of Christ were no more earnest and effectuall, then is the warning of Mothers when they trifle with theyr children, and bid them beware the bugge. &c.

Loe Syr▪ how I runne at ryot beyond measure. When I began, I was minded to haue written but halfe a dosen lynes: but thus I forget my selfe euer when I write to a trusty frende, which wyll take in worth my folly, and keepe it from mine enemy. &c.

As for Doctour Wilson, I wotte not what I should say:D. Wilson agaynst M. Latimer. & why. but I pray God endue him with charity. Neyther he, nor none of his countreymen did euer loue me since I did inuey agaynst theyr factions, and partialitye in Cambridge. Before that, who was more fauoured of him then I? That is the byle that may not be touched. &c.

A certayne frend shewed mee, that Doctour Wilson is gone nowe into his countrey about Beuerley in Holdernes, and from thence he will go a progresse through Yorkeshire, Lancashyre, Cheshyre, and so from thence to Bristow. What he entendeth by this progresse God knoweth, and not I. If he come to Bristowe I shall here tell. &c.

As for Hubberdin (no doubt) he is a manne of no great learning, nor yet of stable witte. He is here seruus hominum:Hubberdine a great rayler agaynst M. Latimer. for he will preach whatsoeuer the Byshops will bidde him preach. Verely in my minde they are more to be blamed then he. He doeth magnifye the Pope more then enough. As for our Sauior Christ and Christian kynges are little beholding to hym. No doubte hee did misse the cushion in many thinges. Howbeit they that did sende him (men thinke) will defend him: I pray GOD amend him, and them both. They woulde fayne make matter agaynst mee, entendyng so eyther to deliuer him by me, or els to ridde vs both together, and so they woulde thinke hym well bestowed. &c.

As touching Doctour Powell,D. Powell a stout Preacher of Popery. howe highly he tooke vppon him in Bristow; and how little hee regarded the sword which representeth the kinges person, many can tell you. I thinke there is neuer an Earle in this Realme that knoweth his obedience by Christes cōmaūdemēt to his Prince, & wotteth what the sword doth signify, that would haue taken vpon hym so stoutly. Howbeit Mayster Maior, as he is a profound wise man, did twicke him pretily: it were to long to write all. Our pilgrimages are not a little beholding to him. For to occasion the people to them, he alledged this text.

Omnis qui relinquit patrem, domos,Scripture applied of the Papistes. vxorem. i. Whosoeuer leaueth father, house, wife. &c. By that you maye perceiue hys hoate zeale and crooked iudgement. &c. Because I am so belyed, I could wish that it would please the kinges grace to commaunde me to preach before his highnesse a whole yeare together euerye Sonday, that he himselfe might perceiue how they belye me, saying, that I haue neither learning, nor vtterance worthy thereunto. &c. I pray you pardon me, I cannot make an end.

*A briefe digression touching the rayling of Hubberdin agaynst M. Latimer.

FOrasmuch as mention hath bene made in this letter of Hubberdin, an olde Diuine of Oxford,A note touching Hubberdine. a right paynted Pharisey, and a great strayer abroad in all quarters of the realme to deface and impeach the springing of Gods holy Gospell, something woulde be added more touchinge that man, whose doinges and pageantes if they might be described at large, it were as good as any Enterlude for the Reader to beholde. Who in all his life and in all his actions (in one word to describe him) seemeth nothing elles but a right Image or counterfayt,Hubberdine a right Image of Hipocrisie. setting out vnto vs in liuely colours the paterne of perfecte hypocrisye. But because the man is now gone, to spare therefore the dead (although he little deserued to be spared, which neuer spared to worke what vilany he could agaynst the true seruantes of the Lord) this shall be enough for example sake, for all Christian men necessarily to obserue, howe the sayd Hubberdin after his long rayling in all places against Luther, Melangthon, Zuinglius, Iohn Frith, Tindale, Latimer, and all other like Professours,Hubberdine a great rayler agaynst the seruants of Christ. after his hypocriticall opē almes geuen out of other mens purses, his long prayers, pretensed deuotions, deuoute fastinges, hys wolwarde goyng, and other his prodigious demeanor, riding in his long Gowne downe to the Horse heeles like [Page] a Pharisey, or rather like a slouen, dyrted vp to the Horse bellye, after his forged Tales and Fables, Dialogues, dreames, dauncinges, hoppinges and leapinges, with other like histrionicall toyes and gestures vsed in the Pulpit, and all agaynst heretickes: at last riding by a Churche side where the youth of the Parishe were dauncing in the Churchyarde, sodeinely this Silenus lighting from his horse, by occasion of their dauncing came into the Church, and there causing the bell to tolle in the people, thought in stead of a fitte of myrth, to geue them a Sermon of dauncing. In the whiche Sermon after he had patched vp certayne common textes out of Scriptures, and then comming to the Doctors, first to Augustine, then to Ambrose, so to Hierome, and Gregory, Chrisostome, and other Doctors, had made them euery one (after his Dialogue maner) by name to aunswere to his call, and to sing after hys tune for the probation of the sacramēt of the aulter against Iohn Frith,A dauncing Sermon of Hubberdine. Zuinglius, Oecolampadius, Luther, Tyndale, Latymer, and other Heretickes (as he called them) at last to shew a perfect Hermonye of all these Doctours together, as he had made thē before to sing after his tune, so now to make them daunce also after his Pype, fyrste he calleth out Christ and his Apostles, then the Doctors and auncient Seniours of the Church, as in a round ring all to daunce together: with Pype vppe Hubberdin. Nowe daunce Christ, now daunce Peter, Paul, now daunce Austen, Ambrose, Hierome, and thus olde Hubberdin as hee was dauncing with his Doctours lustely in the Pulpit, agaynst the Heretickes,Hubberdine dauncing in the Pulpit fell with the Pulpit, and brake his leg. howe hee stampt and tooke on I cannot tell, but crashe quoth the Pulpit, downe commeth the dauncer, and there lay Hubberdyn not dauncing, but sprawling in the middest of his audiēce: where altogether he brake not his necke, yet he so brake his legge the same tyme and brused hys olde boanes, that hee neuer came in Pulpit more, and dyed not long after the same. Whereupon when the Churche Wardens were called and charged for the Pulpit being no stronger,Aunswere of the Church-wardens. they made aunswere agayne, excusing themselues that they had made theyr Pulpit for preaching, and not for dauncing. &c. But to spende no more paper about this idle matter, nowe to our purpose agayne.

Amongest many other impugners and Aduersaryes, whereof there was no small sort which did infest this good man in Sermons: some also there were, whych attempted the penne agaynst him. In the number of whom was one Doctour Sherwoode, whom vpon the same occasion of preaching of the Uirgine Marye (or as they thought,D. Sherewood writeth agaynst M. Latimer. agaynst the Uirgine) did inuade him with his pen, writing agaynst him in Latine, whose long Epistle, with M. Latimers aunswere also in Latine to the same, hereunder foloweth.

❧Epistola Gulielmi Sherwodi aduersus Dominum Latymerum expostulatoria.

¶Gulielmus Sherwodus praesbyter, D. Latymero Kyngtoniae, Rectori, gratiam & pacem à Deo patre nostro & domino Iesu Christo.

NIhil molestè feres sat scio, vir egregiè, ab homine Christiano christiané admoneri, quae res vna (est Deus testis) nos hoc tempore animauit liberius tecum per literas (quando corā fandi copia negatur) confabulari supernonnullis, quae parum christiané in concione illa tua (sit modo concio & non verius multo Satyra quaedam insana dicenda) Magnesfeldiae effudisse mihi videbare. Ac primum quidem prouerbio illo de fure & pastore (quanquam prouerbij vocem parabolae vice mihi vsurpasse videtur Euangelista) carpsit, vt recte & vere aiebas, Christus Scribarum & pharisaeorum (vtpote deus,Praelatos omnes esse latrones. eo (que) [...]) vesaniam obduratam (que) incredulitatem, sed clam, sed tecté, sed in genere. Non aiebat, scribae & pharisaei ad vnum fures sunt & latrones. Sed quid? Amen dico vobis qui non intrat per ostium in stabulum ouium, sed ascendit aliunde, ille fur est & latro. Tu contra homo patentium intuitor non mentium rimator. Episcopi omnes, papae omnes, Rectores ecclesiarum omnes (te vno paucis (que) alijs, quos nescio tuae fa [...]inae hominibus, id enim sensisse videris, exceptis) vicarij omnes fures sunt, & latrones, quibus furibus, quibus latronibus suffocandis ne Angliae totius quidem canapū sufficere predicabas, aut verius dementabas, hyperbole forsan, vt semper vsus, sed temeraria, sed audaci supra modum, sed truci, sed impia. Non est mi frater, non est sic temeré, si diuo credimus Paulo, ante tempus iudicandum, quod veniat Dominus qui & illuminabit abscondita tenebrarum, & manifestabit consilia cordium, Christus quo (que) ipse, iudex viuorum & mortuorum, à deo patre constitutus temerariam eiusmodi proximi condemnationem apud Matthaeum, Christiano homini mihi sustulisse videtur, quum inquit: Nolite condemnare, ne condemnemini, nec tanti flagitij subticens poenam. Quo enim (inquit) iudicio iudicatis eo iudicabitur de vobis, & qua mensura metimini, ea metientur vobis & alij. Volo hominum vitia taxari, volo sua scelera populo praedicari, annunciari, reuelari, & si fieri possit, ob oculos poni, no debacchari in homines, eosque absentes, non poni lucem tenebras, & tenebras lucem, nō dici bonum malum, & malum bonum, dulce amarum, & amarum dulce. Quod si fit, verendum ne dum alius alium mordemus & deuoramus, vicissim alius ab alio consumemur. An ista partius, imo modestius viris obijcienda, ipse videto. Nouimus, & qui te transuersa tuentibus hirquis, & quo: sed faciles nymphae risere sacello. Heu, heu, Latimere, quae te dementia caepit, vt mentireris, dixissem praedicares plures longe in Christi ecclesia fures esse, quam pastores, plures haedos quam oues? Non sic Cyprianus ille, non sic. Sed quid? Est, inquit, Deus verax, omnis autem homo mendax Stat confessorum, hoc est (vt ipse intelligit) pie Christianorum, pars maior & melior in fidei suae robore, & in legis ac disciplina dominicae veritate, nec ab ecclesiae pace descedunt, qui se in ecclesia gratiam consequutos de Dei dignatione meminerunt. Atque hoc ipse ampliorem consequuntur fidei suae laudem, quod ab eorum perfidia segregati, qui iuncti confessionis consortio fuerint, à contagionis crimine recesserunt. Vero illuminati euangelij lumine, pura & candida domini luce radiati, tam sunt in conseruanda Christi pace laudabiles, quam fuerunt in Diaboli congressione victores. Quae sanctissimi hominis sanctissima verba, ausim, te etiam reclamante de ea ipsa, quae nunc ecclesia, praedicare, vereque affirmare, quam vbi ex confessoribus Christi filij Dei viui depinxisses, statim vbi esset gentium te nescire praedicabas. Dicebas enim, Quisquis cum Petro Christum Dei viuentis filium fatetur, Petrus est, & de ecclesia, seu, vti ipse interpretabaris, congregatione, (subdola nimirum vsus arte, ac caeco potius praestigio) ac si hoc loci magis nihil ad Petrum, Christi in terris summum vicarium attineret, quam ex Christianis alium quemlibet. Esto, simus nos, vt Origenis vtar verbis, aliquo modo Petrus, si dixerimus quod dixit Petrus. Tu es Christus, filius Dei viui, non carne & sanguine nobis reuelante, sed patre qui est in coelis mentem nostram illuminante, non alio dicendi genere dicemus haec nobis Petri competere verba, quam ipsi Petro? Absit procul, absit. Nam secundum Christi nomen omnes qui sunt illius, Christi dicuntur, dicente propheta: Vt saluos faciat Christos suos. Item, Nolite tangere Christos meos, & tum alio longe modo hic, alio illi vnctionis vocabulo insigniuntur. Sanius certe Roterodamus cuius imitatorem, & sequacem strenuum in nonnullis video. Is (tu es Petrus & mox quae sequuntur) in primis in Romanū Pontificem, vt in christianae fidei principē competere ait, omnium semoto dubio, Annotatione in 16. Math caput: quanquam plus aequo Origenianae sententiae inniti ibidem mihi videtur. Quod si dixerimus te authore aequaliter, & indiscriminatim haec de Petro, & omnibus christianis intelligi, incidemus in illam Lutheranam sententiam. Omnes Christianos esse sacerdotes, & Ordinatum nullam potestatē accipere, quam antea non habebat, sed deputari tantum ad licite vtendum potestate, prius habita: quae sententia iam olim est ab ecclesia damnata.

Ad haec aiebas Christum, quum minima vocaret praecepta, Scribarum & pharisaeorum allusisse impietate, qui vt sua eueherent, & amplificarent, minima dicebant diuina. Multum hic discors es ab Origine, scripturarū interprete, saneque vigilantissimo, qui Homilia in Matthaeum quinta adeo non negat reuera quaedam Dei praecepta dici, & esse minima, vt ex solutione, & obseruatione eorum minimum & magnum dici in regno coelorum nihil obscure praedicet. Simul pugnat quod tum Christus ipse seorsum à plebe & populo cum pauculis discipulis, suae celestis, tum solis doctrinae capacibus in monte versabatur, nihil interim cum Scribis, nihil cum Phariseis tractans, vt diuina illa cō cione sua prorsus indignis.

Subiunxisti christiane parum vt mihi videbatur, hominem christianum carnis acquiescentem desiderijs, non magis christianum esse, quam sit Iudeus, quam sit Turcus. Hoc mihi non christianum, sed Oecolampadianum

*Desunt nonnulla, quae coniecturis forsan vtcunque suppleri possunt ex sequente Latimeri responsione.

Sit opus, quàm ad beneficam Petri confessionem germanis fructibus referendam. Quid tu hic tibi velis nescio. Si est aliquis Petri primatus, is certe Catholico cuilibet pro viribus defendendus est. Est aliquis Petri primatus: alioqui Christi verbum inefficax est, (tibi dabo claues regni coelorum. &c.) Si nihil est opus vt defensetur Petri primatus, nihil est opus vt defensetur veritas. Et ob veritatem ad necem vsque mortali cuilibet certandū. Non puto quenquam germanis fructibus referre posse beneficam Petri confessionem, negando Petri primatum benefica Petri confessio, an non est Iesum esse Christum filium Dei viuentis? Dei filius est veritas. At non Christus, si nullus est Petri primatus. Hic foedè lapsus mihi videre. Nihil enim alienum esse puto à benefica Christi confessione, si quis pro viri [...]i sedem tueatur, & defenset apostolicam.

Apertissimum mendacium esse clamitas, Christum cum pauculis discipulis in monte seorsum a turba versa [...]ū fuisse. Apertissime tum mecum mentitus est Origenes, scripturarum interpres vigilantissimus, qui Homilia in Matthaeum 5. inquit: Descendēte [Page] Iesu de monte, sequutae sunt eum turbaemultae, Docente vero domino in monte, discipuli erant cum ipso, quibus datum erat coelestis doctrinae nosce secreta, per quae salutis scientia brutorum corda salirent, coecorumque oculis per mundanae delectationis tenebras caligantibus, lucem patifacerēt veritatis. Vnde & dominus ad eos: Vos estis (inquit) sal terrae, vos estis & lumina mundi. Nunc vero descendente eo de monte, tubae secutae sunt eum. In montem scilicet ascendere nequaquam poterant, quia quos delictorum sarcinae deprimunt, ad mysteriorum sublimia, nisi abiecto onere scandere minime valent. Audis nostram, non tuam ab Origene probari sententiam.

Notas praeterea, quos nescio, tibi tum notissimos, alij nulli pseudopraedicatores, qui populo suadent christiano sat esse, si credit quemadmodum credit ecclesia, & nescire interim quid, aut quomodo credat, ita miserum vulgus ab ampliore dei agnitione querenda dehortando. Iniqua, & praeceps satis censura in verbi Dei ministros. Tales siqui sunt, debemus Lutheranae & haereticorum ecclesiae: in nostra esse nequeunt, quum pollicitus sit spōsus ad consummationem vsque seculi se non deserturum sponsam suam ecclesiam. Quae dicis reliqua, quum sint mera conuitia, transeo.

Quod satis declarat, quod postremo penè dicis argutè philosophatum me de iustificatione fidei, interim mea nihil conuellens. An hoc est argutè philosophari de iustificatione fidei, dicere fidem iustificare, sed non solam, imo & opera suam habere iustitiam, sed in fide, sed in charitate? Hoc ego arguebam quod opera diceres non iustificare. Si hoc est philosophari, ego sum philosophatus, & non ego tantum, sed & Iacobus apostolus. Fides est, fateor, vt recte dixit Augustinus Fundamentum▪ & radix iustae vitae, qua consequimur bonorum operum voluntatem, ac ita iustitiam. Tantum ne putet quis iusticiam sola animi existimatione finiri omni bono & pio excluso opere. Caetera, quum nō agnoscis ego sepelio. Vnum id adijciens, si bene feceris, bene recipies: sin autem male, ecce in foribus aderit peccatum tuum. Alias nacto otio abundantius. Interim vale. Derhamia.

Salutem plurimam.

NON EQVIDEM sum ego vel adeo ferox, quod sciam, vir item exemiè,This letter is an aunswere of M Latimers [...] this that goeth be [...]o [...]e. vt ab homine Christiano christianè admoneri moleste feram, vel adeo in sensatus, & à communi sensu alienus (ni fallor) vt me prius suggillatum fuisse abs te & inter pocula, neque semel suggillatum quam admonitum, imo nec admonitum tandem sed acerrimè potius redargutum, sed conuitijs & mandatijs male habitum potius, sed calumnijs inique affectum potius, sed falso condemnatum potius, constanter probem. Quod si tuis hisce literis pro illarum iure & mei animi ductu ego iam responderem. Sed cohibeo me, ne dum conor tuo morbo mederi, bilem tibi moue am homini vel citra stimulum (vt prç se ferunt literae) plus (quam) oportet bilioso. Imo det vtrique Deus, quod ipse vtrique norit commode fore, & mihi videlicet vel in medijs calumnijs patientiam christiano homine dignam, & tibi iuditiū aliquando tam rectum (quam) nunc habes zelum tu opte marte bene feruidum. Conducibilius, opinor, fuerit sic orare, (quam) eiusmodi criminationi apologiam parare, quum & ego iam negotiosior sum pro concione mihi perendie dicenda, (quam) vt commode possim respondere: & mēdatiora sint tua omnia, quam vt iure debeam ea confutare. Sed vt paucis tamen multis, si fieri possit, satisfaciam, primū operepraetium fuerit in mediū statuere, & quid ego dixi, & quid tu ex dictis collegisti. Collegisti quidem multa, veluti sanguinem è silice colligendo ex cussurus. Sed sic est affectꝰ vti video, erga me tuus, quem ob rabiem eiusdem aegrè nosti dissimulare. Esto dixerim ego omnes papas, omnes episcopos, vicarios rectores que omnes, per ostium non intrantes, sed ascē dentes aliunde fures & latrones esse. Dum sic dixi, ex introitu & ascensu, non ex personis & titulos cum Christo sum rem metitꝰ. Hinc tu tua minerua colligis omnes papas, omnes episcopos, vicarios rectoresque omnes, simpliciter fures esse, saltem sic me dixisse. Num iusta hic (mi frater) collectio? An non iuste in te quadret illud Pauli ad Romanos? sic aiunt nos dicere, sic male loquuntur de nobis, sed quorum damnatio iusta est (inquit:) & tamen iustius videri possunt ex Paulo collegisse aduersarij, quam tu ex me. Iam si idem dei verbum nunc quod prius, neque minus deo gratum acceptumque, quisquis interim minister verbi fuerit nonne & eadem damnatio calumniatores ministri nunc manet quae olim? Longe interest dicas omnes per ostium non intrantes fures esse, & omnes simpliciter fures esse. Sed vnde (quaeso) dum ego dico omnes per ostium non intrantes fures esse videor tibi dicere omnes simpliciter fures esse? nisi forte plaerique omnes videntur tibi aliunde ascendere, & non per ostium intrare? Quod si senseris, at nolito dicere, si sapis (sapis autem plurimum) quod sentis▪ Cum quanto enim id dixeris tuo periculo, ipsi videris. Et nisi id senseris, cur per Deum immortalem ego non possum dicere omnes esse fures, qui per ostium non intrantes ascendunt aliunde, quibuscunque interim titulis splendescant, nisi videar tibi dicere statim omnes ad vnum fures esse: & tum quae te potius caepit dementia, dum sic colligis, vt plures fures (quam) pastores colligendo esse feceris. Nam velis nolis verum est quod ego dixi nempe quotquot per ostium non intrant, sed aliunde ascendunt fures & latrones esse, seu papae seu episcopi fuerint. Quare dum sic in ipso exorbitas limine, quorsum attinet, reliqua examinare? Sed age, hoc tibi arridet plurimum, quòd Pharisaei sunt tam tectè à Christo repraehensi, & non palam, quomodo tum non displicebit è regione tibi acerbissima illa, simul & apertissima criminatio, in os & coram turba illis obiecta, (Vae vobis Scribae & Pharisaei hypocritae) vbi nominati taxantur? Sed Christus, inquis, deus erat peruicatiam cordis conspicatus. Tu vero homo, patentium intuitor, no mentium rimator. Sum sane homo (vti dicis) id quod citra tuam operā iam olim habeo exploratum: homo (inquam) sum, non labem in alieno corde delitescentem, sed vitam omnibus patentem & expositam intuitus, adeoue ex fructibus cognoscens, quos Christus admonuit ex fructibus cognoscendos, ipsum quorundam viuendi genus libenter damnans denique, quod in sacris literis sacrisque interpretibus damnatum toties comperio, nihil id quidem moratus, quaecunque ipsum amplectuntur personae: quod dum ego facio, neque cordium latebras vlterius penetro, nonne immerito abs te reprehendor? qui non homo mecum sed plusquam homo es, dum mei animi emphasim melius nostri per arrogantiam, quam egomet noui, vtpote qui non sat habes quae dico nouisse, sed quae sentio nondum dicta noueris abditissima cordis mei penitissime rimatus, ne non cite in teipsum competeret, quod in me torquere molitus es: nimirum noli ante tempus iudicare, noli condemnare, vt discas quam oportet mendacem non esse immemorem, ne proprio forsan gladio iuguletur, & in foueam incidat ipse, quam struxerat alteri. Nam dum ego pronuncio fures esse, quotquot per ostium non intrantes ascendunt aliunde, tibi non verba solum audienti sed & corculum meum contemplāti omnes ad vnum fures esse pronuntio, excepto meipso videlicet & alijs meae farinae hominibus, nescio, (inquis) quos. Sed quis illam fecit exceptionem, nisi tu qui cognoscens occulta cordium, sic inquis, sensisse Videris? Sed tibi sic sensisse videor, cui & dixisse videor quod (vt liquidissime constat) neutiquam dixi. Sed tibi peculiare est alios à cordis intuitu prohibere, vt vpse intuearis solus, quicquid est in corde, acie vidilicet tam perspicaci, vt videas in corde, quod in corde nondum est natum: id quod ibi facis quo (que), dum quod ego de ecclesia recte dixi, tu tuo more calumniaris iniqué, quasi ego, quod ad vsum clauium attinet, aequassem omnes cum Petro, cum ne vnum quidem verbum de clauium potestate sit dictum. Imo ne cogitatum quidem, ne (que) Petri primatui derogatum, vt cuius nulla sit facta mentio. Sed tu pro tuo candore sic colligis, dum ego nil aliud (quam) admonui auditores ecclesiam Christi super petram non super arenam fundatam, ne mortua fide plus satis haereant tum perituri & portis inferorum foedissime cessuri, sed fidem opetibus ostendant, tum demum vitam aeternam habituri. Quid ego minus quam omnes christianos, vt ego sum, sacerdotes dixerim esse? Sed ocul [...]tissimi sunt inuidi ad colligendum quod venantur. Nonne hic optimo iure cogor nonnihil christianae charitatis in tuo pectore desiderare? qui dum nescis confutare quod dico, miris modis mihi impingis quod possis cō futare. Tu vero optime nosti quid sentit Lutherus de Ecclesia. Et ego non grauabor subscribere, quid sentit post multos alios Lyranus super .xvi. Mathaei. Ex quo patet inquit, quod Ecclesia non consistit in hominibus, ratione potestatis vel dignitatis ecclesiae, seu secularis, quia multi principes & summi pontifices, inquit, inuenti sunt apostatasse à fide, propter quod ecclesia consistit, inquit, in illis personis, in quibus est notitia vera & confessio fidei & veritatis. Hic consensit & cum Hieronymo Chrisostomus Sic enim dicunt: (nescio an applaudant tibi quod dicunt, quippe qui in illis te prodis esse:) Qui promptiores sunt ad primatum Petri defensandum, etiam cum nihil sit opus, quam ad beatificam Petri confessionem germanis fructibus referandam. Sed tu mittis me ad Augustinum, bene liberalis consultor. Ego optem te eundem legere si libeat in epist. Ioannis tractatu tertio. Videris enim in Augustinianis operibus non adeo exercitatus, cum de fidei iustificatione tam argute philosopharis. Quocirca cuperem te in collectaneis Bedae exertitationem fore, cum tua ipsius collectanea Augustinum non spirent, vt iam non pluribus neque illius, neque aliorum authorum locis querendis te grauem, Sed illud non omittam tamen, etsi aliò etiam me euocent negotia, non allusisse videlicet Christum pharisaeorum impietati, cum praecepta vocaret minima. Sic enim tu audes dicere, quia aliam in Origine interpretationem legisti. Pulchre admodum obiectum quasi vnus & idem scripturae locus non sit ab alijs aliter feré expositus: Origines de illusione nō meminit, igitur nemo, qualis consecutio? Sed nihil, inquis, ibi Christo cum Pharisaeis: & id quoque non minus pulchre abs te dictum, quasi non statim post subderet Christus de Scribis & Pharisaeis mentionem, populum ab illorum iustitia humanis. i. suis ipsorum traditionibus stabilita reuocans. Nisi abundauerit iustitia vestra inquiens plus (quam) scribarum. &c. At versabitur tum, inquis, Christus cum pauculis discipulis seorsum à turba: imo hoc apertissimum mendatium est id quod verba Mathaei caput 7. claudentia luce clarius commō strant, vt tolerabiliora sint mihi de me mēdatia tua, qui audes de [Page] ipso Christo & eius sermone mentiri. Et factum est, inquit, vt cū finijsset Iesus sermones hos, obstupuerunt super doctrina eius. Ecce autem, si Christus seorsim à turba sit locutus, quomodo obstupuerunt super doctrina, quam per te non audierunt? Sed lucas Euangelista, siue de eodem, siue de consimili Christi sermone locutus, testatur turbam audijsse, capite. 7. Cum consummasset Iesus sermones hos (inquit) audienti populo, En quò prolabitur praeceps iuditium tuum inuidia male deformatum? Scilicet tu ipse hîc non toto erras coelo? dignius videlicet qui aliorū errores expisceris & notes, & ad pallinodiam reuoces: Tu tuo sensui hic non fidis? Medice cura te ipsum, & disce quid sit illud: Hypocrita, cur vides festucam. &c. Disce ex suis trabibus alienis festucis parcere. Ego nihil dixi, testor Deum, non mentior, quod vel Oecolampadio, vel Luthero, vel Melanthoni acceptum referre debeam: & tamen tu, quae est tua charitas, non vereris id meo assuere capiti. Ego si feci istud, decidam merito ab inimicis meis inanis. Sed nescis tu quidem opinor cuius spiritus sis, dum mauis ministrumverbi impudentissimis mendatijs lacessere, quam testimoniū veritati perhibire, quod quantūsit piaculū in cōspectu dei, tu abs (que) doctore non ignoras, in cumulum damnationis tuae nisi resipiscas. Iam vero num ego vitupero, vt quis credat quemadmodum ecclesia credit? Non sane vitupero, nisi quod maleuo lentia erga me tua tam surdas reddidit aures tuas, vt ne audiens quidem audias quae dicuntur. Sed hoc vitupero, vt quis cui christianorum suadeat, quemadmodum suadere solent pseudopraedicatores non pauci, sat per omnia esse, credere quemadmodum ecclesia credit, & nescire interim quid aut quomodo credit ecclesia, & sic miserum populum ab ampliori dei agnitione quaerē da dehortari? Quod postremo mihi obtrudis, mendatium est & illud, plus quam dici possit inhumanum, ne (que) eo mea verba sensu accipis, sensu quo sint à me dicta, ideoque Hieronimo super 26. Mathaei teste falsus testis coram deo futurus. Lege locum, & relinque falsum testimonium. Ego dico Christianum, i. baptismo in Christianorum numerum receptum, si professioni non respondeat, sed carnis desiderijs sese dedat, non magis christianum esse quod ad consecutionem aeternae vitae spectat, quae promittitur Christianis quam Iudaeum aut Turcam: in quam huius conditionem in illo die deteriorem fore, si verum tibi dixit: melius esse viam veritatis non agnoscere, quam post agnitam. &c. Et quibus dicit Christus nunquam noui vos? Nonne his qui per nomen eius prophetantes, virtutes praestiterint't, nonne negabit Christus nos, illum praenegantes coram hominibus? Non statuemur inter oues Christi a dextris, si non vitam Christo dignam retulerimus professi Christum, sed professionem mala vita contaminantes. Sunt verius pseudichristiani quam Christiani habē di: & ab Augustino & Christo vocantur Antichristi, Non nego quin obliga [...]io manet, sed in maiorem damnationem manet si nō satisfacit obligationi, Officiū concionatoris est hortari auditores vt sic sint christiani, vt compatientes hic cum Christo, cum Christo conregnent in coelo, vt aliter christianum esse non sit illis christianum esse. Sic scripturae, sic interpretes scripturae loquuntur verbis haeretica tibi videatur loquutio, sed auarus, fornicator, homicida, inquis, catholicus est & Christi seruus: tamen sic animi gratia tecū ludā. Fornicator per te est Christi seruꝰ. sed idēest pecti & diaboli seruus: ergo idem potest duobus dominis seruire ꝙ Christum latuit, Et si fides mortua efficit catholicum, & daemones pertinēt ad ecclesiam catholicam, vtpote qui iuxta Iacobum credunt & contremiscunt. Fornicator (inquis) fidit Christo: spes non pudefacit. qui fidit Christo non peribit, sed habebit vitam aeternam. Ne (que) me latet ad Galathas scripsisse Paulum fide aber rantes ecclesiam tamen vocasse: sic idem ad Corinthios scribens eos in eodem capite nunc carnales appellat, nunc Dei templum Corinthios nimirum intelligens, sed alios at (que) alios? Neque enim templum dei erant qui carnales erant: quanquam nec me latet ecclesiam i. multitudinem profitentium Christum, partim ex bonis, partim ex malis conflatam esse, nempe rete euangelicum ex omni genere congregrari. Quid hoc aduersum ea quae ego dixi qui conabor omnes bonos non malos efficere, & ideo laborabā vt auditores mei non putarent magnum esse si in malis ecclesiastici inuenirentur: sed non visum est tibi piam praedicationem piè interpretari, dum existimas ad pietatem pertinere, si pie dicta impie reuocarentur. Si colloquia tua non sunt quam scripta clementiora, neque neutra ego optem mihi contingere. sed omnis amarulentia, tumor, ira vociferatio, maledicentia tollatur à te cum omni malitia: & tamen neque colloquijs neque scriptis me grauabis. Tu non optares (opinor) tales auditores, qualem te praestiteris. Sed deus te reddat benigniorem, vel à meis concionibus quàm longissime ableget. Vale.

❧ Spiritum Veritatis.

FLAMMIS, fumo (que) quam lectione, aut oculis digniores multo perlegimus tuas literas, quibus tua ipsius scelera in nos torquere subdole, & astutè admodum moliris Et quo firmius ista tua statuas, veterē inter pocula me tui suggillatorem facis. Quod quam vere (vt omnia) dicas, iam vide. Narrauit nobis praesentibꝰ iamolim Marchfeldiae vnus & item alter, qui tuae interfuerant concioni, te palam summa (que) vt prae te ferebas, cum authoritate dixisse, indignos esse miseros homunculos, qui angelica salutatione salutent deiparam virginem ni velint ipsam rursum vt p [...]r [...]t Christum. Ego haec dixi, parum Christiane & religiose abs te dicta, cauendumque diligenter pijs quibusque christianis, ne huiusmodi fidem habeant concionatoribus. An hoc est te [...]uggillate an magis & tibi & illis pie, & religiose consulere? Nihil ego tibi & tu mihi, necdum viso, bilis impingo, sed summa raraque te esse modestia, & tolerantia hominem (vt videri vis) gaudeo, sed & gaudebo nec retorqueo in te conuitia, & probra, quibus tuae scatent literae. At istud non video quomodo dicas (imo nec admonitum tandem, sed acerimè potius redargutum, sed conuitijs & mendatijs male habitum potius, sed calumnijs inique affectum potius, sed falso condemnatum potius) Redargui fate or, at ea redargutio quam admonitio, aliud nihil. Conuitium nullum, mendatium nullum, calumnia nulla, quod sciam, in meis conspicitur literis, nisi mentitus est Paulus, Nisi calūniatus est Paulus, Nisi cō uiciatus est Paulus quum diceret quosdam se dixisse, faciend [...] mala vt venirent bona. Nos calidi adhuc tuo spiritu, tua tibi tetulimus verba, id quod norūt probe omnes, qui te illic vna audiere. Vtinam tu nil tale effudisses, ego tum certe nihil tibi tale asscripsissem. Absit à me vt ego (quod dicere videris, vllo te animi odio, vllo te impio mentis affectu persequar. Didici ex Christo diligere etiam inimicos: tantum abest vt hominem fratrem, eiusdemque domini conseruum odio habeam Sed plus quam hostilia, plus quam cruenta tua verba nequicquā me mouent. Tantum quam possum paucissimis tuis respondebo post hac te tuo relicturus iudici.

Primum quod dicis (Esto dixerim ego, omnes papas, omnes episcopos, vicarios, rectoresque omnes per ostium non intrantes sed ascendentes aliunde fures esse & latrones, dum sic dixi, ex assensu non ex personis & titulis cum Christo sum rem metitus.) Si id dixisses, nihil nobis tecum ea de re negotij fuisset. Sed (quod tu mea minerua collegisse dicis) dicebas, Papae videlicet omnes, episcopi omnes, vicarij omnes, rectores omnes fures sint, & latrones, nulla, quam audiui neque ascensus, neque descensus, neque per hostium, neque per fenestram mentione facta. Nec ego adeo surdis eram auribus, vt si quid tale suo loco dixisses, continuo non excepsissem. Eum quem nunc adfers sensum catholicum veneror, & exosculor: priorem reijcio & detestor. Sacra scripturae authoritas principi populi tui non maledicis) non sinit me vt sentiam, vt tu mihi ascribere videris, plaerosque omnes aliunde ascendere. Quis sum ego vt iudicem alienum seruum (Vnusquisque enim propriam sarcinam baiulabit. Non ego, sed nec alius quisquam vetuit vnquā quo minus diceres omnes esse fures qui per hostium non intrantes ascendunt aliunde, quibuscunque interim titulis splendescant. sed qui per hostium non intrantes, ascendunt aliunde, iam primum audio quod si prius (vt iam dixi) adiecisses, verbum nullum. Quod dicis, quae me dementia coepe rit sic, collegisse, vt plures fures quam postores, plures hoedos quam oues esse in ecclesia dixisti. Quod quam dixeris, vt prius dixi, vere, ipse videto. Iam prioribus literis saniorem fuisse diui Cypriani Martyris de ecclesia censuram docuimus. Frustra dicis apertam illam & in os obiectam criminationem, vae vobis Scribae & Pharisaei,, hypocritae, mihi è regione displicituram, quum adeo, vt dicis arrideat tecta & parabolica illa, Qui non intrat per hostium in stabulum ouium &c. Non potest profecto mihi vnquam displicere aliquod sacrum Christi factum. Praesētes repraehendebat ipse impios, Scribas & Pharisaeos iuxta id: Annuncia populo meo scelera sua non aliena: absentes tu papas & episcopos, qui talia fecerant vae futurum praedixit: tu vocabula, quo nescio afflatu, tantum respiciebas. Nullius ego hominis animum iudico vnquam, sed nec iudicabo, tantum abest vt animi tui emphasin mihi arrogauerim vnquā. Desine mihi obijcere talia. Quod audiuimus loquimur, quod vidimus testamur. Si sanè, & rectè ad quem libet Christianum interpretatus es id Matthaei. Tu es Petrus, aequaliter, vt dicis, de ecclesia, nihil omnino de vi clauium locutus, gaudeo. Mihi certe non arridet. Nec dixi te dixisse omnes Christianos, vt tu es, sacerdotes esse, sed illjusmodi nudam & confusam interpretationem non parum fouere & nutrire huiusmodi assertionem Lutheranam, id quod credo, ipse vides. Me illorum adijces numero, qui promptiores sunt ad primatum Petri defensandum etiam, vt ais, quum nihil * sed haereticum dictum videtur. Christianus enim conditionem significat non actionem sine actu, Signa latet quippiam. &c.

Besides these latine letters aboue expressed other letters also he wrote in English as well to others, as namely Syr Edward Baynton Knight, which letters because they do conteine much fruitfull matter worthy to be read and knowne, I thought here presently to insert, which albeit may seeme somewhat prolixe in reading: yet the fruite thereof I trust shall recompense the length of them.

¶The copy of a letter sent by mayster Latimer, person of Westekington, in the countie of Weltes. to Syr Edward Baynton Knight. Salutem in Christo.

RIght worshipfull Syr, I recommend me vnto youre maystership, with harty thankes for your so frendly, so [Page] charitable, and so mindefull remembraunce of me so poore a wretch. Wheras of late I receaued your letters by M. Bonnam, perceiuing therein both who be greeued wt me, wherfore, & what behoueth me to do, in case I must needs come vp, whiche your goodnes towardes me wt all other such like to recompense, where as I my selfe am not able, I shall not cease to pray my Lorde God, which both is able and also doth in deede reward all them that fauour the fauourers of his truth for his sake, for the truth is a common thinge, pertayning to euery man, for the which euery man shall aunswere an other daye. And I desire fauour neither of your maystership, neither of any man els, but in trueth, and for the trueth, I take God to witnesse whiche knoweth all. In verye deede maister Chauncellour dyd shew me that my Lord byshop of London had sent letters to him for me: and I made aunswere that he was myne Ordinary, and that both he might & shuld reforme me as farre as I needed reformation, as wel and as soone as my Lord of London. And I woulde be very loth (nowe thys deepe winter) being so weake and so feeble (not onely exercised with my disease in my head and side, but also wyth new, both the colike and the stone) to take suche a iourney: and though he might so do, yet he needed not, for he was not bound so to do: notwithstāding I sayd, if he to do my Lord of London pleasure to my great displeasure, woulde needes commaund me to go, I would obey his commandement: yea, though it shuld be neuer so great a greuance and paynefull to me: with the which answere he was content, saying he would certifie my Lord of London thereof, trusting his Lordship to be content with the same: but as yet I heare nothing from him. M. Chauncellour also said that my Lord of Londō maketh as though he wer greatly displeased with me, for yt I did contēpne his authoritie, at my last being in London. Forsooth I preached in Abbe-church, not certayne then (as I remember) whether in his Dioces or no, intending nothing lesse then to contemne his authoritie, and this I did not of myne owne suinge, or by mine owne procuration, but at the request of honest merchaunt men (as they seemed to me) whose names I do not knowe, for they were not of myne acquayntaunce before: & I am glad therof for their sakes, least if I knew thē I shoulde be compelled to vtter them so, and theyr godlye desire to heare godly preaching shuld return to their trouble: for they required me very instantly, and to say ye truth euen importunately. Whether they were of that parish or no, I was not certayn: But they shewed not onely themselues but also many other to be very desirous to hear me, pretending, great hunger, and thyrst of the word of God & ghostly doctrine. And vpon consideration, and to auoyd al inconueniences, I put them of, and refused them twise or thrise, till at the last they brought me word that the Parson and Curate were not onely content, but also desired me, notwithstanding that they certified him both of my name playnly, and also that I had not the bish. seale to shew for me, but onely a licence of ye Uniuersitie, which Curate dyd receiue me, welcommed me, and when I shuld go into the pulpite gaue me the common benediction: so that I hadde not ben, alonely vncharitable, but also churlishly vncharitable if I would haue sayd nay. Nowe al this supposed to be trueth (as it is) I maruell greatly howe my Lorde of London can alledge any contempt, of him in me.

First, he did neuer inhibite me in my life, and if hee did inhibite his Curate to receaue me, what pertaineth that to me, which neither did know thereof, nor yet made any sute to the curate deceiptfully, nor it did not appeare to me very likely that the Curate would so litle haue regarded my Lords inhibitiō, which he mayntayneth so vigilantly, not knowing my Lords minde before. Therefore I coniected with my self that eyther the Curate was of such acquayntaunce with my Lord, that he might admitte whome hee would, or els (and rather) that it was a trayne and a trap layde before me, to the intent that my Lorde himselfe, or other pertayning to hym was appoynted to haue bene there, and to haue taken me if they coulde in my sermon, which coniecture both occasioned me somewhat to suspect those men which desired me, though they speake neuer so fayre and frendly, and also rather to go. For I preach nothing, but if it might be so, I woulde my Lorde him selfe might heare me euery sermon I preache. So certayne I am that it is trueth, that I take in hand to preache. If I had wt power of my frendes (the Curate gaynesaying and withstanding) presumed to haue gone into the pulpitte, there had bene something wherefore to pretend a contēpt. I preached in Kent also, at the instaunt request of a Curate: yet here I not that his Ordinary layeth any contēpt to my charge, or yet doth trouble the curate. I maruel not a little, how my Lord Bysh. of London, hauing so brode, wyde, and large Dioces committed vnto hys cure, and so peopled as it is, can haue leysure for preaching and teaching the word of God, oportune importune, tempestiue, intempestiue, priuatim, publice to his owne flocke, i [...]stando, arguendo, exhortando, monendo, c [...]m omni lenitate & doctrina, haue leysure (I say) eyther to trouble me, or to trouble him selfe wt me, so poore a wretch, a stranger to him & nothing pertayning to his cure, but as euery man pertayneth to euery mans cure, so intermixing & interm [...]ling himselfe with an other mans cure, as though he had nothing to doe in his owne. If I would do as some men seyn my Lorde dothe, gather vp my [...]oyle, as wee call it, warely and narrowly, and yet neyther preache for it in mine owne cure, nor yet other where, peraduenture he woulde nothing deny me. In very deede I did monish Iudges and Ordynaryes to vse charitable equitie in their iudgementes towardes suche as been accused, namely of suche accusers, which beene as like to heare and bewray, as other bene to say amisse, and to take mens words in the meaning therof, and not to wrast them in an other sense, then they were spoken in: for all suche accusers and witnesses be false before God, as sainct Hierome saith vpon the xxvi. chapiter of Mathew. Nor yet I do not accompt those Iudges wel aduised, which wittingly will geue sentēce after such witnesses, much lesse those whiche procure suche witnesses agaynst any man: nor I thinke not iudges now a dayes so deeply confirmed in grace or so impeccable, but that it may behoue and become preachers to admonish thē to do well as wel as other kindes of men, both great and small. And this I did, occasioned of the epistle whiche I declared. Rom. vi. wherein is this sentence, non istes sub lege, sed sub gratia, ye christen men yt beleeue in Christ, are not vnder the law. What a saying is this (quod I) if it be not rightly vnderstande, that is as saynct Paule did vnderstand it? for the wordes sound as though he would goe about to occasion Christen men to breake lawe, seeing they be not vnder the law: and what tht pseudapostles, aduersaryes to sainct Paule would so haue taken them, and accused sainct Paule of the same to my Lord of London? if my sayd Lord would haue heard sainct Paule declare hys owne mynde, of his owne wordes, then he shoulde haue escaped, and the false Apostles put to rebuke: if he would haue rigorouslye followed vtennque allegata & probata, and haue geuen sē tence after relation of the accusers, then good S. Paule must haue borne a fagot at Paules crosse, my Lord of Lō don being hys iudge. Oh, it had ben a goodly sight to haue seene saynct Paule with a fagot on his backe, euē at paules crosse, my Lord of London Byshop of the same, sitting vnder the crosse. Nay verily I dare say, my Lord shoulde sooner haue burned him, for saynct Paule did not meane that christen men might breake law, and doe what soeuer they would, because they were not vnder the law: but hee did meane that Christen men might keepe the law & fulfill the lawe, if they woulde, because they were not vnder the law, but vnder Christ, by whome they were deuided from the tyranny of the law, and aboue the law, that is to saye, able to fulfill the lawe to the pleasure of him that made the law, which they could neuer do of their own strength, and without Christ: so that to be vnder the law, after Saynct Paules meaning, is to be weake to satisfie the lawe: and what could saynt Paule doe withall, though his aduersaries would not so take it? But my Lord would say peraduenture that men will not take the preachers woordes otherwise then they meane therein, bona verba, as though S. Paules woordes were not otherwise taken, as it appeareth in the thyrd chapiter to the Romaynes, where hee sayth, quod iniustitia nostra dei iustitiam commendat, that is to say, our vnrighteousnes commēdeth and maketh more excellent the righteousnes of God, which soundeth to many as though they should be euill, that good shoulde come of it, and by vnrighteousnes, to make the righteousnes of God more excellent. So saynct Paule was reported to meane: yet he did meane nothing so, but shewed the inestimable wisedome of God, which can vse our naughtines to the manifestation of his vnspeakable goodnes: not that we shuld do noughtily to that end and purpose. Now my Lord will not thinke (I dare saye) that S. Paule was to blame that he spake no more circumspectly, more warely, or more playnely, to auoyd euill offense of the people: but rather he will blame the people, for that they took no better heede, and attendaunce to Paules speaking, to the vnderstanding of the same: yea, he will rather pitty the people, whiche had bene so long nozeled in the doctrine of the Phariseis, and wallowed so long in darcknes of mans traditions, superstitions, and trade of liuinge, that they were vnapt ts receaue the bright lightnes of the truthe, and wholsome doctrine of God, vttered by Saynt Paule. Nor I thinke not that my Lord wil require more circumspection, or more conuenience to auoyd offense of errours [Page] in me, then was in sainct Paule when hee did not escape maleuolous corrections, & sclaunderous reportes of them that were of peruerse iudgementes, whiche reported hym to say, what soeuer he appeared to thē to say, or what so euer seemed to them to follow of his saying: but what followeth sic aiunt nos dicere, sic male loquuntur de nobis so they report vs to say, sayth sainct Paule. So they speake euill of vs: sed quorum damnatio iusta est, but such, whose damnation is iust sayth he: and I thinke the damnation of al such that euill reporten preachers nowe a dayes, likewise iust: for it is vntruth nowe and then. Yea Christ himselfe was misreported, & falsely accused, both as touching his words and also as concerning the meaning of his wordes. First he sayd: destruite, that is to say, destroy you: they made it possum destruere, Euill will neuer sayth well. that is to say, I can destroy: he sayd templum hoc, this temple, they added manu factum, that is to say made with hand, to bring it to a contrary sense. So they both inuerted his wordes, and also added vnto hys wordes, to alter his sentence: for he did meane of the temple of his bodye, and they wrast it to Salomons temple. Now I reporte me whether it be a iust fame raysed vpp, and dispersed after this manner.Diffa [...]tion. Nay verely, for there be three maner of persons which can make no credible information. First, aduersaries, enemies: Second, ignoraunt & without iudgement: Thirdly, susurrones, that is to saye, whisperers, and blowers in mennes eares, whiche wyll spew out in hudder mudder, more then they dare auow openly. The first will not, the second cannot, the third dare not: therefore relation of such is not credible, and therfore can make no fame lawfull, nor occasion anye indifferent Iudge to make processe agaynst anye man, nor it maketh no litle matter what they be themselues that report of any man, neyther well or euill, for it is a great commendation to be euill spoken of, of them that be naughty themselues, and to be commended of the same, is many tymes no lytle reproche. God send vs once all grace to wish one to an other, and to speake well one vpon an other. Me semes it were comely, for my Lord (if it were comely for me to say so) to be a preacher himselfe, hauing so great a cure as he hath, then to be a disquieter and a troubler of Preachers, and to preache nothing at all himselfe. If it woulde please his Lordship to take so great laboure and payne at anye tyme, [...]ay, my Lord wil [...] none of [...]. as to come preache in my little Byshoppricke at Westkington, whether I were present or absent my selfe, I would thank his Lordship hartily, and thinke my selfe greatly bounden to hym, that hee of his charitable goodnes would go so farre to helpe to discharge me in my cure or els I were more [...]naturall then a beast vnreasonable nor yet I would dispute, contende or demaunde by what authoritie or where he had authoritye so to do, as long as his predicatiō were fruitfull, & to ye edification of my parishioners. As for my lord may do as it pleaseth his lordship I pray God he do alwayes as wel as I would wishe him euer to do: but I am sure S. Paule ye true minister of god, & faythfull dispensour of Gods miste & ries, right exemplar of all true and very byshoppes, saith in the first chapter to the Philippians, that in hys tyme some preached Christ for enuy of hym, thinking therby so to greeue hym withall, and as it were to obscure him, and to brynge hys authoritie into contempt, some of good wil and loue, thinking thereby to comfort him: notwithstanding (sayth hee) by all manner of wayes, and after all fashions, whether it be of occasion or of truth, as ye would say for truthes sake so that Christ be preached and shewed, I ioy and will ioy, so much he regarded more the glory of Christ, and promotion of Christes doctrine, to the edificatiō of christē soules then the mayntenaunce of hys own authoritie, reputation and dignitie, considering right well, as he sayd, that what authoritie so euer he had, it was to edification and not to destruction. Now I thinke it were no reproch to my lord but very commendable, rather to ioy with saynt Paule, & be glad that Christ be preached quouismodo, yea thoughe it were for em [...]y, that is to say in disdayne, despite and contempt of his Lordship (Which thing no man well aduised will enterprise or attempte) then when the preachyng can not be reprooued iustly, to demaunde of the preacher austerely as the Phariseis did of Christ, qua authoritate haec facis, aut quis dedit tibi istam autoritatem? as my authoritie is good enough, and as good as my Lorde can geue me any, yet I would be glad to haue hys also, if it wold please his Lordship to be so good Lorde vnto me. For the vniuersitie of Cambridge hath authoritie Apostolicke, [...] to admitte. 12. yearely, of the which I am one, and the kynges highnes. God saue his grace, did decree that all admitted of Uniuersities, should preache throughout all hys realm as lōg as they preached well, without distreine of any mā, my Lorde of Caunterbury, my Lorde of Duresme, wyth such other not a fewe standing by, and hearyng the decree nothing again saying it, but consenting to the same. Now to contemne my Lord of Londons authoritie were no litle fault in me: so no lesse fault might appeare in my Lorde of London to contemne the kinges authoritie and decree, yea so Godlye, so fruitefull, so commendable a decree pertayning both to the edification of christen soules, and also to the regard and defence of the popish grace and authoritie Apostolique. To haue a booke of the kinges not inhibited, is to obey the kyng, and to inhibite a preacher of the king admitted, is it not to disobey the kinge? is it not one king that doth inhibite and admitte, and hath hee not as great authorititie to admitte as to inhibite? He that resisteth the power, whether admitting, or inhibiting, doth he not resist the ordinaunce of God? we low subiectes are bound to obey powers, and their ordinaunces: and are not the highest subiectes also, who ought to geue vs ensample of such obedience? As for my preaching it selfe, I trust in God my Lorde of London cannot rightfully belacke it, nor iustly reproue it, if it be taken with the circumstance thereof, and as I spake it, or els it is not my preaching, but hys that falsely reporteth it, as the Poet Martiall sayd to one that depraued hys booke: quem recitas meus est, o Fidentiue, libellus: sed male cum recitas, incipitesse tuus. But now I heare say that my Lorde of London is informed, and vpon the sayd information hath informed the king, that I go about to defend Bilney, and his cause, agaynst his ordinaryes and iudges, whiche I ensure you is not so: for I had nothing to do with Bilney, nor yet with hys Iudges, except his Iudges did him wrong: for I did nothing els but monishe all Iudges indifferently to doe right, nor I am not altogether so foolish as to defende the thing which I knewe not. It might haue become a preacher to say as I sayd, though Bilney had neuer bene born I haue known Bilney a great while, I thinke much better then euer did my Lord of London: for I haue bene his ghostly father many a time: and to tell you the truth,Bilney cō mended. what I haue thought alwayes in him, I haue knowne hetherto few such so prompt, and ready to doe euery man good, after hys power, both frends and foe, noysome wittingly to no man, and toward hys enemy so charitable: so seking to reconcile them, as he did, I haue knowne yet not many, and to be shorte in a summe a very simple good soule, nothing fitte nor meete for thys wretched worlde, whose blinde fashion and miserable state (yea farre from Christes doctrine) he could as euill beare, and would sorow, lamēt and bewayle it as much as any man that euer I knew: as for his singular learning, as well in holy scripture, as in all other good letters, I will not speake of it. Notwythstanding if he eyther now of late, or at any tyme attempted any thing contrary to the obedience whiche a christian man doth owe, eyther to hys prince or to hys byshoppe, I neyther do nor will allowe and approue that, neyther in hym nor yet in any other man: we be all men, and readye to fall: wherfore he that standeth, let hym beware hee fall not. Now he ordered or misordered hymself in iudgemeēt, I cannot tell, nor I will not meddle wythall: God knoweth, whose iudgementes I will not iudge. But I cannot but wonder, if a man liuyng so mercifully, so charitablye, so paciently, so continently, so studiously, and vertuously, and killyng hys old Adam, that is to say, mortifie his euill affections, & blynde motions of hys hart, so dilligently should dye an euill death, there is no more but let hym y• standeth beware that he fall not: for if such as he shall dye euill, what shall become of me such a wretch as I am? but let this goe, a little to the purpose, and come to the poynt we must rest vpon. Eyther my Lord of London wil iudge my outward man onely, as it is sayde, Omnes vident quae foris sunt, or els he will be my God, & iudge mine inwarde manne, as it sayd Deus autem intuetur cor: if he will haue to do onely with mine outward man, and meddle with mine outward conuersation, how that I haue ordered my selfe towarde my christen brethren the kynges liege people, I trust I shall please and content both my Lorde God, and also my Lorde of London: for I haue preached and teached but accordyng to holy scripture, holy fathers, and ancient interpretours of the same, with the whiche I thinke, my Lord of London will be pacified: for I haue done nothing els in my preaching, but with all diligence moued my auditours to fayth and charitie to do theyr duety, and that that is necessary to be done. As for thinges of priuate deuotion, meane thynges, and voluntary thinges, I haue reproued the abuse, the superstition of them, without condemnation of the thinges themselues, as it becommeth Preachers to do, which thyng if my Lord of London will do himselfe (as I would to God he would doe) he shoulde be reported (no doubt) to condempne the vse of such thynges, of couetous men which chaue dammage, and finde lesse in theyr boxes by condemnation of the abuse, whiche [Page] abuse they sayd rather should continue stil, then your profite should not continue, (so thorny be theyr hartes:) if my Lord wyll needes coste and inuade my inward man, will I nill I, an [...] breake violently into my hart, I feare me I shall either displease my Lord of London, which I would be very lothe, or els my Lord GOD, which I will be more lothe: not for anye infidelitie, but for ignoraunce, for I beleue as a christen man ought to beleue: but peraduenture my Lord knoweth and wyll know many thyngs certaynely, which (perchaunce) I am ignoraunt in, wyth the which ignoraunce though my Lorde of London may if hee will, [...] discontent, yet I trust my Lorde God will pardon it as long as I hurt no man withall, and saye to hym with dilligent study, and dayly prayer paratum cor meum Deus, paratum cor meum, so studying, preaching, and tarying the pleasure and leisure of God. And in the meane season. Actes. viij. as Apollo did, when hee knew nothing of Christ, but Baptismum Iohannis, teach and preache myne euen christen that, and no farther then I know to be true. There be three Creedes, one in my masse, an other in my mattyns, the thyrd common to them that neyther sayeth masse nor mattyns, nor yet knoweth what they say when they say the Creede: and I beleue all three wyth all yt God hath left in holy writte, for me and all other to beleeue: yet I am ignoraunt in thynges whiche I truste hereafter to know, [...] I do now know thinges, in which I haue bene ignorau [...]t at heretofore: euer learne and euer to be learned, to profit [...] wt learning, with ignorance not to noy. I haue thought in times past, that the Pope Christes Uicar, had bene Lord of all the world as Christ is, so that if he should haue depryued the kyng of hys Crowne, or you of ye Lordshyp of Bromeham, it had bene enough: for he could do no wrong. Now I might be hyred to thyncke otherwyse: not withstanding I haue both seene and heard scripture drawen to that purpose, I haue thought in tymes past, that the Popes dispensations of pluralities of benefices,No man so [...] but he may learne. and absence from the same, had discharged consciences before God: forasmuche as I had heard ecce vobiscum sum, & qui vos a [...]dit, me audit, bended to coroborate the same. Nowe I might be easely entreated to thinke otherwise &c.

I haue thought in times past yt the P. could haue spoyled purgatory at his pleasure wt a word of his mouth: now learnyng might perswade me otherwise, or els I woulde maruayle why he would suffer so muche money to be bestowed that way, whiche so needefull is to be bestowed otherwise, and to depriue vs of so many patrones in heauē as he might deliuer out of purgatorye. &c. I haue thought in tymes past, that and if I hadde bene a Fryer and in a cowle, I could not haue bene dāpned, nor afeard of death and by occasion of the same I haue bene minded manye tymes to haue bene a Fryer, namely whē I was sore sick and diseased. Now I abhorre my superstitious foolishenes. &c. I haue thought in tymes past, that diuers Images of sayntes could haue holpen me, and done me much good, and deliuered me of my diseases: now I know that one can helpe, as much as an other. And it pittyeth myne hart that my Lord and such as my Lord is, can suffer the people to be so craftely deceiued, it were to long to tell you what blindnes I haue bene in, and howe long it were or I coulde forsake such folly, it was so corporate in me: but by cōtinual prayer cōtinual study of scripture, & oft cōmuning wt men of more right iudgemēt, God hath deliuered me &c. Yea, mē thinketh yt my lord himself hath thought in tymes past that by Gods lawe a man might marrye hys brothers wyfe, which nowe both dare thinke and say contrarye: and yet this his boldnes might haue chaunced in Pope Iulius dayes, to stand hym eyther in a fire, or els in a fagot. Whiche thing deepely considered, and pondered of my Lord, might something stirre hym to charitable equity and to be something remissable toward men, which labor to do good as theyr power serueth wyth knowledge, and doth hurt to no man with theyr ignorauncye, for there is no greater distaunce, then betweene Gods lawe and not gods law: nor it is not so, or so, because any man thinketh it so, or so: but because it is so or so in deede, therefore wee muste thynke it so, or so when God shal geue vs knowledge thereof, for if it be in deede eyther so or not: it is so or not so, though all the world hadde thought otherwyse these thousand yeares &c. And finally as ye saye, the matter is weightye and ought substantially to bee looked vpon, euen as weighty as my lyfe is worth: but howe to looke substantially vpon it, otherwyse know not I, then to pray my Lord God day and nyght, that as he hath bolded me to preache hys truthe, so hee will strengthen me to suffer for it, to the edification of them which haue taken by the workyng of hym, fruite thereby, and euen so I desire you, and all other that fauour me for hys sake, lykewise to pray: for it is not I, (wythout his mighty helping hand) that can abide that brute, but I haue trust that God will helpe me in tyme of neede, whiche if I had not, the Ocean sea, I thinke should haue deuided my Lord of Lō don and me by thys day. For it is a rare thing for a Preacher to haue fauour at hys hand which is no preacher him selfe, and yet ought to be: I pray God that both he and I may both discharge our selues, he in hys great cure, and I in my little, to Gods pleasure and safety of our soules. Amen. I pray you pardon me that I write no more dystinctly, more truely: for my head is so out of frame, that it should be to paynefull for me to write it agayne, and if I be not preuented, shortly I intend to make mery with my Parishioners thys Christmas, for all the sorrowe, least perchaunce I neuer returne to them agayne: and I haue heard say, that a Doe is as good in wyn [...]er, as a Bucke in sommer.

*A letter of Syr Edward Baynton Knight, aunsweryng to the letter of M. Latymer sent to him before.

MAyster Latimer, after hartye recommendations,The copy of Syr Edward Bayntōs letter to M. Latimer. I haue cōmunicated the effect of youre letters to diuers of my frendes, such as for Christen charity (as they say) rather desire in you a reformation, eyther in youre opinion) if it swerue frō the truth) or at the least in your maner and behauiour, in as much as it geueth occasion of sclaunder and trouble in let of your good purposes, then anye other inconuenience to youre person or good name.These friendes of M. Bay [...]tō seeme to be some Popish Priestes, and enemyes to the Gospell, as Powell, Wilson, Sherwood, Hubberdine. &c. And for asmuch as your sayd letter misliked them in some parte, and that I haue such confidence in your Christen breste, as in my iudgement ye wil conformably and gladly, both heare that may be reformed in you, and also (as it is worthy) so knowledge and confesse the same: I haue therefore desired them to take the payne to note theyr mindes in this letter whiche I send to you, as agregate of theyr sayinges, & sent from me your assured frend and fauourer, in that that is the very truth of Gods word, wherein neuerthelesse, as I trust ye your selfe will temper your owne iudgement, and in a sobernes affirme no truth of your selfe,The Papistes will not haue vnity disturbed. whiche shoulde deuide the vnitie of the Congregation in Chryst, and the receiued truth agreed vpon by holy fathers of the Churche, consonaunt to the scripture of GOD, euen so what soeuer ye will do therein (as I thinke ye will not otherwise then ye should do) I beyng vnlearned, and not of the knowledge to geue sentence in this altera [...]ion and contention,Papistry coloured with authority of holy fathers. must rather of good congruence shew my selfe in that you disagree with thē, readyer to follow theyr doctrine in truth, then yours, vnlesse it may please almightye God to inspire and confirm the heartes of suche people to testify the same in some honest number as ought to induce me to geue credence vnto them.M. Bayntō will follow the most number.

Onely God knoweth the certayne trueth, whiche is communicate vnto vs, as our capacitie may comprehend it by fayth, but that it is per speculum in enigmate. And there haue bene qui zelum Dei habuerunt, sed non secundum scientiam. Among whiche I repute not you,Note the proceedynge of the Pope [...] Church, which would not haue the people certayne of Gods truth and religion. but to this purpose I write it, that to cal this or that truth it requireth a deep and profound knowledge, consideryng that to me vnlearned, that I take for truth may be otherwyse, not hauyng sensus exercitatos, as saynct Paule sayth, ad discernendum bonum & malum, and it is shewed me, that an opinion or maner of teachyng, which causeth dissension in a Christian congregation, is not of God, by the doctrine of S. Iohn in his Epistle, where he sayth: Omnis qui confitetur Christū in carne. &c. ex Deo est. And like as ye word of God hath alwayes caused dissension among men vnchristened,Errour and false doctrine would fayne lye still in peace and no [...] be stirred. wherevpon hath ensued and followed Martyrdome to the preacher, so in Christes congregation amonge them that professe Christes name, In vno Domino, vno Baptismate & vna fide, they that preache and stirre rather contention, then charitie, though they can defēd their saying, yet theyr teachyng is not to be taken as of God, in that it breaketh the chayne of Christen charitie, and maketh diuision in the people,Vnity in the Lord, in Baptisme, in fayth. congregate and called by GOD into an vnitie of fayth and Baptisme. But for thys poynt I would pray to God, that not onely in the truth may be agreement, but also suche sobernes and vniforme behauiour vsed in teachyng and preaching,The Chayne of christen charity. as men may wholy expresse (as they may) the charitie of God tendyng onely to the vnion in loue of vs all, to the profite and saluation of our soules.

¶The aunswere of M. Latimer to the letter of Syr Edward Baynton aboue prefixed.

RIght worshypfull sir, and my singular good mayster,Answere of M. Latimer to M. Bayntōs letter. salutem in Christe Iesu, with due commendation and also thankes for your great goodnes towardes me &c. And whereas you haue [Page] communicate my last letters to certayne of your frendes, whiche rather desire this or that in me &c. what I thinke therein I wyll not now say, not for that there could be any perill or daunger in the sayd letters (well taken) as farre as I can iudge, but for that they were rashely and vndeuisedly scribled, as yee might well know both by my excuse, and by themselues also, thoughe none excuse had bene made. And besides that, ye know right wel, that wheras the Bee gathereth honey,The Bee. The Spinner. euen there the spinner gathereth venome, not for any diuersity of the flower, but for dyuers natures in them that sucketh the flower: As in times past, and in the beginning, the very truth: and one thinge in it selfe was to some,Euery thing as it is taken. offence, to some foolishnes, to other otherwise disposed, the wisedome of God. Such diuersitie was in the redresse of hearers therof.

But this notwithstandinge, there is no more but eyther my wryting is good, or bad, if it be good, the communicatynge thereof to your friendes cannot be hurtfull to me? if it be otherwise, why shoulde you not communicate it to them, whiche both could and would instruct you in the truth, and reforme my errour.Had I wist. Let this passe, I will not contend: had I wyst commeth euer out of season. Truely I were not well aduised if I would not eyther be glad of your instruction, or yet refuse myne owne reformation, but yet it is good for a man to looke or hee leapeth, and God forbid that ye should be addict and sworne to me so wretched a foole, that you should not rather followe the doctrine of your frendes in truth, so great learned men as they appeare to be then the opinions of me, hauing neuer so christen a brest.

Wherefore doe as you will: for as I woulde not if I coulde so I cannot if I woulde, be noysome vnto you, but yet I saye I would my letters had bene vnwrytten, if for none other cause, at least way, in asmuche as they cause me to more wrytynge, an occupation nothyng meete for my mad head: and as touching poyntes whiche in my foresayde letters mislike your friendes, I haue now little leysure to make an answere thereto for the great busines that I haue in my little cure, I knowe not what other men haue in their great cure seeyng that I am alone without anye Prieste to serue my cure without my scholer too read vnto me,Example of a true diligent pastor. wythout any booke necessary to be looked vpon, without learned men to come and counsell withall All whiche thynges other haue at hand abundantly, but some thing must be done,M. Latimer vnfurnished with outward helpe. how soeuer it be. I pray you take it in good worth, as long as I temper myne owne iudgement, affirming nothing with preiudice of better. First yee mislike, that I saye I am sure that I preache the truthe, saying in reproofe of the same, that god knoweth certayne truthe.M. Latimer blamed for saying he was sure of the truth which he preached. As God alone knoweth all truth so some truth he reuealeth to be certaine to his seruauntes. [...] presumption in a Preacher being certayne of that which he Preacheth, to shew it to the people. Let not man Preach except that he be certayne of that which he preacheth. In deede alonely God knoweth al certayne truth, and alonely God knoweth it as of himself, and none knoweth certayne truth but God, and those which be taught of God, as saith S. Paule: Deus enim illis patesecit: And Christ himselfe: erunt omnes docti a Deo: And your frendes deny not but that certayne truth is communicate to vs, as our capacitie may comprehend it by fayth, whiche if it be trueth as it is, then there ought no more to be required of any man, but according to his capacitie: nowe certayne it is that euery man hath not like capacitie. &c.

But as to my presumption and arrogancye: eyther I am certayne or vncertayne that it is trueth that I preache, If it bee truth, why may not I say so, to courage my hearers to receaue the same more ardently, and ensue it more studiously? If I be vncertaine, why dare I be so bold to preache it? And if your frends in whom ye trust so greatly, be preachers themselues, after their sermon I pray you aske them whether they be certayne and sure that they taught you the truth or no, and sende me worde what they say, that I may learne to speake after them. If they say they be sure, ye know what followeth: If they say they be vnsure, whē shall you be sure that hath so doubtful teachers and vnsure? And you your selues, whether are you certayne or vncertayne, that Christ is your sauiour, and so foorth of other articles that yee be bounden to beleeue,Euery true christian ought to be certayne of his fayth. or whether be ye sure or vnsure, that ciuile ordinaunces be the good workes of God, and that you doe God seruice in doyng of them, if ye do them for good intent: if ye be vncertayne, take heede hee be your sure friend that heareth you say so, and then, with what conscience do you doubt: Cum quicquid non est ex fide, peccatum sit? But contrary say you, alonely God knoweth certayne truth, and ye haue it but per speculum in enigmate:The doubting doctrine of the Catholickes. and there haue bene, qui zelum Dei habuerunt, sed non secundum scientiam: and to call thys or that truth, it requireth a deepe knowledge, consideryng that to you vnlearned, that you take for truth may be otherwise, not hauing sensus exercitatos (as Paule sayth) ad discernendum bonum & malum, as yee reason agaynst me, and so you do best to knowe surely nothynge for truth at all,Argumentes. but to wander meekely hether and thether, omni vento doctrinae. &c. Our knowledge here, you say, is but per speculum in enigmate? What then? Ergo it is not certayn and sure?

I deny your argument by your leaue: yea if it be by fayth, as ye say, it is muche sure, quia certitudo fidei est maxima certitudo as Duns and other schole Doctours saye: that there is a great discrepaunce betweene certayne knowledge,Aunswere. and cleare knowledge: for that may be of thinges absent that appeare not, this requireth the presence of the obiect,i. The [...] the most [...] certayn [...] [...]. Certa [...]ne knowledge. Cl [...]are knowledge. M. Latimer not [...] of the [...] Which [...] had knowledg without any [...], while th [...]y knowing the will of God, doe nothing the [...] after. 1. [...], that al [...]o which he [...] as not to haue it. And also seing it is true, that Gods [...] will not dwell in a body subiect to sinne, albeit he abound in carnall wisedome to much yet the same [...]rnall and Philosophicall vnderstanding of Gods [...], is not the wisedome of God, which is hidde from the wi [...]e and i [...] reuealed to litle ones. Euery Preacher ought to be su [...]e of the truth. There be many truthes, whereof a good man may well be ignoraunt. There be many thinges in Scripture in the profundities whereof a man may wade to farre▪ Agaynst preachers which take vpon thē to define great subtilties and highe matters in the Pulpit. Vayne subtilties and questions to be declined. Simple and playne preaching of faith, and of the fruites thereof. Foolishe humilitye. I meane of the thinge knowne so that I certainely and surely know the thing whiche I perfectly beleeue, though I doe not clearely and euidently knowe it. I know your schole subtleties, as well as you, whiche [...] as though enigmaticall knowledge, that is to saye, darcke and obscure knowledge might not be certayn and sure knowledge because it is not cleare, manifest and euident knowledge: and yet there hath bene (they say) qui zelum Dei habuerunt, sed non secundum scientiam, which haue had a zeale, but not after knowledge. Truth it is, there hath bene suche, and yet be to manye to the great hinderaunce of Christes glorye, whiche nothing dothe more obscure, then an hote zeale accompanyed with great authoritie without right iudgement. There haue bene also, Qui scientiam habuerunt absque zelo Dei, qui viuitatem Dei in iniustitia detinentes plagis vapulabunt multis, dum voluntatem Domini cognoscentes, nihil minus quàm, faciunt, I meane not among Turkes and Saracens that bee vnchristened, but of them that be christined▪ and there haue bene also that haue lost scientiam Dei, id est, spiritualem diuini verbi sensum, quam prius habuerunt. i. The spirituall knowledge of Gods word whiche they had before, because they haue not ensued after it, nor promoted the same, but rather with theyr mother wits haue impugned the wisedome of the father, and hindered the knowledge thereof, whiche therefore hath bene taken away from them, vt iustificetur Christus in sermonibus suis, & vincat cum iudicatur, threatning Math. 13. Ei vero, qui non habet, etiam quod habet, id est, quod videtur habere, auferetur ab eo, cum abuti habito, vel non bene vti, sit non habere, nec non sit verum illud quoue, non habitaturam, videlicet sapientiam in corpore peccatis subdito, qui adhuc & si carnaliter sapiant plus satis, at stat, sententia, nem [...]e carnalem & Philosophicam scripturarum intelligentiam, non esse sapientiam Dei, quae à sapientibus absconditur, paruulis reuelatur. And if to call this or that truth, requireth a deepe and profound knowledge, then eyther euery man hath a deepe and profound knowledge, or els no man can call this or that truth: & it behoueth euery Preacher to haue so deepe and profound knowledge, that he may call this or that truth, which this or that hee taketh in hand to preache for the truth, and yet hee may be ignoraunt and vncertayne in many thinges, both this and that, as Apollo was: but which thinges, whether this or that, he will not attempt to preach for the truth. And as for my self, I trust in God, I maye haue sensus exercitatos well enough ad discernendum bonum & malum. Sensus exercised to discerne good and euill in those thinges which wythout deep and profound knowledge in many thinges I preache not, yea there be manye thinges in scripture in whiche I cannot certaynely discerne bonum & malum, I meane verum & falsum, not with al the exercise that I haue in scripture, nor yet with helpe of all interpreters that I haue, to content my selfe and other in all scrupulosity, that may arise: but in such I am wont to wade no farther into the streame, then that I may eyther go ouer, or els returne backe agayne, hauing euer respect, not to the ostentation of my little wit, but to the edification of them that heare me, as far forth as I can, neyther passing myne owne nor yet theyr capacitie.

And such manner of argumentes might well serue the Deuill contra pusillanimes, to occasion them to wander and wauer in the faythe, and to be vncertayne in thinges in whiche they ought to be certayne: or els it may appeare to make and serue agaynst such preachers which wil define great subtleties & high matters in the Pulpit, whiche no man can be certayne and sure of by Gods worde to be truth, ne sensus quidem habens ad discernendum bonum & malum exercitatissimos: as whether, if Adam had not sinned we should haue had Stockefishe out of Iseland: howe many Larkes for a peny if euery Starre in the element were a flickering Hobby: how many yeres a man shall lye in Purgatory for one sinne if he buy not plenty of the oile that runneth ouer our lampes to slake the sinne withall, and so forget hel whiche cannot be slaked, to prouide for Purgatory.

Such argumentation (I say) might appeare to make well agaynst such Preachers, not agaynst me, which simply and playnly vtter true fayth and fruites of the same, whiche bee the good woorkes of God, quae preparauit deus vt in eis ambularemus. i. which he hath prepared for vs to walke in, euery man to do the thing that perteineth to his office and duety in his degree and calling, as the word of God appointeth, which thing a man may do with sobernesse, hauing sensus ad discernendum bonum & malum, vel mediocriter exercitatos. For it is but foolishe humilitye, willingly to continue alwayes infantulus in Christo & in infirmitate. i. an infant still in Christ, and in infirmity: in reproofe of which it was sayd [...] estis opus habentes lacte non solido cibo. For S. Paule sayth not: Estote humiles, vt non capiatis. For though he would not that wee shoulde thinke arrogantly of our selfe, and aboue that that it becommeth vs to thinke of our selfe, but so to think of our selfe, vt simus sobrij ac modesti, yet he biddeth vs so to think of our selfe, vt cuiue Deus partitus est mensuram fidei. i. as God hath distributed to euery one the measure of fayth. For he that may not with meekenesse thinke in himselfe what God hath done for him, and of himselfe as God hath done [Page] for him, how shall he, or when shall he geue due thankes to God for his giftes? And if your frendes will not allow the same, I pray you enquire of them whether they may cum sobrietate & modestia be sure they preach to you the truth, and whether we may, cum sobrietate & modestia folowe S. Paules bidding, where hee sayth vnto vs all: Nolite fieri pueri sensibus, sed malitia infantes estote. i. Be not children in vnderstanding, but in malitiousnesse be infantes.A meane betweene to hie, and to low. God geue vs all grace to keepe the meane, & to think of our selfe neither to high nor to low, but so that we may restore vnto him, qui peraegre profectus est, his giftes agayne cum vsura, that is to say, with good vse of the same, so that aedificemus inuicem with the same, ad gloriam Dei. Amen.

For my life I trust in god that I neither haue, neither (by gods grace) shall I, neither in sobernesse, nor yet in drunkennesse affirme any trueth of my selfe, therewith entending to diuide that vnity of the Congregation of Christ, and the receiued trueth agreed vpon by the holy Fathers of the Church consonant to the Scripture of God, though it be shewed you neuer so often, that an opinion or maner of teaching, whiche causeth dissention in a Christian Congregation, is not of God, by the doctrine of Saynt Iohn in his Epistle where he sayth: Omnis qui confitetur Iesum Christum in carne, ex Deo est. i. Euery one that confesseth Christ in the flesh,Not euery thing wher [...]pon dissē tion com [...]eth, i [...] the [...]. He [...] Pope and his Papists, which [...] not [...] the [...] K. Henry and [...] br [...]thers [...]. [...] may be taken where [...] is geuen. The church of the Galathians. is of God. First not euery thing whereupon foloweth dissention, causeth dissention, as I woulde they that shewed you that, would also shew you, whether this opinion, that a man may not mary his brothers wife, be of God or of men, if it be of men, then as Gamaliell sayd, dissoluetur: if it bee of God, as I thinke it is, and perchaunce your frendes also, quis potest dissoluere nisi qui videbitur Deo repugnare? i. Who can dissolve it but shal seme to repugne against God▪ And yet there be many not heathennes, but in Christendome, that dissenteth from the same, which could beare full euill to heare sayd vnto them: vos ex patre diabolo estis. So that such an opinion might seme to some to make a dissē tion in a Christian Congregation, sauing that they may saye perchaunce with more liberty then other, that an occasion is sometime taken and not geuen, which with theyr fauor I might abuse for my defence, sauing that, non omnibus licet in hac temporum iniquitate.

The Galathians hauing for preachers and teachers the false Apostles, by whose teaching they were degenerate frō the sweet liberty of the Gospell into the sowre bond of ceremonies, thoght themselues peraduenture a Christian Congregation when Saint Paule did write his Epistle vnto them, and were in a quiet trade vnder the dominion of maysterly Curates, so that the false Apostles might haue obiected to S. Paule that this Apostleshippe was not of God, for as muche as there was dissention in a Christian Congregation by occasion therof, while some would renue their opinions by occasion of the Epistle some would opinari, as they were wont to do, and folow theyr great Lordes and maysters the false Apostles, whiche were not heathen and vnchristened, but Christened, and hie Prelates of the professors of Christ. For your frendes I know right well what Erasmus hath sayde in an Epistle set before the Paraphrases of the first Epistle to the Corinthians,Erasmus in [...] epistle set before the Para [...]rase, in [...] Cor. which Erasmus hath caused no small dissension with his pen in a Christian Congregation, in as much as many haue dissented frō him, not alonely in Cloysters, (men more then christened men) of high perfection, but also at Paules Crosse, and S. Mary Spitle: besides many that with no small zeale haue written agaynst him, but not without aunswere.

And I woulde fayne learne of your frendes, whether that S. Hieromes writing were of God, which caused dissension in a christian Congregation, as it appeareth by his owne wordes in the prologue before the Canonical Epistles, which be these: Et tu virgo Christi Eustochium, dum à me impensius Scripturae viritatē inquiris, [...] meam quodam modo senectutem inuidorum dentibus vel morsibus corrodendam apponis, qui me falsarium corruptoremque Scripturarum pronunciant: sed ego in tali opere nec illorum inuidentiam pertimesco, nec Scripturae veritatem poscentibus denegabo. I pray you what were they that called S Hierom falsarium and corrupter of Scripture, and for enuye would haue bitten him with theyr teeth? vnchristen, or christen? what had the vnchristen to doe with christen doctrine? They were worshipfull fathers of a Christian Congregation, men of much more hotter stomackes then right iudgemen [...]e, of a greater authoritye then good charity: but Saynt Hierome would not cease to do good for the euill, speaking of them that were nought, geuing in that an ensample to vs of the same: and if this dissension were in Saynt Hieromes time, what may be in our time? de malo in peius scilicet.

And I pray you what meaneth your frendes by a Christian Congregation? All those (trow ye) that haue bene christened? But many of those bene in worse condition and shal haue greater dā nation, then many vnchristened. For it is not enough to a christian Congregation that is of God, to haue bene Christened: but it is to be considered what we promise when we be christened, to renounce Sathan, his woorkes, his pompes: Whiche thing if we busye not our selfe to doe, let vs not crake that wee professe Christes name in a Christian Congregation, in vno baptismo. i. in one baptisme.

And where they adde in vno Domino. i. in one Lorde, I reade in Math. 17. non omnis qui dicit Domine, Domine. &c. [...]. Not euery one that sayth Lord, Lord. &c. And in Luke the Lord himself complayneth and rebuketh such professors and confessours,To pretend vnitye vnder the title of one Lord, is not inough. saying to them: Cur dicitis domine, domine, & non facitis quae dico? i. Why call you me Lord, Lord, and doe not that I bid you? euen as though it were enough to a Christian man, or to a Christian Congregation to say euery day, Domine Dominus noster, and to salute Christe with a double Domine. But I woulde your frendes would take the paynes to read ouer Chrysostome super Mathaeum,Chrisost. Hom. 49. in Mat. cap. 24. hom. 49. cap. 24. to learne to knowe a Christian Congregation, if it will please them to learne at him. And where they adde, in vna fide. i. in one fayth, S. Iames sayth boldly: ostende mihi fidem ex operibus. i. shew me thy fayth by thy workes. And S. Hierome: Si tamen credimus, inquit, opere veritatem ostēdimus.To be in vnity of fayth, except the fayth be sound, is not inough. i. If we beleeue we shew the truth in working. i. He that beleueth God, attendeth to his commaundementes. Hieron. Tom. 5. in Hierem. Cap 26. How true preachers should order themselues, when the wicked Priestes be against them. Hieron. Tom. 6. in Naum cap. 30. i. The people which before were brought a sleepe by their Maners, must goe vp to the mountaynes, not such moūtaines which smoke when they are touched, but to the mountaines of the old and new testament, the Prophets, Apostles, and Euangelistes. And when thou art occupyed with reading in those mountaines yf then thou find no instructors, (for the haruest is great and the workemen be few) yet shall the diligent study of the people be flying to the mountaines and the slouthfulnes of the Maisters shalbe rebuked. And Scripture sayeth, qui credit Deo, attendit mandatis: And the deuils beleue to theyr litle comfort, I praye God to saue you and your frendes from that beleuing Congregation, and from that faythfull company.

Therefore all this toucheth not them that be vnchristened, but them that be christened and aunswere not vnto theyr Christendome. For Saynt Hierom sheweth how true Preachers should order themselues, when euil Priestes and false Preachers and populus ab his deceptus. i. The people be by them deceiued, should be angry with them for preaching the truth. Tom. 5. in Hieremiam Capi. 26. exhorting them to suffer death for the same of the euill priestes and false Preachers and the people deceiued of thē, which euill Priestes and false Preachers with the people deceyued, be Christened as well as other: and I feare me that Saynct Hierome might appeare to some Christian Cōgregation, as they will be called, to write seditiously, to deuide the vnity of a great honest number, confessing Christ in vno baptismate, vno Domino, vna fide, saying: populus qui ante sub magistris consopitus erat, ibit ad montes, non illos quidem qui vel leuiter tacti fumigant, sed montes veteris & noui testamenti, Prophetas, Apostolos, & Euangelistas, & cum eiusmodi montium lectione versatus, si non inuenerit doctores (messis enim multa operarij autem pauci) tunc & populi studium comprobabitur, quo fugerit and montes, & magistrorum desidia coa [...]guetur. To. 6. in Naū. cap. 30.

I do maruell why our Christian Congregation be so greatlye greeued that lay people would read scripture, seyng that Saynct Hierom alloweth and approueth the same, which compareth not here the vnchristened to the christened, but the lay people christened to theyr Curates christened, vnder the which they haue bene rocked and locked a sleepe in a subtle trade a greate while full soundly, though nowe of late they haue beene waked, but to theyr payne, at the least way, to the payne of them that haue weakened them with the word of God: and it is properly sayd of S. Hierome to call them Maysters and not seruauntes, meaning that seruauntes teacheth not their owne doctrine, but the doctrine of theyr Mayster Christ, to his glory. Maysters teacheth not Christes doctrine, but theyr owne, to theyr owne glory: which Maysterly Curates cannot bee quiet till they haue broughte the people a sleepe agayne: but Christ the very true Mayster sayth: vigilate, & orate, ne intretis in tentationem. Non cogitationes meae cogitationes vestrae, neque viae meae viae vestrae, dicit dominus: & there haue bene, qui cogitauerunt concilia, quae non potuerunt stabilire. i. which haue gone about counsels, which they could not establish. I pray God geue our people grace so to wake, vt studium illorum comprobetur, and our maysters so to sleepe, vt non desidia illorum coarguatur. For who [...]s so blinde that he seeth not howe farre our Christian Congregation doth gaynesay S. Hierome, and speaketh after an other fashion. God amend that is amisse: for wee be something wide, ywis.

But nowe your frendes haue learned of S. Iohn, that omnis qui confitetur Iesum Christum in carne, ex Deo est. i. Euery one that confesseth Iesus Christ in flesh, is of God. And I haue learned of Saynt Paule, that there haue bene, not among the heathē, but among the Christen, qui ore confitentur, factis autem negant i. which confesse Christ with theyr mouth, and deny him with their actes: So that Saynt Paule shoulde appeare to expounde S. Iohn sauing that I will not affirme any thing as of my selfe, but leaue it to your frendes to shew your vtrum qui factis negant Christum & vita, sint ex deo necne per solam oris confessionem: for your frendes knoweth well enough by the same. Saynt Iohn, qui ex Deo est, non peccat: and there both haue bene and be nowe too many, qui ore tenus confitentur Christum venisse in carne, whiche will not effectually heare the word of God by consenting to the same, notwithstanding that S. Iohn sayth, qui ex deo est, verbū Dei audit, vos non auditis quia ex deo nō estis: & many shal heare nunquam noui vos. i. I neuer knew you, which shall not alonelye be christened, but also shall prophetare, and do puissaunt thinges in nomine Christi: and Saynt Paule sayde there should come Lupi graues qui non percerent gregi. i. rauening Wolues which wyll not spare the flocke,i. Which wit [...] mouth onely confesse Christ to come in flesh▪ meaninge it of them that shoulde confite [...]i Christum in carne in theyr lips, and yet vsurpe by succession the [Page] office, which Christ calleth speudoprophetas. i. false prophetes, & biddeth vs beware of them, saying they shal come in vestimentis ouium, id est, in sheepes cloathing, and yet they may weare both satten, silke, and veluet, called afterwardes serui ne quam, nō pascentes sed percutientes conseruos, edentes & bibentes cum ebrijs,Naughty seruauntes not feeding but smitting their fellow seruauntes, eating and drinking with the drunken which shall haue their portion with hypocrites. i. Because they confesse Christ in flesh: and naughty they are called, because they deny him in their deedes, not geuing meat in due season, and excercising maistershippe ouer the flocke. August. in Ioan. Tract. 3. habituri tandem portionem cum hypocritis. They are called serui, seruauntes I trowe, quod ore confitentur Christum in carne: nequam vero, quia factis negant eundem, non dantes cibum in tempore, dominum exercentes in gregem: And yet your frendes reason as though there coulde none barcke and bite at true Preachers, but they that be vnchristened, notwithstandinge that S. Austen vpon the same Epistle of Iohn calleth such confessours of Christ, qui [...]ore confitentur, & factis negant, Antichristos: a straunge n [...]me for a Christian Congregation: and though S. Augusten coulde defende his saying, yet his saying might appeare not to bee of God, to some mens iudgement, in that it breaketh the chayne of Christes charity, so to cause men to hate Antichristianismum, Antichristes, according to the doctrine of S. Paule: sitis odio persequentes quod malum est. i. Hate that is euill: and so making diuision, not betwene christened and vnchristened, but betwene Christians and Antichristians, when neither penne nor toung can deuide the Antichristians from theyr blind folly. And I would you would cause your frends to read ouer S. Austen, vpon the Epistle of S. Iohn, and tell you the meaning thereof, if they thinke it expedient for you to know it, as I remember it is tractatu. 3. but I am not sure nor certaine of that, because I did not see it since I was at Cambridge: and here haue I not S. Austins workes to looke for it: but well I wot, that there he teacheth vs to know the Christians frō the Antichristians, which both be christened, and both confesse Iesum esse Christum,Both Christians and Antichristians confesse the name of Christ. i. Let vs not stand vpon our talkes but attend to our doinges and conuersation of life, whether we, not onely do not put our indeuour thereto, but also perswade our selues as though it were not necessary for vs to accomplish such thinges. &c. but that it is inough to beare rule and authoritye ouer them, and to bestow our selues wholy vpon secular matters, pleasures, & pompe of this world. In the people is required a iudgmēt to discerne, whether they tooke of their ministers chalke for cheese. The blind eateth many a flye. Intollerable secularitye and negligence in Churchmen. Better is in the Church a deforme disagreement so that Christ be truely preached, then vniforme ignorance agreeing in Idolatrye. if they be asked the question: and yet the one part denyeth it in very deed: but to knowe whether, non linguam sed facta attendamus, & viuendi genus, nū studeamus officia vocationis praestare an non studeamus, immo persuasi forte sumus non necesse esse vt praestemus, sed omnia in primitiuam ecclesiam & tempora praeterita. &c. quasi nobis sat sit dominari, & secula [...]ibus negotijs nos totos voluere, ac voluptatibus & pompae inhiare: and yet we will appeare, vel soli ex Deo esse: sed longe aliter Christum confitentur, qui confitēdo ex Deo esse comprobantur.

And yet as long as they minister the word of God or his Sacramentes or any thing that God hath ordeined to the saluation of mankinde, wherewith GOD hath promised to be present, to worke with the ministration of the same to the end of the world, they be to be heard, to be obeyed, to bee honoured for Gods ordinaunce sake, which is effectuall and fruitefull, whatsoeuer the minister be, though he bee a Deuill, and neyther Churche, nor member of the same, as Origene saith, and Chrisostome, so that it is not all one to honour them, and trust in them, Saynt Hierome sayth: but there is required a iudgement, to discerne when they minister Gods woorde and ordinaunce of the same, and theyr owne, least peraduenture we take chalke for cheese, whiche wyll edge our teethe, and hinder digestion. For as it is commonlye sayd, the blinde eateth many a flye, as they did which were perswaded à principibus sacerdotum vt peterent Barrabam, Iesum autem crucifige [...]ent. i. Of the high Priestes, to aske Barrabas and to crucify Iesus: and ye know that to followe blinde guides is to come into the pit with the same. And will you know, sayth Saynt Augustine, how apertly they resist Christ, when men beginne to blame them for they [...] misliuing, and intollerable secularity, & negligence? they dare not for shame blaspheme Christ himselfe, but they will blaspheme the ministers and preachers of whome they be blamed.

Therefore, whereas yee will pray for agreement both in the truth, and in vttering of the trueth, when shall that be as longe as we will not heare the trueth▪ but disquiet with crafty conueiance the Preachers of the trueth, because they reprooue our euilnesse with the truth, And to say trueth better it were to haue a deformity in preaching, so that some would preach the truth of God, and that which is to be preached, without cauponation and adulteration of the word (as Lyranus sayth in his time few did, what they do now a dayes I report me to them that can iudge) then to haue such an vniformity, that the sely people should be thereby occasioned to continue still in theyr lamentably ignorance, corrupt iudgement, superstition and Idolatry, and esteeme thinges as they doe all, preposterously, doyng that, that they neede not for to doe, leauing vndone that they ought to doe, for lacke or want of knowing what is to be done, and so shewe theyr loue to God, not as God biddeth (which sayth: Si diligitis me, praecepta mea seruate.i. If ye loue me keepe my commaundementes. i. He that knoweth my preceptes and doth them, he loueth me. The state of Curates what it is. And agayne: Qui habet praecepta mea & facit ea, hic est qui diligit me) but as they bid qui quaerunt quae sua sunt, non quae Iesu Christi. i. Which seeke theyr owne thinges: not Christes as though to tythe mynt were more, then iudgement, fayth, and mercy.

And what is to liue in state of Curates, but that hee taughte which sayd: Petre amas me? pasce, pasce, pasce: Peter louest thou feede, feede, feede: which is now set aside, as though to loue were to doe nothing els, but to weare ringes: miters, and rochets. &c. And when they erre in right liuing, how can the people but erre in louing, and all of the new fashion,The true honour of Christ turned to Piping playing, and Singing. to his dishonor that suffered his passion, and taught the true kinde of louing, whiche is nowe turned into piping, playing, and curious singing, which will not be reformed (I trow) nisi per manū Dei validam. And I haue both S. Austen, and S. Thomas, with diuers other, that lex is taken, not alonely for Ceremonies, but also for Mo [...]als, where it is sayd: N [...] estis sub lege: though your frendes reproue the same. But they can make no diuision in a christian congregation. And whereas both you and they would haue a sobernes in our preaching, I pray god send it vnto vs, whatsoeuer ye meane by it. For I see well, whosoeuer will be happy, and busye with vae vobis,He that wil [...] be busie with V [...] Vobis let him looke shortly for corā nobis. he shall shortly after come coram nobis.

And where your frendes thinke that I made a lye, when I said that I haue thought in times past that the Pope had bene Lord of the world, though your frendes bee much better learned then I, yet am I sure that they knowe not what eyther I thinke, or haue thought, better then I, iuxta illud▪ nemo nouit quae sunt hominis. &c. as though better men then I haue not thought so, as Bonifacius (as I remember) Octauus,Iohannes do tu [...]e Cremata. the great learned manne Iohn of the burnt Tower: presbiter Cardinalis in his book where he proueth the Pope to be aboue the counsell Generall and Speciall, where he sayth that the Pope is Rex [...]egum,The Pope great Maister, Lord, and king, ouer all the world. & Dominus dominantium. i. The King of Kinges and Lord of Lordes, and that he is verus Dominus totius orbis, iure, licet non facto. i. the true Lord of the whole worlde by good right, albeit in fact he be not so: and that Constantinus didde but restore his owne vnto him, when he gaue vnto him Rome, so that in propria venit, as S. Iohn sayth Christ did, & sui eum non receperunt: and yet I heare not that any of our Christian congregation hath reclamed agaynste him, vntill now of late, dissention began.i. He came into his owne, and his owne receaued him not. Iohn. 1. Who be your frendes I cannot tell: but I would you woulde desire them to be my good maysters, and if they will doe me no good, at the least way do me no harme: and though they can do you no more good then I, yet I am sure I would be as loth to hurt you as they, either with mine opinions, maner of preaching or writing.

And as for the Popes high dominion ouer al, there is one Raphaell Maruphus in London, an Italian,The Popes dominion. Purgatory. Worshipping of Saintes. and in times past a Marchaunt of dispensations, which I suppose woulde dye in the quarell, as Gods true Knight, and true Martyr. As touching Purgatory, and worshipping of Sayntes, I shewed to you my minde before my Ordinary: and yet I maruelled something, that after priuate communication had with him, ye would (as it were) adiure mee to open my minde before him, not geuing mee warning before, sauing I cannot interpret euill your doinges towardes me: & yet neither mine Ordinary, nor you disalowed the thing that I sayd, and I looked not to escape better then Doctor Crome: [...]ut whē I haue opened my mind neuer so much, yet I shall be reported to denye my preaching, of them that haue belyed my preaching, as he was.i. I shall haue neede of great patience to beare the false reportes of the malignāt church. A priuye nippe to such as haue many cures and are resident to none. Sed opus est magna patientia ad sustinendas calumnias malignantis Ecclesiae.

Syr, I haue had more busines in my little cure since I spake with you, what with sicke folkes, and what with matrimonies, thē I haue had since I came to it, or then I would haue thought a man should haue in a great cure. I wonder how men can go quietly to bed which haue great cures and many, and yet peraduenture are in none of them all. But I pray you tell none of your frendes that I sayd so foolishly, least I make a dissention in a Christian Congregation, and deuide a sweete and a restfull vnion, or tot quot, with haec requies mea in seculum seculi. Syr I had made an end of this scribling, and was beginning [...]o write it agayne more truely and more distinctly, and to correcte it, but there came a man of my Lorde of Farleys, with a Citation to appeare before my Lord of London in haste, to be punished for suche excesses as I committed at my last being there, so that I coulde not perfourme my purpose: I doubt whether ye can read it, as it is. If ye can, well be it: if not, I pray you sende it me agayne, and that you so doe, whether you can reade it or not. Iesu mercy, what Worlde is this, that I shall be put to so greate laboure and paynes, besides great costes, aboue my power for preachinge of a poore simple Sermon? But I trow, our Sauiour Christ sayd true: Oportet pati,i. I must needes suffer and so enter: so perilous a thing it is to liue vertuously in Christ. & sic intrare: tam periculosum est in Christo pie viuere velle: yea in a christian Congregation. God make vs all Christian, after the right fashion. Amen.

Here foloweth an other letter of M. Latimer writtten to K. Henry the 8. vpon this occasion. Ye heard before of two sondry Proclamations set out by the Byshops in the time of K. Henry, the one in the yeare 1531. and the other set out an. 1546. In the which proclamatiōs b [...]ing authorised by the kinges name, were inhibited all english books either conteining or tending to any matter of the scripture. Where also wee haue expre [...]ed at large the whole Catalogue of all theyr errors & heresies, which the sayd Bishops falsely haue excerpted, and maliciously imputed to Godlye writers, with theyr places and quotations, aboue assigned in the page aforesayd. Now M. Latimer growing in some fauor with the king, and seing the great decay of Christes religion by reason of these Proclamations, and touched[Page]therfore with the zeale of cōscience, directeth vnto K. Hēry this letter hereunder ensuing, therby entēding by all meanes possible to perswade the kinges mind to set opē again the freedome of Gods holy word amongest his subiectes. The copy and tenor of his letter here foloweth.

¶The Letter of Mayster Latimer written to King Henry, for the restoring agayne the free liberty of reading the holy Scriptures.

❧To the most mighty Prince King of England Henrye the eight, Grace, mercy, and peace from God the Father by our Lord Iesus Christ.

An other [...]tter of M. [...]a [...]imer to [...]. Henry. August. ad Ca [...]ula [...]ū Chrisost.THe holy Doctour Saynt Austine in an Epistle whiche he wrote to Casulanus sayth that he whiche for feare of any power hideth the trueth, prouoketh the wrath of God to come vpon him: for he feareth men more then God. And according to the same, the holy man Saynt Iohn Chrisostome sayth: that he is not alonely a traytour to the truth, which opēly for truth teacheth a lie, but he also which doth not freely pronounce and shewe the trueth that he knoweth. These sentences (moste redoubted Kyng) when I read nowe of late, and marked them earnestlye in the inward partes of mine hart, they made me sore afrayd, troubled and vexed me grieuously in my conscience, and at the last droue me to this strayt,M. Latimer t [...]uched in conscience [...] write to the king. that either I must shewe forth such thinges as I haue read and learned in Scripture, or elles to be of the sort that prouoke the wrath of GOD vpon them, and be traitors vnto the trueth: the which thing rather then it shoulde happen, I had rather suffer extreme punishment.

For what other thing is it to bee a Traytour vnto the trueth, then to be a Traytour and a Iudas vnto Christe, which is the very truth and cause of all trueth? [...] to truth. the whiche sayth that whosoeuer denyeth him here before men, he wil deny him before his father in heauen. The which denying ought more to be feared and dread, then the losse of al temporall goodes, honour, promotion, fame, prison, sclaunder, hurtes, banishmentes, and all manner of tormentes, and crueltyes, yea, and death it selfe, bee it neuer so shamefull and paynefull. But alas, how litle do mē regard those sharpe sayinges of these two holy men? and how litle doe they feare the terrible iudgemente of almightye God? and specially they which boast themselues to be guides and capitaynes vnto other, and chalenging vnto themselues the knowledge of holy Scripture, yet will neither shewe the trueth themselues (as they be bounde) neither suffer them that would: So that vnto thē may be sayd that which our sauior Christ said to ye Phariseis, Math. 23. Wo be vnto you Scribes and Phariseis, which shut vp the kingdome of heauen before men, Math. 23. and neither will you enter in your selues, neither suffer them that would, to enter in. And they will as much as in them lyeth, debarre, not onely the word of God, whyche Dauid calleth a light to direct and shew euery man how to order his affections and lustes, according to the Commaundementes of God: but also by theyr subtle wylinesse they instruct,The subtile wilines and practises of the prelats. moue, and prouoke, in a maner, all Kinges in christendome to ayde, succour, and helpe them in thys theyr mischiefe: and especially in this your Realme, they haue sore blynded your Liege people and Subiectes wyth their Lawes, Customes, Ceremonyes, and Banbery Glofes, and punished them wyth Cursynges, Excommunications, and other corruptions (corrections I woulde say) and now, at the last when they see that they cannot preuayle agaynst the open trueth (which the more is persecuted, the more it increaseth by their tiranny) they haue made it Treason to your noble Grace to haue the Scripture in English.

Here I beseech your Grace to pardon me a while and paciently to heare me a worde or two: yea and thoughe it be so that as concerning your high Maiesty and regall power, whereunto almightye God hath called your Grace, there is as great difference betweene you and mee, as betwene God and man. For you be here to me and to al your subiectes, in Gods sted, to defend, ayde, and succour vs in our right, [...]. 2. [...]. 12. 1. [...]. 2. [...]. 1. [...]. 12. and so I should tremble and quake to speake to your grace. But agayne, as concerning that you be a mortall man, in daunger of sinne, hauing in you the corrupte nature of Adam, in the which al we be both conceiued and borne, so haue you no lesse need of the merites of Christes passion for your saluation, then I and other of your subiectes haue, whiche be all members of the misticall bodye of christ. And though you be an higher member, yet you must not disdayne the lesser. For as Saynt Paule sayth: those members that be taken most vilest and had in least reputation, be as necessary as the other, for the preseruation and keeping of the body. This, most gracious king, when I considered, and also your fauorable and gētle nature, I was bold to write this rude, homely, and simple letter vnto your grace, trusting that you will accepte my true and faythfull minde euen as it is.

First and before all thinges I will exhort your grace to marke the life and processe of our Sauiour Christe and his Apostles in preaching and setting forth of the Gospell,Math. 7. and to note also the wordes of our Mayster Christ, whiche he had to his Disciples when he sent them forth to preache his Gospell, and to these haue euer in your minde the golden rule of our mayster Christ: The tree is knowne by the fruit. For by the diligent marking of these, your grace shal clearely know and perceiue who bee the true folowers of Christ and teachers of his Gospell, and who be not.The rule of Christ. And concerning the first, all Scripture sheweth playnelye that our sauiour Iesus Christes life was very poore.

Begin at his byrth, and I beseech you,The pouerty of Christes life expressed. who euer heard of a poorer or so poore as he was? It were to long to wryte how poore Ioseph and the blessed Uirgin Mary took theyr iourney from Nazareth toward Bethlem, in the cold and frosty winter, hauing no body to wayte vpon them, but he both Mayster and man, and she both Mistres and mayde▪ How vilely thinkes your grace, they were intreated in the Innes and lodgings by the way? and in how vile and abiect place was this poore mayd, the mother of our Sauior Iesus Christ, brought to bed in, without company, lighte or any other thing necessary for a woman in that plighte? Was not here a poore beginning, as cōcerning the world? Yes truly. And according to this beginning was the processe and end of his life in this worlde, and yet he might by his godly power haue had all the goodes and treasures of this world at his pleasure, when and where he would.

But this he did to shew vs that his folowers and Uicars should not regard nor set by the riches and treasures of this worlde,The poore con [...]dition of Christs life, is an example to vs to cast down our pride, nor to set by riches. It is not agaynst the pouertye of the spirite, to be rich. What is to be poore in spirite, and what not. Priuy enemyes to spirituall pouertye. but after the saying of Dauid we oughte to take them, which sayth thus: If riches, promotions, and dignity happen to a man, let him not set his affiaunce, pleasure, trust, & hart vpon them. So that it is not agaynst the pouertye in spirite which Christ prayseth in the Gospel of Saynt Mathew, chapter 5. to be rich, to be in dignity, and in honour, so that theyr hartes be not fixed and set vpō them so much, that they neither care for GOD nor good man. But they be enemies to this pouertye in spirite, haue they neuer so litle, that haue greedy and desirous mindes to the goodes of this worlde, onely because they woulde liue after theyr owne pleasure and lustes. And they also be priuy enemies (and so much the worse) which haue professed (as they say) wilfull pouerty, and will not be called worldly men. And they haue Lordes Landes, and kinges riches, yea rather then they would lose one iot of that whiche they haue, they will set debate betwene king and king,Against Monkes and Fryers, and Prelates of the spiritualtye. Math. 17. Subiection to superiour powers. Realme and Realme, yea betwene the king and his Subiectes, and cause rebellion agaynst the Temporall power, to the whiche our Sauiour Christ himselfe obeyed and payed tribute, as the Gospell declareth: vnto whom the holy Apostle S. Paul teacheth euery Christen manne to obey. Yea and beside al this, they will curse and ban, as much as in them lyeth, euen into the deepe pit of hell, all that gayne say theyr appetite, wherby they thinke theyr goodes, promotions, or dignities should decay.

Your grace may see what meanes and craft the Spiritualty (as they will be called) imagine to breake and withstand the Actes which were made in your graces last Parliamēt against theyr superfluities. Wherfore they that thus do, your Grace may knowe them not to be true folowers of Christ.Ambition of the spiritualtye. And although I named the spiritualty to be corrupt with this vnthrifty ambition: yet I meane not all to be faulty therein, for there be some good of them. Neyther will I that your Grace should take away the goodes due to the Churche, but take away such euil persons from the goodes, and set better in theyr stead.

I name nor appoynte no person nor persons, but remit your Grace to the rule of our Sauiour Christe, as in Mathew the seuēth Chapiter:Math. 7. By theyr fruites ye shall know them. As touching the woordes that our Sauiour Christe spake to his Disciples when hee sente them to preache hys Gospell, they be readde in Mathew the fiftenth Chapiter, where he sheweth,Math. 15. that here they shall bee hated and despised of all men worldly, and broughte before the Kinges and Rulers, and that all euill shoulde be sayde by them, Christ promiseth no promotions, but persecution to his followers. for theyr preaching sake, but he exhorteth them to take paciently such persecution by his owne example, saying: It becommeth not the seruaunt to be aboue the Mayster. And seing they called me Belz [...] bub, what maruayle is it, if they call you Deuillishe persons and heretickes? Reade the fourtenth Chapiter of Saynt Mathewes Gospell,Math. 1 [...]. & there your Grace shall see that he promised to the true Preachers no worldlye promotions or [Page] dignity, but persecution and al kindes of punishment, and that they should be betrayed euen by theyr owne brethren and children. In Iohn also he sayeth: In the worlde ye shall haue oppression, and the worlde shall hate you: but in mee you you shall haue peace. Iohn. 16. Math. 10. And in the 10. Chapiter of S. Mathewes Gospell sayth our Sauiour Christ also: Loe I send you forth as sheepe among Wolues. So that the true Preachers go like sheepe harmelesse, and be persecuted, and yet they reuenge not theyr wronge,Gods word only is the weapon of Spirituall Pastors. but remit all to God: so farre it is of that they will persecute any other but with the worde of God onely, whiche is theyr weapon. And so this is the most euidēt tokē that our sauior Iesus Christ would that his Gospell and the Preachers of it should be knowne by, and that it shoulde be despised among those worldly wyse men, and that they should repute it but foolishnes and deceiuable doctrine, and the true Preachers should be persecuted and hated, and driuen from towne to towne, yea and at the last lose both goodes and life.

And yet they that did this persecution, shoulde thinke that they did wel, and a great pleasure to God. And the Apostles remembring this lesson of our Sauioure Christ,The Apostles were persecuted, but neuer no persecutors. were content to suffer such persecutions, as you may read in the Actes of the Apostles and the Epistles. But we neuer read that they euer persecuted any man. The holy apostle S. Paule sayth, that euery man that wil liue godly in christ Iesu, should suffer persecution. And also he sayth further in the Epistle written to the Philippians in the first chapter: that it is not onely geuen you to beleue in the Lord, Phillip. 1. but also to suffer persecution for his sake.

Wherefore, take this for a sure conclusion, that there, where the word of God is truely preached, there is persecution,Persecution a sure marke of true preaching. aswell of the hearers as of the teachers: and where as is quietnesse and rest in worldlye pleasure, there is not the trueth. For the world loueth all that are of the world, & hateth al thinges that is contrary to it. And to be short, S. Paule calleth the Gospell the word of the crosse,The worde of the Crosse. the word of punishment. And the holy Scripture doth promise nothing to the fauourers and followers of it in this worlde, but trouble, vexation, and persecution, which these worldly men cannot suffer, nor away withall.

Therefore, pleaseth it your good Grace, to returne to this golden rule of our Mayster & Sauiour Iesus Christ, which is this: by theyr fruites ye shall know them. For where you set persecution, there is the Gospell, and there is the trueth: and they that doe persecute, be voyde and wythout all trueth: not caryng for the cleare light, which as our Sauior Iesus Christ sayth in the third Chapter of Saynt Iohns Gospell) is come into the worlde, and which shall vtter and shewe forth euery mans workes. Iohn. 3. And they, whose workes be nought, dare not come to this light, but goe aboute to stop it and hinder it, letting as muche as they may, that the holy scripture should not be read in our mother toūg,Crafty pretenses of the Prelates to stoppe the reading of holy Scripture. saying that it would cause heresye and insurrection, and so they perswade, at the least way they would faine perswade your Grace to keepe it back. But here marke their shamelesse boldnesse, which be not ashamed, contrary to Christes doctrine, to gather figges of Thornes, and grapes of bushes, and to cal light darckenesse, and darckenesse light, sweete sower, and sower sweete, good euill, and euill good, and to say that that, whiche teacheth all obedience, shoulde cause dissension and strife,Belly wisedome. but suche is theyr bellye wysedome: therewith they iudge and measure euery thing, to holde and keepe still this wicked Mammon, the goods of this worlde, which is theyr GOD, and hath so blinded the eyes of theyr hartes, that they canne not see the cleare light of the Sacred Scripture, though they bable neuer so much of it.

But as concerning this matter, other men haue shewed your Grace theyr mindes, howe necessarye it is to haue the Scripture in Englishe. The whiche thing also your Grace hath promised by your last Proclamation: the whiche promise I pray God that your gracious highnesse may shortly perfourme, euen to day before to morrow. Nor let not the wickednesse of these worldly men deceiue you from your Godly purpose and promise.Perswation to let the Scripture to be read in Englishe. Remember the subtle worldly wise Counsellours of Hammon the sonne of Naas, king of the Ammonites, which, when Dauid had sent his Seruauntes to comfort the young King for the death of his Father, by craftye imaginations counselled Hammon, not alonely not to receiue them gentlye, but to entreate them moste shamefully and cruelly saying: that they came not to comfort him, Sinister counsell about Princes. but to espye and searche his lande so that afterward they bringing Dauid word how euery thing stood Dauid mighte come and conquere it. And so they caused the young king to sheare theyr heades, and cut theyr coates by the poyntes, and sent thē away like fooles: whom he ought rather to haue made much of, and to haue entreated them gently, and haue geuen them great thankes and rewards. O wretched Councellers.Wicked [...] his owne de [...]struction. But see what followed of thys carnall and worldly wisedome. Truly nothing but destruction of all the whole Realme, and also of all them whiche tooke theyr partes.

Therefore good king, seeyng that the right Dauid, that is to say, our Sauiour Christ hath sent his Seruauntes, that is to say, true preachers, and his owne worde also to comfort our weake and sicke soules, let not these worldlye menne make your Grace beleue that they wil cause insurrections and heresies, and such mischiefes as they imagine of theyr owne madde braynes,Vnder the [...] Christes Gospell. Obiection preuented and aunswered. The cause and cause [...]s of [...] kinges Proclamation against [...]he reading of Scripture booke▪ in [...]. He meane [...]h o [...] Cronmer, Cromwell. & one or two mo [...], agaynst whom the Bishop of Winchester & his faction did preuayle. least that he be auenged vpon you and your Realme, as was Dauid vpon the Ammonites, and as he hath euer beene auenged vppon them which haue obstinately withstand and gainsayd his word. But peraduenture they will lay this agaynst me, and saye that experience doth shew, how that such men as call them selues folowers of the Gospell, regardeth not your Graces commaundement, neither set by your Proclamation, and that was well prooued by these persons which of late were punished in London for keeping of suche bookes as your grace had prohibited by proclamation: and so like as they regarded not this, so they will not regard or esteme other your Graces lawes, statutes and ordinaunces. But this is but a craftye perswasion. For your grace knoweth that there is no manne liuing, specially that loueth worldly promotion, that is so foolish to set forth, promote, or enhaunce his enemy, wherby he should be let of his worldly pleasures and fleshly desires: but rather he will seek all the wayes possible that he can, vtterly to confoūd, destroy and put him out of the way. And so as cōcerning your last proclamation, prohibiting such books, the very true cause of it, and chiefe Counsellors (as men saye, and of likelyhoode it should be) were they whose euill liuing and cloked hypocrisy these bookes vttered and disclosed. And howbeit that there were 3. or 4. that would haue had the Scripture to go forth in Englishe, yet it happened there, as it is euermore sene, that the most parte ouercommeth the better, and so it might be that these men did not take this proclamation as yours, but as theyrs set foorth in your name, as they haue done many times moe, which hath put this your Realme in great hinderaunce and trouble, and brought it to great penury,A practise of Prelates, to conuey their owne proclamations vnder the kinges name and authoritye. He meaneth of the Pope, which went about to driue K. Henry out of his kingdome, and that not without some adherentes, nere about the king. The cause of insurrections is falsly layed vpon English bookes: but rather is to be lyed vpon the Popes pardōs. Extortioners, Bribers, theeues, be the greatest enemyes to the Gospell to be in Englishe. and more would haue done if God had not mercifully prouided to bring your Grace to knowledge of the falsehoode and priuy treason, which theyr head and Captayne was about: and be you sure not without adherents, if the matter be duely searched. For what maruel is it, that they being so nigh of your Councell, and so familiar wyth your Lordes, shoulde prouoke both your Grace and them to prohibite these bookes, which before by theyr owne authority haue forbidden the new Testament, vnder payn of euerlasting damnation: for such is theyr maner, to sende a thousand men to hel, ere they send one to God, and yet the new Testament (and so I thinke by ye other) was me [...]kely offered to euery man that would and could, to amend it, if there were any fault.

Moreouer, I will aske them the causes of all insurrections, whiche hath beene in this Realme heretofore. And whence is it that there be so many Extortioners, bribers, murtherers, and theeues which dayly do not breake onely your graces lawes, ordinaunces, and statutes, but also the lawes and commaundementes of almighty God? I think they will not say these bookes, but rather theyr Pardons which causeth many a man to sinne in trust of them. For as for those malefactours which I nowe rehearsed, you shall not finde one amongest a hundreth, but that he wil cry out both of these bookes, and also of them that haue them, yea & will be glad to spend the good whiche he hath wrongfullye gotten, vpon Fagots to burne both the bookes and them that haue them.

And as touching these men that were latelye punished for these bookes, there is no man (I heare say) that can lay any word or deede agaynst them that shoulde sound to the breaking of any of your graces lawes (this onely except) if it be yours, and not rather theyrs.The froward lyfe of the Gospellers, is not to be layd to the Gospel. And be it so that there be some that haue these bookes, that bee euill, vnruely, and selfe willed persons, not regarding Gods lawes nor mās, yet these bookes be not the cause therof, no more then was the bodily presence of Christ and his wordes the cause that Iudas fell, but theyr owne froward mind and carnal wit, which shoulde be amended by the vertuous example of lyuing of their Curates, & by the true expositiō of the scripture. If the lay people had suche Curates that would thus doe theyr office,Lacke of good Curates, is the cause of all mischiefe in the Realme. these bookes nor the Deuill himselfe coulde not hurte them, nor make them to goe out of frame, so that the lacke of good Curates is the destruction and cause of al mischiefe. Neyther doe I write these thinges because that I will either excuse these menne lately punished or to affirme al to be true writtē in these books, which I haue not [Page] all read, but to shew that there can not such inconuenience folow of them, and specially of the scripture as they would make men beleue should folow.

And though it bee so that your Grace maye by other bookes, and namely by the Scripture it selfe know & perceiue the hipocrite Wolues clad in sheepes clothing, yet I thinke my selfe bounde in conscience to vtter vnto your grace such thinges as God put in mind to write. [...] And this I do (God so iudge me) not for hate of any person or persons liuing, nor for that that I thinke the word of GOD should go forth without persecution, if your Grace hadde commaunded that euery man within your Realme should haue it in his mothers tongue. For the Gospell must needes haue persecution vnto the time that it bee preached throughout all the world, which is the last signe yt Christe shewed to his Disciples that should come before the daye of iudgement: so that if your grace had once commaunded that the scripture shoulde be put forth, the deuill would set forth some wyle or other to persecute the trueth. But my purpose is, for the loue that I haue to God principally, & the glory of his name, which is only known by his word, and for the true allegiaunce that I owe vnto your Grace, and not to hide in the grounde of my hart the talent geuen me of God, but to chaffer it forth to other, that it may encrease to the pleasure of God, to exhort your grace to auoid and beware of these mischieuous flatterers and their abhominable wayes and counsels.

And take heed whose counsels your grace doth take in this matter: for there be some that for feare of losing of their worldly worship and honor, will not leaue theyr opinion, which rashly, and that to please menne withall by whome they had great promotion, they tooke vpon them to defend by writing, so that now they thinke that all theyr felicity which they put in this life, should be mard, and their wisedome not so greatlye regarded, if that whiche they haue so slaunderously oppressed, should be now put forth and allowed. But alas, let these men remember S. Paul, how feruent he was agaynst the truth (and that of a good zeale) before he was called: he thought no shame to suffer punishment & great persecutions for that which he before despised & called heresy. And I am sure that theyr liuing is not more perfect then S. Paules was, as concerning the outward workes of the law, before he was conuerted.

Also the king and Prophete Dauid was not ashamed to forsake his good intent in building of the Temple, [...] to Gods word. By Nathan we may learne not [...] to call [...] our w [...]rdes when we [...] Gods pleasure to [...]. The Popes [...] geuen to K. Henry. after that the Prophet Nathan had shewed him that it was not the pleasure of god that he should build any house for him: and notwithstanding that Nathan had before allowed & praysed the purpose of Dauid, yet he was not ashamed to reuoke and eat his words againe when he knew that they were not according to Gods will and pleasure.

Wherefore they be sore drowned in worldly wisedome that thinke it agaynst theyr worship to knowledge theyr ignoraunce: whom I pray to God that your grace may es [...]ye, and take heede of theyr worldly wisedome, whiche is foolishnes before God, that you may do that that God cō maundeth, and not that seemeth good in your owne sighte without the word of God, that your grace may be founde acceptable in his sight and one of the mēbers of his church and according to the office that he hath called your Grace vnto, you may be found a faythfull minister of his giftes, and not a defender of his fayth, for hee will not haue it defended by man or mans power, but by his wordes onely, by the whiche he hath euermore defended it, and that by a way farre aboue mans power or reason, as all the stories of the Bible maketh mention.

Defender of the [...]ayth no [...] title for man.Wherefore gracious king remember your selfe, haue pity vpon your soule, and thinke that the daye is euen at hand when you shall geue accountes of your office and of the bloud that hath bene shedde with your sworde. In the which day that your grace may stand stedfastly and be not ashamed, but to be cleare and readye in your reckoning & to haue (as they say) your Quites est, sealed with the bloude of our Sauiour Christ whiche onely serueth at that day,The [...]ayth of Christ is [...] by man [...], but [...] Christ [...]. is my dayly prayer to him that suffered death for our sinnes, which also prayeth to his father for grace for vs continually. To whom be all honour and prayse for euer. Amē. The spirit of God preserue your Grace. Anno Domini 1530. 1. die Decembris.

In this Letter of Mayster Latimer to the king aboue prefixed, many thinges we haue to consider: First his good conscience to God, [...] of M. Latimer to the [...] to be co [...]idered. his good will to the king, the duety of a right Pastour vnto trueth, his tender care to the common wealth, and especially to the Church of Christ. Further we haue to consider the abuse of Princes courtes, how kinges many times be abused with flatterers and wicked coūsellers aboute them, and especially wee maye note the subtle practises of prelates, in abusing the name and authority of kinges to set forth theyr owne malignaunt proceedinges. We may see moreouer, and rather maruell at in the sayde letter, the great boldnes and diuine stoutnes in this man, who as yet being no Bishop,The heauenly courage of M. Latimer in discharging his conscience. so freely and playnely without all feare of death aduentring his owne life to discharge his cōscience, durst so boldly, to so mighty a Prince, in such a daungerous case agaynst the kinges law and proc [...]amation set out, in such a terrible time, take vpon him to write, and to admonish that, which no coūseller durst once speak vnto him, in defence of Christes Gospell. Whose example if the Bishops and Prelates of this Realme, for theyr partes likewise in like cases of necessity would followe (as in deed they should) so many thinges peraduenture woulde not be so out of frame as they be, and all for lacke that the officers of Gods word do not theyr duty.

Finally, this moreouer in the sayd letter is to be noted, how blessedly almighty God wroughte with his faythfull seruaunt, whose bolde aduenture, and wholesome counsel, though it did not preuayl through the iniquity of the time:The King well pleased with the playnnes of M. Latimer. yet notwithstanding GOD so wrought with his seruāt in doynge his duetye, that no daunger, nor yet displeasure rose to him thereby, but rather thankes and good will of the Prince: for not long after the same he was aduaunced by the king to the Bishopricke of Worcester, as is aboue declared.

Seing M. Latimer was so bolde and playne with the king (as is afore specified) no greate maruell if he did vse like freedome and playnes toward other meaner persons in admonishing them of theyr misorder, especially if anye such occasion were geuen, where trueth and equity requyred his defence agaynst iniurye and oppression. For example whereof we haue an other Letter of his, written to a certayne Iustice of peace in Warwickshyre, who as he is long since departed, so he shall be here vnnamed. The letter although it may seme somewhat long and tedious: yet I thought here not to ouerpasse the same for diuers & sondry respectes: first that the vertue and faythfull conscience of this good Pastor may appeare more at large: also for that all other Bishops and pastors by this example may learn with like zeale and stomacke to discharge theyr duety and conscience in reforming thinges amisse and in pouderyng with the salt of Gods word the sores of the people.Example for Bishops and al [...] good Pastors to follow. Whiche thing if euery Bishop for his part within his Dioces had done in king Edwardes dayes, in redressing such corruption of that time with like diligence as this man did, verely I suppose that the persecution of queene Mary had not so plagued the Realme as it did: but where as neuer man almost liueth in due order, and yet neuer a Bishoppe will styrre to seeke redresse, what can become of the Realme? Item,Warning to Iustices of peace. an other respecte is because of the Iustices and all other placed in roome and office, which may take heed hereby, not to abuse theyr authority to tread downe trueth and beare downe poore men with open wrong through extortion or partiality: and finally that all iniurious oppressors whatsoeuer, by the sayd letter may take some fruit of wholsome admonition. What the argument and occasion was of this letter, I shewed before. The tenour and purporte thereof, as it was written to the Gentleman, is this as foloweth.

¶A fruitfull letter of M. Latimer, written to a certayne Gentleman.

RIght worshipfull, salutem in Domino. And now Syr I vnderstand, that you be in greate admirations at me,A letter of M. Latimer to a certayne gentleman. and take very greeuouslye my maner of writing to you, adding thereunto that you will not beare it at my hande, no not and I were the best Byshop in England. &c.

Ah Syr? I see well I may say as the common saying is: Well haue I fished and caught a Frog: brought litle to passe with much ado. You will not beare it with me, you say. Why syr, what wil ye do with me? You will not fight with me, I trow. It may seeme vnseemely for a Iustice of peace to be a breaker of peace. I am glad the dotyng tyme of my foolishe youth is gone and paste? What will you then doe with me, in that you say you will not beare it at my hand? What hath my hand offended you? Perchaunce you will conuent mee before some Iudge,i. God turne [...] to good, I refuse no iudgement. Let vs accuse one another, that one of vs may amend an other in the name of the Lord. Let iustice proceede in iudgement. and call mee into some court. Deus bene vertat. Equidem non recuso iudicium vllum, Accusemus inuicem, vt emendemus alius alium in nomine Domini. Fiat iustitia in iudicio. And then and there, doe best haue best, for club halfe peny. Or peraduenture ye will set penne to paper, and all to rattle me in a letter, wherein confuting mee you will defend your selfe and your brother agaynst mee. Nowe that woulde I see, quoth long Roben, vt dicitur vulgariter. Non potero sane non vehementer probare eiusmodi industriam: For so should both your integrityes and innocencyes best appeare, if you be able to defend both your owne procedinges, & your brothers [Page] doinges in this matter to be vpright. Et ego tum iustis rationibus victus, libenter cedam, culpam humiliter confessurus. But I thinke it will not be. But now first of all let me know what it is that ye will not beare at my hande? What haue I done wyth my hande?i. I cannot chuse but much alow such diligence. i. And then will I gladly geue place confessing my fault humbly, as one conquered with iust reasons. As may wel appea [...]e by his letter sent to the King before. What hath my hand trespassed you? Forsoothe, that canne I tell, no man better: For I haue charitably monished you in a secret letter, of your slipper dealing, and such like misbehauiour. O quam graue piaculum? i. What a sore matter is this? And will ye not beare so much with me? Will ye not take suche a shew of my good will towardes you, and towarde the sauing of your soule at my hand? Oh Lord God, who would haue thought that Mayster N. had bene so impudent, that he would not beare a godly monition for the wealth of his soule? I haue in vse to commit suche trespasses manye times in a yeare with your betters by two ot three degrees, both Lordes and Ladyes, of the best in the Realme, and yet hitherto I haue not heard that any of them haue sayd in theyr displeasure, that they will not beare it at my hand. Are you yet to be taught,i. To rebuke the world of sinne. what is the office, liberty, & priuiledge of a Preacher? What is it els, but euen arguere mundum de peccato, without respect of persons, quod quidem ipsum est ipsius spiritus sancti peculiare in ecclesia munus & officium,i. Which thing vndoubtedly is the peculiar office of the holy ghost in the church of God, so that it be practised by lawfull Preachers. i. vnlesse perhaps to rebuke sinne sharpely, be now to lacke all charitye, friendship, and truth. sed non nisi per Praedicatores legitimos exequendum. You could but ill beare (belike) to heare your fault openlye reproued in the Pulpit, which can not beare the same in a secret sealed vppe letter, written both frendly, charitably, and truely, nisi forte acriter reprehendere peccata, sit iam omni charitate, amicitia, veritate carere. But Mayster N. if you will geue me leaue to be playne with you, I feare me you be so plunged in worldly purchasinges, and so drowned in the manifolde dregges of this deceiueable worlde, that I weene you haue forgotten your Catechisme. Reade therefore agayne the opening of the firste commaundement, and then tell me whether you of me, or I of you haue iust cause to complayne. &c.

Item Syr, you sayd further that I am wonderfully abused by my neighbour. &c. How so, good Mayster N? Wherein? Or how will you proue it to be true, and when? So you sayd that he had abused you, and geuen you wrong information, but the contrary is found true by good testimony of Mayster Chamber, whiche heard aswell as you, what my neighbour sayd, and hath testified the same, both to you, and agaynst you, full like himselfe. Maister N. to forge and feine (which argueth an ill cause) that is one thing: but to proue what a man doth say, that is an other thyng. As though you were priuiledged to outface poore men & beare them in hand what you list, as may seeme to make some mayntenaunce for your naughty cause. Trust me Mayster N. I was but a very litle acquaynted with my neighbor when this matter begā: but now I haue found him so conformable to honesty, vpright in his dealinges, and so true in his talke, that I esteme him better, then I do some other whom I haue perceiued and founde otherwayes.M. Latimer flattereth no man. For I will flatter no man, nor yet claw his backe in hys folly, but esteeme all menne as I finde them, allowing what is good, and disalowing what is bad, In omnibus hominibus siue amicis siue inimicis,i. Among al mē, eyther frendes or enemyes according to Paules precept, not esteemed of the children of this world, hate you sayth he, that which is euill, and cleaue to that which is good. And let vs not at any tyme for the fauour of men, call good euill, and euill good, as the children of this world are commonly wont to doe, as it is euery where to be seene. iuxta praeceptum Paulinum, à filijs huius seculi in precio non habitum: Sitis odio, inquit, prosequentes quod malum est, adhaerentes autem ei quod bonum est: Neque bonum malum, nec malum bonum in gratiam hominum affirmemus vnquam, id quod filij huius seculi vulgo faciunt, vt est videre vbique. And nowe what maner of man doe you make me Mayster N. when you note me to bee so muche abused by so ignoraunt a man, so simple, so playne, and so farre without all wrinckles? Haue I liued so long in this tottering worlde, and haue I bene so many wayes turmoyled and tossed vp and downe, and so muche, as it were seasoned with the powder of so many experiences to and fro, to bee nowe so farre bewitched and alienated from my wyttes, as thoughe I coulde not discerne cheese from chalke, trueth from falsehoode, but that euery sely soule, and base witted man might easely abuse me to what enterprise he listed at his pleasure? Well, I say not nay, but I may bee abused. But why doe you not tell we howe your brother abused me, promising before me and many moe, that he woulde stand to your awardship, and nowe doth denye it? Why do you not tell me, how those two false faythlesse wretches abused me, promising also to abide your awarde, and doth it not? Yea, why do you not tell me, how you your selfe haue abused me, promising me to redresse the iniury and wrong that your brother hath done to my neighbour, and haue not fulfilled your promise? These notable abuses bee nothing with you, but onely you muste needes burthen me with my neighbours abusing me, whiche is none at all, as farreforth as euer I coulde perceiue, so GOD helpe mee in my need. For if he had abused me as you and other haue done, I should be soone at a point with him, for any thing further doing for him. &c.

Item Syr, you sayde further, that I shall neuer bee able to proue that either your brother, or the two tenauntes agreed to stand to your award. &c. No Syr? Mayster N. you say belike as you would haue it to be,Bolstring of falsehood and iniquitie. or as your brother with his adherentes haue persuaded you to think it to be, so inducing you to do their request to your owne shame and rebuke, if you perseuer in the same, beside the perill of your soule, for consenting at least wa [...], to the mainteinance by falshood of your brothers iniquity.Brother ought not to beare with brother, to beare down right and truth, especially being a Iustice. For in that you would your awardship should take none effect, you shew your selfe nothing inclinable to the redresse of your brothers vnright dealing with an honest poore man, which hath bene readye at your request to doe you pleasure with his thinges, or els hee had neuer come into this wrangle for his owne goodes with your brother.

Ah Mayster N. what maner of man do you shew your selfe to be? or what maner of conscience do you shew your selfe to haue? For first, as touching your brother, you know right well, that Sir Thomas Cokin with a Letter of his owne hand writing, hath witnessed vnto your brothers agreement, which letter he sent to me vnsealed, and I shewed the same to my neighbour and other mo ere I sealed it, and perchaunce haue a copye of the same yet to shewe. With what conscience then can you say that I shall neuer be able to prooue it? Shall not three men vpon theyr othes make a sufficient proofe trow you? vel ipso dicente Domino:i. The Lord himselfe saying: in the mouth of two or three. &c. i. Corrupte tenantes. i. But God is yet aliue, which seeth all, and iudgeth iustly. Were not here a good sor [...]e of Iustices, trow you? in ore duorum vel trium. &c. Yea, you thinke it true I dare saye, in your conscience, if you haue any conscience, though I were in my graue, and so vnable to proue any thing. And as for the two tenauntes, they bee as they be, and I trust to see them handled according as they be: for there be three men yet aliue that dare sweare vpon a booke, that they both did agree. But what should we looke for at such mens handes, when you your selfe play the part you do? Verum viuit adhuc Deus, qui videt omnia & iudicat iustè. &c.

Item Syr, you sayd yet further, that the Iustices of peace in the countrey thinke you verye vnnaturall, in taking part with me before your brother. &c. Ah Mayster N. what a sentence is this to come out of your mouth? For partaking is one thing? and ministring of iustice is an other thing: and a worthy minister of iustice will bee no Partaker, but one indifferent betweene party and partye. And did I require you to take my parte, I praye you? No, I required you to minister iustice betweene your brother and mine neighbour without anye partaking with either other. But what maner of Iustices bee they I praye you, whiche would so fayne haue you to take parte naturally with your Brother, when you ought and shoulde reforme and amende your brother? as you your selfe know, no man better. What? Iustices? no Iuggelers you might more worthely call such as they be, then Iustices. Be they those Iustices whiche call you vnnaturall,Iustices turned to Iugglers. for that you will not take your brothers part agaynst all right & conscience, whom you had picked out & appoynted to haue the final hearing and determining of my neighbours cause after your substantiall and fine award making? Verely I thinke no lesse. Forsooth he is much beholding to you, & I also for his sake. Is that the wholesome coūsell that you haue to geue your poore neighbours in theyr need? In deed you shew your selfe a worthy Iuggler: Oh, I would haue sayd a Iusticier, among other of your iuggling and partaking Iustices. Deum bonum, what is this worlde?Partaking Iustices. i. O good God. Mary Syr my neighbour had sponne a fayre thred, if your partaking Iustices through your good counsell had had his matter in ordering and finishing. I pray God saue mee and all my frendes, with all Gods flocke, from the whole felowship of your so naturall and partaking Iustices. Amen.

Lord God, who would haue thought that there had beene so many partaking Iustices, that is to say, vniust Iustices in Warwickshire, if Maister N. himselfe one of the same order (but altogether out of order) and therefore knoweth it best, had not told vs the tale? but these call you (you saye) verye vnnaturall. &c. And why not rather (I pray you) to much naturall? For we reade de natura duplici, integra & corrupta. Illa erat iusticiae plena:i. Of a double nature, sound & corrupte. That was full of Iustice. This vnlesse it be restored, abideth alwayes vniust, bringing forth the fruites of wickednes one after an other. i. Of which sorte we haue fewer amongest vs, then I would. i. To vicinity of bloud. haec nisi reparata semper manet iniusta, iniusticiae fructus alios post alios paritura: so that he that will not helpe his brother hauing a iust cause in his neede, may be iustly called vnnaturall, as not doing iuxta instinctu naturae, siue integre, siue reparate. i. According to the instinct of nature either as it was at the beginning, or as it was restored. But hee that will take his brothers parte agaynst right, as to ratifie his brothers wrong deceiuing, he is too muche naturall, tanquam sequens ingenium siue inclinationem naturae corruptae, contra voluntatem Dei. i. As one folowing the disposition and inclination of corrupt nature agaynst the wil of God: and so to be naturall maye seeme to bee cater cosin or cosin germane with, to be diabolicall.

I feare me we haue to many Iustices that be to much naturall to theyr owne perishment both body and soule. For worthy Iustices, hauing euer the feare and dread of God before their eies (quales sunt pauciores apud nos, quàm vellem) will haue no respect at all in theyr iudgementes and proceedinges, ad propinquitatem sanguinis, but altogether ad dignitatem & aequitatem causae, vt quod iustum est semper iudicent intuitu Dei, non quod iniustum est intuitu hominum: of whiche number I pray God make you one. Amen. Iustus est (sayth Iohn) qui facit iusticiam. At, qui facit peccatum (id quod facit, quisquis iniuste facit in gratiam & fauorem vllius hominis) ex diabolo est. i. He is iust that doth iustice. But he that sinneth (as they all do whiche doe vniustly for fauour and pleasure of men) is of the deuill [Page] (saith he) which once all our pataking and vnnatural iustices be with all their partialitie and naturalitie. Quare dignum & iustum est, that as many as be such Iustices, iuste priuentur munere, & amplius quoque plectantur pro sui quisque facinoris quantitate, [...] & [...] of [...] and [...] also be [...] a [...]ording to the [...] of their [...] wealth, which t [...]ouble vs, when they [...] to [...]elpe vs, [...] this [...] Vexation [...] vnderstanding, [...] good, O [...]ord, that thou h [...]m [...]e [...] me. 1. After this [...], bind [...] Asses with [...]ri [...]le and s [...]a [...]le, [...] they approch not [...] vnto thee. vt vel sic tandem abscindantur, tanquam nati in incommodum reipub. nostrae, qui nos conturbant cum adiuuare debeant, Amen.

Quare seponite iustitiam, & sequimini naturam, as your naturals and diabolicales woulde haue you to doe, that is, euen as iust as Germaines lippes, which came not together by nine mile, Vt Vulgo dicunt &c.

Item Sir, finally and last of all you added these wordes following? Well (quod you) let maister Latimer take heede howe hee medleth with my brother, for he is like to finde as crabbed and as froward a peece of him, as euer he found in his life. &c. Ah sir? and is your brother such a one as you speake of in deede? mercyfull GOD, what a commendation is this for one brother to geue an other? Est ne eiusmodi gloriatio tua mi amice? And were it not possible, trowe you to make hym better? It is written: Vexatio dat intellectum. And againe, Bonum mihi Domine quòd humiliasti me. At least waye I may pray to God for hym as Dauid did for such like, ad hunc modum: Chamo & freno maxillas eorum constringe qui non approximant at te. In the mean season I would I had neuer knowne neither of you both: for so shoulde I haue bene without this inward sorrow of my heart, to see suche vntowardnes of you both to godlinesse: for I can not be but heauy harted, to see such men so wickedly minded. Well, let vs ponder a little better your woordes, where you saye, I shall finde him as crabbed and as frowarde a peece &c. Marke well your owne wordes. For by the tenour of the same it plainly appeareth, that you confesse your brothers cause wherein he so stiffely standeth, to be vniust and verye nought. For hee that standeth so stiffly in a good quarrell and a iuste cause, as manye good men haue done, is called a fast man, a constaunt a trustye man. But he that is so obstable and vntractable in wickednesse and wronge doing, is commonly called a crabbed and froward peece, as you name your brother to be.

Wherefore knowing so well youre brothers cause to bee so naughtie, why haue you not endeuoured youre selfe, as a worthy Iustice, to reforme him accordingly, as I required you, and you promised me to do, now almost twelue monthes agoe, if not altogether? Summa Summarum, Maister N. if you will not come of shortly, and apply your selfe thereunto more effectually hereafter then you haue done heretofore, be you well assured therof, I shall detecte you to all the friendes that I haue in Englande, both hye and lowe, as well his crabbednes and frowardnes, as your colourable supportation of the same, that I trust I shalbe able therby, either to bring you both to some goodnes, or at least waye, I shall so warne my friendes and all honest heartes to beware of your ilnes, that they shall take either no hurte at all, or at least waye, least harme by you through mine aduertisemente, in that, [...] will not such [...] cause, [...]yther wil communicate with other mens [...] dete [...]ble pride. [...]. knowing you perfectly, they may the better auoide and shunne youre companie. You shall not staye me maister N. no though you would geue me all the landes and goodes you haue as riche as you are noted to bee. Ego nolo tam iustam causam derelinquere, ego nolo peccatis alienis in hac parte communicare. For whether it be per detestabilem, superbiam, whether per abominabilem auaritiam, or by both two linked to gether, it is no small iniquitie to keep any one poore mā so long frō his right and duetie so stiffe neckedly and obstinately, or whether yee will crabbedly and frowardly. And what is it then anye manner of wayes to consent to the same? You know I trowe, Mayster N. furtum quid sit: nempe quouismodo auferre vel retinere alienam [...]em inuito Domino, vt quidam definiunt. Si fur sit qui sic palam facit, quis erit qui facientem probat, tutatur, propugnat, vel quibuscunque ambagibus suffulcit? id est. What thefte is, that is, to take or deteyne by any maner of way, [...]. What is to oppresse & to defraud your brother in his [...]. [...]. The sinne is not forgeuen, except the thing be restored agayne, that i [...] taken away. an other mans good against his will that is the owner, as some define it. If he be a theef that so doth openly, what shall he be that approueth hym whiche is the doer, defendeth, mayntayneth, and supporteth him by any maner of colour? Consider with your selfe good maister N quid sit opprimere & fraudare in negotio fratrem, and what followeth thereof. It is truely sayde, non tollitur peccatum, nisi restituatur obl [...]tum. No restitution, no saluation▪ which is as well to bee vnderstand, de rebus per fraudes, technas, & dolos, as de rebus per manifestum furtum & latrocinium partis. Wherefore let not your brother mayster N. by cauillation continue in the Deuils possession. I will doe the best I can, and wrestle with the Deuill omnibꝰ viribus, to deliuer you both frō him. I will leaue no one stone vnmoued, to haue both you and your brother saued. There is neither Archbishoppe nor Byshoppe, nor yet any learned man either in Vniuersities or elswhere, that I am acquaynted withal that shall not write vnto you, and in theyr writing by their learning confute you. There is no Godly man of Lawe in this realme that I am acquaynted withall, but they shall write vnto you, and confute you by the law. There is neither Lord nor Lady, nor yet anye noble personage in this Realme, that I am acquaynted withall, but they shall write vnto you, and Godlye threaten you with their authoritie.

I will doe all this: yea,i. Of thinges gottē by fraude, guile, & deceite, as of thinges gotten by open theft and robbery. Godly threates of M. Latimer to saue the soule of his friend. and kneele vppon both my knees before the kinges maiestie, and all his honourable Counsaile, with most humble petition for youre reformation, rather then the Deuill shall possesse you still, to you [...]inall damnation. So that I doe not dispayre, but verely trust, one way or other, to plucke bothe you, and also your crabbed brother, as crabbed as you saye hee is, out of the Deuilles clawes, maugre the Deuilles heart.

These premisses well considered, looke vppon it, good maister N. that wee haue no farther adoe: Gods plague is presentlye vppon vs: therefore let vs now dilligently looke about vs, and in no wise defend, but willingly reknowledge, and amend what soeuer hath bene amisse. These were the capitall poyntes of youre talke (as I was informed) after you had perused that my nipping and vnpleasaunt letter: and I thought good to make you some aunswere to them, if perchaunce I might so moue you, the rather to call your selfe to some better remembrance, and so more earnestly apply your selfe, to accomplish and performe what you haue begunne and promised to doe, namely the thing it selfe being of suche sorte, as apparantly tendeth both to your worship, and also to Gods high pleasure.

Thus loe with a madde head, but yet a good will, after longe scribling, I wotte not well what (but I knowe you can reade it, and comprehende it well enough) I bid you most hartily to fare in the Lord, with good health, and long life to Gods pleasure, Amen. From Baxsterley the xv of Iuly.

During the time that the said M. Latimer was prisoner in Oxford, we read not of much that he did wryte, besides his conference with Doctor Ridley, and his protestation at the time of hys disputation. Otherwise of letters, we finde very fewe or none, that he did write to his friendes abroad, saue onely these few lynes, whiche hee wrote to one maistres Wilkinson of Londō, a godly matron, and an exile afterwarde for the Gospels sake. Who so long as she remayned in England, was a singular patronesse to the good saynctes of God, and learned Byshoppes, as to mayster Hooper, to the Byshop of Hereford, to Mayster Couerdale, M. Latimer, Doctor Cramner with many other. The copy and effect of which hys letter to Maystres Wilkinson here followeth.

¶A letter sent to maystres Wilkinson of London widowe, from mayster Hugh Latimer out of Bocardo in Oxford.

IF the gifte of a pot of a cold water, shall not bee in obliuion with God, how can God forget your manifolde & bountifull giftes, when he shall say to you: I was in pryson and you visited me. God graunt vs all to do and suffer while we be here, as may be to hys will and pleasure. Amen.

Yours in Bocardo Hugh Latimer.

Touching the memorable actes and doynges of thys worthye man, among many other this is not to bee neglected, what a bold enterprise he attempted, in sendyng to kyng Henry a present, the maner whereof is this. There was then, and yet remayneth still, an old custome receaued from the old Romaynes, that vpon Newyeares day being the first day of Ianuary, euery Bishoppe with some handsome Newyeares gifte, shoulde gratify the king:M. Latimers Newyeares gift sent to K. Henry. and so they did, some with golde, some with siluer, some with a purse full of money, and some one thing, some an other: but maister Latimer being bishoppe of Worcester then, among the rest presented a new Testament, for his Newyeares gifte: with a napkyn hauing this posie aboute it: Fornicatores & adulteros iudicabit Dominus.

And thus hast thou gentle reader, the whole life, both of maister Ridley, & of mayster Latimer, two worthy doers in the churche of Christ, seuerally and by themselues sette foorthe, and descrybed with all theyr doynges, writinges, disputations, sufferinges, their paynefull trauayles, faythfull preachinges,B. Ridley, and M. Latimer brought forth to examination▪ studyous seruice in Christes Churche, their patiente imprisonmente, and constaunt fortitude in that whiche they had taught, with all other their proceedinges from time to time, synce theyr first springinge yeares, to thys present tyme and Moneth of Queene Mary,October. 1. beyng the Moneth of October. Anno. 1555. In the whiche Moneth they were bothe brought foorth together, to theyr finall examination and execution. Wherfore, as we haue heretofore declared, both theyr liues seuerallye, and distinctlye one from the other, so nowe ioyntly to couple them bothe [Page] together, as they were together both ioyned in one society of cause and Martyrdome, we will by the grace of Chryst prosecute the rest that remayneth, concerning their latter examination, disgrading, and constant suffering, with the order and maner, also of the Commissioners, which were Mayster White Byshop of Lincolne,M. White B. of Lincolne M. Brokes B. of Glocester the Popes deputies. Mayster Brookes Bishop of Glocester, with others: and what were theyr wordes, theyr obiections, theyr Orations there vsed, and what againe were the aunsweres of these men to the same as in the processe here followeth to be seene.

The order and maner of the examination of Doctour Ridley, and mayster Latimer, had the xxx. day of September. 1555.

FIrst, after the appearyng of Thomas Cranmer Archbyshop of Caunterbury, before the Popes Delegate, and the Queenes Commissioners in S. Maryes Church at Oxford,The last examination of M. Ridley and M. Latimer. about the xii. day of September, whereof more shalbe sayde (by the Lordes grace) when wee come to the death of the sayd Archbyshoppe: shortly after vpon the 28. day of the sayd month of September, was sent downe to Oxforde an other Commission from Cardinall Poole Legate a latere, to Iohn White, Byshoppe of Lincolne, to Doctour Brokes Byshop of Glocester, and to Doctour Holiman, Byshoppe of Bristowe. The contentes and vertue of which Commission was, that the sayd Iohn of Lincoln, Iames of Glocester, and Iohn of Bristow, they or two of them,The effect of the Cardinalls Commission sent downe to Oxford. shoulde haue full power and authoritye, to ascite, examine, and iudge mayster Hugh Latimer and M. Doctour Ridley, pretensed Byshoppes of Worcester, and London, for dyuers and sundrye erroneous opinyons, whiche the sayde Hugh Latymer, and Nicholas Ridley, dyd holde and mayntayne in open disputations had in Oxford, in the Monethes of Maye, Iune, and Iuly, in the yeare of our Lorde 1554. as longe before in the tyme of perdition and sithen. The whyche opynions if the named persons woulde now recant, geuynge and yealdyng themselues to the determination of the vnyuersall and Catholicke Churche, planted by Peter in the blessed Sea of Rome, that then the deputed Iudges, by the sayd authority of theyr Commission, should haue power to receaue the sayde penitente persons, and forthwith minister to them, the reconciliation of the holye Father the Pope, but if the sayd Hugh Latimer, and Nicholas Ridley woulde stoughtly and stubburnely defend, and mayntaine these theyr erroneous and assertions, that then the sayd Lordes by theyr Commission, should proceede in forme of Iudgement, accordyng to the lawe of Hereticks that is degradyng them from theyr promotion, and dignitie of byshops, priests, & al other Ecclesiastical orders, shoulde pronounce them as Heretickes, and therefore cleane to cut them off from the Churche, and so to yealde them to receaue punishementes, due to all such heresy and schisme.

Wherefore, the last of September, the sayde two persones Nicholas Ridley,D. Ridley and M. Latimer ascited to appeare the last of September. and Hugh Latimer, were ascited to appeare before the sayd Lordes, in the diuinitie schoole at Oxforde, at viij. of the clocke. At what time thether repayred the Lords, placyng themselues in high seat, made for publicke lectures and disputations, accordynge to the vsage of that schoole, beyng then fayre set, and trymmed with clothe of Tissue, and cushynges of Ueluet: and after the sayde Lordes were placed and set, the sayd Latymer & Ridley were sent for, and first appeared mayster Doctour Ridley, and anone mayster Latymer. But because it seemed good seuerally to examine them, M. Latymer was kept backe, vntill Doctour Ridley was throughly examined. Therefore soone after the comming of Doctour Ridley into the schoole: the Commission was published by an appoynted Notary, and openly read. But Doctour Ridley standing bare headed, humblye expectinge the cause of that hys appearaunce, eftsoones as he had heard the Cardinall named, and the Popes holines, put on hys cappe. Wherefore after the commission was published, in forme and sense aboue specified, the Bishop of Lincolne spake in sense followyng.

Lincolne.

M. Ridley, although neyther I, neyther my Lordes here,B. Ridley putteth on his cap, at hearing of the Popes name. The wordes of the Bishop of Lincolne to D. Ridley, for not putting of his cappe. in respecte of our owne persones, doe looke for cappe or knee, yet because we beare & represent, such persones as we doe, that is my Lorde Cardinalles grace, Legate a latere to the popes holinesse, as well in that he is of a noble parentage, and therwith mayster Ridley mooued hys cappe with lowly obeysaunce descendyng from ye regall bloud, as in that he is a man worthy to be reuerenced with all humility, for hys great knowledge and learning, noble vertues, and godly lyfe, and especially in that he is here in Englande deputye to the popes holynesse, it should haue becommed you at his name, to haue discouered your head. Wherefore excepte you will of youre owne selfe, take the paynes to put your hand to your heade, and at the nomination, as well of the sayde Cardinall, as of ye Popes holines vncouer the same, least that this your contumacy exhibited how before vs, should be preiudiciall to the sayd mo [...]e reuerende persones (whiche thing we may in no case suffer) you shall cause vs to take the payne, to cause some manne to plucke off youre cappe from you. To whome mayster Ridley makinge his petition for lycence, aunswered.

Ridley.

As touching that you sayd (my Lord) that you of your owne persones desire no cappe nor knee,Answere of D Ridley, to the B of Lincolne. but only require the same, in consideration that you represent the Cardinalles graces persone, I doe you to wit, and thervpon make my protestation, that I did put on my cappe at the naming of the Cardinalles grace, neither for anye contumacye that I beare towardes your own persones, neither for any derogation of honour towarde the Lorde Cardinalles grace. For I know him to be a man worthy of all humilitie, reuerence, and honour, in that he came of the most regall bloud,D. Ridley reuerenceth the person of the Cardinall, but not his Legacye. & in that he is a man indued wyth manifolde graces of learning and vertue, and as touching these vertues and poynts, I with all humilitie (therwith he put of his cap, and bowed his knee) and obeysance that I may, will reuerence, and honour his grace: but in that he is Legate to the Byshop of Rome (and therewith put on his cap) whose vsurped supremacy, and abused authoritie, I vtterly refuse and renoūce, I may in no wise geue any obeysaunce, or honour vnto him, least that my so doing and behauiour, might be preiudiciall to mine othe, & derogation to the veritie of Gods word, and therfore that I might not onely by confession, professe the veritye in not reuerencing the renounced authoritie, contrarye to Gods worde, but also in gesture, in behauioure,D. Ridley o [...]eth no reuerence to the pope. and all my doinges expresse the same, I haue put on my cappe, and for this consideration onely, and not for anye contumacye to your Lorshipp, neither contempt of this worshipfull audience, neither derogation of any honour due to the Cardinall his grace, both for his noble parentage, and also his excellent quallities, I haue kept on my cappe.

Lincolne.

M. Ridley, you excuse your selfe of that,D. White Bishop of Lincolne, replyeth agayne. with the whiche we pressed you not, in that you proteste you keepe on your cappe, neither for anye contumacie towardes vs (which looke for no such honour of you) neyther for anye contempt of this audiēce: which although iustly they may (yet as I suppose) in this case do not require any suche obeysaunce of you: neither in derogation of any honor but to my Lord Cardinalles grace, for his regall discent (at which worde M. Ridley moued his cap) & excellent quallities: for although in all the premisses honour be due, yet in these respects, we require none of you, but onely in that my Lorde Cardinals grace is here in England, deputy of the Popes holinesse (at whiche worde the Lordes and others put of their caps,Putting of caps at the naming of the Pope, and mayster Ridley put on hys) and therefore we say vnto you the second time, that except you take the paynes your selfe, to put your hande to your head, and put of your cap, you shall put vs to the payne, to cause some man to take it from you, except you alledge some infirmitie and sickenes, or other more reasonable cause, vpon the consideration whereof, we may doe as [...] thinke good.

Ridley.

The premisses I sayd onely for this end, that it might as wel appeare to your Lordships,D. Ridley answereth. as to this worshipfull audience, why and for what consideration, I vsed such kinde of behauiour, in not humbling my selfe to youre Lordships with cap and knee: and as for my sickenes, I thanke my Lord GOD, that I am as well at [...]ase, as I was this long season:The vsurped supremacye of Rome defied. D. Ridleys cap pluck [...] of perforce. and therfore I doe not pretend that which is not, but onely this, that it might appeare by this my behauiour, that I acknowledge in no poynt that vsurped supremacy of Rome and therefore contemne and vtterly despise, al authoritie comming from him. In taking of my cap, do as it shal please your Lordships, and I shal be content.

Then the Bishop of Lincolne, after the thyrd admonion, commaunded one of the Bedles (that is an officer of ye vniuersitie) to plucke his cappe from his head. M. Ridley bowing his head to the Officer, gently permitted him to take away his cap.

After this, the Bishop of Lincolne in a long Oration exhorted M. Ridley, to recant and submitte himselfe to the vniuersall fayth of Christ, in this maner.

Lincol.

M. Ridley, I am sure you haue sufficiently [...]ō dered with your selfe, the effecte of this our commission with good aduisement, considering both poyntes thereof, how that authoritie is geuen to vs, if you shall receaue the [Page] true doctrine of the Church, which first was founded by [...] Peter at Rome immediately after the deathe of Christe, and from him by lineall succession hathe bene broughte to this our time, if you will be content to renounce your former erroures, recant your hereticall and seditious opinions, content to yelde your selfe to the vndoubted fayth, & truthe of the Gospell, receaued and alwayes taught of the catholicke, and Apostolicke Churche, the which the king and Queene, all the Nobles of this Realme, and commons of ye same, al Christen people haue & do confesse, you onely standing alone by your selfe. You vnderstande and perceaue, I am sure, that authoritie is geuen vs to receiue you, to reconcile you, and vpon due penaunce to adioyne and associate you agayne into the number of the Catholickes and Christes Church, from the whiche you haue so long straied, without the which no man can be saued, the which thing I and my Lords here, yea and al, as wel Nobles and commons of this realme most hartily desire, and I for my part (wherwith he put of his cap) most earnestly exhort you to doe.

Though the [...] of [...]: yet the doctrine [...] Rome is straunge.Remember mayster Ridley, it is no straunge country whether I exhorte you to retourne. You were once one of vs you haue taken degrees in the schoole. You were made Prieste, and became a Preacher, settyng foorthe the same doctryne, which we doe nowe. You were made Byshoppe accordinge to our lawes: and to be short, it is not so longe agone, sithe you seperated your selfe from vs, and in the time of Heresye, became a setter foorthe of that Deuillishe and seditious doctrine, whiche in these la [...]ter dayes was preached amongest vs. For at what tyme the newe doctrine of [...] onely faythe began to spryng the counsayle willyng to winne my Lord Chauncellour sent you to him▪ (I then being in my Lordes house vnknowne as I suppose to you) and after you had talked wt my Lorde secretly, and were departed immediately my Lord declared certayne poyntes of your talke, & meanes of your perswasion, and amōgst other this was one, that you should say, The words of D. Ridley falsly repo [...]ted. tush my Lorde this matter of iustification is but a trifle, let vs not sticke to condescende herein to them: but for Gods loue my Lord, stand stoutly in the veritie of the Sacrament: for I see they will assault that also. If this be true (as my Lorde is a man credible enough in suche a matter) hereby it is declared of what minde you were then, as touching the trueth of the moste blessed sacrament.

Also in a sermon of youres at Paules Crosse, you as effectually and as Catholickely spake of that blessed sacramēt, as any mā mighte haue done, wherby it appeareth that it is no straunge thing, nor vnknowne place wherevnto I exhort you. I wishe you to retourne thether from whence you came:The Bishop of Lincolne perswadeth D. Ridley [...] t [...] the Popes Church. That is, together with vs to acknowledge the truth, to acknowledge ye church of God, wherin no man may erre, to acknowledge the supremacye, of our moste reuerende father in God the Popes holynesse (whiche as I sayde) lineally taketh his dissent from Peter, vppon whome Christ promised before his deathe to builde his churche the whiche supremacy or prerogatiue, the moste auncient fathers in all ages, in all tymes dyd acknowledge: and here hee broughte a place or two out of the Doctours, but especially stayed vppon a saying of Sainct Augustine, whiche wryteth in this manner: Totus orbis christianus intransmarinis, [...] & longe remotis terris Romanae Ecclesiae subiectus est. That is: All the christian countryes beyonde the sea, are subiecte to the Churche of Rome. Here you see M. Ridley, that all Christendome is subiect to the church of Rome. What should stay you therfore to confesse the same with saynt Austen, and the other Fathers.

Then M. Ridley desired his pacience, to suffer him to speake somewhat of the premisses, least the multitude of thinges might confound his memory, and hauing graunt thereunto, sayd in this maner:

Ridley.

Answere [...] D. [...]idley to the B. of Linco [...]e. [...]. Pointes [...] in the B. of Lincolnes Oration.My Lord, I most hartily thanke your Lordshyp, as well for your gentlenes, as also for youre sobrietye in talke, and for your good and fauourable zeale in this learned exhortation, in the whiche I haue marked especiallye three poyntes, whiche you vsed to perswade mee to leaue my doctrine, and Religiō which, which I perfectly know & am throughly perswaded to be groūded not vpon mans imagination and decrees, but vpon the infallible truth of Christes Gospell, and not to looke backe, and to returne to the Romish sea, contrary to mine othe, contrarye to the prerogatiue and crowne of this Realme, and especiallye whiche moueth me most) contrary to the expressed worde of God.

[...]The first poynt is this, that the sea of Rome takynge hys begynninge from Peter, vpon whom you say Chryst hath builded hys Churche, hath in all ages lineally from Bishop to Bishop bene brought to this time.

Secondly,2 The sea of Rome con [...] med by old Doctours. that euen the holye Fathers from time to time, haue in their writinges confessed the same.

Thirdly, that in that I was once of the same opinion and together with you I did acknowledge the same.

First, as touching the saying of Christ, from whence your Lordship gathereth the foundation of the Churche vpon Peter,3. D. Ridley once of the same sea. truely the place is not so to bee vnderstande as you take it, as the circumstance of the place wil declare. For after that Christe had asked his Discyples whome men iudged him to be, and they had aunswered, that some had sayd he was a Prophet, some Helias, some one thing, some an other, then he said, whome say ye that I am? Thē Peter said: I say that thou art Christ the sonne of God. To whome Christ answered: I saye Tu es Petrus, & super hanc Petram aedificabo Ecclesiam meam. i. Thou art Peter,The church not builded vpon Peter. and vpon this stone I wil builde my Churche: that is to say, vpon this stone not meaning Peter himselfe, as thoughe hee would haue constitute a mortall man, so frayle and brickle a foundation of his stable and vnfallible Churche: But vppon thys Rock stone, that is this confession of thine,The church builded vpon faith [...] not vpon any person. that I am the sonne of GOD, I wil build my Church. For this is the foundation and beginning of all Christianitie, with worde, heart and minde, to confesse that Christ is the sonne of God. Whosoeuer beleueth not this, Chryst is not in hym: and hee cannot haue the marke of Chryste printed in his forehead,The wordes of Christ to Peter [...] Math· 16. expounded. whiche confesseth not that Chryst is the sonne of God.

Therefore Christ sayd vnto Peter, that vpon this rock that is vpon this his confession, that he was Christe the sonne of God, he woulde builde hys Churche, to declare that without this fayth, no man can come to Christe:Fayth is the foundation of the Church. so that this beliefe, that Christ is the sonne of God, is ye foundation of our christianitie, and the foundation of ye church. Here you see vpon what foundation Christes Churche is built, not vpon the frailtie of man, but vppon the stable and infallible word of God.

Now as touching the lineall discent of the Bishoppes in the Sea of Rome true it is that ye Patriarkes of Rome in the Apostles time,Lineall discent of the Bishop of Rome. and long after was a great maintayner, and a setter forth of Christes glory, in the which aboue all other countryes and regyons there especiallye was preached the true Gospell, the sacraments wer most duely ministred, and as before Christes comming, it was a Cittye so valiaunt in prowesse, and marshall affayres, that all the worlde was in a manner subiect to it, and after Christes passion, and diuers of the Apostles there suffered persecution for the Gospelles sake: so after that the Emperours, theyr hartes being illuminated, receiued the gospell, and became Christians, the Gospell there, as wel for the great power and dominion, as for the fame of ye place flourished most,Why the Bishops of R [...]me haue bene more esteemed then the Bishops of other cities. whereby the Byshops of ye place wer had in more reuerence and honour, most esteemed in all counsayles and assemblies, not because they acknowledged them to be their head, but because the place was moste reuerenced and spoken of, for the great power and strength of the same. As now here in England, the Bishop of Lincolne in Sessions and sittinges, hath the preheminence of the other Byshoppes, not that he is the head and ruler of them: but for the dignitie of the Byshoppricke (and therwith the people smiled.) Wherefore the Doctours in theyr writinges, haue spoken moste reuerently of this Sea of Rome and in their writinges preferred it: and this is the prerogatiue, which your Lordshippe did rehearse, the ancient Doctours to geue to the sea of Rome.

Semblably, I cannot nor dare not but commend, reuerence, and honour the sea of Rome,The prerogatiue that the Doctours geue to the sea of Rome, and for what cause. as longe as it continued in the promotion, and setting forth of Gods glory and in due preaching of the Gospell, as it did many yeres after Christ. But after that the Byshoppes of that Sea, seeking their owne pride, and not Gods honour, began to set them selues aboue kings and Emperours, challenging to them the title of Goddes Uicares,The sea of Rome so long as it continued in sound doctrine, was worthy to be reuerenced. the Domynion and Supremacye ouer all the worlde, I cannot but with saynct Gregory a Byshoppe of Rome also, confesse that the Byshoppe of that place is the very true Antichrist, whereof saynct Iohn speaketh by the name of the whore of Babilon, and say with the sayd sainct Gregory: he that maketh himselfe a Byshop ouer all the worlde, is worse then Antichrist.The Bishop of Rome proued to be Antichrist. The place of S. Austen aunswered.

Now, where as you say that saynct Augustine should seeme, not onely to geue such a prerogatiue, but also a supremacye to the sea of Rome, in that he sayth, all ye chrystian world is subiect to the Churche of Rome, and there, fore shoulde geue to that Sea a certayne kinde of subiection: I am sure that your Lordship knoweth that in saynt [Page] Austines time, there were foure Patriarckes, of Alexandria, Constantinople, Antioche and Rome, whiche Patriarckes had vnder them certayn Countryes, as in England the Archbyshop of Caunterbury hath vnder him diuers Byshoprickes in Englande and Wales, to whome he may be sayde to be theyr Patriarcke.4. Patriarches in the Church in Austines tyme. Also youre Lordship knoweth right well, that at what time sainct Austine wrote this booke, he was then Bishop in Africa. Farther you are not ignoraunt, that betweene Europe and Africa lyeth the sea called Mare mediterraneum, so that al the countryes in Europe to him which is in Africa, may be called transmarine, countryes beyond the sea. Here of S. Austen sayth: Totus orbis Christianus in transmarinis & longe remotis terris ecclesiae Romanae subiectus est. That is all the Chrystian Countryes beyonde the seas and farre Regions, are subiect to the sea of Rome. If I shoulde saye all Countryes beyonde the sea, I doe except Englande, whiche to me nowe beyng in Englande, is not beyonde the sea. In this sense saynct Austine sayth,Countreys beyond the sea subiect to Rome how and in what respect. all the Countryes beyond the sea are subiecte to the sea of Rome, declarynge thereby that Rome was one of the seas of the foure Patriarckes, and vnder it Europe, by what subiection I praye you? onely for a preeminence, as we here in England say, that all the Byshoprickes in England, are subiect to the archbishopricke of Caunterbury and Yorke.Rome may be mother of churches, and yet no supreme head of Churches.

For this preeminence also the other Doctours (as you recited) saye, that Rome is the mother of Churches, as the Bishopricke of Lincolne, is mother to the Bishoprick of Oxforde, because the Bishopricke of Oxford came from the Byshopricke of Lincolne, and they were bothe once one, and so is the Archbyshopricke of Canterbury, mother to the other Byshopricks, which are in her prouince. In like sorte the Archbishopricke of Yorke, is mother to the Northbishoprickes: and yet no mā will say, that Lincolne, Caunterburye, or Yorke, is supreme head to other Byshoprickes: neyther then ought wee to confesse the sea of Rome to be supreme head, because ye Doctours in their writinges, confesse the sea of Rome to be mother of Churches.

Nowe where you say, I was once of the same Religion, whiche you are of, the trueth is, I cannot but confesse the same. Yet so was saynct Paule a persecutoure of Christe. But in that you saye, that I was one of you not long agone, in that I doyng my message to my Lorde of Winchester, shoulde desire him to stande stoughte▪ in that grosse opinion of the Supper of the Lorde, in very deed I was sent (as your Lordship sayd) from the Counsayle, to my Lord of Winchester, to exhort hym to receyue also the true confession of Iustification, and because hee was very refractorious, I sayde to hym, why my Lord, what make you so great a matter herein? You see many Anabaptists rise agaynst the sacrament of the aultar: I praye you my Lorde be dilligent in confounding them, for at that tyme my Lord of Winchester and I had to do, wyth two Anabaptistes of Kente. In this sense I willed my Lorde to be stiffe in the defence of the sacrament, agaynst the detestable erroures of Anabaptistes, and not in the confirmation of that grosse and carnall opinion nowe mayntayned.

D. Ridley falsly charged to preach transubstantiation at Paules Crosse.In like sorte, as touching the sermon, whiche I made at Paules Crosse, you shall vnderstande that there were at Paules, and dyuers other places, fixed rayling billes agaynst the sacramente, termynge it Iacke of the boxe, the sacramente of the halter, round Robin, with like vnseemely termes: for the whiche causes I to rebuke the vnreuerent behauiour of certayne euill disposed persones, preached as reuerently of that matter as I mighte, declaring what estimation and reuerence, ought to be geuen to it, what daunger ensued the mishandling therof, affirming in that sacramente to be truely and verely the bodye and bloude of Christe, effectuously by grace and spirite: whiche wordes the vnlearned vnderstanding not, supposed that I had ment of the grosse and carnall being, which the Romishe decrees set forth,D. Ridley mistaken in his Sermon. that a body hauing lyfe and motion, shoulde be in deede vnder the shapes of breade and wyne.

With that the Bishoppe of Lincolne, somewhat interrupting him, sayde.

Lincol.

Well M. Ridley, thus you wrest places to your owne pleasure: for where as saynct Austen saythe that the whole Christian worlde,Lincolne againe replyeth. is subiecte to the sea of Rome without any limittation, and vseth these wordes: In transmarinis, & longè remotis terris, onely to expresse the latytude of the dominion of the Sea of Rome, willyng therby to declare that all the world, yea countryes farre distaunt from Rome, yet neuertheles are subiecte to that Sea, yet you woulde wrast it, and leaue it onely to Europe. I am sure ye will▪ not deny, but that totus mundus is more then Europe.

Ridley.

In deede my Lorde, if saynct Austen had sayde simpliciter totus mundus, & not added in transmarinis it had bene without limitation:D. Ridley agayn [...] [...]swereth [...] the word [...] ▪ of Austen. but in that he sayd totus mundus in transmarinis partibus, all the Countryes beyond the seas he himselfe doth limitte the vniuersall proposition, declaring how farre he ment by totus mundus.

The Byshop not staying for this aunswere, dyd proceede, saying.

Lincolne.

Well, if I woulde staye vppon this place, I coulde brynge many moe places of the Fathers, for the confirmation thereof, but we haue certayne instructions, accordinge to the whiche we muste proceede, and came not hyther to dispute the mater with you, but onely to take youre aunsweres to certayne Artycles, and vsed this in the waye of exhortation: in the whiche you interrupted mee, wherefore I wyll retourne thither againe.

Ye must consider that the Churche of Chryste lyeth not hidden, but is a Citty in the mountayn,Lincolne returneth agayne to his oration. and a candle on the Candlesticke. Ponder with your selfe, that the Churche of Christ is catholica, catholicke whiche is deducted of [...], that is, per omnia: so that Christes Church is vniuersallye spreadde throughout the world not contayned in the And why then do you alligate it to the city of Rom [...] ▪ allegation of places, not comprehended in the circuite of Englande, not contayned in the compasse of Germany and Saxonie, as youre Churche is.

Wherefore maister Ridley, for Gods loue be ye not singular: acknowledge with all the realme the truth, it shall not bee (as you alledge preiudiciall to the crowne, for the king and Queene their maiesties haue renounced that vsurped power taken of their predecessours, and iustly haue renounced it.2. Powers, of the keyes and of the sword. For I am sure you know that there are two powers, the one declared by the sword, the other by the Keyes. The sword is geuen to kings, and rulers of coū tryes: the Keyes were deliuered by Christe to Peter, and of him lefte to all the successoures. As touchynge oure goodes, possessions, and lyues, wee wyth you acknowledge vs Subiectes, to the king and Queene, who hath the temporall sworde:England how subiect to the King, and how to the Pope. but as concerning matters of Religion, as touching Gods quarrell and his word, we acknowledge an other head: and as the king and ye Queene their highnes do in all worldly affayres, iustly challenge the prerogatiue and primacie, so in spirituall and Ecclesiasticall matters they acknowledge themselues not to bee heades and rulers, but members of Christes bodye. Why therefore shoulde ye sticke at that matter, the whiche theyr maiesties haue forsaken and yelded?

Wherefore mayster Ridley,B. Ridley exhorted to submitte himselfe to the Pope. you shall not onely not doe iniurye to the Crowne, and bee preiudiciall to theyr maiesties honour, in acknowledgyng with all Christendome the Popes holynesse to be supreme head of Chrystes Churche here militaunt in earthe, but doe a thynge most delectable in theyr sight, and most desired of theyr highnesse. Thus if you will doe, reuoking together all youre erroures, acknowledging with the residue of the realme, the common and the publicke faulte, you shal doe that all men most hartily desire: you shall bryng quyetnesse to your conscience, and health to your soule: then shall we with great ioy, by the authoritie committed to vs from the Cardinalles grace, receyue you into ye church agayne, acknowledgyng you to be no longer a rotten, but a liuely member of the same, but if you shall still bee singular, if you shall stil and obstinately perseuer in your erroures, stubbernely mayntayning your former heresies, then we must agaynst our will, according to our commission, separate you from vs, and cut you of from the church least the rottennesse of one part in processe of tyme, putrify and corrupte the whole bodye,Feare of punishment set before him. then must wee confesse and publish you to be none of ours: thē must we yeald you vp to the temporall iudges, of whome excepte it otherwise please the kinge and Queenes highnesse, you muste receaue punishment by the lawes of this Realme, due for heretickes.

Wherfore mayster Ridley, consider your state, remember your former degrees, spare your body, especially consider your soule, which Christ so dearely bought with hys precious bloud, doe not you rashly cast away that which was precious in Gods sight, enforce not vs to doe al that we may doe, which is onely to publish you to be none of vs, to cut you of from the Churche for we doe not, nor can not condemne you to dye (as most vntruely hath bene reported of vs) but that is the temporall Iudges But that office you your selues haue assigned vnto them. office, we onely declare you to be none of the Churche, and then must you, according to the tenour of them, and pleasure [Page] of the Rulers, abide theyr determination, so that wee, after that we haue geuen you vpp to the temporall Rulers, haue no further to do with you. But I trust Mayster Ridley, wee shall not haue occasion to doe that wee may.A [...]were to D. Ridley to Lincolne. I trust you will suffer vs to reste in that poynte of our commission, whiche we most hartilye desire, that is, vppon recantation and repentaunce to receaue you, to reconcile you, and agayne to adioyne you to the vnitie of the Churche.

Then M. Ridley with often interruption, at lengthe spake.

Ridley.

My Lord I acknowledge an vnspotted church of christ, in the which He meaneth, in which no generall errour can be [...]nally. The church [...] to no [...]. [...] doe [...] the Church to [...]certayne place, and that onely [...] Rome The [...] bind the Church to no one [...] what Church to [...] infected with the Church of [...] and [...]. no man can erre, without the whiche no man can be saued, the whiche is spread throughout all the worlde, that is the congregation of the faythfull: neyther doe I alligate or binde the same to any one place, as you sayd, but confesse the same to be spreadde throughout all the worlde: and whereas Christes Sacramentes are duely ministred, his Gospell truely preached and followed, there doth Christes Churche shyne as a Cittye vppon an hill, and as a Candle in the Candlesticke: but rather it is such as you, that woulde haue the Churche of Christ bound to a place, which appoint the same to Rome that there and no where els is the foundation of Christes churche. But I am fully perswaded that Christes church is euery where founded, in euery place where his Gospell is truly receaued, effectually followed. And in that ye churche of God is in doubte, I vse here in the wise counsayle of Vyncentinus Lyranensis, whō I am sure you will allow, who geuing preceptes howe the catholicke churche maye be in all schismes and heresies knowne, writeth in thys maner? When (sayth he) one parte is corrupted with heresyes, then preferre the whole worlde before that one part: but if the greatest parte bee infected, then preferre antyquitie.

In like sort now, when I perceaue the greatest parte of Christianitie to be infected with the poyson of the sea of Rome, I repayre to ye vsage of the primitiue church, which I finde cleane contrary to the Popes decrees, as in that the Priest receaueth alone, that it is made vnlawfull to to the Laitye to receaue in both kindes, and such lyke: Wherefore it requireth, that I preferre the antiquitie of the primatiue church, before the nouelty of the Romysh church.

Lincol.

Mayster Ridley these faults which you charge the Sea of Rome withall, are in deede no faultes. For first it was neuer forbid the Laitie, but that they myghte if [...] they demaunded, receaue vnder bothe kyndes. You know also, that Chryst after hys resurrection, at what tyme he went wyth hys Apostles to Galile opened hym selfe by breaking of bread. You know that saynct Paule after hys longe sayling towardes Rome brake breade, and that the Apostles came together in breakyng of bread whiche declareth that it is not vnlawfull to minister the Sacrament vnder the forme of breade onely: and yet the churche hadde iust occasion to decree, that the laytye shoulde receaue in one kinde onely, thereby to take away an opinion of the vnlearned, that Chryst was not wholy both flesh and bloud vnder the forme of bread. Therfore to take away theyr opinion, and to establishe better the peoples faythe, the holy Ghost in the churche thoughte good to decree, that the Laitie woulde receaue onelye in one kynde: and it is no newes for the Church vppon iust consideration, to alter rites and ceremonies. For you read in the Actes of the Apostles, that saynct Paule writyng to certayne of the Gentiles, whiche had receaued the Gospel biddeth them to abstayne a suffogato & sanguine, from thynges stifled, and from bloud, so that this seemeth to bee an expresse commaundement: yet who will saye but that it is lawfull to eate bloudings? how is it lawfull but by theyr permission of the Church?

Ridly.

My Lord, such thinges as saynct Paule enioyned to the Gentiles for a sufferaunce, by a little and little to win the Iewes to Christ, were onely commandementes of tyme, and respected not the successours: but Chrystes commaundement: do this (that is, that which he dyd in remembraunce, which was not to minister in one kind onely) was not a commaundement for a tyme, but to perseuer to the worldes end.

But the Bishop of Lincolne not attending to this answere, without any stay proceeded in his Oration.

So that the Churche seemeth to haue authoritie by the holy Ghost, whome Christ sayd he woulde send after hys ascension, whiche should teache the Apostles all truthe, to haue power and iurisdiction to alter suche poyntes of the Scripture, euer reseruing the foundation: but wee came not, as I sayd before, in this sort to reason the matter wyth you, but haue certayne instructions ministred vnto vs, according to the tenour of the whiche wee must proceede, proposing certayne articles, vnto the which we require your aunswere directly, eyther affirmatiuely, eyther negatiuely to euery of them, eyther denying them, either graunting them without farther disputations or reasoning,: for we haue already stretched our instructions, in that wee suffered you to debate and reason the matter, in such sort as wee haue done: the whiche articles you shall heare now, and to morrow at eyght of the clocke in saynct Maryes Churche we will require and take youre aunsweres: and then according to the same proceede: & if you require a copy of them, you shall haue it, pen, inke and paper, also all such bookes as you shall demaunde, if they be to be gotten in the Uniuersitie.

The Articles.

IN dei nomine, Amen. Nos Iohannes Lincolne. Articles ioyntly and seuerally ministred to D. Ridley and M. Latymer, by the Popes deputies. Iacobus Glocest. & Iohannes Bristol. Episcopi▪ per reuerendis. dominum Reginaldum miseratione diuina S. Mariae in Cosmedin. &c.

1 We doe obiecte to the Nic. Ridley, and to thee Hughe Latimer, ioyntly and seuerally, first that thou Nicholas Ridley in this high Uniuersitie of Oxford. Anno. 1554. in the monthes of Aprill, May, Iune, Iulye, or in some one or moe of thē, hast affirmed, and openly defended & maintayned, and in many other tymes and places besides, that the true and naturall body of Christe, after the consecration of the priest, is not really present in the sacrament of the altar.

2. Item, that in the yeare and monthes aforesayde, thou hast publickely affirmed and defended, that in the Sacrament of the altar, remayneth still the substaunce of breade and wine.

3. Item, that in the sayde yeare and monthes, thou hast openly affirmed, and obstinately mayntayned, that in the Masse is no propiciatory Sacrifice for the quicke and the dead.

4. Item, that in the yeare, place, and monthes aforesayd, these thy foresayd assertions solemnly haue bene condemned, by the scholasticall censure of this schoole, as hereticall, and contrarye to the Catholicke fayth, by ye worshipful M. Doctor Weston Prolocutour then of the conuocation house, as also by other learned men, of bothe the Uniuersities.

5. Item, that all and singular the premisses be true, notorious, famous, and openly knowne by publicke fame, as well to them neare hand, as also to them in distaunt places farre of.

Examination vppon the sayd Articles.

ALl these articles I thought good here to place together, that as often as hereafter rehearsall shall be of any of them, ye reader may haue recourse hether, and peruse the same, and not to trouble the storye with seuerall repeticions thereof.

Lincolne.

After these Articles were read, the Bishoppes tooke counsayle togethers. At the last the Bishop of Lincolne sayde:B. Ridley examined vpon the Articles aforesayd. these are the very same Articles whiche you in open disputation here in the Uniuersitie did mayntayn and defend. What say you vnto the first? I praye you aunswere affirmatiuely, or negatiuely.

Ridly.

Why my Lorde, I supposed your gentlenes, had bene such, that you would haue geuen me space vntyll to morow, that vpon good aduisement, I might bring a determinate aunswere.

Lincoln.

Yea M. Ridley, I meane not that youre aunsweres nowe shall be preiudiciall to your aunsweres to morow. I will take your aunsweres at this tyme, and yet notwithstāding it shalbe lawfull to you to adde, diminish, alter, and chaunge of these answeres to morow what you will.

Ridly.

In deede, in like maner at our laste disputations I hadde many thinges promised, and fewe performed.The Catholicke promise fayre, but they performe nothing. It was sayde that after disputations, I shoulde haue a copye thereof, and licence to chaunge myne aunsweres, as I should thinke good, It was meete also that I should haue seene what was writtē by the Notaries at that time.The hie Priestes had not power to put Christ to death, but they had power to commit him to Pilate, neyther would they suffer him to ab [...]solue Christ. So your Lordship pretended great gentlenes in geuyng me a tyme, but this gentlenes is the same, that Christ had of the high priestes: for you, as youre Lordshippe saythe, haue no power to condemne me, neyther at anye tyme to put a man to death, so in like sorte the high Priestes sayd, that it was not lawfull for them to put any man to death. but committed Christ to Pilate, neyther would suffer him [Page] to absolue Christ, although he sought all the meanes therfore that he might. Then spake Doctour Weston, one of the audience.

West.

What? do you make the king Pilate?

Rid.

D. Westō shooteth his bolte.No mayster Doctor, I doe but compare youre deedes with Cayphas his deedes and the high Priestes, whiche woulde condemne no manne to deathe, as ye will not, and yet would not suffer Pilate to absolue and deliuer Christ.

Lincol.

M. Ridley, we minde not but that you shal enioy the benefite of aunswering to morow, and will take your aunsweres now as now, to morow you shal change take out, adde, and alter what you will. In the meane season we require you to aunswere directly to euery Article, either affirmatiuely, or negatiuely.

Ridly.

Seyng you appoynt me a time to aunswere to morow,The protestatiō of D. Ridley. and yet will take mine aunsweres out of hande, first I require the Notaryes, to take and write my protestation, that in no poynt I acknowledge your authority, or admit you to be my Iudges, in that poynt you are authorised from the Pope. Therefore what soeuer I shall say or doe, I protest, I neither say it, neither do it willingly, thereby to admit the authoritie of the Pope: & if your Lordship will geue me leaue, I wil shew the causes, whiche moueth me thereunto.

Lincol.

No M. Ridley, wee haue instructions to the contrary. We may not suffer you.

Ridley.

D. Ridley cannot be suffered to speake.I will be short: I pray youre Lordships suffer me to speake in fewe wordes.

Linc.

No M. Ridley, wee may not abuse the hearers eares.

Rid.

Why my Lord, suffer me to speake three words.

Linc.

Well M. Ridley, to morow you shall speake 40. The time is farre paste: therefore wee require your aunswere determinately. What say you to the first article? and thereupon rehearsed the same.

Rid.

The reall presence in the Sacrament may haue a double sense. Equiuocation in the word really. How the body of Christ may be sayd to be really, and how not really in the Sacrament.My protestation alwaies saued, that by this mine aunswere I do not condescend, to your authoritie, in that you are Legate to the Pope, I aunswere thus: In a sense the first article is true, and in a sense it is false: for if you take really for verè, for spiritually by grace and efficacye, then is it true that the naturall body and bloud of Christe is in the sacrament verè & realiter, in deede and really: but if you take these termes so grossely, that you woulde conclude thereby a naturall body hauing motion, to be contayned vnder the formes of bread and wine verè & realiter, then really is not the body and bloud of Christ in the Sacrament, no more then the holy Ghost is in the element of water in our Baptisme. Because this aunswere was not vnderstoode, the Notaries wist not how to note it: wherfore the Bishop of Lincolne willed him to aunswere either affirmatiuely, or negatiuely, either to graunt the Article, or to deny it.

Rid.

My Lorde, you know that where anye aequiuocation (whiche is a woorde hauyng two significations) is, excepte distinction bee geuen, no direct aunswere can bee made: for it is one of Aristotles fallacies, containing two questions vnder one, the whiche cannot bee satisfied with one aunswere. For both you and I agree herein, that in the sacrament is the verye true and naturall bodye and bloud of Christ, euen that whiche was borne of the Uirgine Marye, [...]. Questions vnder one. whiche ascended into heauen, whiche sitteth on the right hand of God the Father, which shall come frō thence to iudge the quicke and the dead, onely we differ in modo:The Papistes & Protestantes in graunting the presence do agree [...] onely in the maner of being they differ. How Christes body is effectuously receaued in the Sacramēt. in the way and maner of being: we confesse all one thing to be in the sacrament, and dissent in the maner of being there. I being fully by Gods word thereunto perswaded, confesse Christes naturall body to be in the sacrament in deede by spirite and grace, because that whosoeuer receiueth worthely that bread and wine, receiueth effectuously Christes body and drinketh his bloud, that is, he is, made effectually partaker of hys Passion: and you make a grosser kynde of being, enclosing a natuall, a lyuely and mouing body vnder the shape or forme of breade and wyne.

Now, this difference considered, to the question thus I aunswere:How Christ may be graunted to be really in the Sacramēt, and how not. that in the sacrament of the altar is the naturall body and bloud of Christ verè & realiter, in deede and really, if you take these termes in deed and really for spiritually by grace and efficacy: for so euery worthy receyuer receiueth the very true body of Christe: but if you meane really and in deede, so that therby you woulde include a liuely and a mouable body vnder the formes of bread and wyne, then in that sense is not Christes body in the sacrament really and in deede.

This aunswere taken and penned of the Notaryes, ye Boshop of Lincolne proposed the second question or Article. To whome he aunswered.

Rid.

Alwayes my protestation reserued, I aunswere thus: that in the sacrament is a certayne chaunge in the [...]r ye Bread whiche was before was common bread, is nowe made a liuely representation of Christes Bodye,What change is in the Sacramentall bread. Sacramentall mutation. The substaunce of bread and wine in the [...] Sacrament not chāged. and not onely a figure, but effectuously representeth his body, that euen as the mortall bodye was nourished by that visible bread, so is the internall soule fed with the heauenly foode of Christes body, whiche the eyes of faythe seethe, as the bodily eyes seeth onely breade. Such a sacramental mutation I graunt to be in the bread and wyne, whiche truely is no small chaunge, but suche a chaunge as no mo tall man can make but onely that omnipotencie of Chrystes worde.

¶Then the Byshoppe of Lincolne willed hym to answere directly, eyther affirmatiuely or negatiuely, without further declaration of the matter. Then hee aunswered:

Rid.

That notwithstanding this sacramentall mutation of the whiche he spake,Comparisō betweene the Sacrament of the Communiō and of Baptisme. and all the Doctours confessed the true substaunce and nature of bread and wine remaineth, with the whiche the bodye is in like sorte nourished as the soule by grace and spirite with the body of Chryste. Euen so in Baptisme the body is washed with the visible water, and the soule is clensed from all filth by the inuisible holy Ghost, and yet the water ceaseth not to be water but keepeth the nature of water still: In like sort in the sacrament of the Lordes supper the bread ceaseth not to bee bread,

Then the Notaryes penned, that he aunswered affirmatiuely to the second article. The Byshop of Lincolne declared a difference betweene the sacramente of the altar and Baptisme,What difference the Catholicks put betweene the Sacrament of the Cō munion, and Baptisme. because that Chryste sayde not by the water this is the holy Ghost, as he did by the bread: thys is my body.

Then mayster Ridley recited saynct Austen, whiche conferred both the sacramentes the one with the other: but the Byshoppe of Lincolne notwithstanding therevpon recited the third article, and required a directe aunswere. To whom Ridley sayd.

Rid.

Chryst as saynct Paule wryteth, made one perfecte sacrifice for the sinnes of the whole worlde, neyther can anye man reiterate that sacrifice of his,Aunswere to the 3. Article. and yet is the Communion an acceptable sacrifice to God of prayse and thanksgeuing: but to say that thereby sinnes are taken away (whiche wholy and perfectly was done by Christes passion, of the whiche the Communion is onely a memory) that is a great derogation of the merites of Chrystes passion:Propitiatory sacrifice of the masse is a derogation to Christes passion. for the sacrament was instituted that wee receyuing it, and thereby recognising and remembryng hys Passion, shoulde be partakers of the merites of the same. For otherwise doth this sacrament take vpon it the office of Christes Passion, whereby it might follow that Christe dyed in vayne.

¶The Notaryes penned this hys aunswere to be affirmatiuely. Then sayd the Byshop of Lincolne:

Lin.

In deede as you alledge out of Sayncte Paule, Christ made one perfecte oblation for all the whole world, that is, that bloudy sacrifice vpon the crosse:Vnbloudy sacrifice. yet neuerthelesse he hath lefte this sacrifice, but not bloudy, in the remembraunce of that, by the whiche sinnes are forgeuen: the whiche is no derogation of Christes Passion.

¶Then recited the Byshop of Lincolne the fourth article. To the which M. Ridley aunswered:

Rid.

That in some part the fourth was true, & in some parte false, true in yt those hys assertions were condemned as heresies, although vniustly:Answere to the 4. Article. false in that it was sayde they were condemned scientia scholastica, in that the disputations were in suche sorte ordered, that it was farre from any schole acte.

¶This aunswere penned of the Notaryes, the Byshop of Lincolne rehearsed the fift Article. To the whiche he aunswered:

Rid.

That the premisses were in suche sorte true, as in these his aunsweres he had declared. Whether that al men spake euill of them he knew not, in that hee came not so much abroad to heare what euery man reported.

¶This aunswere also written of the Notaryes, the bishop of Lincolne sayde:

Lin.

To morow at eyght of the clocke you shall appeare before vs in S. Maryes Churche,D. Ridley assigned to appeare agayne the next day. and then because wee cannot well agree vpon your aunswere to the first article (for it was long before hee was vnderstoode) if it wyll please you to wryte youre aunswere, you shall haue penne, inke, and paper, & bookes suche as you shall require: but if you wryte any thing sauing your aunswers to these Articles, wee will not receaue it: so hee charging [Page] the Maior with him, declaryng also to the Maior that he shoulde suffer hym to haue penne and inke dimissed M. Ridley, and sent for Master Latimer, who being brought to the Diuinitie Schole, there taryed tyll they called for hym.

¶Maister Latimer appeareth before the Commissioners.

NOw after M. Ridley was committed to the Maior, then the Bishop of Lincolne commaunded the Bailyffes to bring in the other prisoner,M Latimer [...] the [...]. who eftsoones as he was placed, sayd to the Lordes.

Lati.

My Lordes, if I appeare agayne, I pray you not to sende for mee vntyll you bee ready. For I am an olde man, and it is great hurt to myne olde age to tary so long gazyng vpon the colde walles. Then the Byshop of Lincolne sayd:

Linc.

M. Latimer, I am sory you are brought so soone, although it is the Bailyffes fault, and not myne: but it shall be amended.

Then Master Latimer bowed his knee downe to the ground,The order of M. Lati [...] [...]. holdyng his Hat in his hand, hauing a kerchefe on his hed, and vpon it a night cap or two, and a great cap (such as Townes men vse, with two broad flaps to butten vnder the chin) wearyng an olde thred bare Bristowe fryse gowne gyrded to his body with a peny leather gyrdell, at the which hanged by a long string of leather his Testament, and his spectacles without case, depending about his necke vpon his brest. After this the Byshop of Lincolne began on this maner:

Linc.

M. Latimer, you shall vnderstande that I and my Lordes here haue a Commission from my Lord Cardinall Poles Grace Legate a latere, The oratiō [...] Lincolne [...] M. Latimer. to this Realme of England, from our moste reuerent father in God the Popes holynesse, to examyne you vpon certayne opinions and assertions of yours, whiche you as well here openly in disputations in the yeare of our Lorde. 1554. as at sundry and diuers other tymes dyd affyrme, mayntayne, and obstinately defende. In the whiche Commission be especially two poyntes: the one whiche we muste desire you is, that if you shall nowe recant, reuoke, and disanull these your errours, and togeather with all this Realme, yea all the worlde confesse the trueth, we vppon due repentance of your part should receiue you, reconcile you, acknowledge you no longer a strayed sheepe, but adioyne you agayne to the vnitie of Christes Church, from the which you in the time of schisme fell: So that it is no new place to the which I exhort you: I desire you but to returne thyther from whence you went.

Consider M. Latimer, that without the vnitie of the Church is no saluation,But this Church [...] standing on the truth of Gods word, [...] the [...] of man. and in the Church can be no erroures. Therefore what shoulde stay you to confesse that whiche all the Realme confesseth to forsake that whiche the Kyng and Queene their Maiesties haue renounced and all the Realme recanted: it was a common errour, and it is nowe of all confessed: it shall be no more shame to you, then it was to vs all. Consider M. Latimer, that within these .xx. yeares this Realme also with all the worlde confesseth one Church, acknowledged in Christes Church an head, and by what meanes and for what occasion it cut of it self from the rest of Christianitie, it renounced that whiche in all tymes and ages was confessed, it is well knowen,How you [...] the [...], your owne actes can beare witnes. and might be now declared vppon what good foundation the sea of Rome was forsaken, saue that wee must spare them that are dead, to whom the rehearsall woulde be opprobrious: it is no vsurped power as it hath bene termed, but founded vppon Peter by Christe, a lure foundation, a perfect builder, as by diuers places as well of the auncient fathers as the expresse worde of God,The Popes authoritye. may be proued.

With that M. Latimer, which before leaned his head to his hand, began somewhat to remoue his cap and kerchef from his eares.

The Byshoppe proceeded saying: for Christe spake expresly to Peter saying, [...] pasce oues meas, & rege oues meas, the whiche worde doth not onely declare a certayne rulyng of Christes flocke, but includeth also a certayne preeminence and gouernment, and therefore is the king called Rex à regendo: so that in saying rege, Christe declared a power whiche he gaue to Peter, whiche iurisdiction and power Peter by hand deliuered to Clement, and so in all ages hath it remayned in the sea of Rome. This if you shall confesse with vs, & acknowledge with all the realme your errours and false assertions, then shall you doe that whiche we most desire, then shall we rest vppon the first part of our Commission, then shall we receiue you, acknowledge you one of the Churche, and according to the authoritie geuen vnto vs, [...] Latimer. minister vnto you vpon due repentaunce, the benefite of absolution, to the whiche the Kyng and Queene their Maiesties were not ashamed to submit them selues, although they of them selues were vnspotted, and therefore needed no reconciliation, yet lest the putrification and rottennesse of all the body myght be noysome, and do damage to the head also, they (as I sayd) most humbly submitted them selues to my Lorde Cardinall his grace, by hym, as Legate to the Popes holynes, to bee partakers of the reconciliation: but if you shall stubburnely perseuer in your blindnes, if you wyll not acknowledge your errours, if you as you stande nowe alone, wyll be singular in your opinions, if by schisme and heresie you wyll styll diuide your selfe from our Churche, then must wee proceede to the seconde part of the Commission, which we would be loth to do, that is, not to condemne you, for that wee can not doe (that the temporall sworde of the Realme, and Qui tradid [...] runt metio [...]naius pecca [...]m habent, sayth Christ. not wee will do) but to separate you from vs, acknowledge you to be none of vs, to renounce you as no member of the Churche, to declare that you are filius perditionis, a lost chylde, and as you are a rotten member of the Churche, so to cut you of from the Church, and so to commit you to the temporall Iudges, permittyng them to proceede agaynst you, accordyng to the tenor of their lawes.

Therefore M. Latimer,Perswasions vsed to M. Latimer [...] to the vnitye of the Popes Church. for Gods loue consider your estate, remember you are a learned man, you haue taken degrees in the Schole, borne the office of a Byshop, remember you are an olde man, spare your body, accelerate not your death, & especially remember your soules health, quiet of your conscience, consyder that if you shoulde dye in this state, you shall be a stinkyng sacrifice to God: for it is the cause that maketh the Martyr, and not the death: consyder that if you dye in this state, you dye without grace, for without the Churche can be no saluation.Reasons to perswade the flesh, but not [...] con [...]cience. Let not vayne glory haue the vpper hande, humiliate your selfe, captiuate your vnderstandyng, subdue your reason, submit your selfe to the determination of the Churche, doe not force vs to doe all that we may doe, let vs rest in that parte whiche wee most hartely desyre, and I, for my part, (then the Byshop put of his cap) agayne with all my hart exhort you.

After the Byshop had somewhat paused, then M. Latimer lift vp his head (for before he leaned on his elbowe) and asked whether his Lordshyp had sayd: and the Byshop answered yea.

Lati.

Then will your Lordship geue me leaue to speake a worde o [...] two?

Linc

Yea M. Latimer, so that you vse a modest kynd of talke, without raysing or tauntes.

Lati.

I beseech your Lordshyp, licence me to sit downe.M. Latimer hath leaue to sit downe. Answere of M. Latimer to the B. of Lincolne.

Linc.

At your pleasure M. Latimer, take as much ease as you wyll.

Lati.

Your Lordshyppe gentlye exhorted mee in manye woordes, to come to the vnitie of the Churche. I confesse (my Lorde) a Catholicke Churche, spread throughout all the worlde, in the whiche no man may erre, without the whiche vnitie of the Churche no man can be saued:The vniuersall Church hath not his foundation onely in Rome. [...]rg [...]ment. Christ bad Peter regere, gouerne his pe [...] ple. Ergo, the Pope [...] Rex, to reigne [...] Kinges and Emperours. but I knowe perfectly by Gods woorde that this Churche is in all the worlde, and hath not his foundation in Rome only, as you say, and me thought your Lordshyp brought a place out of the Scriptures to confirme the same, that there was a iurisdiction geuen to Peter, in that Christe bad hym regere, gouerne his people. In deede my Lord, sainct Peter did well and truely his office, in that he was byd regere: but since the Byshoppes of Rome haue taken a new kynd of regere. In deede they ought to regere, but how my Lord? not as they will them selues: but this regere must be hedged in, and digged in. They must regere, but secundum verbum dei: they must rule, but accordyng to the worde of God.

But the Byshops of Rome haue turned regere secundum verbum dei, into regere secundum voluntatem suam: Regere [...] to regere [...] voluntatē. Deut. 21. they haue turned the rule accordyng to the woorde of GOD into the rule accordyng to their owne pleasures, and as it pleaseth them best: as there is a booke set foorth whiche hath diuers poyntes in it, and amongest other, this poynt is one, whiche your Lordshyppe went about to proue by this woorde regere, and the argument whiche he bryngeth foorth for the proofe of that matter, is taken out of Deuteronomie, where it is sayde: if there ryseth anye controuersie amonge the people, the Priestes Leuitici generis, of the order of Leuiticus shall decide the matter secundum legem dei, accordyng to the lawe of GOD: so it muste be taken. This booke perceyuing this authoritie to be geuen to the Priestes of the olde lawe, taketh occasion to proue the same to be geuen to the Byshops and other the Cleargy of the new law: but in prouyng [Page] this matter, where as it was sayde there, as the Priestes of the order of Leuiticus shoulde determine the matter accordyng to Gods law (that accordyng to Gods law) is left out, and onely is recited: as the Priestes of the order of Leuiticus shall decide the matter,Cli [...]ping of Gods Scriptures by the Catholickes. so it ought to be taken of the people: a large authoritie I ensure you. What gelding of Scripture is this? what clippyng of Gods coyne? With the which termes the audience smiled. This is muche like the regere whiche your Lordshyp talked of. Nay, nay my Lordes, we may not geue such authoritie to the Clergie, to rule all thynges as they wyll. Let them keepe them selues within their commission. Now I trust my Lord▪ I do not rayle yet?

Linc.

No M. Latimer, your talke is more like tauntes then rayling: but in that I haue not red the booke which you blame so much, nor knowe not of any suche, I can say nothyng therein.

Lati.

Yes my Lorde, the booke is open to be red, and is intituled to one whiche is Bishop of Glocester,The author of this booke was D. Brookes, which there was in the commission. whom I neuer knew, neither did at any tyme see him to my knowledge. With that the people laughed, because the Byshop of Glocester sat there in commission.

Then the Byshop of Glocester stoode vp, and sayd it was his booke.

Lati.

Was it yours my Lorde? In deede I knewe not your Lordshyp, neither euer did see you before, neither yet see you now, through the brightnes of the Sunne shining betwixt you and me. Then the audience laughed agayne: and Maister Latimer spake vnto them saying: Why my maisters, this is no laughyng matter, I aunsweare vppon lyfe and death. Vae vobis qui redetis nunc, quoniam flebitis.

The Byshoppe of Lincolne commaunded silence, and then sayde:

Linc.

M. Latimer, if you had kept your selfe within your boundes, if you had not vsed such scoffes and tauntes, this had not bene done.

Brookes B. of Glocester speaketh.After this the Byshop of Glocester sayde in excusing of his booke.

Gloc.

M. Latimer, hereby euery man may see what learnyng you haue.

Then M. Latimer interrupted hym saying:

Lati.

Lo, you looke for learnyng at my handes, whiche haue gone so longe to the schole of obliuion, makynge the bare walles my Librarie, keepyng me so long in prison without booke or penne and inke: and nowe you let me lose to come and aunsweare to Articles. You deale with me as though two were appoynted to fyght for lyfe and death, and ouer nyght the one through friendes and fauour is cheryshed, & hath good counsayle geuen hym howe to encounter with his enemie. The other for enuye or lacke of friendes,The Catholicks how vnreasonable they are in their vsing of men. all the whole nyght is set in the stockes. In the mornyng when they shall meete, the one is in strength and lusty: the other is starke of his limmes, and almoste dead for feeblenes. Thynke you that to runne through this man with a speare is not a goodly victory?

But the Byshoppe of Glocester interruptyng his aunswere proceeded, saying:

Glo.

I went not about to recite any places of Scripture in that place of my booke:The Catholicks alleage the Scriptures but take not all. for then if I had not recited it faythfully, you myght haue had iust occasion of reprehention: but I only in that place formed an argument á maior [...], in this sense: that if in the olde lawe the Priestes had power to decide matters of controuersies, muche more then ought the authoritie to be geuen to the clergy in the new law: and I pray you in this poynt what auayleth the rehersall, secundum legem dei.

Lati.

Yes my Lorde, very muche. For I acknowledge authoritie to be geuen to the spiritualtie to decide matter of Religion, and, as my Lord sayd euen nowe, to regere: but they must do it secundum verbum dei, and not secundum voluntatem suam, according to the worde and lawe of God, and not after their owne will, after their owne imaginations and fantasies.

The Byshop of Glocester woulde haue spoken more, sauyng that the Byshop of Lincolne sayde, that they came not to dispute with M. Latimer, but to take his determinate aunsweres to their Articles, and so began to propose the same Articles whiche were proposed to M. Ridley. But M. Latimer interrupted him, speaking to the bishop of Glocester: well my Lord, I could wish more faythfull dealyng with Gods woorde, and not to leaue out a part, and snatche a part here and an other there, but to rehearse the whole faythfully.

But the Byshoppe of Lincolne not attendyng to this saying of Maister Latimer,The protestatiō of M. Latimer. proceeded in rehearsing the Articles in forme and sense as I declared before in the examination of the Articles proposed to Maister Ridley, and requyred Maister Latimers aunswere the fyrst. Then Maister Latimer makyng his protestation, that notwithstandyng these his aunsweres it shoulde not bee taken that thereby he would acknowledge any authoritie of the Byshoppe of Rome, saying that he was the Kyng and Queene their Maiesties subiecte and not the Popes, neyther coulde serue two maisters at one tyme, except he should first renounce one of them: required the Notaries so to take his protestation, that what soeuer hee shoulde saye or do, it shoulde not be taken as though he did thereby agree to any authoritie that came from the Byshop of Rome.

Linc.

The Byshop of Lincolne sayd, that his protestation shoulde be so taken:1. Article. but he required him to aunsweare briefly affirmatiuely, or negatiuely to the first Article, and so recited the same agayne: and Maister Latimer aunswered as foloweth.

Lati.

I doe not deny (my Lorde) that in the Sacrament by spirite and grace is the very body and bloud of Christ,The body of Christ in the Sacrament receiued by spirite & grace. because that euery man by receiuyng bodylye that bread and wine, spiritually receyueth the body and bloud of Christe, and is made partaker thereby of the merites of Christes Passion: but I denye that the body and bloud of Christe is in such sort in the Sacrament as you woulde haue it.

Linc.

Then Maister Latimer, you aunsweare affirmatiuely.

Lati.

Yea, if you meane of that grosse and carnall beyng,M. Latymer agaynst the grosse and carnall being of christ in the Sacrament. 2. Article. What chaunge is in the bread and wine in the Sacrament, not in the nature but in the dignitye of representing. which you do take.

The Notaries tooke his aunsweares to bee affirmatiuely.

Linc.

What say you Maister Latimer to the seconde Article? and recited the same.

Lati.

There is, my Lorde, a chaunge in the bread and wine, and suche a chaunge as no power, but the omnipotencie of GOD can make, in that that whiche before was bread, shoulde nowe haue that dignitie to exhibite Christes body, & yet the bread is still bread, and the wine still wine: for the chaunge is not in the nature, but in the dignitie, because nowe that whiche was common bread hath the dignitie to exhibite Christes body, for where as it was common bread, it is nowe no more common bread, neither ought it it to be so taken, but as holy bread sanctified by Gods worde.

With that the Byshop of Lincolne smyled, saying:

Linc.

Lo Maister Latimer, see what stedfastnesse is in your doctrine: That whiche you abhorred and despised moste, you now most establyshe: for where as you moste rayled at holy bread, you nowe make your communion holy bread.

Lati.

Tush, a rushe for holy bread. I say the bread in the communion is an holy bread in deede.

But the Byshoppe of Lincolne interrupted hym and sayde.

Linc.

O, you make a difference betwene holy bread,Substance of bread & wine in the Sacrament vnchanged. and holy bread (with that the audience laughed.) Well maister Latimer, is not this your aunsweare, that the sustaunce of bread and wine remayneth after the wordes of consecration?

Lati.

Yes verely, it must nedes bee so, for Christ him selfe calleth it bread, Saint Paul calleth it bread, the Doctours confesseth the same, the nature of a Sacrament confirmeth the same, and I call it holy bread,Difference betweene Christs holy bread & the Popes holy bread. not in that I make no difference betwixt your holy bread & this, but for the holy office whiche it beareth, that is, to be a figure of Christes body, and not onely a bare figure, but effectually to represent the same.

So the Notaries penned his aunsweare to be affirmatiuely.

Linc.

What say you to the third question?3. Article. and recited the same.

Lati.

No, no my Lorde, Christe made one perfect Sacrifice for all the whole world, neither can any man offer him agayne, neither can the Priest offer vp Christe agayne for the sinnes of man, which he tooke away by offeryng hym selfe once for all (as Saint Paul sayth) vppon the crosse, neither is there any propitiation for our sinnes, sauyng his crosse onely.

So the Notaries penned his aunswere to this Article also to be affirmatiuely.

Linc.

What say you to the fourth Maister Latimer? and recited it. After the recitall whereof,4. Article. when Maister Latimer aunsweared not, the Byshop asked hym whether he heard him or no?

Lati.

Yes, but I doe not vnderstande what you meane thereby.

Linc.

Mary onely this, that these your assertions were [Page] condemned by M. Doctor Weston as heresies: is it not so M. Latimer?

Lati.

Yes, I thinke they were condemned. But how vniustly, he that shall be iudge of all knoweth.

So the Notaries tooke his aunswere, to this Article also to be affirmatiuely.

Linc.

What say you M. Latimer to the v. Article? and recited it. [...]. Article.

Lati.

I knowe not what you meane by these termes. I am no Lawyer: I would you would propose the matter plainely.

Linc.

In that we proceede accordyng to the lawe, we muste vse their termes also. The meanyng onely is this, that these your assertions are notorious, euill spoken of, and yet common and recent in the mouthes of the people.

Lati.

I can not tell howe muche nor what men talke of them. I come not so muche among them, in that I haue bene secluded a long tyme. What men report of them I knowe not, nor care not.

This aunswere taken, the Bishop of Lincolne sayd:

Linc.

M. Latimer, we meane not that these your aunsweres shalbe preiudiciall to you. [...] To morowe you shall appeare before vs againe, and then it shalbe lawfull for you to alter and chaunge what you wyll. We geue you respite till to morowe, trustyng that after you haue pondered well all thynges against to morowe, you wyll not be ashamed to confesse the truth.

Lati.

Now my Lord I pray you geue me licence in three wordes to declare the causes why I haue refused the authoritie of the Pope.

Linc.

Nay M. Latimer, to morowe you shall haue lycence to speake xl. wordes.

Lati.

Nay my Lords, I beseech you to do with me now as it shall please your Lordships: I pray you let not me be troubled to morow agayne.

Linc.

Yes M. Latimer, you must needes appeare againe to morowe.

Lati.

Truely my Lorde, as for my part I require no respite, for I am at a poynt: you shall geue me respite in vayne: Therefore I pray you let not me trouble you to morowe.

Linc

Yes, for wee trust God wyll woorke with you agaynst to morowe. There is no remedy, you must needes appeare agayne to morowe at eight of the clocke in sainct Maries Church. And forthwith the Bishop charged the Maior with M. Latimer, & dismissed him, and then brake vp their Session for that day, about one of the clocke at after noone.

¶Here foloweth the second Session.

The next [...]THE next day followyng (which was the fyrst daye of October) somewhat after eyght of the clocke, the sayde Lordes repayred to S. Maries Churche, and after they were set in a high throne well trimmed with clothe of tissewe and silke,October. 1. then appeared M. Ridley, who was set at a framed table a good space from the Bishops feete, which table had a silke clothe cast ouer it, the which place was compassed about with framed seates in quadrate forme, partly for Gentlemen which repaired thither (for this was the Session day also of Gaile deliuery) & heades of the Uniuersitie to sit, and partly to keepe of the preasse of the audience: for the whole body as well of the Uniuersitie as of the towne,D. Ridleys appearan [...]e [...] the [...]. came thither to see the end of these two persons. After M. Ridleyes appearaunce, and the silence of the audience, the Bishoppe of Lincolne spake in maner folowyng.

Linc.

The words [...] M. [...], to B. [...].M. Ridley, yesterday when that we challenged you for not vncoueryng your head, you excused your selfe of that whereof no man accused you, in saying you dyd not put on your cap for any obstinacie towarde vs, whiche as touchyng our owne persons desired no suche obedience of you, but onely in respect of them whose persons we beare: neyther (you sayde) for any contempt that you beare to this worshipfull audience, whiche although iustly may, yet in this case require no such humilitie of you: neither for any derogation of honour to my Lorde Cardinalles grace, in that he descended from the regall bloud, in that he is a man most noble, both for his excellent qualities & singular learnyng: for as touching those pointes, you sayde you with all humilitie woulde honour, reuerence, and worshyp his grace: but in that he is Legate to the most reuerent father in God the Popes holynes (with that the Bishop with all then present put of their cappes, but M. Ridley moued not his) you sayd you ne coulde ne would by any meanes be induced to geue him honor: [...] but for as muche as this is the poynt as we tolde you yesterday, why we require honour and reuerence of you, we tel you nowe as wee did then, except you take the paynes to moue your bonet, we will take the paynes to cause your bonet to be taken from you, except you pretend sicknesse, as yesterday you did not.

Rid.

I pretende now none other cause,B. Ridley refuseth to put of his cap to the Pope or to them which come frō the Pope. then I did yesterday, that is, onely that hereby it may appeare that not onely in worde and confession, but also by all my gesture and behauiour, in no poynt I agree or admit any authoritie or power that shall come from the Pope, and nor for any pryde of mynde (as GOD is my iudge) neyther for contempt of your Lordshyps, or of this worshypfull audience, neither for derogation of honour due to my Lorde Cardinalles grace as concernyng those poyntes whiche your Lordshyp spake of, that is, his noble Parentage and singular graces in Learnyng. And as for takyng my cap away, your Lordshyp may doe as it shall please you: it shall not offende me, but I shall be content with your ordinance in that behalfe.

Linc.

For as much as you do aunswere now as you did yesterday, we must doe also as we did then, and forthwith one of the Bedles very hastely snatched his cap from his head.

¶After this the Bishop of Lincolne began the examination in sense folowyng.

Linc.

Maister Ridley, yesterday wee tooke your aunswere to certayne Articles,The last examination of Bishop Ridley. which we then proposed vnto you: but because wee coulde not be throughly satisfied with your aunsweare then to the fyrste Article, neyther coulde the Notaries take any determinate aunsweare of you,The wordes of the B. of Lincolne. we (you requiryng the same) graunted you lycence to bryng your aunswere in wryting, and thereupon commaunded the Maior that you shoulde haue penne, paper, and inke, yea any bookes also that you woulde require, if they were to bee gotten: we licenced you then also to alter your former aunsweares this day at your pleasure: Therefore we are come nowe hether to see whether you are in the same mynde nowe that you were in yesterdaye, (whiche we woulde not wyshe) or contrary, contented to reuoke all your former assertions, and in all poyntes content to submitte your selfe to the determination of the vniuersall Churche, and I for my part moste earnestly exhort you (and therewith he put of his cappe) not because my conscience pricketh me as you sayde yesterday, but because I see you a rotten member and in the way of perdition.

Yesterday I brought foorth amongest other S. Austen, to proue that authorite hath alwayes bene geuen to the sea of Rome, and you wrested the woordes farre contrary to S. Austens meanyng, in that you woulde haue totus mundus to be applyed onely to Europe, whiche is but the thirde part of all the worlde, where as in deede the processe of S. Augustines woordes wyll not admitte that your interpretation. For he sayth not totus mundus Christianus in transmarinis. &c. but first,The place of S. Austen again repeated, Totus mundus. &c. totus mundus Christianus Romanae Ecclesiae subiectus est: All the Christian world is subiect to the Church of Rome, and afterwarde addeth in transmarinis partibus, beyond the Sea, but onely to augement the dominion of the sea of Rome.

Rid.

But M. Ridley still perseuered in his former aunswere, saying:Aunswere of D. Ridley to the place of S. Austen as before. I am sure my Lorde you haue some skill in Cosmography, in the whiche you shall vnderstande that there is a sea called Mare mediterraneum, cast betweene Europe and Africa, in the which he ment Europe beyond the Sea, euen as I shoulde say the whole worlde beyond the Sea, exceptyng England in the which I stand: and here many woordes were spent vpon the interpretation of the same place of S. Austen.

Lin.

After long disceptation, the Byshoppe of Lincolne sayde, that the meanyng of S. Augustine myght be knowen by the consent of other the Doctors, and rehearsed diuers.

Rid.

But M. Ridley required the rehersall of the places, and to reade the very wordes of the Doctors, saying, that perhaps those which the Bishop rehearsed,How the Catholickes vse to alledge the Doctours. beyng proponed in other termes in the Doctors, would admitte a contrary meanyng and interpretation: but in that booke out of the which the Bishop rehearsed them, was none of the Doctors, but only the sentences drawn out of ye Doctors of some studious man: he could not recite the very words of the Doctours.

Linc.

Then after he came to Cyrillus, which (as he said) made agaynst M. Ridley in the Sacrament,A place of Cyrillus alledged by Melancthon. Scripture bookes burned at Oxford. euen by Philippe Melancthon his owne alledging in his common places, and forthwith called for Melancthon, but in vaine, because all such bookes were burned a litle before, wherefore he passed it ouer.

Cyrillus also in an other place pro [...]ing to the Iewes [Page] that Christe was come, vseth this reason, Argumentum á contrario sensu ex Cyrillo contra [...]udaeo [...]. Altars are erected in Christes name in Britaine and in farre countreyes: Ergo, Christ is come. But we may vse the contrarye, of that reason: Altars are plucked downe in Britaine: Ergo, Christe is not come. A good Argument á contrarijs: I wyll stande to it in the Scholes by and by with any man. Ye see what a good argument this your docrine maketh for the Iewes, to proue that Christ is not come.Altars be erected in Christes remembrance in Britayne. Ergo Christ is come. Altars be now plucked downe in Britayne: Ergo, Christ i [...] not come. Aunswere. This argument is not a sensu contrario. For erecting of altars in the Antecedent▪ and plucking downe altars in the consequent, be not contrary. In the Antecedent, Cyril meaneth the table, or els the celebration of the Lordes Supper in his remembrance. In the consequent by plucking downe of altars▪ is ment the taking away of places and monumentes, seruing not to the Lordes Supper, but to Idolatry, whereby the true table of the Lordes Supper in his remēbrance may be erected agayne.

D. Ridley smilyng, aunsweared: your Lordshyp is not ignoraunt that this worde Altare in the Scripture signifieth aswell the Altar whereupon the Iewes were wont to make their burt Sacrifices, as the table of the Lordes Supper. Cyrillus meaneth there by this worde Altare, not that the Iewysh Altar, but the Table of the Lorde, and by that saying (Altars are erected in Christes name, Ergo Christ is come) he meaneth that the Communion is ministred in his remembraunce, Ergo Christe is come: for the strength of his argument is, because the remembraunce of a thyng can not be, except the thing it selfe be past: then coulde not all Countreys celebrate the Communion in the remembraunce of Christes passion, except Christe had bene come and suffered. As for the taking downe of the Alters, it was done vpon iust considerations, for that they seemed to come to nigh to ye Iewes vsage. Neither was the supper of the Lorde at any tyme more better ministred, more duely receiued, then in these latter dayes when all thynges were brought to the rites and vsage of the primatiue Church.

Linc.

A godly receiuing I promise you, to set an Oyster table in steede of an Altar, and to come from Puddynges at Westminster, to receiue: and yet when your table was constituted, you coulde neuer be content, in placing the same now East, nowe North, nowe one way, nowe another, vntill it pleased GOD of his goodnesse to place it cleane out of the Church.

Rid.

Your Lordshyppes vnreuerent termes doo not eleuate the thyng.B. White blasphemously calleth the bord of the Lordes Supper, an Oyster table. Perhappes some men came more deuoutely from Puddynges then other men nowe do from other thynges.

Lin.

As for that, M. Ridley, you ought to be iudge of no man: but by this your reasonyng you cause vs to stretch and enlarge our instructions. We came not to reason, but to take your determinate aunsweres to our Articles: and eftsoones he red the first Article in maner aboue specified.The articles read agayne to M. Ridley.

Now M. Ridley, What say you to the first Article? if you haue brought your aunswere in writing, we wyll receiue it: but if you haue written any other matter, we will not receiue it.

Rid.

Then M. Ridley tooke a sheete of paper out of his bosome, and beganne to read that whiche he had written: but the B. of Lincolne commaunded the Bedle to take it from hym.B. Ridley not suffred to reade his owne aunswere. But he desired licence to read it, saying that it was nothyng but his answers, but the Bishop would in no wise suffer him.

Rid.

Why my Lord, will you require my aunswere, and not suffer me to publysh it? I beseeche you my Lorde, let the audience beare witnes in this matter. Your Lordships may handle it at your pleasures: therfore let the audience be witnes to your doynges.Note the extreme dealing of these catholicke men.

Linc.

Well M. Ridley, we wyll first see what you haue written, & then if we shall thinke it good to be red, you shal haue it published: but except you wyll deliuer it first, we wyll take none at all of you.

With that M. Ridley seeing no remedy, deliuered it to an Officer, which immediatly deliuered it to the Bishop of Lincolne, who after he had secretly communicated it to the other two Bishops, declared the sense, but would not read it as it was written,The deputies durst not read out the writing of Bishop Ridley. saying, that it conteined wordes of blasphemie: therefore he would not fill the eares of the audience therewithall and so abuse their pacience: notwithstandyng M. Ridley desired very instantly to haue it published, saying, that except a line or two, there was nothing conteyned but the auncient Doctors sayinges for the confirmation of his assertions.

After the sayd Bishops had secretly vewed the whole, then the Bishop of Lincolne sayd: In the first part master Ridley, is nothyng conteyned but your protestation, that you would not haue these your aunsweres so to be taken, as though you seemed thereby to consent to the aucthority or iurisdiction of the Popes holines.

Rid.

No my Lord, I pray you reade it out that the audience may heare it: but the Byshoppe of Lincolne woulde in no wise, because (he sayd) there were conteyned wordes of blasphemie.

Then the Byshop of Lincolne recited the firste Article,To the 1. article. and required maister Ridleis aunsweare to it. Then M. Ridley sayd, that his answere was there in writyng, and desired that it might be published: but the Byshoppe woulde not reade the whole, but here and there a peece of it. So the Notaries tooke his aunswere, that he referred him to his aunsweare in writing exhibited now, and also before at the tyme of disputation, M. Doctor Weston beyng prolocutor.

In likewise the Byshop of Lincolne recited the second Article, and required an aunswere,To the 2. Article. and M. Ridley referred him to his aunswere in wryting, exhybited now, and also before at the time of disputation: and like aunsweres were taken to all the residue of the Articles.

These aunsweres in maner rehearsed, taken, and penned of the Notaries, the Byshop of Glocester began an exhortation to moue M. Ridley to turne.The words of exhortation of Brookes Bishop of Glocester to M. Ridley.

Glo.

If you would once empty your stomacke, captiuate your senses, subdue your reason, and to gether with vs consider what a feeble ground of your religion you haue, I doe not doubt but you might easely be perduced to acknowledge one Churche with vs, to confesse one fayth with vs, and to beleue one religion with vs. For what a weake and feeble stay in religion is this I pray you? Latimer leaneth to Cranmer, Cranmer to Ridley, & Ridley to the singularitie of his owne witte: so that if you ouerthrowe the singularitie of Ridleyes wit, then must needes the Religion of Cranmer and Latimer fall also. You remember well M. Ridley, that the Prophet speaketh most truely, saying: vae, vae, wo, wo be to them which are singular and wise in their owne conceytes.

But you wyll saye, here it is true that the Prophete sayth: but how know you that I am wyse in myne owne conceyte? Yes Maister Ridley, you refuse the determination of the Catholike Churche: you muste needes bee singular and wyse in your owne conceyte, for you bryng Scripture for the probation of your assertions, and wee also bryng Scriptures: you vnderstande them in one sense, and wee in an other. Howe wyll ye knowe the trueth herein? If you stande to your owne interpretation, then you are singular in your owne conceyte: but if you say you wyll followe the myndes of the Doctors and auncient Fathers, semblably you vnderstande them in one meanyng, and wee take them in another: howe wyll ye knowe the trueth herein?B. Ridley vntruely charged with singularity. If you stande to your owne iudgement, then are you singular in your owne conceyte, then can you not auoyde the vae and woe which the Prophete speaketh of.

Wherfore, if you haue no stay but the Catholike church in matters of controuersie, except you wyll rest vpon the singularitie and wysedome of your owne brayne, if the Prophet most truely sayth, vae, vae, wo, wo be to them that are wyse in their owne conceite: then for Gods loue M. Ridley stand not singular, be not you wyse in your owne conceite, please not your selfe ouermuch. Howe were the Arrians, the Manicheis, the Futichiās, with other diuers Heretickes which haue bene in the Church, how I pray you were they suppressed and conuinced? by reasonyng in disputations? No truly, the Arrians had mo places of Scriptures for the confirmation of their heresie,The determination of the Church is only that, whereupon our catholicke men do ground theyr fayth▪ then the Catholickes for the defence of the trueth. Howe then were they conuinced? onely by the termination of the Church. And in deede except we do constitute the Churche our foundation, stay, and iudge, we can haue no ende of controuersies, no ende of disputations. For in that we all bryng Scriptures and Doctors for the probation of our assertions, who shoulde be Iudge of this our controuersie? If we our selues, then be we singular and wise in our owne conceites, then can not we auoyde the woe that the Prophet speaketh of.

It remayneth therefore that we submitte our selues to the determination and arbitrement of the Churche, with whom God promised to remayne to the worldes ende, to whom he promised to sende the holy Ghost which shoulde teache it the trueth. Wherefore M. Ridley, if you will auoyd the wo that the prophet speaketh of, be not you wyse in your iudgement: if you wyll not be wyse and singular in your owne iudgement, captiuate your owne vnderstanding, subdue your reason, and submit your selfe to the determination of the Church.

This is briefly the summe of the Oration of the Byshop of Glocester, by the which he endeuored in many mo woordes, amplyfiyng and enlargyng the matter eloquently with sundry poyntes of Rethoricke, to moue affections, to perswade Maister Ridley to recant and forsake his Religion.

To whom M. Ridley aunswered in few wordes,A briefe answere of B. Ridley to B. Brokes ta [...]le. that he sayd most truly with the Prophet, wo be to him which is wyse in his owe conceite, but that he acknowledged no suche singularitie in hym, ne knewe any cause why he shoulde attribute so muche to him selfe. And where as he [Page] sayde Maister Cranmer leaned to hym, that was moste vntrue, in that he was but a young Scholer in comparison of Maister Cranmer: for at what tyme he was a young Scholer, then Maister Cranmer a Doctor, so that he con [...]essed that M. Cranmer might haue ben his Scholemaister these many yeares. It seemed that he woulde haue spoken more, but the Bishop of Glocester interrupted hym, saying.

Glo.

Why M. Ridley, it is your owne confession, for M. Latimer at the time of his disputations confessed his learnyng to lye in M. Cranmers bookes, and M. Cranmer also sayd, that it was your doyng.

Linc.

Likewyse the Byshoppe of Lincolne with many woordes and gentle holding his Cappe in hand, desyred him to turne. [...] But M. Ridley made an absolute aunswere, that he was fully perswaded, the Religion whiche he defended to be grounded vpon Gods worde, and therefore without great offence towardes God, great peryll and damage of his soule, he coulde not forsake his Maister and Lorde God, but desired the Byshop to performe his graunt in that his Lordshyp sayde the day before, that he shoulde haue licence to shewe his cause why he coulde not with a salfe conscience admitte the authoritye of the Pope: but the Byshop of Lincolne sayde, that where as then he had demaunded licence to speake three woordes, he was contented then that he shoulde speake .xl. and that graunt he would performe.

D. We [...]ton [...].Then stepped forth D. Weston, which sate by and sayd, why my Lord, he hath spoken foure hundred already.

M. Ridley confessed he had, but they were not of his prescribed number, neither of that matter. The Bishop of Lincolne bad him take his licence: but he shoulde speake but .xl. and he would tell them vpon his fingers, and eftsoones M. Ridley began to speake: [...] but before he had ended halfe a sentence, the Doctours sittyng by cryed and sayd, that his number was out, and with that he was put to silence.

After this the Bishop of Lincolne which sat in the middes, began to speake as foloweth.

Linc.

Now I perceiue M. Ridley, you will not permit ne suffer vs to stay in that point of our Commission which we most desired: for I ensure you, there is neuer a worde in our Commission more true then, dolentes & gementes. For in deede I for my part, I take God to witnesse, am sory for you. Whereunto M. Ridley aunswered:

Rid.

I beleue it well my Lord, for as much as one day it will be burdenous to your soule.

Linc.

Nay not so M. Ridley, but because I am sory to see suche stubbornesse in you, that by no meanes you may be perswaded to acknowledge your errours, and receiue the truth: but seeyng it is so, because you will not suffer vs to persist in the first, we must of necessitie proceede to the other part of our Commission. Therefore I pray you harken what I shall say,Sentence of [...] [...]ead [...] D. [...]ley. and forthwith did read the sentence of condemnation, which was written in a long processe: the tenour of which because it is sufficiently already expressed before, we thought meete in this place to omitte, forasmuche as they are rather wordes of course, then thinges deuised vpon deliberation. [...] Howbeit in deede the effecte was, that for as much as the sayd Nic. Ridley dyd affirme▪ maintaine, and stubbornely defende certaine opions, assertions, and heresies, contrary to the worde of God, and the receiued fayth of the Churche, as in denying the true and naturall body of Christe, and his naturall bloud to be the Sacrament of the Altar: Secondarily in affermyng the substaunce of bread and wine to remayne after the wordes of the Consecration: Thirdly in denying the Masse to be a liuely Sacrifice of the Churche for the quicke and the dead, and by no meanes woulde be perduced and brought from these his heresies, they therefore the sayde Iohn of Lincolne, Iames of Glocester, Iohn of Bristowe, did iudge and condemne the sayd Nic. Ridley, as an Hereticke, and so adiudged hym presently both by woorde and also in deede to be degraduated from the degree of a Byshoppe, from Pristhoode and all Ecclesiasticall order: declaryng moreouer the sayde Nic. Ridley to be no member of the Churche, and therefore committed hym to the secular powers, of them to receyue due punishment accordyng to the tenour of the temporalll lawes: and further excommunicatyng hym by the great excommunication.

¶The last appearaunce and examination of M Latimer before the Commissioners.

[...] of M. Latimer before the Commissioners.THis sentence beyng published by the Bishop of Lincolne, M. Ridley was committed as a prisoner to the Maior, and immediatly M. Latimer was sent for: but in the meane season the Carpet or cloth whiche lay vpon the table whereat M. Ridley stode, was remoued, because (as men reported) M. Latimer had neuer the degree o [...] a Doctor as M. Ridley had. But eftsones as M. Latimer appeared as he did the day before, perceiuyng no cloth vpon the table, layde his hat, which was an olde felte vnder his elbowes, and immediatly spake to the Commissioners, saying:

Lati

My Lordes, I beseech your Lordships to set a better order here at your entraunce: for I am an olde man and haue a very euill backe, so that the presse of the multitude doth me much harme.

Linc.

I am sory M. Latimer for your hurt. At your departure we will see to better order.

With that M. Latimer thanked his Lordshyp, making a very low curtesie. After this the Bishop of Lincolne began on this manner.

Linc.

M. Latimer, although yesterday after we had taken your aunsweres to those Articles whiche we proposed, might haue iustly proceeded to iudgement against you,The Bishop of Lincolnes wordes to M. Latimer. especially in that you required the same, yet we hauyng a good hope of your returning, desiring not your destruction, but rather that you woulde recant, reuoke your errours, and turne to the Catholicke Church, differred farther processe tyll this day, and now accordyng to the appoyntment, we haue called you here before vs, to heare whether you are content to reuoke your hereticall assertions, and submitte your selfe to the determination of the Church, as we most hartely desire, and I for my part, as I did yesterday, most earnestly doe exhort you, eyther to know whether you perseuer still the man that you were, for the which we would be sory.

It seemed that the Bishop woulde haue farther proceeded, sauyng that M. Latimer interrupted hym, saying:

Lati.

Your Lordship often doth repeate the Catholike Church, as though I should deny the same. No my Lord,M. Latimer short with the Commissioner [...] ▪ I confesse there is a Cotholicke Church, to the determination of the which I will stande, but not the Churche which you call Catholicke, which soner might be termed diabolike. And where as you ioyne together the Romish and Catholicke Church, stay there I pray you. For it is an [...]ther thing to say Romish Church, and an other thing to say Catholicke Church:The Catholicke Church and the Romish Church be two thinges. Cyprians counsell, in truth no deliberation to be taken. M. Latimers question to the Bishops. I must vse here in this myne aunswere the counsell of Cyprianus, who at what tyme he was ascited before certayne Bishoppes that gaue him leaue to take deliberation and counsell to try and examine his opinion, he answered them thus: in stickyng and perseueryng in the truth, there must no counsel, nor delibera, tion be taken. And agayne beyng demaunded of them sitting in iudgement, which was most like to be of y• Church of Christe, either he whiche was persecuted, eyther they which did persecute: Christ, sayd he, hath foreshewed, that he that doth follow hym, must take vp his crosse and follow him. Christ gaue knowledge that the disciples should haue persecution and trouble. Howe thinke you then my Lords, is it like yt the sea of Rome,Whether is more lyke, the sea of Rome which persecuteth: or the little flocke which is persecuted▪ to be the [...]rue Church. &c. which hath bene a continual persecutor, is rather the Church, or that swal flocke which hath continually ben persecuted of it euen to death? Also the flock of Christ hath ben but few in comparison to the residue, and euer in subiection: which he proued, beginning at No [...]s tyme euen to the Apostles.

Linc.

Your cause and S. Cyprians is not one, but cleane contrary, for he suffered persecution for Christes sake and the Gospell: but you are in trouble for your errours and false assertions, contrary to the worde of God, and the receiued trueth of the Church.

Lati.

M. Latimer interruptyng hym, sayd: yes verely,The cause of the Martyrs of the primitiue tyme, and of the Martyrs of the latter tyme a [...]l one. my cause is as good as S. Cyprians: for his was for the worde of God and so is myne.

But Lincolne goeth forth in his talke.

Also at the beginnyng and foundation of the Churche, it coulde not be but that the Apostles shoulde suffer great persecution. Further, before Christes commyng, continually there were very fewe whiche truely serued God: but after his commyng beganne the tyme of grace, then beganne the Churche to encrease, and was continually augmented vntyll that it came vnto this perfection,The Image of the Church before Christes comming compared with the Church after his comming. and now hath iustly that iurisdiction whiche the vnchristian Princes before by tyranny dyd resist: there is a diuerse consideration of the estate of the Churche nowe in the tyme of grace, and before Christes commyng. But Maister Latimer, although we had instructions geuen vs determinately to take your aunsweare to suche Articles as we shoulde propose, without any reasonyng or disputations, yet wee hopyng by talke somewhat to preuayle with you, appoynted you to appeare before vs yesterday in the Diuinitie Schole, a place for disputations. And whereas then notwithstanding you had licence to saye [Page] your mynde, and were aunsweared to euery matter, yet you coulde not be brought from your errours. We thynkyng that from that tyme ye would with good aduisement consider your state, gaue you respite from that tyme yesterday when we dimissed you,The Articles agayne propoū ded to Maister Latimer. Maister Latimer againe aunswereth with Protestation, as before. The very body of Christ receaued in the Sacrament by the spirite & grace. vntill this tyme, and now haue called you agayne here in this place, by your aunsweres to learne whether you are the same man you were then or no? Therefore we wyll propose vnto you the same articles which we did then, and require of you a determinate aunswere, without farther reasoning, and eftsones recited the first article.

Lati.

Alwayes my protestation saued, that by these mine answeres it should not be thought that I did condescend and agree to your Lordshippes authority in that you are legased by authoritie of the Pope, so that thereby I might seeme to consent to his iurisdiction, to the fyrst article I aunswere now as I did yesterday, that in the Sacrament the worthy receyuer receiueth the very body of Christ, and drinketh his bloud by spirite and grace. But after that corporall being which the Romish Church prescribeth, Christes body & bloud is not in the Sacrament vnder the formes of bread and wine.

The Notaries toke his aunswere to be affirmatiuely. For the seconde article,Aunsweres to 2. & 3. articles. he referred hymselfe to his aunsweres made before.

Linc.

After this the Bishop of Lincolne recited the third article, and required a determinate aunswere.

Lat.

Christ made one oblation and sacrifice for the sinnes of the whole worlde, and that a perfecte sacrifice, neyther needeth there to be any other, neyther can there be any other propitiatory sacrifice.

The Notaries tooke his aunsweare to bee affirmatiuely.

In like maner did he aunswere to the other articles, not varying from his aunsweres made the day before.

After his aunsweres were penned of the Notaries, and the Bishop of Lincolne had exhorted him in like sort to recant as he dyd M. Ridley, and reuoke his errours and false assertions, and M. Latimer had aunswered that he ne could,M Latimer will not deny his Maister Christ. Condemnation read agaynst M. Latimer. ne would deny his maister Christ and his veritie, the Bishop of Lincolne desired M. Latimer to harken to him, and then maister Latimer harkening for some new matter and other talke, the Byshop of Lincolne red his condemnation, after the publication of the which, the sayd three Bishops brake vp their Sessions, and dimissed the audience.

But M. Latimer required the Bishop to performe his promyse,The Papistes false in their promises. in saying the daye before, that he shoulde haue licence briefly to declare the causes why he refused the Popes authoritie.

Lincol.

But the Byshop sayde, that now he coulde not heare hym, neither ought to talke with hym.

Then M. Latimer asked hym whether it were not lawfull for him to appeale from this his iudgement. And the Byshop asked hym againe, to whom he would appeale. To the next generall Counsell, quoth M. Latimer, whiche shalbe truely called is Gods name.M. Latimer appealeth to the next generall Councell truly called in the Lordes name: but that Councell is long a comming. With that appellation the Byshop was content: but he sayd it woulde be a long season before suche a conuocation as he ment would be called.

Then the Byshop committed M. Latimer to the Maior, saying: now he is your prisoner maister Maior. Because the presse of people was not yet diminished, ech man lookyng for farther processe, the Byshop of Lincolne commaunded auoydance, and willed M. Latimer to tary tyl the presse were diminished lest he shoulde take hurt at his egression, as he did at his entraunce. And so continued Byshop Ridley, and M. Latimer in durance till the .16. day of the sayd moneth of October.

¶A communication betweene D. Brokes, and D. Ridley, in M. Irysh his house, the xv. day of October, at which tyme he was degraded.

IN the meane season vpon the 15. day in the mornyng, and the same yeare aboue sayd,October. 15. the Byshop of Glocester Doct. Brokes, and the Uicechauncelour of Oxford Doct. Marshall,The talke betweene D. Brookes B. of Glocester and D. Ridley, vpon his degradation. with diuerse other of the chiefe and heades of the same Uniuersitie, and many other moe accompanying with them, came vnto M. Irish his house then Maior of Oxforde, where D. Ridley, late Byshop of London was close prisoner. And when the Byshop of Glocester came into the chamber where the sayde D, Ridley did lye, he told him for what purpose their comming was vnto him, saying:No mercy to be had without consenting to iniquitye. that yet once agayne the Queenes Maiestie did offer vnto hym by them, her gracious mercy, if that he woulde receiue the same, and come home agayne to the fayth which he was Baptised in, & reuoke his erroneous doctrine that he of late had taught abroad to the destructiō of many. And further said, that if he would not recant, and become one of the Catholicke Churche with them, then they must needes (against their willes) proceede according to the lawe, which they would be very loth to do, if they might otherwise. But (sayth he) we haue bene often tim [...]s with you, and haue requested that you would recant this your fantasticall & deuilish opinion, where hytherto you haue not, although you might in so doing winne many, and do much good. Therefore good M. Ridley, consyder with your selfe the daunger that shall ensue both of body and soule, if that you shall so wilfully cast your selfe away in refusing mercy offered vnto you at this time.

My Lord, quoth D. Ridley, you know my mynd fully herein: and as for the doctrine which I haue taught,Answere o [...] D. Ridley▪ to Bishop Brookes. my conscience assureth me that it was sounde, & accordyng to Gods word (to his glory be it spoken) the which doctrine the Lord God beyng my helper, I wyll mayntaine so long as my tongue shall wagge,O worthy champion of Christes Church. and breath is within my body, and in confirmation thereof, seale the same with my bloud.

Brok.

Well, you were best, M. Ridley, not to do so, but to become one of the Church with vs. For you know this well enough, that whosoeuer is out of the Catholike church, can not be saued: therefore I say once agayne, that whiles you haue time and mercy offered you, receiue it, and confesse with vs the Popes holynes to be be the chiefe head of the same Church.With that their caps went of, but D. Ridley held on his cap.

Rid.

I marueyle that you wyll trouble me with any suche vayne and foolysh talke. You know my mynd concerning the vsurped authoritie of the Romishe Antichrist. As I confessed openly in the Scholes, so do I nowe, that both by my behauiour and talke I do no obedience at all vnto the Byshop of Rome, nor to his vsurped authoritie, and that for diuers good and godly considerations. And here Doct. Ridley would haue reasoned with the sayde Brokes Byshop of Glocester,B. Ridley commaunded to silence, when otherwise he could not be reuinced. of the Byshop of Romes authorities, but could not be suffered, and yet he spake so earnestly agaynst the Pope therein, that the Byshop told hym, if he would not hold his peace, he should be compelled agaynst his wyll. And seeyng sayth he, that you wyll not receiue the Queenes mercy now offered vnto you, but stubburnly refuse the same, we must, against our wils, proceede according to our Commission to disgradyng, takyng from you the dignitie of Priesthode. For we take you for no Byshop, and therefore we will the sooner haue done with you: so, committing you to the secular power, you know what doth follow.

Rid.

Do with me as it shall please God to suffer you, I am well content to abide the same with all my hart.

Brok.

Put of your cap M. Ridley, and put vppon you this surples.

Rid.

Not I truly.B. Ridley refuseth to put on the surples.

Brok.

But you must.

Rid.

I wyll not.

Brok.

You must: therefore make no more a do, but put this surples vpon you.

Rid.

Truly if it come vpon me, it shalbe against my wil.

Brok.

Will you not do it vpon you?

Rid.

No, that I will not.

Brok.

It shalbe put vpon you by one or other.

Rid.

Do therein as it shall please you. I am well contented with that, and more then that: the seruaunt is not aboue his Maister. If they delt so cruelly with our Sauiour Christe, as the Scripture maketh mention, and he suffered the same patienly, howe muche more doth it become vs his seruaunts? and in saying of these wordes they put vppon the sayde Doctor Ridley the surples, with all the trinkettes appertaynyg to the Masse, and as they were puttyng on the same,B. Ridley inueyeth agaynst the Bishop of Rome, and his foolish apparrell. The surples here is called a foolish apparrell. Maister Edridge geueth counsell that B. Ridley should be gagged. Doctor Ridley did vehemently inuey against the Romysh Byshyp and all that foolysh apparell, callyng hym Antichrist, and the apparell foolysh and abominable, yea to fond for a Uice in a play, in so muche that Brokes was exceeding angry with him, and bad hym holde his peace. For he dyd but rayle. Doct. Ridley aunsweared agayne, and sayde: so long as his tounge and breath woulde suffer hym, he woulde speake agaynst their abominable doynges, what so euer happened vnto hym for so doyng.

Brok.

Well, you were best to holde your peace, lest your mouth be stopped. At which wordes one Edridge, the reader then of the Greeke Lecture standing by, sayd to Doct. Brokes: Syr, the lawe is he should be gagged, therefore let hym be gagged. At which wordes Doct. Ridley lookyng earnestly vpon him that so sayd, wagged his head at hym, and made no aunswere againe, but with a sigh sayd: Oh well, well, well.

So they proceeded in their doinges: yet neuerthelesse [Page] D. Ridley was euer talkyng things not pleasant to their eares, [...] although one or other bad hym hold his peace, least he should be caused against his wyll.

[...]When as they came to that place where as D. Ridley should hold the chalice and the wafer cake (called [...]he singyng bread) they bade hym holde the same in hys hande. And Doct. Ridley sayd: they shal not come in my hands, for if they do, [...] they shall fall to the ground for all me. Then there was one appoynted to hold them in his hand, while Bishop Brookes red a certaine thyng in Latine, touching the degradation of spirituall persones, accordyng to the Popes law.

Afterward they put a booke in hys hand, and withall red (as is before sayd) a certayne thing in Latin, the effect therof was: We do take from you the office of preachyng the Gospel, [...] &c. At which wordes, D. Ridley gaue a great s [...]gh, lookyng vp toward heauen, saying: Oh Lorde God forgeue them this their wickednes.

And as they put vppon hym the Masse geare, so they began with the vppermost garment, in taking it away agayne, reading a thyng in Latine, accordyng to the order contayned in the sayd booke of the Popes law. Now whē all was taken from him sauing onely the surples left on his backe, as they were readyng and takyng it away, D. Ridley sayd vnto them: Lord God, what power be you of, that you can take from a man that which he neuer had? I was neuer singer in all my lyfe, and yet you will take from me that which I neuer had.

So when all this their abhominable and ridiculous degradation was ended very solemnely, [...] D. Ridley sayde vnto D. Brookes, haue you done? If you haue done, then geue me leaue to talke with you a little, concernyng these matters. Brookes answered and said: M. Ridley, we may not talke with you, you be out of the Church, and our law is that we may not talke with any that be out of ye church. Then M. Ridley sayd: seeyng that you will not suffer me to talke, neyther will vouchsafe to heare me, what remedy but patience? I referre my cause to my heauenly Father, who will reforme thynges that be amisse, when it shall please hym.

At which words they would haue bene gone, but that M. Ridley sayd: My L. I would wish that your Lordship would vouchsafe to read ouer and peruse a litle booke of Bertrams doyngs concernyng the Sacrament, I promise you, you shall finde much good learnyng therein, if you will read the same with an indifferent iudgement.A prayse of Bertrams [...] vpon the Sacrament. D. Brookes made no aunswer to this, but would haue bene gone away. Then M. Ridley sayd: Oh, I perceyue that you cannot away with this maner of talke. Well, it bootes not, I will say no more, I wil speake of worldly affaires. I pray you therfore (my Lord) heare me, and be a meane to the Queenes maiestie, in the behalfe of a great many of poore men, and especially for my poore sister and her husband, which standeth there. They had a poore liuing grā ted vnto them by me,Note the charitye of the Papists. whiles I was in the Sea of London, and the same is taken away from them, by hym that now occupieth the same roume, without all law or conscience.

Here I haue a Supplication to the Queenes maiestie in their behalfes. You shal heare the same red: so shal you perceyue the matter the better. Then he red the same, and when he came to the place in the Supplication, that touched hys Sister by name, then he wept, so that for a little space he could not speake for weepyng. After that hee had left of weepyng, he sayde: This is nature that mooueth mee. But I haue now done, and with that read out the rest, and deliuered the same to hys Brother, commaundyng hym to put it vp to the Queenes Maiestie,B. Ridleys [...] put from her house by B. Boner. and to sue, not onely for hymselfe, but also for suche as had any Leases or Grauntes by hym, and were put from the same by Doctour Boner then Byshop of London, whereunto Brookes sayd: In deede Maister Ridley your request in this Supplication is very lawfull and honest: therfore I must needes in conscience speake to the Queenes Maiestie for them.

Ridley.

I pray you for Gods sake do so.

Brookes.

I thinke your request will be granted, except one thyng let it, and that is (I feare) because you do not allow the Queenes proceedyngs, but obstinately withstand the same, that it will hardly be graunted.

Ridley.

What remedy, I can doe no more but speake and write, I trust I haue discharged my conscience therein, and Gods will be done.

Brokes.

I will doe what lyeth in me.

The copy of this supplication written to the Queene, here followeth.

¶M. Ridley to the Queenes Maiestie.

IT may please your Maiestie for Christ our Sauiours sake,A supplication of B. Ridley to Queene Mary, in the behalfe of certayne poore mens leases. in a matter of conscience (and now not for my selfe but for other poore men) to vouchsafe to heare and vnderstande this mine humble supplication. It is so (honourable princesse) that in the tyme whyles I was in the Ministerie of the Sea of London diuers poore men Tenants thereof, haue taken new Leases of their Tenantries and holdyngs, and some haue renewed and chaunged their old, and therefore haue payed fines and summes of money, both to me, and also to the Chapter of Paules, for the confirmation of the same.

Now I heare say that the Bishop which occupieth the same roume now, will not allow the foresayd Leases, which must redound to many poore mens vtter ruine and decay.This Bishop was D. Boner. Wherefore this is myne humble supplication vnto your honourable grace, that it may please the same for Christes sake to be vnto the foresayd poore men their gratious patronesse and defender, eyther that they may enioy their foresayd Leases and yeares renewed, as (I suppose) when their matter shall be heard with consciēce, both iustice, conscience, and equitie shall require, for that theyr Leases shall be found (I trust) made without fraude or couen, eyther of theyr part, or of myne, and alwayes also the olde [...]ents reserued to the Sea without any kynd of damage thereof: or if this will not be graunted, then that it may please your gracious highnesse to commaund that the poore men may be restored to their former Leases and yeares and to haue rendered to them agayne such sūmes of mony as they payd to me, & to that chapterhouse for their Leases & yeares, so now taken from them. Which thing concerning the fines payed to me, may bee easily done, if it shall please your Maiestie to commaund some portion of those goods which I left in my house when I fledde in hope of pardon for my trespasse towards your grace, which goodes (as I haue heard) be yet reserued in the same house. I suppose that halfe of the value of my plate which I left in myne offices, and specially in an iron chest in my bed chamber,If to succour the widow and fatherles is pure & vndefiled religion, as Saint Iames sayth: Then is Boner and his religion filthy and abominable which doth such wr [...]g to the widow and fatherles. will goe nigh to restore all suche fines receyued, the true summes and parcels whereof, are not set in their Leases: and therefore if that way shall please your highnesse, they must be knowen by such wayes and meanes, as your Maiestie by the aduise of men of wisedome and conscience shall appoynt: but yet for Christes sake I craue and most humbly beseech your Maiestie of your most gracious pity and mercy, that the former way may take place.

I haue also a poore Sister that came to me out of the North, with three fatherlesse children, for her reliefe, whome I maried after to a seruaunt of myne owne house: she is put out of that I did prouide for them. I beseech your honourable grace that her case may be mercifully considered, and that the rather, in contemplation that I neuer had of hym, which suffered indurance at my entrance to the Sea of London, not one peny of his moueable goodes, for it was almost halfe a yeare after hys deposition, afore I did enter into that place: yea, and also if any were lefte, knowen to be hys, hee had lycence to cary it away, or there for his vse it did lye safe, as hys officers do know. I payd for the lead which I found there,Notwithstanding these godly and iust [...]eque [...]tes, no Iustice could be had vntill that now of late some of these shamefull iniuries, by order of law haue be [...]ne redressed. when I occupied any of it to the behoofe of the Church or of the house. And moreouer, I had not onelye no part of hys moueable goods, but also (as hys olde receyuer and then myne, called M. Stanton, can testifie) I paid for him towards hys seruaunts common liueries and wages, after hys deposition, 53 or 55. poundes, I cannot tell whether. In all these matters I beseech your honourable Maiestie to heare the aduise of men of conscience, and in especially the Archbishop of Yorke, which for that hee was continually in my house a yeare and more, before myne imprisonment, I suppose he is not altogether ignorant of some part of these thyngs, and also hys grace doth knowe my Sister, for whose succour and some reliefe, now vnto your highnes I make most humble sute.

The 16. day of Octob. An. 1555.

N. R.

This degradation beyng past, and all thynges finished, D. Brookes called the Bailiffes, deliueryng to them M. Ridley with this charge, to keepe him safely from any man speaking with hym,The life of M. Ridley such as coul [...] not with any notorious crime be charged. and that he should be brought to the place of execution when they were commanded. Then M. Ridley in praysing God, brast out with these words & sayd: God I thanke thee, and to thy prayse be it spoken, there is none of you all able to lay to my charge any open or notorious crime: for if you could, it should surely bee layd in my lappe, I see very well. Whereunto Brookes sayd, he played the part of a proud Pharisey, exalting and praysing hymselfe.

But M. Ridley sayd: No, no, no, as I haue sayd before, to Gods glory be it spoken. I confesse my selfe to bee a miserable wretched sinner, and haue great need of Gods helpe and mercy, and doe daily call and cry for the same: therefore I pray you haue no such opinion in me. Then they departed, and in goyng away, a certaine Warden of a Colledge, of whose name I am not very sure, bad Doct. [Page] Ridley repent hym, and forsake that erroneous opinion. Whereunto M. R [...]dley sayd: Sir, repent you, for you are out of the truth: and I pray God (if it be his blessed will) haue mercy vpon you, and graunt you the vnderstanding of his worde.The wordes of a certayne warden or head of a Colledge. Then the Warden beyng in a chafe thereat, sayd: I trust that I shall neuer be of your erroneous and diuelish opinion, neyther yet to bee in that place whether you shal go. He is (saith he) the most obstinatest and wilfullest man that euer I heard talke since I was borne.

¶The behauiour of D. Ridley at his supper, the night before his suffering.

D. Ridley biddeth gestes to his mariage.THe night before he suffred, his beard was washed, and his legs, and as he sate at supper the same night at M. Irishes (who was his keeper) he had his hostesse, and the rest at the boord, to his mariage: for (saith he) to morrowe I must be maried, and so shewed hymselfe to bee as mery as euer he was at any time before. And wishing his sister at his mariage, he asked hys brother sittyng at the Table, whether she could find in her heart to be there or no, and he answered,Mistres Irish a great Papist before, weepeth for D. Ridley. yea, I dare say, with all her heart: at which word he sayd, he was glad to heare of her so much therein. So at this talke maistres Irish wept.

But M. Ridley comforted her, and sayd: Oh maistres Irishe, you loue me not now, I see well enough. For in that you weepe, it doth appeare you will not be at my mariage, neither are content therewith. In deede you be not so much my friend, as I thought you had bene. But quiet your selfe: though my breakefast shall be somwhat sharpe and paynfull, yet I am sure, my supper shalbe more pleasant and sweete, &c.

When they arose from the Table, hys brother offered hym to watch all night with hym.B. Ridley careles of his death. But he said, no, no, that you shall not. For I mynd (God willyng) to goe to bed, and to sleepe as quietly to night, as euer I did in my lyfe. So hys brother departed, exhortyng hym to bee of good cheere, and to take hys Crosse quietly, for the reward was great, &c.

*The behauiour of D. Ridley and M. Latymer, at the tyme of their death, which was the 16. of October. An. 1555.

The order and maner of B. Ridley and M. Latimer going to the stake.VPon the Northside of the towne, in the ditch ouer against Baily Colledge, the place of execution was appoynted: and for feare of any tumult that might aryse, to let the burnyng of them, the L. Williams was commaunded by the Queenes letters, and the householders of the Citie to be there assistant, sufficiently appoynted, & when euery thyng was in a readines, the prisoners were broght forth by the Maior and Bailiffes.

M. Ridley had a faire blacke goune furred, and faced with foines, such as he was woont to weare beyng Bish. and a tippet of veluet furred likewyse about his necke, a veluet night cap vpon his hed, & a corner cappe vpon the same, goyng in a paire of slippers to the stake, & going betweene the Maior and an Alderman, &c.

After hym came M. Latimer in a poore Bristow freeze frocke all worne, with hys buttened cap, and a kerchiefe on his hed, all redy to the fire, a new long shroud hanging ouer his hose downe to the feete, which at the first sight, stirred mens hearts to rue vpon them, beholdyng on the one side, the honour they sometyme had, on the other, the calamitie whereunto they were fallen.

M. Doctor Ridley, as hee passed towards Bocardo, lookyng vp where M. Cranmer did lye, hopyng belike to haue seene hym at the glasse window, and to haue spoken vnto hym. But then M. Cranmer was busie with Frier Soto & his fellowes disputyng together, so that he could not see hym through that occasion.D. Ridley and M. Latimer brought together to the stake. Then M. Ridley lookyng backe, espied M. Latymer commyng after. Unto whome he sayd: Oh be ye there. Yea sayd M. Latymer, haue after as fast as I can follow. So he following a prety way of, at lenth they came both to the stake, one after the other, where first D. Ridley entring the place, maruelous earnestly holding vp both his hands, loked towards heauen: then shortly after espying M. Latimer, with a wonderous cheerefull looke, ranne to hym, embraced, and kissed hym, and as they that stoode neare reported, comforted hym,The behauiour of D. Ridley & M. Latimer at the stake. saying: be of good heart brother, for GOD will either asswage the fury of the flame, or els strengthen vs to abyde it.

With that went he to the stake, kneeled downe by it, kissed it, most effectuously prayed, and behynd him M. Latymer kneled, as earnestly callyng vpon God as he. After they arose, the one talked with the other a little whyle, tyll they which were appoynted to see the execution remooued themselues out of the sunne. What they sayd, I can learne of no man.

Then Doctor Smith, [...] of whose recantation in K. Edwards tyme, ye heard before, began his Sermon to them, vpon this text of Saint Paule, in the xiij. chapiter of the first Epistle to the Corrinthians: Si corpus meum trad [...]m igni, charitatem autem non habeo, nihil inde vtilitatis capio: That is, If I yeld my body to the fire to be burnt, & haue not Charitie, I shall gayne nothyng thereby. Where in he alledged, that the goodnesse of the cause, and not the order of death: maketh the holynes of the person: Which he confirmed by the examples of Iudas, and of a woman in Oxford that of late hanged her selfe, for that they and suche lyke as he recited, might thē be adiudged righteous, which desperately sundered their lyues from their bodies, [...] as he feared that those men that stood before hym would do. But he cryed stil to the people to beware of them, for they were heretikes, and dyed out of the Church. And on the other side, he declared their diuersities in opinions, as Lutherians, Oecolampadians, Zuinglians, [...] of which secte they were, (he sayd) and that was the worst: but the old church of Christ, and the Catholike fayth beleeued far otherwyse, At which place they lifted vp both their handes and eyes to heauen, as it were callyng God to witnes of the truth. The which countenaunce they made in many other places of his Sermon, where as they thought hee spake amisse. He ended with a very short exhortation to them, to recant and come home agayne to the church, and saue their lyues and soules, which els were condemned. His sermō was scant in all a quarter of an houre.

Doctor Ridley sayd to Maister Latymer, will you beginne to aunswer the Sermon, or shall I? Maister Latimer sayd, begin you first I pray you. I will sayd Maister Ridley.

Then the wicked Sermon beyng ended,D. Ridley ready to aunswere D Smithes Sermon, but [...]uld not [...]e suffered. Doctor Ridley and Maister Latymer kneled down vpon their knees towardes my Lord Williams of Tame, the Uicechancellor of Oxford, and dyuers other Commissioners appointed for that purpose, which sate vpon a forme therby. Unto whome Maister Ridley sayd: I beseech you my Lord euen for Christes sake, that I may speake but two or three wordes: and whylest my Lord bent hys head to the Maior and Uicechauncellour, to know (as it appeared) whether he myght geue hym leaue to speake, the Bailiffes and Doctour Marshall Uicechancellour ranne hastily vnto hym,D Marshall Vicecha [...]cellour of Oxford, stoppeth D. Ridleys mouth. and with theyr handes stopped hys mouthe and sayd: Maister Ridley, if you will reuoke your erroneous opinions, and recant the same, you shall not onely haue libertie so to doe, but also the benefite of a subiect, that is, haue your lyfe. Not otherwyse sayd Maister Ridley? No quoth Doctor Marshall: therefore if you will not doe so, then there is no remedy but you must suffer for your desertes. Well (quoth M. Ridley) so long as the breath is in my body, I will neuer deny my Lord Christ, and hys knowen truth: Gods will be done in me.B. Ridley committ [...] his cause to G [...]d. And with that he rose vp, and sayd with a lowde voyce: Well, then I commit our cause to almighty God, which shall indifferently iudge all.

To whose saying, Maister Latymer added hys olde Posie. Well,M. Latimer [...] wordes when he could not be suffered to answere D Smith. there is nothyng hidde but it shall bee opened: and he sayd he could aunswere Smith well enough if he myght bee suffered. Incontinently they were commaunded to make them ready, which they with all mekenesse obeyed. Maister Ridley tooke his gown and his tippet, and gaue it to his brother in law M. Shepside, who all his tyme of imprisonment,This was no Popish Tippet, [...] made [...] to keepe [...] necke warme. although he might not bee suffred to come to hym, laye there at his owne charges to prouide him necessaries, which from tyme to tyme, he sent him by the Sergeant that kept hym. Some other of hys apparell that was little woorth, he gaue away, other the Bailifs tooke.

He gaue away besides, diuers other small thynges to Gentlemen standyng by,D. Ridley geueth away his apparrell & other [...] to the pe [...] ple [...] him. and diuers of them pitifully wepyng, as to sir Henry Lea, he gaue a new grote, and to diuers of my L. Williams gentlemen, some napkins, some nutmegs, and races of ginger, his Diall, and such other thyngs as he had about hym, to euery one that stoode next hym. Some plucked the pointes of his hose. Happy was he that might get any rag of hym.

M. Latymer gaue nothyng, but very quietly suffered his keper to pull of his hose, and his other aray,M. Latimer standing at the sta [...]e in his shirte. which to looke vnto was very simple: and beyng stripped into hys shroud, he seemed as comely a person to them that were there present, as one should lightly see: and where as in his clothes, he appeared a withered and crooked silke olde man, he now stood bolt vpright, as comely a father as one might lightly behold.

Then M. Ridley standyng as yet in hys trusse, sayde [Page] to his brother: it were best for me to goe in my trusse still. No (quoth hys brother) it will put you to more payne: and the trusse will do a poore man good. Whereunto Maister Ridley sayd: be it, in the name of God, and so vnlaced hymselfe. [...] Then beyng in his shirt, he stoode vpon the foresayd stone, and held vp hys handes and sayd: Oh heauenly Father, I geue vnto thee most harty thankes, for that thou hast called me to bee a professour of thee, euen vnto death. I beseech thee Lord GOD take mercy vpon this Realme of England, and deliuer the same from all her enemies.

Then the Smith tooke a chaine of iron, and brought the same about both D. Ridleis, and M. Latimers middles: and as he was knockyng in a staple, D. Ridley took the chayne in his hand, and shaked the same, for it did gird in his belly, and lookyng aside to the Smith, sayd: good felow knocke it in hard, for the flesh will haue hys course. Then his brother did bring hym gunpouder in a bag, [...] and would haue tied the same about hys necke. M. Ridley asked what it was. His brother said gunpouder. Then sayd he, I take it to be sent of God, therefore I will receyue it as sent of hym. And haue you any sayd he, for my brother, meanyng M. Latymer? Yea sir, that I haue (quoth hys brother.) Then geue it vnto hym sayd he, betyme, least ye come to late. So hys brother went, and caried of the same gunpouder vnto M. Latymer.

[...]In the meane tyme D. Ridley spake vnto my L. Williams, and sayd: My L. I must be a suter vnto your lordship, in the behalfe of diuers poore men, and especially in the cause of my poore Sister: I haue made a supplication to the Queenes Maiestie in their behalfes. I beseech your Lordship for Christes sake, to bee a meane to her grace for them. My brother here hath the Supplication, and wyll resort to your lordship to certifie you hereof. There is nothing in all the world yt troubleth my conscience (I praise God) this onely excepted. [...] Whiles I was in the Sea of London, diuers poore men tooke Leases of me, and agreed with me for the same. Now I heare say, the B. that nowe occupieth the same roume, wil not allow my graunts vnto them made, but contrary vnto all law and conscience, hath taken from them their liuynges, and will not suffer them to enioy the same. I beseech you my Lord, be a mean for them: you shall doe a good deed, and God wil reward you.

[...]Then brought they a fagot kindled with fire, and layd the same downe at D. Ridleys feete. To whome Maister Latymer spake in this maner: Be of good comfort maister Ridley, and play the man: wee shall this day light such a candle by Gods grace in England, as (I trust) shall neuer be put out.

And so the fire beyng geuen vnto them, when D. Ridley saw the fire flamyng vp toward hym, he cryed wyth a wonderfull lowd voyce: [...] In manus tuas Domine, commendo spiritum meum, Domine recipe spiritum meum, and after repeated this latter part often in English: Lord, Lord, receyue my spirit: M. Latymer crying as vehemently on the other side: Oh Father of Heauen, receyue my soule: who receyued the flame as it were embrasing of it. After, as he had stroked hys face with hys hands, & (as it were) bathed them a little in the fire, he soone died (as it appered) with very litle payne or none. And thus much concerning the end of this old and blessed seruaunt of God, M. Latymer, for whose laborious trauails, fruitfull lyfe, & constāt death, the whole Realme hath cause to geue great thankes to almighty God.

But M. Ridley by reason of the euill makyng of the fire vnto hym, [...] because the wooden fagots were laid about the gosse, and ouer high built, the fire burned first beneath, beyng kept downe by the woode. Which when he felt, hee desired them for Christs sake to let the fire come vnto him. Which when hys brother in law heard, but not well vnderstood, entendyng to ridde hym out of his payne (for the which cause he gaue attendance) as one in such sorow, not well aduised what he did, heaped fagots vpon hym, so that he cleane couered hym, which made the fire more vehement beneath, that it burned cleane all hys neather parts before it once touched the vpper, and that made him leape vp and downe vnder the fagots, and often desire them to let the fire come vnto him, saying: I cannot burne. Which in deed appeared well: for after hys legs were consumed by reason of his struglyng through the payne (whereof he had no release,D Ridley [...]. but only his contentation in God) he shewed that side toward vs clean, shirt and all vntouched with flame. Yet in all this torment he forgate not to call vnto God still, hauyng in his mouth: Lord haue mercy vppon me, intermedling this cry, let the fire come vnto me, I can not burne. In which paynes he laboured, till one of the standers by with his bill, pulled of the fagots aboue, and where he saw the fire flame vp,The death and Martyrdome of D. Ridley. hee wrested himselfe vnto that side. And when the flame touched the gunpouder, hee was seene stirre no more, but burned on the other side, fallyng downe at M. Latymers feete. Which some said hapned, by reason that the chaine loosed: other sayd that he fell ouer the chaine by reason of the poise of his body, and the weakenes of the neather limmes.

Some say that before he was like to fall from the stake he desired them to holde him to it with their billes. Howsoeuer it was, surely it moued hundredes to teares, in beholding the horrible sight. For I thinke there was none that had not cleane exiled all humanitie and mercy,The lamenting hartes of the people, at the Martyrdome of these two Saintes. which would not haue lamented to behold the fury of the fire so to rage vpon their bodies. Signes there were of sorrowe on euery side. Some tooke it greuously to see their deaths, whose lyues they held full deare. Some pitied their persons that thought theyr soules had no neede thereof. His brother mooued many men, seyng his miserable case: seeyng (I say) hym compelled to such infelicitie, yt he thought then to doe hym best seruice, when he hastened hys ende. Some cryed out of the lucke, to see his endeuor, who most dearely loued hym, and sought his release, turne to hys greater vexation, and encrease of payne. But who so considered their preferments in tyme past, the places of honor that they sometyme occupied in this common wealth, the fauour they were in with their princes, and the opinion of learnyng they had, could not chuse but sorow with teares, to see so great dignitie, honour, and estimation, so necessary members sometime accounted, so many godly vertues, the study of so many yeares, such excellent learnyng, to be put into the fire, and consumed in one moment. Wel, dead they are, and the reward of this world they haue already. What reward remayneth for them in heauen, the day of the Lordes glory when he commeth with his saints, shall shortly I trust declare.

Albeit I haue differred and put ouer many treatises, letters, & exhortations belongyng to the story of the Martyrs, vnto the latter appendix in the ende of this volume: thinkyng also to haue done the lyke with these farewels, & exhortations followyng of D. Ridley, yet for certain purposes moouing me thereunto, and especially consideryng the fruitfull admonitions, wholesome doctrine, and necessary exhortations conteyned in the same, I thought best here to bestow, and consequently to adioyne the sayd tractations of that learned pastour, with the lyfe and story of the authour. Whereof the two first be in a manner of hys farewels, the one to his kinsfolks, and generally to all the faithfull of the number of Christes congregation: the other more speciall to the prisoners, and banished Christiās in the gospels cause: the third containeth a fruitfull and a generall admonition to the citie of London, and to all other, with necessary precepts of christian office, as by the tenour of them here followeth in order to be seene.

¶A treatise or a letter written by D. Ridley, in steade of his last farewell, to all hys true and faythfull friendes in God, with a sharpe admonition withall vnto the Papistes.

AT the name of Iesus let euery knee bow, both of thynges in heauen, and thynges in earth,The first farewell of B. Ridley to his friendes. and things vnder the earth, and let euery tongue confesse, that Iesus Christ is the lord vnto ye glory of God the Father, Amen.

As a man mynding to take a farre iourney, and to depart from his familiar frendes, commonly and naturally hath a desire, to bidde his frendes farewell, before his departure: so lykewise now I looking daylye, when I should be cauled to depart hence from you, (O all ye my dearely beloued brethren, & sisters in our Sauiour Christ that dwell here in this worlde) hauing a lyke mynde towardes you all (and blessed be God for such tyme and leasure, whereof I right hartely thanke his heauenly goodnesse:) to byd you all my deare brethren & sisters (I saye in Christ) that dwell vpon the earth, after such maner as I can, Farewell.

Farewell my deare brother George Shipside, whom I haue euer found faythfull, trusty, and louyng in all s [...]ate and conditions, and now in the tyme of my crosse, ouer al other to me most frendly and stedfast, and that which lyked me best, ouer all other thynges, in Gods cause euer hartye.

Farewell my deare sister Alice his wyfe. I am glad to heare of thee,Commendation of George Shipside his brother in lawe. that thou doest take Christes crosse which is layd now (blessed be God) both on thy backe and myne, in good part. Thanke thou God that hath geuen thee a godly and louyng husband: see thou honour hym, and obey hym, accordyng to Gods law, Honour thy mother in law [Page] hys mother, and loue all those that pertaine vnto him, beyng redy to do them good, as it shall lye in thy power. As for thy children, I doubt not of thy husband, but that hee which hath geuen him an hart to loue and feare God, and in God them that pertaine vnto him, shall also make hym friendly and beneficiall vnto thy children, euen as if they had bene gotten of his owne body.

To his brother Iohn Ridley.Farewell my welbeloued brother Iohn Ridley of the Waltoun, and you my gentle and louing sister Elizabeth: whom besides the naturall league of amitie, your tender loue, which you were sayde euer to beare towardes mee aboue the rest of your brethren, doth bynde mee to loue. My mynde was to haue acknowledged this your louyng affection, and to haue acquited it with deedes and not with wordes alone. Your daughter Elizabeth I bid farewell, whome I loue for the meeke and gentle spirite that God hath geuen her, which is a precious thyng in ye sight of God.

To his sister in lawe of vnthanke, wife to Hugh his brother.Farewell my beloued sister of Unthanke, with al your children nephewes and neeces. Since the departing of my brother Hugh, my mynd was to haue bene vnto them in stead of their father, but the Lord God must and wyll bee their father, if they will loue hym and feare hym, and lyue in the trade of hys law.

To his Cosin M. Nicholas Ridley.Farewel my welbeloued and worshipful Cosins, M. Nich. Ridley of Willimountswike, and your wyfe, and I thanke you for all your kindnes shewed both to me, and also to all your owne kinsfolke and myne. Good Cosine, as God hath set you in our stocke and kindered (not for any respect of your person, but of hys aboundaunt grace and goodnesse, to be as it were the belweather to order, & conduct the rest, and hath also endued you with hys manifold gyfts of grace, both heauenly and worldly aboue others: so I pray you good Cosin (as my trust and hope is in you) continue and encrease in the maintenaunce of the truth, honesty, righteousnesse, and all true godlinesse, and to the vttermost of your power, to withstand falshoode, vntruth, vnrighteousnesse, and all vngodlinesses, whiche is forbidden and condemned by the worde and Lawes of God.

To his Cosin Rafe Ridley.Farewell my young Cosin Rafe Whitfield. Oh your tyme was very short with mee. My mynde was to haue done you good, and yet you caught in that litle time a losse, but I trust it shall bee recompensed, as it shall please almighty God.

To all his kindred.Farewel all my whole kinred and countreymen, farewell in Christ altogether. The Lord which is the searcher of secrets, knoweth that according to my harts desire, my hope was of late that I should haue come among you, & to haue brought with me aboundance of Christes blessed Gospell, according to the duetie of that office and ministerie,B. Ridley appoyn [...]ed to be B. of Durham. whereunto among you I was chosen, named, and appointed by the mouth of that our late peerelesse Prince K. Edward, and so also denounced openly in his Court, by his priuy Counsaile.

I warne you all my welbeloued kinsfolke & countrymen, that ye be not amased or astonied at the kynde of my departure, or dissolution: for I ensure you, I thinke it the most honour that euer I was called vnto in all my lyfe, and therefore I thanke my Lord God hartily for it,Martyrdome Gods singular and rare promotion. that it hath pleased him to call me of his great mercy vnto this high honour, to suffer death willingly for his sake, and in hys cause: vnto the which honour he hath called the holy Prophetes and dearely beloued Apostles, and his blessed chosen Martyrs. For know ye that I doubt no more but that the causes wherefore I am put to death, are Gods causes, and the causes of the truth, then I doubt that the Gospell which Iohn wrote, is the Gospell of Christ, or that Paules Epistles are the very word of God. And to haue a hart willyng to abide, and stand in Gods cause and in Christes quarell euen vnto death, I ensure thee (O mā) it is an inestimable and an honourable gift of God, geuen onely to the true elects and derely beloued childrē of God, and inheritours of the kingdome of heauen. For the holy Apostle and also Martyr in Christes cause S. Peter, saith: If ye suffer rebuke in the name of Christ,1. Peter. 4. that is, in Christes cause, and for hys truths sake, then are ye happy and blessed, for the glory of the spirit of God resteth vpon you. If for rebukes sake suffred in Christes name, a mā is pronounced by the mouth of that holy Apostle, blessed & happy: How much more happy & blessed is hee that hath the grace to suffer death also? Wherefore, all ye that bee my true louers and friends, reioyce, and reioyce with mee againe, & render with me hartie thanks to God our heauē ly father, that for his sonnes sake my sauiour & redeemer Christ,A blessed thing to suffer death for Christ. he hath vouchsafed to call me, beyng els without his gracious goodnes, in my selfe but a sinnefull & a vyle wretch, to call me (I say) vnto this high dignitie of hys true Prophets, of his faithfull Apostles, & of his holy elect & chosen Martyrs, that is, to dye and to spend this temporall lyfe in the defence & maintenance of his eternal and euerlasting truth.

Ye know that be my Countreymen dwelling vppon the borders,If [...] dye w [...]h his [...] vpō thee [...]es for wor [...]ly goo [...]s, how m [...]ch more then to dye in Chri [...]es [...]uarell vpo [...] the enemye of his Church. where (alas) the true man suffereth oftentymes muche wrong at the thieues hande, i [...] it chaunce a man to be slayne of a thiefe (as it oft chanceth there) which went out with his neighbour to helpe him to rescue hys goods agayne, that the more cruelly he bee slayne, and the more stedfastly he stucke by his neighbour in the fight agaynst the face of the thiefe, the more fauour and frendship shall all his posteritie haue for the slayne mans sake, of all them that be true, as long as the memory of his fact, and his posteritie doth endure: Euen so, ye that be my kinsefolke and countreymen, know ye (how so euer the blynd, ignorant, & wicked world hereafter shall rayse vppon my death, which thyng they cānot do worse then their fathers did, of the death of Christ our Sauiour, of his holye Prophets, Apostles & Martyrs:) know ye (I say) yt both before God & all them that be godly, and that truly kn [...]w, & follow the lawes of God, ye haue, and shall haue by gods grace euer cause to reioyce, & to thanke God highly, and to thinke good of it, and in God to reioyce of me your fleshe & bloud, whom God of his gracious goodnes, hath vouchsafed to associate vnto the blessed cōpany of his holy Martyrs in heauen, and I doubt not in the infinite goodnes of my Lord God, nor in the faithful fellowship of his elect & chosen people, but at both their hands in my cause, ye shall rather finde the more fauour and grace: For the Lord saieth, that he will be both to them and theyrs that loue him, the more louyng agayne in a thousand generations: the Lord is so full of mercy to them (I say) and theirs which doe loue hym in deed. And Christ saith againe,Deut. 7. Iohn. 15. that no mā can shew more loue, then to geue his lyfe for his friend.

Now also knowe ye, all my true louers in God, my kinsfolke and Countreymen, that the cause wherefore I am put to death, is euen after the same sort and condition, but touching more neere Gods cause, & in more waightie matters, but in the general kynd all one. For both is gods cause, both is in the maintenance of right, and both for the common wealth, & both for the weale also of the Christiā brother: although yet there is in these two no small difference both concernyng the enimies, the goods stolne, & the maner of the fight. For know ye all,To dye in any right, whatsoeuer it be, is to dye in Gods cause. that lyke as there whē the poore true mā is robbed by the thiefe of his own goods truly gotten, (whereupon he and his househould should lyue) he is greatly wronged, & the thiefe in stealing & robbyng with violence the poore mās goods, doth offend god, doth transgres his law, and is iniurious both to the poore man, and to the common welth: so I say, know ye all that euen here in the cause of my death it is with the Church of England, I meane the congregation of the true chosen children of GOD in this Realme of England, whiche I knowledge not only to be my neighbours, but rather the congregation of my spirituall brethren, & sisters in Christ, yea, members of one body, wherein by Gods grace I am and haue bene grafted in Christ.To dye in the truth against theeues, and to dye for the truth agaynst Christes enemyes, compared. This Church of England had of late of the infinite goodnesse and aboundaunt grace of almighty God, great substaunce, great riches of heauenly treasure, great plenty of Gods true and sincere worde, the true and wholesome administration of Christes holy Sacramentes, the whole profession of Christes Religion, truely and plainely set foorth in Baptisme, the playne declaration & vnderstandyng of the same, taught in the holye Catechisme, to haue bene learned of all true Christians.

This Church had also a true and sincere forme & maner of the Lordes Supper, wherein,Truth taught in the Church of England. accordyng to Iesus Christes owne ordinaunce, and holy institution, Christes commaundementes were executed and done. For vpon the bread and wyne set vppon the Lordes Table, thankes were geuen, the commemoration of the Lords death was had, the bread in the remembrance of Christes body torne vpon the crosse, was broken,True ministration of the Lordes Supper. and the cuppe in the remembraunce of Christes bloud shed, was distributed and both communicated vnto all that were present, and would receyue them, and also they were exhorted of the Minister so to doe.

All was done openly in the vulgar tong, so that euery thyng might be both easily heard, & plainly vnderstand of all the people, to Gods high glorye, and the edification of the whole Church. This Church had of late the whole diuine seruice, all common and publike prayers ordeined to be said and heard in the common congregation, not onely framed and fashioned to the true vayne of holy scripture, but also set foorth accordyng to the commaundement of the Lord, and S. Paules doctrine for the peoples edification,Seruice in th [...] vulgare to [...]gue. [Page] in their vulgare tong.

It had also holy and wholesome Homelies, in commendation of the principall vertues: which are commended in Scripture, and likewyse other Homelies agaynst the most pernicious and capitall vices that vseth (alas) to raigne in this Realme of England. [...] This Church had in matters of controuersie, Articles so penned and framed alter the holy Scripture, and grounded vpon the true vnderstandyng of Gods word, [...] that in short tyme if they had bene vniuersally receiued, they should haue bene able to haue set in Christes Church much concorde and vnitie in Christes true religion, and to haue expelled many false errors and heresies, wherewith this Church (alas) was almost ouergone.

But (alas) of late into this spirituall possession of the heauēly treasure of these godly riches, [...] are entred in theues that haue robbed and spoyled all this heauenly treasure away. I may well complayne on these thyngs, and cry out vpon them with the Prophet, saying: Deus venerunt gentes in haereditatem tuam, &c. Psal. 72. O Lord God, the Gentiles, Heathen nations are come into thy heritage: They haue defiled thy holy Temple, and made Ierusalem an heape of stones, that is, They haue broken & beaten down to the ground thy holy Citie. This Heathenish generatiō, these thieues of Samaria, [...] these Sabei and Chaldei, these robbers haue rushed out of their dennes, and haue robbed the Church of England, of all the foresayd holy treasure of God: they haue caried it away, and ouerthrown it, and in stead of Gods holy worde, the true and right administration of Christes holy Sacramentes, as of Baptisme and others, [...] they mixte theyr ministerie with mens foolish fantasies, and many wicked and vngodly traditions withall.

In stead of the Lordes holy Table, they geue the people with much solemne disguising, a thyng which they cal their Masse, but in deed and in truth, it is a very masking and mockerie of the true Supper of the Lord, or rather I may call it a crafty iuglyng, [...] whereby these false theeues & iuglers haue bewitched the myndes of the simple people, that they haue broght them from the true worship of god, vnto pernicious idolatry, and make them to beleeue that to be Christ our Lord and Sauiour, which in deed is neither God nor man, nor hath any lyfe in it selfe, but in substance is the creature of bread and wyne, and in vse of the Lordes Table, is the Sacrament of Christes bodye and bloud: and for this holy vse, for the whiche the Lord hath ordained them in hys table, to represent vnto vs his blessed body torne vpon the crosse for vs, and his bloude there shed, it pleased him to call them his body & bloud, whiche vnderstanding, Christ declareth to be his true meanyng, when he sayth: Do this in the remembraunce of me. And agayne,Luke. 22. Saint Paule likewyse doth set out the same more plainly, speaking of the same Sacrament, after the words of the consecration, saieng: As often as ye shall eat of this bread, and drinke of this cup, ye shall set forth (he meaneth with the same) the Lordes death vntill his commyng agayne. [...] And here agayne these thieues haue robbed also the people of the Lordes cup, contrary to the plaine words of Christ, written in his Gospell.

Nowe, for the common publike prayers whiche were in the vulgare tongue, these theeues haue brought in agayne a strange tongue, [...] whereof the people vnderstande not one worde. Wherein what doe they els, but robbe the people of their Diuine seruice, wherein they ought to pray together with the minister, and to pray in a strange tong, what is it, but (as Saint Paule calleth it) barbarousnesse, childishnes, vnprofitable folly, yea, and plaine madnesse?

[...]For the godly Articles of vnitie in religion, & for the wholesome Homelies, what doe these Thieues place in the stead of them, but the Popes Lawes and Decrees, lying Legends, fayned fables and miracles to delude and abuse the simplicitie of the rude people. Thus this robbery and theft is not onely committed, nay, sacriledge and wicked spoyle of heauenly thyngs, but also in the stead of the same, is brought in and placed, the abhominable desolation of the tyrant Antiochus, of proud Senacherib, of the shamelesse faced kyng, and of the Babilonicall beast. Unto this robbery, this theft and sacrilege, for that I cannot cō sent, nor (God willyng) neuer shall so long as the breath is in my body, because it is blasphemy agaynst God, hygh treason vnto Christ our heauenly kyng, Lord, Maister, & our onely Sauiour and redeemer, it is playne contrary to Gods word, [...] Chri [...], is contrary to Gods word, is a subuersion of [...] godlines, and destruction to mans soule. and to Christes Gospell, it is the subuersion of all true godlinesse, and agaynst the euerlastyng saluation of myne owne soule, and of all my brethren and sisters, whom Christ my Sauiour hath so dearely bought, wyth no lesse price, then with the effusion and shedyng foorth of hys most precious bloud. Therfore, all ye my true louers in God, my kinsfolke and countreymen, for this cause (I say) knowe ye that I am put to death, which by Gods grace I shall willingly take, with hearty thankes to God therefore, in certayne hope without any doubtyng, to receyue at Gods hande agayne of his free mercy and grace, euerlastyng lyfe.

Although the cause of the true man slayne of the thiefe, helpyng hys neighbour to recouer hys goods agayne, and the cause wherfore I am to be put to death, in a generality is both one (as I sayd before) yet know ye that there is no small difference. These thieues agaynst whom I do stand,Comparison betweene Popishe persecutors and strong theeues. are much worse then the robbers and thieues of the borders. The goodes which they steale are much more precious, and their kynds of fight are far diuers. These thieues are worse (I say) for they are more cruell, more wycked, more false, more deceitfull and crafty: for those wyll but kill the body, but these will not sticke to kill both body and soule. Those for the generall theft and robbery, be called & are in deed theeues and robbers: but these for their spirituall kynd of robbery, are called Sacrilegi, as ye would say Church robbers. They are more wicked: for those goe about to spoyle men of worldly thynges, worldly riches, gold and siluer, & worldly substance: these go about in the wayes of the deuill their ghostly father, to steale from the vniuersall Church, and perticularly from euery man, all heauenly treasure, true faith, true charity, & hope of saluation in the bloud of our Sauiour Iesus Christ, yea to spoil vs of our sauior Iesus Christ, of his gospel, of his heauēly spirit, & of the heauenly heritage of the kingdom of heauē, so derely purchased vnto vs, with the death of our maister and Sauiour Christ. These be the goodes and godly substance whereupon the christian before God must liue, and without the which he cannot lyue: These goods (I saye) these theeues, these Church robbers, go about to spoile vs of. The which goods, as to the man of God they excell and farre passe all worldly treasure: so to withstand euen vnto the death, such theeues as go about to spoyle both vs & the whole Church of such goods, is most high and honourable seruice done vnto God.

These church robbers be also much more false, crafty, and deceitfull then the theeues vpon the borders, for these haue not the craft so to commend their theft, that they dare auouch it, and therefore as acknowledging themselues to be euill, they steale commonly vpon the nyght,Popish persecutors when they are false theeues, yet will they be called true Catholickes. they dare not appeare at iudgements and Sessions, where Iustice is executed, and when they are taken and brought thether, they neuer hang any man, but they bee oft tymes hanged for theyr faults. But these Church robbers can so cloke & colour their spiritual robbery, that they can make the people to beleeue falshood to be truth, and truth falshood, good to be euill, and euill good, lyght to be darknesse, and darknesse lyght, superstition to be true religion, and Idolatry to be the true worship of God, and that which is in substance the creature of bread and wyne, to bee none other substaunce but onelye the substaunce of Christ the liuyng Lord both God and man. And with this their falshoode & craft, they can so iuggle and bewitch the vnderstanding of the simple, that they dare auouch it openly in Courte and in Towne, and feare neyther hangyng nor headyng, as the poore theeues of the borders doe, but stout and strong lyke Nembroth, dare condemne to bee burned in flamyng fire, quicke and alyue, whosoeuer wil go about to bewray their falshood.

The kynd of fight against these Churchrobbers, is also of another sort and kynd,The fight with spirituall theues, is worse then with temporall theeues. then is that which is agaynst the theeues of the borders. For there the true men go forth agaynst them with speare and launce, with bow and hyll, and all such kynd of bodily weapons as the true mē haue: but here as the enemies be of another nature, so the watch men of Christes flocke, the warrioures that fight in the Lordes warre, must be armed & fight with another kynd of weapons and armour. For here the enemies of GOD, the souldiours of Antichrist, although the battaile is set foorth agaynst the Church by mortall men beyng flesh and bloud, and neuerthelesse members of their father the deuill, yet for that their graund maister is the power of darknesse, their members are spirituall wickednes, wicked spirites, spirits of errors, of heresies, of all deceit and vngodlinesse, spirits of Idolatry, superstition & hypocrisy, which are called of S. Paule, Principates and powers,Ephesians. 6. Lordes of the world, rulers of the darkenes of this world, & spirituall subtleties concernyng heauenly thyngs, and therfore our weapons must be fitte and meete to fight agaynst such, not carnall nor bodily weapons, as speare & launce, but spirituall and heauenly: we must fight agaynst suche with the armour of God, not entendyng to kill their bodies, but their erroures, their false craft and heresies, their [Page] idolatry, superstition and hypocrisie, and to saue (as much as lyeth in vs) both their bodies and soules.

And therfore as s. Paul teacheth vs, we fight not against flesh and bloud, that is, we fight not with bodily weapon to kil the man,Ephesians. 6. but with the weapons of God to put to flight his wicked errors & vice, & to saue both body and soule. Our weapons therfore,The weapons of a christian warriour. are faith, hope, charitie, righteousnes, truth, patience, prayer vnto God, & our sword wherwith we smite our enemies, we beat and batter, and beare downe all falshood, is the worde of God. With these weapons vnder the banner of the crosse of Christ we do fight, euer hauing our eye vpon our graund maister, Duke and captaine Christ, & then we reckon our selues to triumphe & to win the crowne of euerlasting blisse, when enduryng in this battail without any shrinking or yeldyng to the enemies, after the example of our graund capitaine Christ our maister, after the example of his holy prophets, Apostles & Martyrs, when (I say) we are slaine in our mortal bodies of our enemies, & are most cruelly & without all mercy murdered down like a many of sheepe. And ye more cruell, the more painful, the more vile & spiteful is the kind of the death whereunto we bee put: the more glorious in God, the more blessed and happy we reckon, (without all doubts) our martyrdome to be.

And thus much dere louers & friends in God, my coū treyman & kinsfolke. I haue spoken for your comfort, lest of my death (of whose life you looked peraduenture sometymes to haue had honestie, pleasures & commodities) ye might be abashed or thinke any euill: wheras ye haue rather cause to reioyce (if ye loue me in deed) for that it hath pleased God to cal me to a greater honor and dignitie, thē euer I did enioy before, eyther in Rochester, or in the sea of London,D. Ridley [...] to the Sea of Durham. or euer should haue had in the Sea of Durham, whereunto I was last of all elected & named: yea I count it greater honour before God in deede to dye in hys cause (whereof I nothing doubt) then is any earthly or temporal promotion or honor that can be geuen to a man in this world. And who is he that knoweth the cause to be Gods to be Christes quarel, & of his Gospell, to be the common weale of all the elect and chosen children of God, of all the inheritours of the kyngdome of heauen, who is he (I say) that knoweth this assuredly by Gods worde, and the testimony of hys owne conscience (as I thorough the infinite goodnesse of GOD, not of my selfe, but by his grace acknowledge my selfe to doe) who is hee (I saye) that knoweth this and both loueth and feareth GOD in deed and in truth,The cause of Martyrs is the common cause of Christ, and of [...] his elect Saintes. loueth and beleeueth his maister Christ and his blessed Gospel, loueth his brotherhoode the chosen children of God, and also lusteth and longeth for euerlasting lyfe, who is he (I say agayne) that would not or can not finde in his hart in this cause to be content to die? The Lord forbidde that any such should bee that should forsake this grace of God.Let no man fo [...]acke to dye [...] a blessed [...] common quarell. I trust in my Lord God, the GOD of mercies & the Father of all comfort through Iesus Christ our Lord, that he which hath put this mynd, will, & affection by his holy spirit in my hart to stand against the face of the enemy in his cause, and to chuse rather the losse of al my worldly substance, yea, and of my lyfe too, then to deny his known truth, that he will comfort me, ayde mee, and strengthen me euermore euen vnto the end, and to the yeldyng vp of my spirit & soule into hys holy hands, whereof I most hartily beseech his most holy sacred Maiestie of his infinite goodnes and mercy, through Iesus Christ our Lord. Amen.

Now that I haue taken my leaue of my countriemen and kinsfolke,To his friendes in Cambridge. and the Lord doth lend me lyfe, and geueth me laisure, I will bid my other good friends in God of other places also, farewell. And whom first or before other, then the Uniuersitie of Cambridge, wheras I haue dwelt longer, found more faithfull and hartie friendes, receyued more benefits (the benefits of my naturall parents onely excepted) then euer I did euen in myne own natiue countrey wherein I was borne.

Farewel therfore Cambridge my louyng mother and tender nurse.Benefites shewe [...] to D. Ridley in Cambridge. If I should not acknowled thy manifold benefits, yea if I should not for thy benefits at the least loue thee agayne, truly I were to be counted to vngrate & vnkynde. What benefites hadst thou euer, that thou vsest to geue & bestow vppon thy best beloued children, that thou thoughtest too good for me? Thou didst bestowe on mee all thy schoole degrees, of thy common offices, the Chaplaynship of the vniuersitie, the office of the Proctorship, & of a common Reader, & of thy priuate commodities & emoluments in colledges? what was it that thou madest me not partner of? First to be scholer, then to be fellow, & after my departure from thee, thou calledst me againe to a maistership of a right worshipful colledge. I thanke thee my louing mother for al this thy kindnes, and I pray God that his lawes and the sincere gospell of Christ, may euer bee truly taught and faithfully learned in thee.

Farewell Pembroke Hall,Pembroke hall in Cā bridge. of late myne owne Colledge, my cure and my charge: what case thou art in now God knoweth, I know not wel. Thou wast euer named sithens I knew thee which is now 30. yeares agoe, to bee studious, well learned, and a great setter forth of Christes gospell, and of Gods true word: so I found thee, & blessed be God so I left thee in deed.Commendation of Pembroke hall to be a letter forth euer of the Gospell. D. Ridley learned the Epistles of S. Paule & Peter without booke in Pembroke hall. Wo is me for thee myne own deare Colledge, if euer thou suffer thy selfe by any meanes to be brought from that trade. In thy Orchard (the wals, buts and trees, if they could speake, would beare me witnes) I learned without booke almost all Paules epistles, yea, and I weene all the Canonicall epistles, saue only the Apocalyps. Of which study, although in time a great part did depart from me, yet the sweete smell thereof I trust I shall cary with me into heauen: for the profite thereof I thinke I haue felt in all my lyfe tyme euer after, & I ween of late (whether they abide now or no, I cannot tell) there was that did the lyke. The Lord graunt that this zeale & loue toward that part of gods word, which is a kay & true commentary to all holy scripture, may euer abyde in that Colledge so long as the world shall endure.

From Cambridge I was called into Kente by the Archbishoppe of Caunterbury Thomas Cranmer, that most Reuerend Father and man of God, and of hym by and by sent to be Uicare of Herne in East Kent. Wherefore farewell Herne, thou worshipfull and wealthy Parishe, the first Cure whereunto I was called to minister Gods word. Thou hast heard of my mouth oft tymes the worde of GOD preached, not after the popish trade, but after Christes Gospell: Oh that the fruite had aunswered to the seede.D. Ridley called into Kent by Archbishop Cranmer. To the parishe of Herne in Kent. The godly Lady Phines in Herne parish. To the metrapoliticke sea of Canterbury. And yet I must knowledge me to bee thy debter for the doctrine of the Lordes Supper, whiche at that tyme I acknowledge God had not reueled vnto me: but I blesse God in all that godly vertue & zeale of Gods worde, which the Lord by preachyng of his word did kindle manifestly both in the heart and in the lyfe and works of that Godly woman there, my Lady Phines: the Lord graunt that hys worde tooke lyke effect there in many other moe.

Farewell thou cathedrall church of Caunterbury, the Metrapolitike sea, whereof once I was a member. To speake things pleasant vnto thee, I dare not for daunger of conscience, and displeasure of my Lord God, and to say what lyeth in my hart, were now to much, & I feare were able to do thee now but little good. Neuerthelesse, for the friendship I haue found in some there, and for charity sake I wish thee to be washed clean of all worldlines and vngodlines, that thou mayst be found of God after thy name Christes church in deed and in truth.

Farewell Rochester, sometyme my Cathedrall sea, in whom (to say the truth) I did find much gentlenesse and obedience, and I trust thou wilt not say the contrary,To the sea of Rochester. but I did vse it to Gods glory and thyne owne profit in God. Oh that thou hadst and mightst haue continued and gone forward in the trade of Gods lawe wherein I dyd leaue thee: then thy charge and burden should not haue bene so terrible and dangerous, as I suppose verily it is lyke to be (alas) on the latter day.

To Westminster other aduertisement in God I haue not now to say,To Westminster. then I haue sayd before to the Cathedrall church of Cant. & so God geue thee of his grace, that thou mayest learne in deed and in truth to please hym after his owne lawes, and thus fare you well.

Oh London, London, to whome now may I speake in thee, or whom shall I bid farewell?To the sea of London. Shall I speake to the Prebendaries of Paules? Alas, all that loued Gods word, & were the true setters forth therof, are now (as I heare say) some burnt and slaine, some exiled and banished and some holden in hard prison, and appointed daily to be put to most cruel death for Christes gospel sake. As for the rest of them, I know they could neuer brooke me well, nor I could neuer delight in them.

Shall I speake to the Sea thereof,B. Ridley deposed [...] the sea of London without right or iudgement. wherein of late I was placed almost, and not fully by the space of iij. yeres? But what may I say to it, being (as I heare say I am) deposed and expulsed by iudgement as an vniust vsurper of that roume. O iudgement, iudgement. Can this bee iust iudgement to condemne the chiefe minister of gods word, the pastour and bishop of the dioces, and neuer bring him into iudgement, that hee might haue heard what crymes were layd to his charge, nor neuer suffer him to haue any place or tyme to aunswer for himselfe? Thinkest thou that hereafter when true Iustice shall haue place, thys iudgement can euer be allowed either of God or of man? Well, as for the cause and whole matter of my deposition, & the spoil of my goods which thou possessest yet, I referre it vnto [Page] God which is a iust iudge: and I besech God, if it be his pleasure, that that which is but my personall wrong, bee not layd to thy charge in the latter daye, this onely can I pray for.

The Sea of London worthely [...].O thou now wicked and bloudy Sea, why doest thou set vp agayne many aultars of Idolatry, which by ye word of God were iustly taken away? Why hast thou ouerthrowen the Lordes Table? Why doest thou dayly delude thy people, ma [...]king in thy Masses in stead of the Lordes holy Supper, which ought to be commō aswell (sayth Chrysostom, yea the Lord himselfe) to the people as to the priest? How darest thou denye to the people of Christ, contrarye to his expresse commaundement in the Gospell, his holye Cuppe? Why bablest thou to the people the commō prayer in a straunge tongue, wherein S. Paule commaundeth in the Lordes name, that no man should speake before the Congregation, except it shoulde bee by and by declared in theyr common tongue, that all might bee edified? Naye, harken thou Whoorishe Bande of Babylon, thou wicked lya [...]e of Antichrist, thou bloudy Woolfe, why slayest thou downe, and makest hauocke of the Prophetes of GOD? Why marthe rest thou so cruelly Christes poore seely sheep which will not heare thy voyce because thou art a straunger, and will folowe none other but theyr owne Pastoure Christ his voyce? Thinkest thou to escape, or that the Lord will not require the bloud of his sayntes at thy handes? [...] Thy GOD which is the worke of thy handes, and whom thou sayest thou hast power to make, that thy deafe and dumbe God (I say) will not in deede, nor cannot (although thou art not ashamed to call him thy maker) make thee to escape the reuenging hand of the high and almighty God. But be thou assured that the liuing Lord our Sauiour and redem [...], which sitteth on the right hand of his father in glorye, he seeth all thy wicked wayes and crueltye done to his deare members, and he will not forget his holy ones, and his handes (O thou Whorish Drabbe) shalte thou neuer escape. [...]. Ridleys [...] the Episcopall [...] of London. To the city of London. In stead of my farewell to thee now I say, lye vpon thee, lye vpon thee filthy Drabbe, and all thy false Prophets.

Yet then O London, I may not leaue thee thus. Although thy Episcopall Sea, now being ioyned in League with the seate of Sathan, thus hath now both handled me and the Sayntes of God: yet I doe not doubte but in that great City there be many priuy mourners which do daily mourne for that mischie [...]e, the which neuer did nor shal cō sent to that wickednes, but do detest and abhorre it as the wayes of Sathan. But these priuy mourners here I wyll passe by, and bid them farewell with theyr felowes hereafter, when the place and occasion shall more conuenientlye require. Among the worshipfull of the citty, and speacially which were in office the Maioralty, yea & in other Cittyes also (whome to name nowe it shall not be necessary) in the time of my ministery, which was from the latter part of sir Rowland Dules yere vnto sir George Barnes yeare and a great part thereof, I doe acknowledge that I founde no small humanity and gentlenes, as me thought: but (to saye the truth) that I do esteme aboue al other for true christian kindnes which is shewed in Gods cause and done for hys sake.Commendation of [...] Richard [...], Alderman & Knight. Wherfore O Dobbes, Dobbes, Alderman & knight, thou in thy yeare diddest winne my hart for euermore, for that honorable acre, that most blessed worke of God of the erection and setting vp of Christes holy Hospitalles, and truely religious houses whiche by thee, and through thee were begonne. For thou like a man of God, when the matter was mooued for the relief of Christes poore seely members to be holpen frō extreme misery, hunger and famine, thy hart (I say) was moued with pity,The creating of the hospitall by B. Ridley & [...] Richard Dobbes, [...] of London. & as Christes high honourable officer in that cause, thou calledst together thy brethren the Aldermen of the City, before whom thou brakest the matter for the poore: thou diddest plead theyr cause, yea, and not onely in thine owne person thou diddest sette f [...]rth Christes cause, but to further ye matter yu broughtest me into the Councell Chamber of the Citty before the Aldermen alone, whome thou haddest assembled there together to heare me speake what I coulde say as an aduocate by office and duety in the poore mennes cause. The Lorde wrought with thee, and gaue thee the consent of thy Brethren: whereby the matter was broughte to the common Counsell▪ and so to the whole body of the City, by whome with an vniforme consent, it was committed to be drawn, ordered, and deuised by a certayne nūber of the most witty Citizēs and politique, endued also with godlynes, & with ready hartes to set forward such a noble acte, as coulde bee chosen in all the whole City, and they like true and faythfull Ministers▪ both to theyr City & theyr Mayster Christ, so ordered, deuised, and brought forth the matter, that thousands of sely poore mēbers of Christ, which els for extreme hunger and miserye shoulde haue famished and perished, shalbe relieued, holpē and brought vp, and shal haue cause to blesse the Aldermen of that time, the cōmon Councell & the whole body of the City, but specially thee O Dobbes, and those chosen men, by whome this honorable worke of God was begon and wroughte, and that so long throughout all ages, as ye godly worke shall endure: which I pray almighty God may or euer vnto the worldes end. Amen.

And thou O Syr George Barnes (the trueth is to be confessed to Gods glory, and to the good example of other) thou wast in thy yeare not onely a furtherer and con [...]i [...]ner of that which before thee by thy predecessour was well begunne: but also diddest labor so to haue perfited the work,Commendation of Syr George Barnes Maior of London. that it shoulde haue bene an absolute thing and a perfecte spectacle of true charity and Godlinesse vnto all Christendome. Thyne endeuoure was to haue set vppe an house of occupations, both that all kinde of pouerty being able to worke, shoulde not haue lacked, whereupon profitably they might haue bene occupied to their owne reliefe & to the profite and commoditye of the common wealthe of the City, and also to haue retired thither, the poore Babes brought vp in the Hospitals, when they had come to a certayne age and strength, and also all those which in the hospitalles aforesayd had bene cured of theyr diseases. And to haue brought this to passe, thou obteynedst (not withoute great diligence and labor, both of thee & of thy brethren) of that Godly King Edwarde, that Christian and pierlesse Princes hand, his Princely place of Bridewell,Bridewell obtayned of King Edward by Syr George Barnes, to set poore people a worke. and what other thinges to the performaunce of the same, and vnder what condition it is not vnknowne. That this thine endeuor hath not had like successe, the fault is not in thee, but in the condition and state of the time, which the Lorde of hys infinite mercy vouchsafe to amēd when it shall be his gracious will and pleasure.

Farewell now all ye Citizens that be of God, of what state and condition so euer ye be.To the Citizens of London. Undoubtedly in London ye haue heard Gods word truely preached. My hartes desire and dayly prayer shalbe for you (as for whome, for my time, I know to my Lord God, I am countable) that yee neuer swarue, neyther for losse of life nor worldly goodes, from Gods holy word, and yelde vnto Antichrist: wherevpon must needes folow the extreame displeasure of God, and the losse both of your bodies and soules into perpetuall damnation for euermore.

Nowe that I haue gone through the places where I haue dwelt anye space in the time of my pilgrimage here vpon earth, remēbring that for the space of king Edwardes raygne, whiche was for the time of mine office in the Seas of London and Rochester, I was a member of the higher house of the Parliament:To the higher house and temporall Lordes of the Parlament. therefore (seing my God hath geuen me leisure and the remembrance therof) I will bid my Lords of the temporalty farewell. They shall haue no iust cause (by Gods grace, to take it that I entende to say, in ill part. As for the spirituall Prelacy that now is, I haue nothing to say to them, excepte I shoulde repeate agayne a great part of that I haue sayd before now already to the Sea of London. To you therefore my Lordes of the temporalty wil I speake, and this would I haue you first to vnderstande, that when I wrote this, I looked daylye when I shoulde bee called to the chaunge of this life, and thoughte that this my writinge shoulde not come to your knowledge, before the time of the dissolution of my Body and soule should be expired, and therefore know ye, that I had before mine eies onely the feare of God, and christian charity toward you, which moued me to write: for of you hereafter I looke not in this worlde, either for pleasure or displeasure. If my talke shall doe you neuer so much pleasure or profit, you cānot promote me, nor if I displease you ye cannot hurte me or harme me, for I shall be out of your reach. Now therfore if you feare God, & can be content to heare the talke of him that seeketh nothing at your hands, but to serue God and to do you good: harken what I say. I say vnto you, as S. Paule sayth to the Galathians:Gal. 3. I wonder my Lordes what hath bewitched you, that yee so sodenly are fallen from Christ vnto Antichrist, from Christes Gospell vnto mans traditions, from the Lorde that bought you, vnto the bishop now of Rome.A good warning or lesson to the temporall Lordes. I warne you of your perill: be not deceiued, except you wil be foūd willingly cōsēters vnto your own death. For if ye think thus: We are lay men, this is a matter of religion, we folowe as we are taught and led, if our teachers and gouernors teach vs & lead vs amisse, the fault is in thē, they shall beare the blame: My Lordes this is true (I graunt you) that both the false teacher, and the corrupt gouernour, shall be punished for the death of theyr Subiecte, whom they haue falsely taught and corruptly ledde, yea and his bloud shall be required at theyr handes: but yet neuerthelesse shall that Subiecte dye the deathe hymselfe also, that is, he shall also be damned for his owne sinne: for if the blinde leade [Page] the blinde, Christ sayth not the leader onely, but he sayth: both shall fall into the Ditch. Shall the Sinagogue, and the Senate of the Iewes (trowe ye) which forsooke Christ and consēted to his death, therfore be excused, because Annas and Cayphas,Ezech. 3. Luke. 6. Ignorance will not excuse the temporalty being seduced in religion. with the Scribes and Pharesies and theyr Cleargy did teache them amisse? yea and also Pilate theyr Gouernour and the Emperours Lieuetenaunt by his tyranny, did without cause put him to death? Forsooth no my Lordes, no. For notwithstanding that corrupt doctrine, or Pilates washing of his handes, neither of both shall excuse either that Sinagogue and Seigniory, or Pilate: but at the Lordes hand, for the effusion of that innocent bloud, on the latter day all shall drinke of the deadly whippe. Ye are wittye and vnderstande what I meane: therfore I will passe ouer this, and return to tell you how ye are fallen from Christ to his aduersarye the Bishop of Rome.

And least, my Lords, ye may peraduenture think, thus barely to call the Bishop of Rome Christes aduersary,The Lordes of the Parliament be fallen from Christ to Christes enemy. or (to speake it in playne termes) to call him Antichrist, that it is done in mine anguish, and that I doe but rage, and as a desperate man doe not care what I say, or vpon whō I doe rayle: therefore, that your Lordshippes may perceiue my minde, and thereby vnderstand that I speake the wordes of the trueth and sobriety (as Saynt Paule sayde vnto Festus) bee it knowne vnto your Lordshippes all,Act. 2 [...]. that as concerning the Bishoppe of Rome, I neither hate the person nor the place.Many good mē in the sea of Rome. For I ensure your Lordshippes (the liuing Lorde beareth me witnesse, before whome I speake) I do thinke many a good holye man, many Martyrs and Sayntes of God haue sitte and taughte in that place Christes Gospell truely,So long as the Sea of Rome folowed the rules of the Apostles, it might be called Peter or Paules chayre. which therefore iustly may be called Apostolici, that is, true Disciples of the Apostles, and also that Church and Congregation of Christians to be a right Apostolicke churche, yea and that certayne hundreth yeares after the same was firste erected and builded vppon Christ, by the true Apostolicall doctrine taught by the monthes of the Apostles themselues. If ye will know how long that was and how many hundreth yeares to be curious in poynting the precise number of the yeares I will not be too bolde, but thus I say: so long and so manye hundreth yeares as that Sea did truely teache and preach that Gospell,The Church receaued of the Apostles of Christ, Christ of God. Tertull. that Religion, exercised that power, and ordered euery thing by those Lawes and rules whiche that Sea receiued of the Apostles, and (as Tertullian saith) the Apostles of Christ, and Christ of God: so long (I say) that Sea might wel haue bene called Peter and Paules chaire and Sea, or rather Christes chaire, & the bishop thereof Apostolicus, or true disciple and Successor of the apostles, & a Minister of Christ.

But since the time that that Sea hath degenerated frō the trade of trueth and true Religion the which it receiued of the Apostles at the beginning,The sea of Rome hath degenerated from the Apostles rules and hath set vp an other religion. and hath preached an other Gospell, hath set vppe an other Religion, hath exercised an other power, and hath taken vpon it to order and rule the Church of Christ by other straunge Lawes, Canons and Rulers then euer it receiued of the Apostles, or the Apostles of Christ, whiche thinges it doth at this daye, and hath continued so doing (alas,That is: hath excercised an other power. alas) of too too long a time: since the time (I say) that the state and condition of that Sea hath thus bene chaunged, in truth it ought of dutye and of righte to haue the names chaunged both of the Sea and of the sitter therein.Hath ordeyned strange lawes. For vnderstand my Lords, it was neither for the priuiledge of the place or person thereof, that that Sea and Byshop thereof were called Apostolicke: but for the true trade of Christs religion which was taught and mainteined in that Sea at the first, and of those godly men.If true doctrine maketh sea Apostolicke: then cōtrary doctrine maketh the sea to be Antichrist. And therfore as truely and iustlye as that Sea then, for that true trade of religion, and consanguinity of doctrine with the Religion and doctrine of Christes Apostles, was called Apostolicke: so as truely and as iustly for the contrariety of religion, and diuersity of doctryne from Christ and his Apostles, that Sea and the Bishoppe thereof, at this day both ought to be called, and are in deed Antichristian.

The Sea is the seate of Sathan, and the Bishop of the same,Apocalip. 17. Apocalip. 11. that mainteineth the abhominations therof, is Antichrist himselfe in deede. And for the same causes this Sea at this day is the same whiche S. Iohn calleth in his reuelation, Babilon or the Whore of Babilon, and spirituall Sodoma and Egyptus, the Mother of Fornication and of the abhominations vpon the earth. And with this Whore doth spiritually medle and lieth with her, and committeth most stincking and abhominable adultery before God, all those kinges and Princes, yea and all nations of the earth which doe consent to her abhominations, and vse or practise the same: that is (of the innumerable multitude of them to rehearse some for example sake) her dispensations, her pardons and pilgrimages, her inuocation of Saynts,Kinges cō mitting adultery with the whore of Babilon, what it meaneth. her worshipping of Images, her false counterfayt religion in her Monkery and Fryerage, and her traditions, whereby Gods lawes are defiled: as her Massing and false Ministring of Gods word and the Sacramentes of Christ clean cōtrary to Christes word, and the Apostles doctrine, wherof in particularity I haue touched something before in my talke had with the Sea of London, and in other treatises more at large: wherein (if it shall please God to bring the same to light) it shal appeare I trust by Gods grace, plainly to the man of God, and to him whose rule in iudgement of Religion is Gods word, that that Religion,Apoc. 17. Daniel. [...]. that rule & order, that doctrine and fayth which this whore of Babylon, and the Beast whereupon she doth sit, mainteineth at this day with all violence of fire and sword, with spoyle & banishment (according to Daniels Prophecy) and finally with all falshood, deceit, hypocrisy, and all kinde of vngodlines: are as cleane contrary to Gods word, as darkenesse is vnto light, or light vnto darckenes, white to blacke, or blacke to white, or as Beliall vnto Christ,He speaketh to the Lordes tē porall. or Christ vnto Antichrist himselfe.

I know my Lordes, and foresaw when I wrote this, that so many of you as should see this my writing, not beyng before endued with the spirite of grace and the light of gods word, so many (I say) would at these my words lordlike stampe and spurne, and spitte thereat. But sober your selues with pacience and be still, and knowe ye that in my writing of this, my minde 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 displeasure, by that time this shal come to your knowledge. I trust by gods grace to be in the hands and protection of y• ▪ almighty, my heauenly father, and the liuing Lord, which is, (as S. Iohn sayeth) the greatest of all, and then I shall not need (I trow) to feare what any Lord, no nor what kyng or prince can do vnto me.

My Lordes, if in times past ye haue bene contented to heare me sometimes in matters of religion before ye prince in the Pulpit, and in the Parliament house, and haue not seemed to haue despised what I haue sayd (when as els if ye had perceiued iust occasion, yee might then haue suspected me in my talk, though it had bene reasonable, eyther desire of worldly gayne, or feare of displeasure) how hath thē your Lordshyppes more cause to harken to my word and to heare me paciently, seing now ye can not iustly think of me being in this case appoynted to dye, and lookyng dayly when I shall be called to come before the eternall iudge, otherwise but that I onely study to serue my Lord God, and to say that thyng which I am perswaded assuredly by Gods woorde shall and doth please him, and profite all them to whome God shall geue grace to heare and beleue what I do say? And I do say euen that I haue sayd heretofore both of the Sea of Rome and of the Byshop thereof, I meane after this theyr present state at this day, Wherin if ye will not beleue the Ministers of GOD,Psalme. 4. and true preachers of his word, verely I denounce vnto you in verbo domini, except ye do repent betime, it shall turne to your confusion, and to your smart on the latter day. Forget not what I say my Lordes, for Gods sake forget not, but remember it vpon your bed. For I tell you moreouer, as I knowe I muste bee countable of this my talke and of my speaking thus, to the eternall Iudge (who will iudge nothing amisse) so shall you be countable of your duety in hearyng, and you shall bee charged, if ye will harken to Gods word, for not obeying to the truth. Alas my Lords, how chaunceth this, that this matter is now a new again to be perswaded vnto you? Who would haue thought of late, but your Lordships had bene persuaded in deed sufficiently,If the vnity of the Popes Church standeth vpon necessity of saluation▪ why did the Lordes of this realme abiure this vnitye in K. Henry & K. Edwardes dayes? If it be otherwise, why then doe they periure themselues turning to it agayne▪ or that ye coulde euer haue agreed so vniformelye with one consent to the abolishment of the vsurpation of the bishop of Rome? If that matter were then but a matter of policy wherin the prince must be obeyed, howe is it now made a matter wherin (as your Clergy sayth now, & so sayth the Popes lawes in deed) standeth the vnity of the Catholicke church, and a matter of necessity of our saluation? Hath the time, being so short since ye death of ye two last kinges, Henry the 8. & 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 instructions set forth in Englishe to the curates of the dioces of Yorke) in deed a matter of necessity to saluation: how then chaunced it that ye were all (O my Lordes) so light, and so litle passed vpon the catholicke faith and the vnity therof (without the which no man can be saued) as for your Princes pleasures, which were but mortall men, to forsake the vnity of your catholick fayth, that is, to forsake Christ and his gospell? And furthermore, if it were both then and nowe is so [Page] necessary to saluation, how chaunced it also that ye, all the whole body of the Parliament agreeing with you, did not onely abolish and expell the Bishop of Rome, but also did abiure him in your owne persons, and did decree in your actes great othes to bee taken of both the spiritualtye and temporalty, whosoeuer shoulde enter into any weighty & chargeable office in the common wealth? But on the other side, if the law & decree which maketh the supremacy of the sea & bishop of Rome ouer the vniuersall church of Christ, be a thing of necessity required vnto saluation by an Antichristian law (as it is in deed) & such instructiōs as are geuen to the Dioces of Yorke, be in deed a setting forth of the power of that beast of babilon by the craft & falshood of his false Prophetes (as of truth, compared vnto Gods word, and truely iudged by the same, it shall playnely appere that they be) then my Lordes neuer thinke other, but the daye shall come when ye shalbe charged with this your vndoing of that, that once ye had well done, and with this your periury and breache of your othe, which othe was done in iudgement, [...]. 6. iustice, and truth agreable to Gods lawe. The whore of Babilon may wel for a time dally with you, and make you so dronken with the wine of her filthy stewes & whooredome (as with her dispensations and promises of pardon à poena & culpa) that for dronkennesse and blindenesse ye may think your selues safe. But be ye assured, whē the liuing Lord shall trye the matter by the fire, and iudge it according to his word, when al her abhominations shal appeare what they bee: then ye my Lordes, (I geue your Lordships warning in time) repent if ye be happy, & loue your owne soules health, repent I say, or els wythout all doubt, ye shall neuer escape the handes of the liuing Lord, for the guilt of your periury and breach of your oth. As ye haue banquetted and layne by the whore in the fornication of her whorish dispensations, pardons, Idolatrye, & suche like abhominations: so shall ye drinke with her (except ye repent betime) of the cuppe of the Lordes indignation and euerlasting wrath, which is prepared for the beast, his false prophetes, and all theyr partakers. For he that is partner with them in theyr whoredome and abhominations, must also be partner with them of theyr plagues, and on the latter day shall be throwne with them into the lake burning with Brimstone and vnquenchable fire. Thus fare ye wel my Lords all. I pray God geue you vnderstanding of his blessed will and pleasure, and make you to beleue and embrace the truth. Amen.

*An other farewell to the Prisoners in Christes Gospelles cause, and to all them whiche for the same cause are exiled and banished out from theyr owne countrey, choosing rather to leaue all worldly commodity, then theyr mayster Christ.

FArewell my dearely beloued brethren in Christ, bothe ye my felow prisoners,An other farewell of [...] &c. and ye also that be exiled and banished out of your countryes, because ye will rather forsake all worldly cō modity, then the Gospell of Christ.

Farewell all ye together in Christ: farewell and be mery, for ye know that the triall of your fayth bringeth forth patience, and pacience shall make vs perfecte, whole and sound on euery side, and such after triall (ye knowe) shall receiue the crowne of lyfe, according to the promise of the Lorde made to his dearely beloued, let vs therefore be pacient vnto the comming of the Lord. As the husbandmanne abideth pacientlye the former and latter rayne for the encrease of his croppe, [...]. 5. so let vs bee paciente and plucke vp our hartes, for the comming of the Lord approacheth apace. Let vs (my deare brethren) take example of pacience in tribulation of the Prophetes, which spake likewise Gods word truely in his name. Let Iob be to vs an example of pacience, & the end which the Lord suffered, which is full of mercy and pitty. We know my brethren by Gods worde, that our fayth is muche more precious then any corruptible golde, and yet that is tryed by the fire: euen so our fayth is therfore tried likewise in tribulations, that it may be found when the Lord shal appeare, laudable, glorious and honorable. For if we for Christs cause do suffer, that is gratefull before God, [...]. 1 [...]. 2. for thereunto are we called, that is our state and vocation, wherewith let vs be content. Christ we know suffered for vs afflictions, leauing vs an example that we shoulde folow his footesteps, for he committed no sinne, not was there any guile found in his mouth: when he was rayled vpon, and all to reuiled, he rayled not agayne: when he was euill entreated, he dyd not threaten, but committed the punishment therof to hym that iudgeth a right.

Let vs euer haue in freshe remembraunce those wonderfull comfortable sentences spokē by the mouth of our Sauior Christ: Blessed are they which suffer persecution for righteousnes sake, for theirs is the kingdome of heauen.Mat [...]. 5. Blessed are ye when men reuile you, persecute you, & speake all euill against you for my sake: reioyce and be glad, for great is your reward in heauen: for so did they persecute the Prophets which were before you. Therfore let vs alway beare this in our mindes, that if any incommodity doe chaunce vnto vs for righteousnes sake,Luke. 21. happy are we whatsoeuer the world doth thinke of vs. Christ our mayster hath tolde vs before hand, that the brother should put the brother to death, & the father the sonne, and the children should rise agaynst their parēts and kill them, and that Christes true Apostles should be hated of all men for his names sake: but he that shall abide paciently vnto the end, shalbe saued.

Let vs then endure in all troubles paciently after the example of our Mayster Christ, and be contented therewith, for he suffered being our mayster and Lord: how doth it not then become vs to suffer? For the disciple is not aboue his mayster,Luke, 6. Math. 10. nor the seruaunt aboue his Lord. It may suffice the disciple to be as his maister, and the seruaunt to be as his Lord. If they haue called the Father of the family, the Mayster of the householde Belzebub, howe much more shall they call so them of his householde? Feare them not then (sayth our Sauiour) for all p [...]iuityes shall be made playne: there is nowe nothing secret, but it shall bee shewed in light. Of Christes wordes let vs neither be ashamed nor afrayd to speake them, for so Christ our mayster commaundeth vs, saying:Math. 10· that I tell you priuily, speake openly abroade, and that I tell you in your eare, preach it vpon the house toppe. And feare not them which kill the body, for the soule they cannot kill, but feare hym which can cast both body and soule into hell fire.

Know ye that the heauenly Father hath euer a gracious eye and respect towarde you, and a Fatherly prouidence for you, so that without his knowledge and permission, nothing canne doe you harme. Let vs therefore cast all our care vpon him, and hee shall prouide that whiche shall be best for vs. For if of two small sparrowes whiche both are sold for a mite, one of them lighteth not on the grounde without your father, and all the heares of our head are numbred, feare not them (sayth our Mayster Christ) for yee are more worth then many small sparrowes.Math. 10. To confesse Christ, and not to feare danger. And let vs not sticke to confesse our Mayster Christe for feare of daunger whatsoeuer it shalbe, remēbring the promise that Christ maketh, saying: whosoeuer shall confesse me before men, him shall I confesse before my father whiche is in heauen: but whosoeuer shall denye me, him shall I likewise denye before my father which is in heauen. Christ came not to geue vnto vs here a carnall amity, and a worldly peace, or to knitte his vnto the world in ease and peace, but rather to separate and deuide them from the world, and to ioyne them vnto himselfe: in whose cause we must, if wee will bee his, forsake father and mother, and sticke vnto him. If wee forsake him or shrinke from him for trouble or deathes sake, which hee calleth his crosse: he will none of vs, we cannot bee hys. If for his cause we shall lose our temporall liues here, wee shall finde them agayne and enioy them for euermore: but if in his cause we will not be contented to leaue nor loose them here: then shall we loose them so, that we shall neuer finde them again, but in euerlasting death. What thoughe our troubles here bee paynefull for the time,2. Cor. 4. and the sting of death bitter and vnpleasaunt: yet we know that they shall not last in comparison of eternity, no not to the twinckling of an eye, & that they paciētly taken in Christes cause, shall procure and gette vs vnmeasurable heapes of heauenly glory, vnto the which these temporall paines of death and troubles compared, are not to be estemed, but to be reioyced vpon. Wonder not (sayth S. Peter) as though it were any straunge matter that ye are tryed by the fire (he meaneth of tribulation) which thing (sayth he) is done to proue you:1. Peter. 3. nay rather in that ye are partners of Christes afflictions, reioyce, that in his glorious reuelation, ye may reioyce with mery hartes. If ye suffer rebukes in Christes name, happy are ye, for the glory and spirit of God resteth vpon you. Of them God is reuiled and dishonored, but of you he is glorified.

Let no manne be ashamed of that he suffereth as a Christian, and in Christes cause: for nowe is the time that iudgement and correction must beginne at the house of GOD, and if it begin first at vs: what shall be the end of those, thinke ye, which beleue not the Gospell? And if the righteous shall bee hardlye saued, the wicked and the sinner where shall he appeare? Wherefore they which are afflicted according to the wil of God, let thē lay downe and commit theyr soules to him by well doing, as to a trustye and faythfull maker. This (as I sayde) maye not seeme straunge to vs, for we know that al the whole fraternity of Christes Congregation in this worlde, is serued with the like, and by the same is made perfect. For the seruent loue that the Apostles had vnto their maister Christ,The causes why the Apostles so reioysed in their affliction. and for the great commodities and increase of all godlines which they felt by theyr fayth to insue of afflictions in Christes cause, & thirdly for the heapes of heauenly ioyes which the same doe get vnto the godly; which shall endure in heauen for euermore: for these causes (I saye) the Apostles of their afflictions did ioy, and reioyced in that they were had and accounted worthy to suffer contumelies & rebukes for Christes name. And Paul, as he gloried in the grace & fauor of God, whervnto he was brought & stoode in by fayth:1. Corin. 2. so he reioyced in hys afflictions the heauenlye and spirituall profites which he numbred to rise vpon them: yea, he was so farre in loue wyth that [Page] that the carnall man lothed so much, that is, with Christes crosse, that he iudged himselfe to know nothing els but christ crucified: he will glory (he sayth) in nothing els but in Christes crosse, yea and he blesseth all those, as the onely true Israelites & elect people of God with peace and mercy, whiche walketh after that rule and after none other.

O Lord, what a wonderfull spirit was that that made Paule, in setting forth of himselfe agaynst the vanity of Satans Pseudopostles,2. Cor. 12. and in his clayme there, that he in Christes cause did excell and passe them all, what wonderfull spirite was that (I saye) that made him to reckon vppe all his troubles, his laboures, hys beatinges, his whippinges and scourginges, his shippewrackes, his daungers and perilles by water and by land, his famine, hunger, nakednesse, and colde, with many moe, and the dayly care of all the congregations of Christ,2. Tim. 1. The glory of Paule wherein it consisted. among whom euery mans payne did pearce his heart, and euery mannes griese was grieuous vnto him? O Lord, is this Paules primacye, whereof hee thought so much good that he did excell other? Is not this Paules sayinge vnto Timothy his owne scholer? and doth it not perteyn to who so euer will be Christes true souldiours: beare thou (sayth he) affliction like a good souldiour of Iesu Christ This is true: if we dye with him (he meaneth Christ) we shall liue with him:2. Tim. 2. if we suffer with him, we shall raigne with him: if we deny him, he shall denye vs: if we be faythlesse, he remayneth faythfull, he cannot denye himselfe. This Paule would haue knowne to euery bodye: for there is none other way to heauen but Christ and his way: & all that will liue godly in Christ, shall (sayth S. Paule) suffer persecution. By this way went to heauen the Patriarches, the Prophets, Christ our Mayster, his Apostles, his Martyrs, and all the godly since the beginning. [...]. Tim. 3. And as it hath bene of olde, that hee which was borne after the flesh, persecuted him which was born after the spirite,Gal. 4. for so it was in Isaacks time: so sayde S. Paule, it was in his time also: And whether it be so or no now, let the spirituall man, the selfe same man I meane that is indued with the spirit of almighty God, let him be iudge. Of the crosse of the Patriarches,The waye to heauen is by afflictions. as ye may read in theyr storyes if ye reade the booke of Genesis, ye shall perceiue. Of other S. Paule in few wordes comprehendeth much matter, speaking in a generality of the wonderfull afflictions, death, and tormentes which the men of GOD in Gods cause and for the truth sake willingly and gladly did suffer.Heb. 11. After much particuler rehearsall of many, he sayeth: other were racked and despised and would not be deliuered, that they might obteyne a better resurrection. Other agayne were tried wyth mockinges and scourginges, and moreouer with bondes & imprisonment: they were stoned, beweene asunder, tempted, fell & were slayne vpon the edge of the sword, some wandred to & fro in sheepes pilches, in goates pilches, forsaken, oppressed, afflicted, such godly men as the world was vnworthy of, wandring in wildernesse, in mountaynes, in caues, and in dennes, and all these were commended for theyr fayth. And yet they abide for vs the seruauntes of God, and for those theyr brethren which are to bee slayne as they were for the word of Gods sake, that none be shut out, but that we may all go together to meete our Mayster Christ in the ayre at his comming, and so to be in blisse with him in body and soule for euermore.

Therefore, seing we haue so muche occasion to suffer and to take afflictions for Christes names sake paciently, so many commodities thereby, so waighty causes, so many good examples, so great necessitye,Heb. 12. so pure promises of eternall life and heauenlye ioyes, of him that cānot lye: Let vs throw away whatsoeuer might let vs,Reasons to moue vs to pacience vnder the Crosse. all burden of sinne, and all kinde of carnality, and paciently and constantly let vs runne for the best game in this race that is set before vs, euer hauing our eyes vpon Iesus Christ the ringleader, Capitayne, and Perfiter of our fayth, which for the ioye that was set before him, endured the crosse, not passing vpon the ignominy and shame thereof, and is set now at the right hande of the throne of GOD. Consider this, that he suffered such strife of sinners agaynst himselfe, that yee shoulde not geue ouer, nor faynt in your mindes. As yet brethren we haue not withstand vnto death, fighting agaynst sinne. Let vs neuer forget deare Brethren for Christes sake, that Fatherly exhortation of the wise that speaketh vnto vs as vnto his children the Godlye wysedome of God,Prouerb. [...]. saying thus: My sonne, despise not the correction of the Lord, nor fall not from him when thou art rebuked of hym, for whom the Lord loueth, him doth he correct, and scourgeth euery childe whom he receiueth. What childe is he whom the father doth not chasten:Heb. 1 [...]. If ye bee free from chastisement, whereof all are partakers, then are ye bastardes and no children. Seing then, when as we haue had carnall parents which chastened vs, we reuerenced them, shall not we much more be subiect vnto our spirituall father that we might liue? And they for a litle time taughte vs after theyr owne mind: but this father teacheth vs to our commodity, to geue vnto vs his holinesse. Al chastisment for the present tyme, appeareth not pleasaunt but paynefull: but afterward it rendereth the fruite of righteousnesse on them, which are exercised in it. Wherefore let vs bee of good cheere (good Brethren) and let vs plucke vppe our feeble members that were fallen or beganne to faynt, hart, handes, knees, and all the rest, and let vs walke vpright and straight, that no limping no [...] [...] bring vs out of the way. Let vs looke, not vpon the thinges that be present, but with the eyes of our fayth let vs stedfastly, behold the thinges that be euerlasting in heauen, and so choose rather in respecte of that whiche is to come, with the chosen members of Christ to beare Christes Crosse, then for this short life time, to inioy all the riches, honours, and pleasures of the broade worlde. Why should we Christians feare death? Can death depriue vs of Christ, which is all our cō [...]ort, our ioy, and our life▪ Nay forsooth. But contrary, death shall deliuer vs from this mortall body,2. Cor. 5. whiche lodeth and beareth downe the spirite that it cannot so well perceiue heauenly thinges: in the which so long as we dwell, wee are absent from God.

Wherefore, vnderstanding our state in that we be Christians, that if our mortall body, which is our earthly house,2. Cor. 5. were destroied, we haue a building, a house not made with handes, but euerlasting in heauen &c. therefore wee are of good cheere, and know that when we are in the body, we are absent from GOD, for we walke by fayth, and not by cleare fight. Neuerthelesse we are bolde, and had rather be absent from the bodye and present with GOD. Wherefore, we striue, whether we be present at home, or absent abroad, that we may alwayes please him. And who that hath true fayth in our Sauior Christ, whereby he knoweth somewhat truely what Christ our Sauiour is, that he is the eternall sonne of God, life, light, the wisedome of the father, all goodnesse, all righteousnesse and whatsoeuer is good that heart canne desire, yea infinite plentye of all these, aboue that that mans hart canne either conceiue or thinke, (for in him dwelleth the fulnesse of the Godheade corporally) and also that he is geuen vs of the Father, and made of GOD to be our wisedome, our righteousnesse, our hol [...]nesse, and our redemption: who (I say) is he that beleueth this in deede, that woulde not gladly bee with his mayster christ? Paul for this knowledge coueted to haue bene loosed from the body, and to haue beene with Christ,1. Cor 1. Phil. 1. for that he counted it muche better for himselfe, and had rather to be loosed then to liue. Therefore these wordes of Christe to the thiefe on the Crosse, that asked of him mercy, were full of comfort and solace: This day thou shalt be with me in Paradise. To dye in the defence of Christes Gospell,Luke. 25. Rom 9. 1. Iohn. 3. it is our bounden duety to Christ, and also to our neighbour. To Christ, for he dyed for vs, and rose agayne that he might be Lord ouer all. And seing he dyed for vs, we also (sayth S. Iohn) shoulde ieopard, yea geue our life for our Brethren, And this kinde of geuing and loosing, is getting and winning in deede: for hee that geueth or looseth his life thus, getteth & winneth it for euermore.Apoc. 14. To couet to be with Christ, and not to fear [...] death. Blessed are they therefore that die in the Lord, and if they dye in the Lordes cause, they are most happy of all. Let vs not then feare death, which can do vs no harme, otherwise then for a momēt to make the flesh to smart: but that our fayth whiche is surely fastened and fixed vnto the worde of GOD, telleth vs that we shall be anon after death, in peace, in the handes of GOD, in ioye, in solace, and that from death we shall go straight vnto life. For Saynt Iohn sayeth: he that liueth and beleeueth in me, shall neuer dye.Iohn. 11. Iohn. 5. And in an other place: he shall depart from death vnto life. And therefore this death of the Christian, is not to be called death, but rather a gate or entraunce into euerlasting life: Therefore Paule calleth it but a dissolution and resolution, and both Peter and Paul, a putting of this Tabernacle or dwelling house.2. Peter. [...]. 2. Cor. 5. Meaning thereby the mortall body, as wherein the soule or spirite doth dwell here in this worlde for a small time. Yea this death may be called to the Christian, an end of all miseries. For so long as we liue here, we must passe through many tribulations before we canne enter into the kingdome of heauen. And nowe,Act. 14. after that death hath shot his bolt, all the christian mans enemies haue done what they canne, after that they haue no more to doe. What coulde hurte or harme poore Lazarus that lay at the rich mannes Gate? His former penury and pouerty? his misery, beggery,Luke. 16. and horrible sores and sickenesse? For so soone as death had stricken him with his dart, so soone came the aungels, and caryed him straight vp into Abrahams bosome. What lost he by death, who from misery and payne, is set by the ministery of Aungels in a place both of ioy and solace.

Farewell deare brethren, farewell, and let vs comforte our hartes in all troubles, and in death with the worde of God: for heauen and earth shall perish, but the word of the Lord endureth for euer.

Farewell Christes dearely beloued spouse here wandering in this world as in a straunge land, farre from thine owne coūtry, & cōpassed about on euery hand with deadly enemies, which cease not to assault thee, euer seeking thy destruction.

Farewell, farewell, O ye the whole and vniuersall congregation of the chosen of God here liuing vpon earth, the true churche militant of Christ, the true misticall body of Christ, the very house holde and family of God, and the sacred temple of the holy ghost. Farewell.

Farewell,Luke. 12. O thou litle flocke of the highe heauenlye pastour Christ, for to thee it hath pleased the heauenlye father to geue an euerlasting and eternall kingdome. Farewell.

[Page]Farewell thou spirituall house of God, thou holy and royall priesthood, thou chosē generatiō, thou holy nation, thou wonne spouse. Farewell. Farewell.

N. R.

¶An other treatise of B. Ridley, wherein is conteyned first a lamentation for the chaunge of Religion in England: then a comparison betwene the doctrine of the Gospell, and the Romish religion, with wholesome instructions in the end to all christians, how to behaue themselues in time of tryall.

ALas, what misery is thy church brought vnto (O lord) at this day?The state of the Church of England described & [...]. Where of late the worde of the Lord was truely preached, was read and heard in euery towne, in euery Church, in euery village, yea and almost in euery honest mans house: alas now it is exiled, and banished out of the whole realme. Of late who was not taken for a louer of Gods word, for a reader, for a ready hearer, & for a learner of the same? And now (alas) who dare beare any open countenaunce toward it, but such as are content in Christes cause, and for his wordes sake to stand to the daunger and losse of all that they haue?

Of late there was to be found, of euery age of euery degree and kinde of people, that gaue theyr diligēce to learne (as they could) out of Gods word, the articles of the christian fayth, the commaundementes of God, and the Lordes prayer. The babes and young children were taughte these thinges of theyr parentes, of theyr maisters, & weekly of theyr Curates in euery church: & the aged folke, whiche had bene brought vp in blindnes, and in ignoraunce of those things, which euery christian is boūd to know, whē otherwise they could not, yet they learned the same by oftē hearing theyr children, and seruantes repeating the same: but now (alas, and alas agayne) the false Prophets of Antichrist, which are past all shame, do openly preach in pulpittes vnto the people of God, that the Catechisme is to be counted heresy: wherby theyr olde blindnes is brought home agayn: for the aged are afraid of the higher powers, and the youth is abashed and ashamed, euen of that which they haue learned, though it be Gods woord, and dare no more meddle.

Of late in euery congregation throughout all Englād was made prayer and petition vnto God, to be deliuered from the tyranny of the Bishop of Rome, and all his detestable enormities: from al false doctrine and heresy: & now alas, Sathan hath perswaded England by his falshoode & craft, to reuoke her olde godly prayer, to recant the same & prouoke the fearefull wrath, and indignation of God vpon her owne pate.

Of late by strayt lawes and ordinances, with the consent of the nobles and commonalty,The lamentable chāge of religion in the Church. Ieremy. 4. and full agreement, & counsel of the prelates and clergy, was banished hence the beast of Babilon, with lawes (I say) and with othes & all meanes that then could be deuised for so godly a purpose: but now (alas) all these lawes are troden vnder foote: the Nobles, the Commonalty, the Prelates and Cleargy are quite chaūged, and all those othes, though they were made in iudgement, iustice & truth, and the matter neuer so good, doth no more hold then a bond of Rushes, or of a Barley straw, nor publicke periurye no more feareth them, then a shadow vpon the wall.

Of late it was agreed in Englande of all handes, according to Paules doctrine,1. Cor. 14. and Christes commaūdemēt (as Paule sayth playnly) that nothing ought to be done in the Church, in the publicke congregation, but in that toūg which the Congregation could vnderstand, that all might be edefied thereby, whether it were Common Prayer, Administration of the Sacramentes, or any other thing belonging to publicke Ministerye of Gods holy and wholesome word: but (alas) all is turned vpside downe, Paules doctrine is put apart: Christs commaundement is not regarded: For nothing is heard commonly in the Church, but in a straunge tongue, that the people doth nothing vnderstand.

Of late al men and women were taught after Christes doctrine,Ignorance a prayer. to pray in that toūg which they could vnderstād, that they might pray with hart, that whiche they shoulde speake with theyr toung: now (alas) the vnlearned people is brought in that blindnes again, to think that they pray, when they speak with theyr toung, they can not tell what, nor wherof: theyr hart is nothing mindefull at all, for that it can vnderstand neuer a whit therof.

Of late the Lordes Supper was duely ministred and taught to be made common,Abuse [...]n the Lordes S [...]pper. to all that were true Christians, with thankesgeuing, and setting foorth of the Lordes death & passion, vntill his returning agayne, to iudge both quicke and dead: but now (alas) the Lordes table is quite ouerthrowne, and that whiche ought to be common to all godly, is made priuate to a fewe vngodlye, without any kind of thankesgeuing, or any setting foorth of the Lordes death at all, that the people is able to vnderstand.

Of late all that were endued with the light,The Sacrament turned out of his right vse & kind. and grace of vnderstanding of Gods holy misteries, did blesse God, which had brought them out of that horrible blindnes and ignorance, wherby in times past being seduced by sathans subtleties, they beleued that the Sacrament was not the Sacrament, but the thing it self wherof it is a Sacramēt: that the creature was the Creator, and that the thing whiche hath neither life nor sense (alas suche was the horryble blindenesse) was the Lord himselfe, which made the eye to see,Idolatry in worshipping the creature for the creator. and hath geuen all senses and vnderstandinge vnto man: but now (alas) Englande is returned agayne lyke a Dogge to her owne vomitte and spuing, and is in worsse case thē euer she was: For it had bene better neuer to haue knowne the trueth, then to forsake the truth once receiued and knowne: and now, not onely that light is turned into darcknesse, and Gods grace is receiued in vayne, but also lawes of death are made by high Courte of Parliament, maysterfully to mainteine by sword, fire, and al kind of violence, that haynous Idolatry wherein that adoration is geuen vnto the liuelesse and dumbe creature, which is only due vnto the euerliuing God: yea, they say they can, and do make of bread both manne and GOD, by theyr transubstantiation, O wicked mention, and Sathans owne broode.

Of late was the Lordes cuppe at his Table distributed, according to his owne cōmaundement,The cuppe debarred from the ministration of the Lordes supper. by his expresse wordes in his Gospell, as well to the Laity as to the clergy, which order Christes Churche obserued so many hundreth yeares after (as all the auncient Ecclesiasticall writers doe testify) without contradiction of any one of them, that can be shewed vnto this day: but now (alas) not only the Lords commaundement is broken, his cup is denied to his seruauntes, to whom he commaunded it shoulde be distributed, but also with the same is set vp a new blasphemous kinde of sacrifice to satisfye and paye the price of sinnes, both of the dead and of the quicke, to the great & intollerable contumely of Christ our sauior his death & passion, which was and is the one only sufficient, and euerlasting auayleable sacrifice satisfactorye, for all the Electes of God, from Adam the first, to the last that shall be borne in the end of the world.

Of late the commaundement of God:Blasphemous sacrifice for sinne. Deuter. 5. Thou shalte not make to thy selfe any grauen Image, nor any similitude, or likenes of any thing in heauen aboue, or in earth beneath, or in the water vnder the earth, thou shalte not bowe downe to them nor worship them: This commaundement of God (I say) was grauen almost euery where in Churches, was learned of euery body both young & olde: whereupon Images that prouoked the simple, and ignorant people vnto Idolatrie (as the wise man sayth) were taken out of the Churches,Idolatry is stockes and stones. & straightly forbidden that none shoulde any where, eyther bow downe to them, or worshippe them: but now (alas) Gods holy word is blotted, and rased out of Churches, & stockes and stones are set vp in the place thereof, God cō maundeth his word so to be ordered, that it might be had in continual remēbraunce at all times, and in euery place: and on the other side he forbadde Images and Idols, so to be either made, or set in any place, where any should bowe or worship them: but now (alas) that which God cōmaū ded, is not passed vpon, and that which he forbiddeth, is maysterfully maynteined by falshoode and craft, and wickedly vpholden.

Of late all ministers that were admitted to the publick office, and ministery of Gods holy woorde, in theyr admission made a solemne profession before the Congregation, that they should teach the people nothing, as doctrine necessarye to atteyne eternall saluation, but that whiche is Gods owne holy woorde, or maye be thereof grounded without any doubt: whereby vanished and melted away of themselues many vaine, yea wicked traditions of man, as waxe before the fire: but now at one brunt they are reuiued, and are in full hope also to returne agayne, in as great strength as euer they haue bene. And howe can any man looke for any other thing, but when you haue receyued the head, you must also receiue the whole body withal, or els how can the head abide? The head, vnder Sathā, of al mischiefe is Antichrist, & his brood, & the same is he whiche is the Babilonicall Beast. The beast is he, whereupon the Whore sitteth. The whore is that City, sayeth Iohn in playne woordes, whiche hath Empyre ouer the kinges of the earth. This Whore hath a golden cuppe of abhominations in her hande, whereof shee maketh to drinke the kinges of the earth, & of the wine of this harlot hath all nations [Page] dronke, yea, and kings of the earth haue line by this Whore & Marchauntes of the earth, by vertue of her pleasaunt marchaundise haue bene made rich.

Now what Citie is there in all the whole worlde, that when Iohn wrote,The whore of Babilon, with her cup of abominations, expounded. Apoc. 17. ruled ouer the kinges of the earth: or what Citty can be read of in any time, that of the Cittye it selfe, chalenged the Empyre ouer the kinges of the earth, but onely the City of Rome, and that since the vsurpation of that Sea hath growne to her full strength? And is it not read, that the olde and auncient writers vnderstand, Peters former Epistle to be writtē at Rome, and it to be called of him in the same Epistle in playne termes, Babilon? by the abhominations therof, I vnderstand all the whole trade of the Romish religion, vnder the name and title of Christ which is contrary to the onely rule of all true religion, that is Gods worde. What worde of God hath that Deuillish drabbe, for the maintenaunce of her manifolde abhominations, and to set to sell such marchaundise, wher with (alas the madnesse of man) the wicked Harlot hath bewitched almost the whole wold? Did not Peter the very true Apostle of Christ, of whom this stincking Strumpet beareth her selfe so highe, but falselye and without all iust cause) did not he, I say, geue all the world warning of her pelfe and trash, of her false Doctours and Apostles (for this Whore and Beast will be called Dominus Apostolicus, who so euer say nay) after this maner in his latter Epistle? There was among the people in times past false Prophetes, 2. Peter. 2. as shall bee there amonge you in time to come false Teachers, which shall priuily bring in pestilent sectes, euen denying the Lord which hath bought them, and redemed them, procuring to themselues swift damnation, and many shall folow their damnable wayes, by whom the way of truth shall be rayled vpon, & through couetousnesse by counterfait tales or sermons, they shal (sayth Peter) make marcdaundise vpon you &c. And doeth not Iohn likewise in his Reuelation, after he hath reckoned vp a great rablement of this whores misticall marchaundise,The misticall marchaundise of the Babilonicall strumpet. at the last (as though he would knitte vp all in plaine wordes, without any miste at all, setting out the whoores marchaundise) reckon vp among the rest, and concludeth saying, Et animas hominū: that is to say, and the soules of mē to? Wherupō I pray you els rose this true prouerb in Latine: omnia Romae venalia: All thinges for money are sette to sale at Rome?All thinges at Rome for money. was not that a worthye commendation of Christes Uicare in earth that was written of our holy father, one of the Alexanders a Bishoppe of Rome, thus I weene in Latin.

Veneit Alexander cruces, altaria, Christum,

Vendere iure potest, emerat ille prius.

☞These two verses in latin, I haue read thus of one translated into English rime.

Alexander our holy father the Pope of Rome,

Verses agaynst Pope Alexāder.

selleth for money both right and dome:

And all kind of holines the holy father doth not sticke,

to set to sell, ready money for to get.

And eke Christ himselfe he dare be bolde,

to chop and chaunge for siluer and gold:

And why should any thinke this to be sore,

For what doth he sell, but that he bought before?

I graunt these verses to be light gere, and the verse is but rude, but (alas) suche conditions were more wicked & leud then any wit could expresse. If these had bene but the faultes of one or a few in number, they had bene lesse pernicious, and might haue bene taken for personall crimes, not to be imputed vnto that Sea: but now (alas) the matter is more then euident to all that haue godly vnderstanding, that these crimes be grounded vpon lawes, be established by custome, and set forth by all kinde of wicked doctrine, falshood and craft, and therfore now are not to be estemed for any one mans or a few mens personall crimes, but are now by lawes, custome and doctrine incorporated into that wicked Sea, and maketh in deede the body of the Beast whereupon the abhominable whore doth sit.

But you would knowe which be those Marchaundise which I sayd this whore setteth forth to sell, for the whiche all her false Prophets with all theyr iuggelinges and crafty gloses cannot bring one iote of Gods worde. Surely, surely,Abominations, and wicked abuses of the Sea of Rome declared. they be not onely all these abhominatiōs which are come into the Church of Englande alreadye (whereof I haue spoken somewhat before) but also an innumerable rablement of abhominations and wicked abuses whyche now must nedes folow: as popish pardons, pilgrimages, romishe purgatory, romish masses, Placebo & Derige, with trentals and Scala coeli, dispensations and immunities frō all godly discipline lawes and good order, pluralities, vnions, and tot quottes, with a thousande moe. Nowe shall come in the flattering friers, and the false pardoners and play theyr olde pranckes and knauery as they were wont to do. Now you shall haue (but of the Sea of Rome onely, and that for mony) canonizing of such Sayntes as haue stand stout in the popes cause, shrining of reliques, & from any kinde of wickednes (if you will pay well for it) cleare absolution a poena & culpa, with thousandes of yeares, yea at euery poore Bishops hand and suffragan, ye shall haue halowing of Churches, Chappels, aulters, superaulters, chalices, and of all the whole housholde stuffe and adornamēt which shalbe vsed in ye church after the Romish guise, for all these thinges must be estemed of such high price, that they may not be done but by a consecrate bishop onely. O Lorde, all these thinges are suche, as thy Apostles neuer knew. As for coniuring (they call it halowing, but it is cō iuring in deede) of water and salt, of christening of belles and such like thinges, what neede I to speake? for euerye priest that can but read, hath power (they say) not onely to do that, but also hath suche power ouer Christes body, as to make both God and man once at the least euery daye, of a wafer cake.

After the rehearsall of the said abhominations, and remembraunce of a number of many moe, which (the Lorde knoweth) irketh me to thinke vpon, and were to longe to describe: when I consider on the other side ye eternall word of God that abideth for euer, and the vndefiled law of the Lord which turneth the soule from all wickednes and geueth wisedome vnto ye innocent babes, I meane that milk that is without all guile, as Peter doth call it,The true word of God & the office of the same declared. that good word of God, that word of trueth whiche must be grauen within the hart and then is able to saue mens soules, that wholesome seede, not mortall but immortall of the eternal and euerliuing God, wherby the man is borne a new, and made the childe of God, that seed of God, wherby the man of God so being borne can not sinne, as Iohn sayeth (hee meaneth so long as that seede doth abide in him) that holy scripture which hath not bene deuised by the wit of man, but taught from heauen by the inspiratiō of the holy ghost which is profitable to teache, to reprooue, to correct, to instruct and geue order in all righteousnesse that the man of God may be whole & sound, ready to performe euery good worke: when (I say) I consider this holy and wholesome true word that teacheth vs truely our bounden duety towardes our Lorde God in euerye poynt, what his blessed will and pleasure is, what his infinite great goodnes and mercy is, what he hath done for vs, how he hath geuē hys owne onely dearely beloued sonne to death for our saluation and by him hath sent vs the Reuelation of his blessed will and pleasure, what his eternall word willeth vs both to beleue and also to doe, and hath for the same purpose inspired the holy Apostles with the holy ghost & sent them abroad into all the world, and also made them & other disciples of Christ inspired by the same spirite, to write & leaue behinde them the same thinges that they taught (which as they did proceed of the spirit of trueth, so by the confession of all them that euer were endued with the spirite of God, were sufficient to the obteining of eternall saluation:) and likewise when I consider that al that man doth professe in his regeneration when he is receiued into the holy catholicke church of Christ, and is now to be accoūted for one of the liuely mēbers of Christes owne body, all that is groū ded vpon Gods holy word, and standeth in the profession of that fayth, & obedience of those commaundements whiche are all conteined and comprised in Gods holy word: & furthermore when I consider whom our Sauiour Christ pronoūceth in his gospell to be blessed, and to whom Moses geueth his benedictiōs in the law, what wayes ye law, the Prophets, the Psalmes, and all holy Scriptures both newe and olde doth declare to be the wayes of the Lorde, what is good for man to obteine and abide in Gods fauor, which is that fayth that iustifieth before God, and what is that charity that doth passe and excell all, whiche be ye properties of heauenly wisedome, and whiche is that vndefiled religion, that is allowed of GOD, which thinges Christ himself called the weighty matters of the law, what thing is that which is onely auayleable in Christ, & what knowledge is that, that Paule esteemed so much, that he counted himself onely to know, what shall be ye maner of ye extreme iudgement of the latter day, who shall iudge & by what he shall iudge, & what shall be required at our handes at that fearefull day, howe all thinges must be tried by the fire, and that that onely shal stand for euer which Christes wordes shall allow, which shalbe the iudge of all flesh to geue sentēce vpon all flesh and euery liuing soule either of eternall damnation or of euerlasting saluation, from which sentence there shall be no place to appeale, no witte shal serue to delude, nor no power to withstand or reuoke: [Page] when (I say) I consider all these thinges, and conferre to the same agayne and agayne, all those wayes wherein standeth the substaunce of the romishe religion (wherof I spake before) it may be euident and easy to perceaue, that these two wayes, these two religions, the one of Christ, ye other of the Romishe sea, in these latter dayes, be as farre distaunt the one from the other, as light and darckenes, good and euill,Note here that these Scriptures were written by M. [...] in the Mar [...]e [...]t, but were not in the copy which we [...]llowed. righteousnes and vnrighteousnes, Christ and Beliall. He that is hard of beliefe, let him note and weigh well with himselfe the places of holy Scriptures, which be appoynted in the margent, wherupon this talk is grounded, & by Gods grace he may receyue some light. And vnto the contemner I haue nothing now to say, but to rehearse the saying of the Prophet Esay, which Paule spake to the Iewes in the end of the Actes of the Apostles. After he hadde expounded vnto them the trueth of Gods word, and declared vnto them Chryst, out of the Lawe of Moses and the Prophetes, from morning to night all the day long, he sayd vnto them that would not beleue: Well (sayd he) spake the holy Ghost vnto our fathers, saying: go vnto this people and tell them: ye shall heare with your eares, and not vnderstande, Act. [...]0. and seeing, you shall behold, and not see the thing, for the hart of this people is waxed grosse and dulle, and wyth their eares they are hard of hearing, and they haue shut together their eyes, that they shoulde not see, nor heare with theyr eares, nor vnderstand with their hartes, that they might returne, and I should heale them, sayth the Lord God.

All as Englande, alas yt this heauy plague of GOD shoulde fall vpon thee. Alas my dearely beloued country, what thing is it now that may doe thee good: Undoubtedly thy plague is so great, that it is vtterly vncurable, but by the bottomlesse mercy, and infinite power of almightye God. Alas my deare country, what hast thou done, that thus hast prouoked the wrath of God, and caused him to poure out his vengeaunce vppon thee, for thine owne desertes? Canst thou be content to heare thy faults told thee? Alas thou hast heard ofte, and wouldest neuer amende. England, thy faultes of all degrees and sortes of men, of Magistrates, of the ministers, and of the common people, were neuer more playnely tolde, since thou barest that name, then thou diddest heare them of late, euen before the Magistrates in king Edwardes dayes, but thou heardest them onely, and diddest amend neuer a whitte. For euen of thy greatest Magistrates, some (the kinges highnesse then, that innocente, that godly harted & pereles young Christian Prince excepted) euermore vnkindely and vngently, agaynst those that went about most busely, and most wholesomely to cure their sore backes, spurned pryuely, and woulde not spare to speake euill of them, euen vnto the Prince himselfe, and yet woulde they towardes the same preachers, outwardly beare a ioly countenance, and a fayre face.

I haue heard that Cranmer and an other, whome I will not name,Cranmer and Ridley [...] in the Duke o [...] S [...]mersets c [...]use. Cranmer repugning agaynst the spoyle of the Church goodes. were both in high displeasure, the one for shewing his conscience secretly, but playnly and fullye in the Duke of Somersettes cause, and bothe of late, but specially Cranmer for repugning, as they might against the late spoyle of the Churche goodes, taken away onely by commaundement of the higher powers, wythout any lawe, or order of iustice, and without anye request of consent of them, to whome they did belong. As for Latimer, Leuer, Bradforde, and Knoxe, their tongues were so sharpe, they ripped in so deepe in theyr galled backes, to haue purged them (no doubte) of that filthy matter, that was festred in theyr hartes, of insaciable couetousnesse, of filthy carnalitie, and voluptuousnesse, of intollerable ambition and pride,Latimer. Bradford. Leuer. Knoxe. of vngodly lothsomnes, to heare poore mens causes, and to heare Gods word, that these men of all other, these Magistrates then could neuer abide. Other there were, very godly men, and well learned, that went aboute by the wholesome plasters of Gods worde, how be it after a more softe maner of handling the matter, but (alas) all sped in like. For all that could be done of all handes, theyr disease did not minishe, but dayly dyd encrease, which (no doubte) is no small occasion in that state, of the heauy plague of God, that is poured vppon Englande at thys daye. As for the common sorte of other inferiour Magistrates, as Iudges of the lawes, Iustices of peace, Sergeantes, common lawyers, it may be truely said of them, as of the most part of the Clergy, of Curates, Uicares, Parsones, Prebendaryes, Doctours of the law, Archdeacons, Deanes, yea, and I may say, of Byshoppes also,The corrupt [...] of [...] K. Edwardes tyme. I feare me, for the moste parte, although I doubte not but GOD had and hath euer, whome hee in euery state knew, and knoweth to be hys, but for the most part (I say) they were neuer perswaded in theyr hartes, but from the teethe forwarde, and for the kinges sake, in the trueth of Gods word, and yet all these did dissemble, and bare a copy of a countenaunce, as if they hath bene sound within.

And this dissimulation Sathan knew well inoughe, and therefore desired, and hath euer gone about, that the highe Magistrates by anye manner of meanes, myght bee deceaued in matters of religion, for then hee beyng of councell with the dissimulation in the worldlye, knewe well enough that he should bring to passe, and rule al euen after his owne will.

Hipocrisie and dissimulation sainct Hierome doth call well a double wickednesse,Hipocrisie a double euill. for neyther it loueth the trueth (whiche is one great euill) and also falsely it pretendeth to deceiue the simple for an other thing. This hipocrisie and dissimulation wt God in matters of Religion (no doubte) hath wholy also prouoked the anger of God. And as for the common people, although there were manye good, where they were well and dilligently taught, yet (God knoweth) a great number receaued Gods true word, and high benefites with vnthankfull harts. For it was great pity, and a lamentable thing to haue seene in many places the people so lothsomly, and so vnreligiouslye to come to the holy Communion, and to receaue it accordingly, and to the common prayers, and other Diuine seruice, which were according to the true vayne of Gods holye word, in all poyntes so godly, and wholesomely set foorth, in comparison of that blynde zeale, and vndiscreete deuotion, whiche they had afore tymes to those things, wherof they vnderstoode neuer one whi [...], nor could be edified by them any thing at all.

And agayne, as for almes deedes, which are taughte in Gods word (whereby we are certain that God is pleased with them,The slackenes that was in that tyme to good workes. and dothe and will require suche at oure handes, whiche are a part of true religion, as Sayncte Iames sayth, and suche as he sayth himselfe, hee setteth more by, then by sacrifice, as to prouide for the fatherlesse infantes and orphanes, for the lame, aged, and impotent poore needye folke, and to make publicke prouision that the pouerty that might labour, shoulde haue wherwith to labour vppon, and so be kept from shameful beggerry & stealing in these works: I say how wayward wer many, in comparison (I meane) of that great prodigality whereby in times past they spared not to spend vpon flattering Fryers, false Pardoners, painting and gilting of stockes and stones, to be set vp and honored in Churches, playnely agaynst Gods worde. And yet because no place is to be defrauded of theyr iust commendation, London, I must confesse, for such godly workes in sir Rich. Dobs knight, then Lorde Maior hys yeare, began maruelous well: the Lord graunt the same may so likewise perseuer continue, yea, and encrease to the comforte and reliefe of the needy and helpelesse, that was so godly begunne, Amen.

All these thinges doe minister matter of more mournyng, and bewayling the miserable state that nowe is:Gods pla [...] vpon England iustly deserue [...] ▪ for by this it may be perceaued, how England hath deserued this iust plague of God. And also it is greatly to be feared that those good thinges, what soeuer they were that had theyr beginning in the tyme when Gods woorde was so freely preached, nowe with the exile and banishemente of the same, will depart agayne.

But to returne agayne to the consideration of thys miserable state of Christes Churche in Englande, and to leaue farther and more exquisite searchyng of the causes thereof, vnto Gods secrete and vnsearchable iudgements let vs see what is best now to be done for Chrystes little flocke. This is one maxime and principle in Chrystes law. He that denyeth Christ before men, hym shall Chryst deny afore hys father, and all hys Aungels of heauen. And therefore euery one that looketh to haue by Chryst our sauiour euerlasting lyfe, let him prepare hymselfe so, that he deny not hys mayster Chryst or els he is but a cast away, and a wretche, how soeuer he be counted, or taken here in the world.

Now then seing the doctrine of Antichrist is returned agayne into this Realme,He exhortet [...] [...] constant confe [...] sion of Christ Punishment of heretiques [...] gentle in the olde tyme, and how it was vsed. and the higher powers (alas) are so deceaued, and bewitched, that they are perswaded it to be truthe, and Christes true doctrine to be error and heresie, and the olde lawes of Antichriste are allowed to returne with the power of theyr father agayne: what can be hereafter looked for by reason, to the man of God, and true christian abiding in this realme, but extreame vyolence of death, or els to denye his mayster. I graunt the hartes of Princes are in Gods handes, and whether soeeuer he will, he can make them to bowe: and also that christian princes in olde tyme, vsed a more gentle kinde of punishment, euen to them whiche were heretickes in deede as degradation, and deposition out of theyr roumes and offices, exile and vanishment out of theyr domynions and [Page] countryes, and also (as it is read) the true Bishoppes of Christes Church, were sometime intercessors for the heretickes vnto Princes, that they would not kill them, as is read of S. Augustine. But as yet Antichristes kingdome was not so erected at that time, nor is nowe accustomed so to order them, that will not fall downe and worship ye beast and his Image, but (euen as al the world knoweth) after the same maner that both Iohn & Daniell hath prophesied before, that is by violence of death: and Daniell declareth farther, that the kinde of death accustomablye should be by sword, fire, and imprisonment. Therefore if thou, O man of God, doest purpose to abide in this realm prepare and arme thy selfe to dye: for both by Antichristes accustomable lawes, and these prophecies, there is no appearaunce, or likelihood of any other thing, except yu wilt deny thy mayster Christ, which is the losse at the last, both of body and soule vnto euerlasting death. Therefore my good brother or sister in Christ, whatsoeuer thou bee, to thee that canst,Counsell geuen in these dayes of persecution, what to doe. and mayst so doe, that counsayle that I thinke is the best safegard for thee, both for thy body, and most suretie for thy soules healthe, is that whiche I shall shew thee hereafter. But first I warne thee to vnderstand me, to speake to hym or her, which be not in captiuitie, or called already for to confesse Christ, but are at libertye abroade.

My councell (I say) therefore is this, to flye from the plague, and to get the hence. I consider not onely the subtleties of Sathan, and how hee is able to deceiue by hys false perswasions (if it were possible) euen the chosen of GOD, and also the great frayltie, whiche is oftentymes more in a man, then he doth know in himselfe, whiche in the tyme of temptation, then will vtter it selfe, I doe not onely consider these thinges (I saye) but that our mayster Christ, whose life was, and is a perfecte rule of the Chrystian mans life, that hee himselfe auoyded oftentimes the furie, and madnes of the Iewes, by departing from the country or place.

Paule likewise, when hee was sought in Damasco, and the gates of the citty were layd in wayt for him, was conueighed by night, being let downe in a basket, out at a windowe ouer the wall: and Helias the Prophet fledde the persecution of wicked Iesabell: and Chryste our sauiour sayth in the Gospell:Such as remayned out of captiuitye counsayled to voyde the realme. When they persecute you in one citie, flie vnto an other: and so did many good, great learned, & vertuous men of God, which were great and stout chā pions neuerthelesse, and stoute confessors, and mayntayners of Christ and his truth, in due time and place. Of suche was the great Clarke Athanasius. But this is so playn [...] to be lawfull by Gods worde, and examples of holy men, yt I neede not to stand in it. Hauing this for my ground, I say to thee O man of God, this seemeth to me to be the most sure way for thy sauegard, to depart and fly farre from the plague, and that swiftly also: for truely: before God,The abominatiō of desolation, set vp in England. I thinke that the abhomination that Daniel Prophesied of so long before, is nowe set vpp in the holye place. For all Antichristes doctrine, lawes, rites and relygion, contrary to Christ, and to the true seruing and worshipping of God, I vnderstand to be that abhomination: Therfore now is the time in England, for those wordes of Christ, Tunc, inquit, qui in Iudea sunt fugiant ad montes. Thē (sayth he) marke this Christes [then] for truely I am perswaded, and I trust by the spirite of God, that this [then] is commaunded: Then (sayth Christ) they that be in Iewry, let them flye into the mountaynes, and he that is on the house top, let hym not come downe to take away any thing out of his house and he that is abroad in the fielde, let hym not retourne to take hys clothes. Woe be to the great bellied women, and to them that geue sucke, but pray (sayth Christ) that youre flight be not in Winter nor on the Sabboth day.

These wordes of Christe are misticall, and therefore haue neede of interpretation. I vnderstand all those to be in Iewry spiritually,Christ cōmaundeth to flye to the mountaynes. which truely confesse one true liuing God, and the whole truth of his word, after the doctryne of the Gospell of Christ. Such are they whom Christ here biddeth, in the time of the raigne of Antichristes abhomynations, to flye vnto the mountaynes: whiche signifieth places of safegard, & all such thinges which are able to defēd from the plague. That he biddeth hym that is in the house top, not to come downe, and hym that is in the field, not to returne to take with hym his clothes, hee meaneth that they shoulde speede them to get them away betyme, leaste in theyr tarying, and trifling about worldly prouision, they be trapped in the snare ere euer they be aware, and caught by the backe, and for gain of small worldly things, endanger and cast themseues into great perilles of more waighty matters. And where he sayth: woe be to the great bellied woman, and to them that geue suck: women great with child and nigh to their lying downe, and to be brought to bed, are not able to trauell: nor also those women, whiche are brought to bed, and now geueth their babes suck. By these therefore Christ spiritually vnderstandeth all suche to be in extreame daunger, whiche this worde [woe] signifieth: all suche (I say) as are so letted by any maner of meanes, that they no wayes be able to [...]lye from the plague. And where Christ sayth, pray you that your flight be not in the winter, nor on the sabboth day, in winter the common course of the yeare teacheth vs, that the wayes be foule, & therfore it is a hard thing, then to take a farre iourney for many incommodities, and daungers of the wayes in ye tyme of the yeare: and on the Sabboth day it was not lawful to iourney, but a little way. Now Christ therefore meaning that wee should haue neede, both to speede oure iourney quickly, which cannot be done in Winter, for the incommodities of the wayes, and also to go farre, which cannot be done on the Sabboth day: he biddeth vs therefore pray that our flight be not in winter, nor on the Sabboth day: that is, to pray that wee may flye in tyme, and also farre enough from the daunger of the plague. Now, the causes why we shoulde flye, followeth in the same place of saynct Mathewes Gospell, whiche I now passe ouer: thou maist read them there.

And in the xviii. chapter of the Reuelation, the angell is sayd to haue cryed mightely with a loud voyce:Apoc. 18. Flye my people out of Babilon, least you be infected with her faultes, & so be made partners of her plagues for her offences and sinnes are [...]rowne so great, that they swel and are come vnto the heauens: [...]aynely the tyme doth approche, and the Lordes day is at hand. Heare (I beseeche you) also holy Paule, that bessed Apostle: He playnely forbiddeth vs, ducere iugum cum incredulis, that is, to ioyne or couple our selues with the vnfaythfull, 2. Cor. 6. for what fellowship can there be (sayth hee) of righteousnes with vnrighteousnes, what companie hath lighte with darckenesse, or what agreement hath Christ with Beliall, or what part can the faythfull haue with the vnfaythfull, or how doth the temple of God agree with Images or Idols, for you are the temple of the liuing God: as God hath sayd, I will walke and dwell in them, I will be their God, and they shall be my people, wherefore depart from amongst them and get you from them (sayth ye Lord) and touche no vncleane thing: and I will receaue you, & bee to you in the stead of youre father, and you shalbe vnto me as my sonnes and daughters, sayth the almighty Lord.

This councell to depart the realme, I doe not maruel if it do seeme to diuers (euen of them I meane that beare fauour to Godward) diuersly.Counsell to depart the realme. Many (I trust) yt bee learned shall thinke the councell good. Other there be peraduenture, that will thinke it rather a thinge to be more tollerable, and that it may be in deede by Gods worde lawfully done, rather then to bee counsayled to bee done, for they will peraduenture say, we shoulde counsell a man alwayes to doe that, whiche is best of all, and of moste perfection: but boldly in Christes cause to spend a mans lyfe, is best of all, and of moste perfection, and to flye it maye seeme to smell of cowardnes. In many thinges, that whiche is best for one at some tymes, is not best for all at all tymes, and it is not most perfection,Doubtes whether to flye or to tarry debated. nor meete for a childe to couet to run, before he can goe. I will not make here a discourse in this matter, what might here be obiected, and what might bee aunswered agayne: I leaue that to the wittie, and eloquent men of the world.

This is my minde, whiche I woulde thou shouldest know, O man of God, as I woulde wishe, and I do pray to almighty God it may be, that euery true Christian, either brother or sister (after they be called, and brought into the wrestling place, to striue in Christes cause for the best game, that is, to confesse the truth of the Gospell, and of the Christian fayth, in hope of euerlasting life) shoulde not shrink, nor relent one inch, or giue back, what soeuer shal befall, but stande to theyr tackle and sticke by it euen vnto death, as they wil Christ shall sticke by them at the latter day: so likewise I dare not wishe nor councell any, either brother or sister of theyr owne swinge, to starte vp into the stage, or to cast themselues eyther before, or farther in daunger then tyme and neede shall require: for vndoubtedly when God seeth hys tyme, and his pleasure is, that his glory shall be set forth, and his Churche edified by thy death and confession,Presumptuous prouocation & rash running into daunger forbidden. Euseb. Eccle. lib. 4. cap. 15. meanes shal be found by hys fatherly vniuersall prouidence, that thou without thyne owne presumptuous prouocation, shalt be lawfully called, to do thy feate, and to playe thy part. The miserable ende that one Quintus came vnto, may be a warning, and a feareful example for all men, to beware of presumption, and rashnesse in suche thinges (as Eusebius writeth in Eccle. historia) for euermore.

But a thyrd sorte of men there be, whiche also wyll be counted fauourers of Gods worde, and are (I feare) in number farre moe, and worse to be perswaded to yt which [Page] is y• godly meane. I meane of such as wil peraduenture say or thinke, that my former councell, which was to slye the infection of the Antichristian doctrine, by departing out of the Realme, is more then needeth, and other waies and meanes may be found, both to abide, and also to be cleare out of daunger of the foresayde plague. If that coulde be found, both to abide, and also to be cleare out of daunger of the foresaid plague. If that could be found in deed truely agreable to Gods word, I woulde be as glad to heare it (God is my witnesse) as who is the other. Yes peraduenture will some say. Thus it may be. Thou mayst keep thy selfe, [...] thy fayth, and thy religion close to thy selfe, and inwardly and priuately worship God in spirite & trueth, and outwardly see thou be no open medler, nor talker, nor transgressour of common order: so mayst thou be suffered in the common wealth and yet vse thy religiō without offence of thy conscience. In other countryes somewhere this peraduenture might be vsed, but in Englande what shall be, God wot, but it was neuer yet, so farre as euer I haue knowne or heard. And also how can it be, but eyther thou must transgresse the common order, and the Romishe lawes and customes, whiche haue bene vsed in England, in the times past of Popery, and now (it is certayne) they retourne agayne: I say, thou mayst eyther be a breaker of these rites, lawes, and customes, and so bewraye thy selfe, or els if thou be in deede a man of GOD, thou shalt offend thy conscience, for in obseruing of them, thou shalt be compelled to breake Gods law, which is the rule of conscience to the man of God. For how canst thou resort euery holy day to the Churche, and beare a face to worship the creature for the creatour, as thou must doe, & peraduenture confesse it too wt thy mouth, and to sprinckle thy selfe with thy coniured water?

Thou must bee contributour also to the charges of all their popery, as of books of Antichristes seruice, of lights of the roode lofte, of the sepulchre, for settyng vp & paynting of Images (nay in deede of Idolles) and thou muste beare a face to worship them also, or els thou must be had by the backe. Thou must serue the turne, to geue the holye loues (as they call it) whiche is nothinge els but a verye mockery of the Lordes holy table. Thou must be a contributor to the charges of all the disgised apparell, that ye popishe sacrificing Priest, like vnto Aaron, must playe hys part in. Yea when the pardoner goeth about, or the flattering Fryer to begge for the mayntenaunce of superstition except thou doe as thy neighbours doe, looke not long to liue in rest. If anye of thy housholde dye, if thou wilt not pay money for ringing, and singing, for Requiem Masses, Dirige, and commendations, and such like trumpery of ye Antichristian religion, thinkest thou that thou shalt bee reckened for a catholicke man, or for amicus Caesaris? A hū dred thinges moe may be reckened, and many of more weight, and of more euident superstition and Idolatrye, then some of these which I haue nowe rehearsed, [...] dwelling in [...]ngland [...] a good [...], eyther with out daunger of consciēce o [...] perill of lyfe. whyche God knoweth be ill enough: but these are enoughe to declare, and to set before thyne eyes, the thing that I intend that is, if thou abyde and wilt dwell in Englande, thou must eyther doe these, and many other moe contrarye to Gods worde, whiche forbiddeth not onely the thing whiche is euill, but also sayth: Ab omni specie mali abstinete vos, abstayne from all thinges that haue anye appearaunce of euill: or els if thou wilt not doe them, howe thou canst liue in England in rest safe from the stake, truly I cannot tell.

But peraduenture (as a man is readye to finde, and inuent some coloure to cloke hys conscience, to doe that thing that hys harte desireth) thou wilt say, though at any time I shalbe forced, to doe any of these thinges and suche like, yet will I haue no confidence in them, but outwardly with my body, I will keepe myne hart vnto God, and will not doe that of mine owne minde willingly neyther but to auoyd an other inconuenience: I trust therfore god will holde me excused, for he shall haue my hart, what can I doe more?

O my frend, beware for Gods sake and know that the subtleties of Sathan are deepe. Hee that is not able by Gods word to perceiue them, is heauily laden. Pray therfore with Dauid: Lord let me not haue a mynde to inuente excuses for to cloke my sinne,I [...] [...]ent no excuses to c [...]o [...]e sinne. examine my deare frend, these thy wyly wayes with the worde of God, and if they do agree, thou maist vse them: if not, know, though they may seeme neuer so fine and goodly, yet in deede they be of Sathans broode. Gods worde is certayne, that forbiddeth to worship the creature for the creatour, for that is haynous Idolatry, and agaynst the first commaundemēt of God,Confession of [...]. and it is also agaynst the seconde commandement of the first table to bow downe, or to doe worship vnto any Images of God, or of anye other thinge: And Gods word, requireth not onely the beliefe of the hart, but also ye confession of the mouthe: and to beare part of the charges, to the mayntenance of thinges vngodly, what is that,must goe with belief of [...] ▪ but in thy so doing, a consent to the thing done? Now consensenters and the doers, Gods worde accounteth to be gilty bothe. And it is not lawfull by S. Paules doctrine whiche was inspired hym by the spirite of God, to do ill that thereof the thing, which is good may come.

Thy hart (thou sayst) GOD shall haue, and yet wilt suffer thy body to doe the thinge that God dothe abhorre. Beware O man, take heede what thou sayest. Man may be deceaued, but no man may deceiue God, for he is called and is truely [...], that is to saye, the searcher of the hart. Now, to geue God thy heart, is to geue hym thy whole heart, to loue him, to dread him, and to trust in him aboue all other thinges. He that hath my commaundementes (sayth Christ) and obserueth and keepeth them, it is he that loueth me: and to dread God aboue all other, is rather willingly to incurre the daunger and perill of all fearful thinges, then wittingly to doe that thing which is contrarye to his blessed will and commaundement: and to truste in hym aboue all thinges, is assuredly to trust to his promise of his reward, and of his tuition, and of hys goodnes and mercy,To trust in God what it is. and to preferre that aboue all thinges in the world seeme they neuer so strong, so wise, or so good. Now, how canst thou say truely, that God hathe thy heart after thys maner of sorte (which is to haue thy heart in deede) when thy deedes do declare farre an other thing? Thy bodye, O man is Gods, and all the partes therof, euen as thy soule is: hee made them both, and Christe with hys bloude redeemed them both, and is Lord of both, for he hath bought them both dearely, and darest thou suffer any parte of eyther of them to do seruice to Sathan? Surely in so doyng, thou committest sacriledge and doest robbe God, thou defilest the liuely temple of the liuing God if thou suffer thy body to doe Sathan seruice. Do you not know (sayth saynct Paule) that your body is a liuely temple of God? 1. Corin 3▪ 2. Cor. 6. And may a man then take and vse any part thereof but in the seruice of God? No surely, it is not lawfull so to do for the man of God, neyther with hand, tongue, nor foote, nor any parte of the whole body.

Doth not Paule commaund to the Romaynes,Rom. [...]. which pertayneth to euery christian soule: As you haue in times past (sayth he) geuen your members to doe seruice vnto vncleannes and wickednes, from one wickednes to an other: so nowe geue youre members to doe seruice vnto righteousnes, that you may be sanctified. And I pray thee good brother, what doest thou thinke is to beare the marke of the beast in the forehead, and in the hand that saynct Iohn speaketh of? I knowe wee ought warely to speake of Gods misteryes whiche he shewed by the spirite of prophesying to his seruaunt Iohn, yet to red them with reuerence, and to praye for the same so muche as God knoweth is necessarye for oure tyme to knowe, I thynke it necessarye and good.To beare the beastes marke [...] what it is. Apoc. 13.14.10. Wherefore, what I suppose is to beare the Beasts marke, I will tell thee, and committe the iudgement of mine interpretation, as in all other thinges, to the spirituall man. I suppose he beareth the Beast of Babilons marke in hys forehead, whiche is not ashamed of the Beastes wayes, but will professe them openly to set foorth his mayster the beast Abaddon. And likewise he beareth his marke in hys hand, that wil, and doth practise the workes of the beast wt hys power & hand. And likewise I wil not let to tel thee, what I thinke to be signed in the forehead for the seruaunt of God, whereof Iohn also speaketh, reckoning vp many thousands so to haue bene signed of euery tribe, I suppose he is signed in the forehead, for the seruaunte of God whome GOD hath appoynted of his infinite goodnes, and hath geuen him grace and strength, stoughtly to confesse hym, & his truth before the worlde. And to haue grace and strength to confesse Christe, and the doctrine of the crosse, and to lament and mourne for the abhominations of Antichrist, I suppose is to be signed wt Tau, whereof Ezechiell the Prophet doth speake. Thus I suppose these Prophesies are spiritually to be vnderstanded: and to looke for other corporall markes, to be seene in mennes foreheads, or in their handes, is nothing els but to looke that there shoulde come some brute beast out of Babilon, or some Elephant, Leopard, Lyon, or Camell, or some other such monstrous Beast with x. hornes, that should do all the wonderfull thinges spoken in Iohn: and yet of a Beast speaketh Iohn, but I vnderstand hym so to be called, not for that he shall be anye suche brute Beast, but for that he is, and shall bee the chylde of perdition,The literall taking of the Scripture▪ [...] the Iewes [...]. whiche for hys crueltie and beastlye manners, is well called a Beast.

The carnall Iewes knew there was a promise made, that Helias should come before Christe the Messias, the [Page] annoynted of God, to prepare hys wayes: they knew also there was a promise of Messias, that he shoulde come, and be a king, and raygne in the house of Dauid for euermore, but they vnderstoode al so grossely, and so carnally, that they neyther knewe Helias, nor Messias when they came, for they looked for Helias to come down from heauen in his own person, and for Messias to come & raigne in worldly pompe, power, riches and glorye, when as the prophesies of both wer spiritually to haue bene vnderstā ded: of Helias that he shoulde come not in persone, but in spirite, that is, one whiche shoulde be indued with the spirite, and giftes of grace of Helias, whiche was in deede Iohn Baptist, as Christ hymselfe did declare to his Apostles. And of Messias raygne, all the Prophetes were to be vnderstanded of the raygne of hys spirituall kingdome ouer the house of Iacob, and the true Israelites for euermore. And so by that their grosse, and carnall vnderstandyng, they mistooke both Helias, and the true Messias, and when they came, knew neither of them both. So likewise I feare me (nay it is certayne) the world that wanteth the light of the spirite of God (for the worlde is not able to receaue hym,The Popes marked men. sayth Iohn) neither dothe, nor shall know the beast, nor his markes, though he rage cruellye and liue neuer so beastly, and though his marked men be in number like ye sand of the sea. The Lord therfore vouchsafe to open the eyes of the blinde, with the light of grace, that they may see and perceaue, and vnderstād the words of God, after the minde of his spirite, Amen.

Here remayneth two obiections, whiche may seeme wayghty, and the whiche may peraduenture moue many not to follow the former councel. The former reason is, A man will say, O sir it is no small matter ye speake of, to depart from a mans owne natiue countrey, into a strange realme.Carnall obiections aunswered. Many men haue so great lettes, as how it is possible that they can, or may do so? Some haue landes & possessions, whiche they cannot carry with them: some haue father, mother, wife, children, and kinsfolke, from whome to depart is as hard a thing (and all one almost) as to suffer death, and to go to a straunge country, that thou knowest not, neyther the maner of the people, nor how thou mayst away either with the people, or with ye country. Or what a hard thing it is to liue amonge a straunge people, whose tongue thou doest not vnderstand. &c.

I graunt here thou mayst heape a number of worldly incommodities, which are surely very like to ensue the departure out of a mans owne natiue country, I meane out of the whole realme, into a straunge land: but what of all these, and a thousand moe of the lyke sorte? I will sette vnto them one saying of our sauiour Christ, whiche vnto the faythfull childe of God, and to the true christian, is able to counteruayle all these, yea and to way them downe. Christe oure sauioure sayth in Luke: If any come to me, and do not hate hys father and mother (hee meaneth, and wyll not in his cause forsake his father and mother) hys wyfe, children and brethren, yea and hys lyfe too, hee cannot bee my disciple: and whosoeuer doth not beare hys crosse and come after me, he cannot be my disciple. And in the same place he declareth by the two parables, one of a builder, and the other of a king that is a warriour, that euery man that wil not in Christes cause, forsake all that euer he hath, hee can not be his Disciple. Look the places who will: the matter is so playnely set forth, that no gloses, nor cloking of conscience to the manne of God, can serue to the contrarye. Many places there be for the same purpose, for the imbrasing of Christes crosse, when Christ and his cause layeth it vpon our backe: but this is so playne that I neede here to rehearse no more.

This latter reason and obiection whereof I spake before, is of more force, and includeth a necessitie, which after the common saying,An other worldly obiection aunswered. hath no lawe, and therefore it is more hard to shape for it a good aunswere. This may bee obiected of some: alas sir I graunt al these thinges do greue me and because I vnderstand they doe not agree with Gods worde, whiche is the rule of my conscience, I loth eyther to looke on them, or to heare them. But sir (alas) I am an impotent man, an aged man, a sicke man, a lame man, or I haue so many small infantes and a lame wife, which all liueth by my labour, and by my prouision: if I leaue them they shall sterue, and I am not able to cary them with me, suche is my state. Alas sir, what shal I do? And these causes may chaunce to some men of God, whereby eyther it shalbe for them vtterly impossible to departe the country or els in departing, they shalbe inforced to forsake suche in extreme necessities, of whom both God and nature hathe committed vnto them the care.

Alas what councel is here to be geuen? O lamentable state. O sorrowfull hart that neyther can depart, and with out extreame daunger and perill, is not able to tarye still. And these are they whom our Sauiour Christe sawe before should be, and called them in his prophesie of the latter time, great bellyed or trauelling women, and women that geue after they bee brought to bed, their small babes suck. The state of such are not able to flye the infection of ye pestiferous plague of Antichristes abhominations, Christ lamenting, and not cursing, sayth: Wo be to the great bellyed and trauelling woman, and women that geue sucke in those dayes. For these alas my hart mourneth the more, the lesse I am able to geue any comfortable councell: but this: that alwayes, as they looke for euerlasting lyfe, they abide still in the confession of his truth, what soeuer shall befall, and for the rest to put theyr trust now wholly in God, whiche is able to saue them agaynst al apparance, and commonly in extremities, when all worldly comfort fayleth,A lesson [...] trust to the Lord, who is alwayes a helpe in extremitye of neede. and the danger is at highest, thē vnto his he is wont, after his accustomed mercy, to be most ready for to put his helping hand. Daniel, God suffered to be caste into the Denne of Lyons, and the three children into the hote burning furnace, and yet he saued them all. Paule was plucked out of the mouthe of the Lyon (as he sayth of hymselfe) and in Asia he was brought in suche trouble, that he looked for no other thing, but for present death, and yet hee that rayseth the dead to lyfe agayne, did bring him out of all hys troubles, & taught him & all other that be in troubles for christes cause, not to trust to thēselues, but in almighty God.

Of Gods gracious ayde in extreeme perilles toward them that put theyr truste in hym, all Scripture is full bothe olde and new. What daungers were ye Patriarcks ofte [...] brought vnto, as Abraham, Isaac, and Iacob, but of all other Ioseph, and how mercifully were they deliuered agayne?Examples of Gods ready helpe in extreme perils. In what perilles was Moises when he was fayne to flye for the sauegard of hys life? And when was he sent agayne to deliuer the Israelites from the seruyle bondage? Not before they were brought into extreme misery. And when did the Lorde mightely deliuer his people from Pharao hys sword? Not before they were broughte into such straightes, that they were so compassed on euery side (the mayne sea on the one side, and the maine hoste on ye other) that they could looke for none other (yea what did they els in deede looke for?) but eyther to haue bene drowned in the sea or els to haue fallen on ye edge of Pharao his sword. These iudges whiche wrought most wonderfull thinges in the deliuerye of the people, were euer geuen when the people was brought to most misery before as Othoniel, Aioth, Saugar, Gedeon, Iephthe, Samson. And so was Saull indued with strength and boldnes frō aboue, agaynst the Ammonites, Philistines, and Amalechites for the defence of ye people of God. Dauid lykewise felt Gods helpe most sensibly euer in his extreme persecutions. What shall I speake of the Prophetes of GOD, whome God suffered so oft to be broughte into extreame perilles, and so mightely deliuered them agayne: as Hel [...] as, Ieremy, Daniell, Micheas, and Ionas, and many other, whome it were but to long to rehearse and set out at large? And did the Lord vse his seruauntes otherwise in ye new lawe after Christes incarnation? Read the Actes of the Apostles, and you shall see no. Were not the Apostles cast into Prison, and brought out by the mightye hande of God? Dyd not the Aungell deliuer Peter out of the strōg prison, and bryng hym out by the yron gates of the Cittie and set hym free? And when, I pray you? Euen the same night before Herod appoynted to haue broughte him to iudgement for to haue slayne hym, as he had a little before killed Iames the brother of Iohn. Paule and Silas, whē after they had bene sore scourged, and wer put into the inner prison, and there were layde fast in the stockes, I pray you what appearaunce was there that the Magistrates should be glad to come the next daye themselues to them, to desire them to be content and to depart in peace. Who prouided for Paule, that hee shoulde bee safely conducted out of all daunger, and brought to Felix the Emperoures Deputie, when as both the hygh Priestes, the Phariseis, and rulers of the Iewes had conspired to require iudgement of death agaynst hym, he being fast in prison, and also more then xl. men had sworne eche one to an other,Examples of gods deliuerance. Actes. 23. that they would neuer eate nor drynke vntill they hadde slayne Paule? A thing wonderfull, that no reason could haue inuēted, or man could haue looked for: God prouided Paule hys owne sisters sonne a younge man, that disapoynted that conspiracie, and all theyr former coniuration. The maner how the thing came to passe, thou mayst read in the xxiii. of the Actes. I will not be tedious vnto thee here with the rehearsall thereof.

Nowe, to descend from the Apostles to the Martyrs that followed next in Christes Churche, and in them likewise to declare how gracious oure good God euer hathe bene to worke wonderfully with them which in his cause [Page] haue bene in extreme perilles, it were matter enoughe to write a longe booke. I will here name but one manne and one woman, that is, Athanasius the greate clarke and godly man stoutely standing in Christes cause against the Arrians, and that holy woman Blandina, standinge so constantly in all extreme paynes, in the simple confession of Christe. If thou wilt haue examples of moe, looke and thou shalt haue both these and a C. moe in Ecclesiastica historia of Eusebius, and in Tripartita historia.

But for al these examples both of holy scripture, and of other historyes, I feare me the weake man of God incombred with the fraylty and infirmitie of the fleshe, wil haue now and then such thoughtes and quawmes (as they call them) to run ouer hys hart, and to thinke thus: All these thinges which are rehearsed out of the scripture, I beleue to be true, and of the rest truely I do thinke well, & can beleue thē also to be true: but all these we must needes graūt were speciall miracles of God, which nowe in our dayes are ceased we see, and to require them at Gods handes, were it not to tempt God.

Welbeloued brother, I graunt such were great wonderfull workes of God, [...] and wee haue not seene many of such myracles in our tyme, eyther for that our sight is not cleare (for truely God worketh with hys, his parte in all tymes) or els because we haue not the lyke faythe of them for whose cause God wrought suche thinges, or because, after yt he had set forth the truth of his doctrine by such miracles then sufficiently, the time of so many myracles to bee done was expired withall. Which of these is the most speciall cause of all other, or whether there be any other, God knoweth: I leaue that to God. But knowe thou this my welbeloued in God, that Gods hand is as strong as euer it was, he may do what his gracious pleasure is, & hee is as good and gracious as euer he was. Man changeth as the garment doth, but God our heauenly father is euen the same now that he was, and shalbe for euermore.

The world without doubt (this I do beleue, and therfore I say) draweth towardes an end, and in al ages God hath had hys owne maner, after hys secrete and vnsearchable wisedome, to vse hys electe, sometimes to delyuer them and to keepe them safe, and sometymes to suffer thē to drinke of Christes cuppe, that is, to feele the smart, and to feele of the whip. And though the fleshe smarteth at the one, and feeleth ease in the other, is gladde of the one, and sore vexed in the other: yet the Lorde is all one, towardes them in both, and loueth them no lesse when hee suffereth thē to be beaten, yea & to be put to bodily deathe, then when he worketh wonders for theyr marueilous deliuery. Nay rather he doth more for them, whē in anguish of ye torments he standeth by them & strengthneth them in theyr fayth, to suffer in ye confession of the truth & his fayth, the bitter panges of death, then when he openeth ye prison dore and letteth them go lose: [...] for here hee doth but respite thē to an other time, & leaueth thē in daunger to fall in like perill again: & there he maketh them perfite, to be without danger, paine, or perill after yt for euermore. But this hys loue towards thē, howsoeuer the worlde doth iudge of it, is al one, both when he deliuereth & when he suffereth thē to be put to death. He loued as well Peter and Paul, whē after they had (according to hys blessed will, pleasure and prouidence, finished their courses, and done theyr seruices appoynted them by hym here in preaching of his Gospel) the one was beheaded, and the other was hanged or crucified of the cruell tyraunt Nero (as the Ecclesiasticall hystory sayth) as when hee sent the Aungell to bringe Peter out of prison, and for Paules deliuery he made all ye dores of the prison to flye wide open, and the foundation of the same like an earthquake to tremble and shake.

Thinkest thou (O thou man of God) that Chryst our sauiour had lesse affection to the first martyr Stephen, because he suffered his enemies euen at the first conflicte to stone him to death? No surely, nor Iames Iohns brother which was one of the three that Paule calleth Primates or Principals amongst the Apostles of Christ. Hee loued him neuer a whit the worse thē he did the other, although he suffered Herode the tyrauntes sword to cut of his head. Nay, doth not Danyell say speaking of the cruelty of Antichristes time: [...] 11. Et docti in populo docebunt plurimos, & ruent in gladio & in flamma, & in captiuitate, & rapina dierum. &c. Et de eruditis ruent vt conflentur & eligantur, & dealbentur. &c. That is, and the learned (hee meaneth truely learned in Gods lawe) shall teache many, and shall fall vppon the sworde, and in the flame, (that is, shall bee burned in the flaming fire) and in captiuitie (that is, shall bee in prison, and be spoyled and robbed of theyr goodes for a longe season.D [...]n Ibid.) And after a little in the same place of Daniell it followeth: and of the learned there be, whiche shall fall or be ouerthrowne, that they may be knowne, tryed, chosen, & made white: he meaneth, be burnished & scoured a new, picked and chosen, and made fresh and lustye. If that then was foreseene for to be done to the godly learned, and for so gracious causes, let euery one to whom any such thing by the will of God doth chaunce, be mery in God, and reioyce, for it is to Gods glory, and to his owne euerlasting wealth. Wherefore well is he that euer he was borne, for whom thus graciously God hath prouided, hauing grace of God, and strength of the holy Ghost so stand steadfastly in the height of the storme. Happy is he that euer hee was borne, whome God his heauenly Father hath vouchsafed to appoynt to glorifie him, and to edifie hys Churche by the effusion of hys bloud.

To dye in Christes cause is an high honour, to yt whiche no man certaynly shall or can aspire, but to whō God vouchsafeth that dignitie:Martyrdome an high honour. For no man is allowed to presume for to take vnto hym selfe any office of honour, but he which is thereunto called of God. Therfore Ioh. saith well speaking of them, which haue obtayned the victorye by the bloud of the Lambe, and by the worde of hys testimony, that they loued not theyr liues, euen vnto death. And our sauiour Christ sayth: He that shall lose his life for my cause shall finde it.Apocalip. 11▪ And this manner of speach pertayneth not to one kinde of Christians, (as the worldly dothe wickedly dreame) but all that doe truelye pertayne vnto Christ. For when Christe had called vnto hym the multytude together with hys Disciples, he said vnto thē (mark that he sayde not this to the Disciples and Apostles onely, but he sayd it to al) who soeuer wil follow me, let him forsake or deny hymselfe, and take vp his crosse and followe me: for who soeuer will saue his lyfe, shall lose it (he meaneth who soeuer will, to saue hys life, both forsake or leaue hym and his truth) and whosoeuer shall lose his lyfe for my cause, and the Gospels sake, shall saue it: For what shall it profite man if he shall winne the whole world and lose his owne soule? hys owne lyfe? or what shall a manne geue to recompence that losse of his owne lyfe, and of hys own soule:Math. 16. Who soeuer shalbe ashamed of me & my words (that is to confesse me and my Gospell) before this adulterous and sinful generation, of him shall the sonne of man be ashamed when he commeth in the glory of hys Father,Marke. 8. with the holy Aungels. Know thou O man of God, that all thinges are ordayned for thy behoufe, and to the furtheraunce of thee, towardes thy saluation. All thinges (saith Paule) worketh with the good to goodnes, euen the enemies of God, & such kind of punishmentes whereby they goe about to destroy them, shall be forced by Gods power might, & fatherly prouidence, for to do them seruice.

It is not as the wicked thinketh, that pouerty, aduersitie, sickenes, tribulation, yea paynfull death of the godly be tokens that God doth not loue them: but euen cleane the contrary, as all the whole course of scripture doth euidently declare, for then he would neuer haue suffered hys most dearly beloued the Patriarkes to haue had such troubles, his Prophetes, his Apostles, his martyrs and chiefe Champions and mayntayners of hys truth and Gospell, so cruelly of the wicked to haue bene murdered and slayn. Of the which some were racked (as the Apostle sayth) and woulde not be deliuered,Heb. 1 [...] ▪ that they might receaue a better resurrection. Some were tryed by mockinges & scourginges, yea moreouer by bondes and imprisonment: they were stoned, they were hewen and cut a sunder, they were tempted, they were slayne with the sword, they wandered vp and down in sheepes skinnes and Gotes skinnes, beyng forsaken, afflicted and tormented: such men as ye world was not worthy to haue, wādring in wildernes, in moū taynes, in Dennes and Caues of the earth. All these were approued by the testimony of fayth, and receaued not the promise, because God did prouide better for vs, that without vs they should not be consummated. They tary nowe for vs vndoubtedly, longing for the day: but they are commaunded to haue pacience yet (saith the Lord a litle while, vntill the number of theyr fellow seruauntes bee fulfilled, and of theyr brethren whiche are yet to be slayne, as they were.

Now (thou O man of God) for our Lordes sake, let vs not for the loue of thys lyfe, tary then to long, and bee occasion of delay of that glorious consummation, in hope and expectation wherof the departed in the Lord, and the whiche also the liuing endued with Gods spirite, ought so earnestly to desire and to grone for with al the creatures of God. Let vs all with Iohn the seruaunt of God, cry in our harts vnto our sauiour Christ: Veni Domine Iesu, come Lorde Iesu come. For then when Christ which is our life,Apoc. 2 [...]. shall be made manifest and appeare in glorye, then shall the Children of God appeare what they be, euen like vnto Christ: for this oure weake body shall bee transfigured [Page] and made like vnto Christes glorious body, and that by ye power wherby he is able to subdue vnto himselfe al thinges. Then, that which is now corruptible, shall be made incorruptible: that nowe is vile, shall then bee made glorious, that is now weake, shal rise then mighty and strong that is grosse and carnall shall be made fine and spirituall for then we shal see and haue the vnspeakable ioy and fru [...]tion of the glorious maiestie of our Lord euen as he is.

Who or what then shall let vs to ieoparde, to ieopard? yea, to spende this lyfe whiche wee haue here, in Christes cause? in our Lorde God his cause? O thou therefore man of God, thou y• art loden, & so letted like vnto a great bellied woman, that thou canst not flie the plague, yet if thou lust after suche things as I haue spoken of, stand fast what soeuer shall befall, in thy maysters cause: and take this thy letting to flye, [...] without Gods [...]oresight. for a calling of God to fight in thy mayster Christ his cause. Of this be thou certaine, they can do nothing vnto thee, whiche thy father is not aware of, or hath not foreseene before: they can do no more thē it shal please hym to suffer them to do for the furtheraunce of his glory edifying of his Church, and thine owne saluation. Let thē then do what they shall, seeing to thee (O man of God) all thinges shall be forced to serue, and to worke with thee vnto the best before God. O be not afrayd and remember the end.

All this whiche I haue spoken for the comforte of the lamentable case of the man whome Christ callethe greate bellied woman, I meane to bee spoken of likewyse to the captiue and prisoner in Gods cause: for suche I counte to be as it were already summoned and pressed to fight vnder the banner of the crosse of Chryste, and as it were souldiours allowed and taken vp for the Lordes warres, to do their Lorde and mayster good and honourable seruice, and to sticke to him, as men of trusty seruice in hys cause, euen vnto death, and to thinke their lyfe lost in his cause, is to win it in eternal glory for euermore.

Therfore, now to conclude and to make an end of thys treatise, I say vnto all that loue God our heauenly father that loue Christ Iesus our redeemer and sauioure: yt loue to follow the wayes of the holy Ghost whiche is our comforter and sanctifier of all: vnto al that loue Christs spouse and bodye, the true catholicke Churche of Christe, yea that loue lyfe and theyr owne soules health: I say vnto al these hearken my deare breathren and sisters, all you that be of God, of all sortes, ages, dignities, or degrees: hearken to the word of our sauiour Iesus Christ spoken to his Apostles, and meant to all his in S. Mathewes Gospel: Feare not them whiche kill the body, for they cannot kil ye soule: but feare hym more which may destroy and cast both body and soule into hell fire, Are not two small sparrowes sold for a mite, and one of them shall not fall or light vpon the ground without your father? All the heares of your head be numbed.Math. 10. Feare them not, you are muche more worthe then are the litle sparrowes▪ Euery one that confesseth me before men, him shal I likewise confesse before my Father which is in heauen. But who soeuer shall deny me before men, I shall deny him likewise before my father which is in heauen.

The Lord graunt vs therfore of his heauenlye grace and strengthe, that here wee maye so confesse him in thys world amongst this adulterous and sinneful generation, that he may confesse vs agayne at the latter day before hys father whiche is in heauē, to his glory and our euerlasting comfort, ioy and saluation.

To our heauenly Father, to our sauiour and redemer Iesus Christ, and to the holy Ghost, be all glory and honour now and for euer. Amen.

Thus with the deathe and martyrdome of these two learned Pastorsr and constant souldiours of Christ, mayster Latimer, and B. Ridley, you haue dyuers of theyr letters and other writinges of theirs expressed, with ye Farewels also of B. Ridley, wherein he tooke hys leaue of the world, taking hys iourny to the kingdome of heauen. Diuers and sondry other treatises of his remayne also in my hand both in Latine and English, to be remembred, by ye leaue of the Lorde in time and place conuenient.

The death and end of Stephen Gardiner Byshop of Winchester.

THe next moneth, after the burning of Doctor Ridley and mayster Latimer,The death of Steuen Gardiner, enemy to Gods word. which was the moneth of Nouember, Stephen Gardiner Byshop and Chauncelloure, a man hated of God and all good men, ended hys wretched lyfe. Concerning the quallities, nature, and disposition of which man, for somuch as somewhat hath bene declared before in the storye of kinge Edwardes raygne,Nouember. I shall neede therefore the lesse now to stand greatly vpon the same. First this Uipers byrd crept out of the towne of Bery in Suffolke, brought vp most parte of his youth in Cambridge, his wit, capacitie, memorye, and other indumentes of nature not to bee complayned of, if he hadde wel vsed and rightly applyed the same: wherein ther was no great want of Gods part in hym, if hee had not rather hymselfe wanted to ye goodnes of his gifts. Through this promptnes, actiuitie, & towardnes of hys, he profited not a little in such studyes as he gaue hys head vnto, as first in the law ciuil, then in languages and such other like, especially in those artes and faculties, which had any prospect to dignitie and preferment to be hoped for. Besides other ornaments or helpes of nature, memory chiefly seemed in hym very beneficiall, rather then dilligence of study.

To these giftes and quallities were ioyned agayne is great or greater vices,The vices of Winchester described. which not so much followed hym as ouertooke him, not so muche burdened hym, as made hym burdenous to the whole realme. Hee was of a proude stomacke and high minded, in hys owne opinion and conceit flattering himselfe to much, in wit, crafty and subtile, towarde his superiour flattering and faire spoken to hys inferiours fierce, agaynst hys equall stoute and enuious, namely if in iudgement and sentence he any thyng withstoode hym, as appeared betweene the good Lorde Crōwell and hym in the raygne of kyng Henry, being of like hau [...]inesse of stomacke, as the Poets wryte of Pelides, Cedere nescius. Who although would geue no place to men yet notwtstanding I wish he woulde haue geuen place to truth, according as he semed not altogether ignorant of ye truth. What his knowledge was therin,Winchester not worthy the title of a learned man. it is euident partly to vnderstand as wel by his book De vera obedientia, as also by his sermon before king Edward: also by his aunsweres to ye Councell the same time, and moreouer by hys own wordes may be gathered in sundrye places, as more playnly may appeare by that whiche hereafter followeth,

Upon hys estimation and fame he stoode [...]o too muche more then was meete for a man of hys coate and callynge, whose profession was to be crucified vnto the world, whiche thing made him so stiffe in mayntayning that hee had once begon to take vpon hym. I will not heare speake of yt which hath bene constantly reported to me, touching the monstrous making & mishaped fashion of hys feete and toes, the nayles wherof were sayd not to bee like to other mens, but to crooke downeward, and to be sharpe lyke ye clawes of rauening beastes. What hys learning was in ye Ciuil and Canon law, I haue not to say. What it was in other liberal sciences and artes thys I suppose, yt neyther hys continuance in study, nor diligence of readynge was such (by reason of hys to muche intermedling in Prynces matters) as could truely wel merite vnto hym ye title of a deepe learned man. But what learning or cunning soeuer it was he had, so it fared in him, as it dothe in Butchers, whiche vse to blow vp theyr flesh: euen so he with boldnes and stoutnes, and speciallye with authoritie made those giftes that he had to appeare much greater then they were in very deede. Wherunto vse peraduēture also & experiēce abroad brought no little helpes, rather then eyther quicknes of wit, or happines of education.

And as touching Diuinitie, he was so variable wauering with time, that no constant censure can be geuē what to make of hym. If hys doynges and writinges were accordinge to hys conscience, no man can rightly saye whether he was a right protestant or Papist. If hee wrote otherwise then he thought, for feare, or to beare with tyme then was he a double deep dissēbler before God and man, to say & vnsay, to write and vnwrite, to sweare and forsweare so as hee did.The mutability of Steuen Gardiner in religion. For first in the beginning of queene Annes tyme, who was so forward or so busy in the matter of the kings diuorce as Ste. Gard. who was first sent to Rome and then to the Emperour with Edward Foxe, as chiefe agent in the behalfe of Lady Anne. By whome also he was preferred to the Bishopricke of Winchester, & Ed. Boner was preferred to ye Bishoprick of Londō. Agayn, at the abolishing of the Pope, who so ready to sweare, or so vehement to write agaynst the Pope as he, as not onely by hys sermons, but also by hys booke De obedientia may appeare. In whiche booke De obedientia, least any shuld thinke him drawne thereunto otherwise then by his own consent, he playnly declareth how not rashly nor vppon a sodeine, but vppon a long deliberation and aduisement in hymselfe about the matter,Touching the [...] of Winches [...]er at Louane, reade the letter of [...] to C [...]spine. he at length vttered hys iudgement: Whereof read before. And moreoeuer so hee vttered his iudgement in wryting agaynst the vsurped supremacie of the Pope, that comming to Louane, afterwarde hee was there accompted for a person excommunicate, and a schismaticke, in so much that he was not permitted in their Church to say Masse, and moreouer in their publicke sermons they openly cryed out agaynst hym. Whereof read hereafter following.

[Page]And thus long continued he firme and forward so that who but Winchester during all the tyme and raigne of Queene Anne. After her decease that time by litle and litle caried him away, til at length the emulation of Cromwels estate, [...] and especially (as it seemeth) for his so muche fauouring of Boner (whom Winchester at that time in no case coulde abide) made him an vtter enemie both agaynst him, and also his Religion: till agayne in kyng Edwardes daies, he began a litle to rebate from certaine poyntes of Popery, and somewhat to smell of the Gospell, as both by his Sermon before king Edward, [...] and also by his subscribyng to certane Articles may appeare: and this was an hal [...] turne of Stephen Gardener from Popery againe to the Gospell, and (no doubt) he would haue further turned, had not the vnlucky decay of the Duke of Somerset cleane turned him away from true Diuinitie to playne Popery: [...] wherein he continued a cruell persecutour to his dying day.

And thus much concerning the trade and profession of Ste. Gardiners Popish diuinity. [...] In which his popishe trade, whether he folowed more true iudgement, or els time, or rather the spirite of ambition & vaine glory, it is doubtful to say, & so much ye more doubtfull, because in his doings & writinges a man may see him not only contrary to him selfe, but also in some points contrary to other Papistes. And furthermore, where he agreeth with them, he seemeth therein not so much to folow his owne sense, as ye mind & meaning of Pereseus: out of whose booke the greatest part of Winchesters Diuinity seemeth to be borowed.

And therefore, as in the true knowledge of Gods holy word & scripture he appeareth no body: so in his pen and stile of writings no lesse farre he is from commendation, [...] then he is frō al plainenes and perspicuitie. In whose obscure & perplexe kind of writing, although peraduenture some sense may be found with some searching, yet shall no reader finde any sweetenes in his reading.

What moued him to be so sturdy against M. Cheke, and sir T. Smith for ye Greke pronunciatiō, other may thinke what they please: I speake but what I thinke, that he so did, for that he sawe it a thing rather newly begun, then truly impugned. Such was the disposition of that mā (as it semeth) yt of purpose he euer affected to seme to be a patron of al old customes, though they were neuer so rotten with age. Amongest other matters, this one thing I can not but meruaile at in my minde, when I see how proudly he braggeth and vaynely vaunteth him selfe (aswell in his letters to the L. Protector, & others of K. Edwardes counsell, as also in his long matter articulated and exhibited by hym vnto the Archbishop of Canterburie, and other the kyngs Commissioners, of the high fauour he had of the noble K. of famous memory K. Henry the 8. when in deede nothing was lesse true: neither did the king lesse fauour any of his Counsell, then him, affirming very often that he greatly suspected the sayde B. to be a secrete maynteiner of the B. of Romes vsurped authoritie, and a stout disturber and hinderer of his proceedinges in reformation of Religion. And therefore dyd so muche dislyke with him, that he did not onely mynd (if the Lord had lent his highnes longer life) to haue vsed the extremity of law agaynst him, vpon very sore & iust matter of old committed by him (and yet not taken away by any pardon) commaunding thereupon often the L. Paget then his Secretarie, to kepe safe certaine writinges which he had against him: But also commaunded that he should be put cleane out of his last will & Testament, not sufferyng him either to be any of his Executors, or els in any case of his sonnes counsayle, no although he were earnestly entreated to the contrary by sundry of the Lordes & others of his highnes Counsayle, saying, he was a wylfull, troublesome, and hed strong man, and not meete to be about his sonne, or to haue any thing to do by his wil. Now amōgst other causes that moued the K. thus to suspect his fidelity towards his godly proceedinges in religion, I find this to be one. It pleased his Maiestie after his abolishing of the B. of Romes vsurped authoritie (amongest other Embassages to forraine Princes) to send the sayd B. of Winchester, and Sir Henry Knyuet Knight, as ioynt Embassadours to the Emperour, being then at a dyet or counsayle at Ratisbone, appoynting also S. Iohn Barkeley, S. W. Blunt Knightes, and M. Andrew Baynton Esquier, (his highnes seruauntes) to geue their attendaunce vpon the sayde S. Henry Knyuet for ye more honoring of his ambassage. It happened also at that time, that S. Henry Knyuet enterteyned into his seruice (as Steward of his household) one Wil. Wolfe, who had in the same place & rome, before serued S. Thomas Wyat Knight the K. former Ambassadour there, and by that meanes had good acquaintaunce in those partes, aswell in the Emeperours Court, as els where. This Wolfe, towardes the latter end of that dyet or counsell, happened to walke (as often he did) towardes themperours Pallace to heare some newes, where he met with one Ludou [...]co, an Italian Merchaunt or banker, one of his old acquaintaunce: who, supposing the sayd Wolfe to haue attended vpon the B. of Winchester (not knowing of any other ioynt Ambassadour) required Wolfe for olde acquaintaunce, to do him a pleasure: whereunto he wyllingly graunted. Whereupon Ludouico shewed him, that the Popes legate, or Ambassadour to themperour (which was Cardinal Contarene) departing (the day) before towardes Rome, and hauing no leasure to end his busines him selfe, had put the sayd Ludouico in trust for the accomplishyng of them: and amonges all other thinges he had especially charged hym that he should repayre to the Ambassadour of England, and require of him an aunswere of the Popes letters, which the Legat did of late sende vnto him, addressed to him from Rome, & that vpon the recept thereof he should send thē after with all speede: and therfore if his L. Ambassadour woulde write by that currour, he prayed Wolfe to tell him that it was tyme to write, for the currour went away within a day or two. At this tale Wolfe being abashed, & yet partly gessing which Ambassadour he ment, thought it not mete to tell him whose seruaunt he was, but by other soothing talke, perceiued that he ment the B. of Winchester: and to thend that Ludouico shoulde suspect nothing, he aunswered him, that he beyng not the Ambassadours Secretary, coulde say litle therein, how beit he woulde not misse to put his Secretarie in remembraunce of it: which thing Ludouicke also desired him to do, for that he had no other acquaintaūce with thembassadours, and so [...]or that time they departed. This matter seming to Wolfe of some importaunce, dyd straight waies reueale it to sir H. Knyuet his M. Who, weighing also the greatnes of the case, and the disaduauntage it were, vpon one mans so bare a report to attempt ought, in a place and time, whereby suche a person was to be touched, charged Wolfe, wel to aduise him self, that no affect of hate, displeasure, or other passion, did moue him to disclose this, but truth only. Wolfe replied, that he weighed wel the weightines of the case, meete, as to his owne respect, to be passed ouer in silence, for auoyding of his priuate displeasure, if duty of allegeaunce bound him not otherwyse. But Sir, (quoth he) if ye thinke not my hearing hereof one to one to be sufficient, I warrent you to deuise meanes, that some others of your seruauntes shall heare the like wordes at Ludouickes owne mouth as wel as I. Upon which talke, sir H. Knyuet deuised, which of his seruauntes he might vse to that purpose, and at last rested vppon M. Thomas Chalenor his Secretary, becaue he had the Italian tonge. Not yet makyng him pryuie of any matter, but wylled Wolfe to take him abroad with him as of his owne priua [...] motion, for they were very familiar friendes. Whereupon the next morning being sonday, Wolfe came to Chalenors chamber, and prayed him familiarly to go walke with him abroad to ye Piazza or marketstead: which he gladly graunting so did, not knowing of any speciall cause why. When they came to the Piazza, ouer against themperours pallace, (nere wherunto also the Popes legate had lodged) & had there walked a while together, there came thyther the said Ludouicke, and espying Wolfe, saluted him very friendly, & entred into talke about thexchaunge, & sundry other matters, Chalenor being still with them. At last vpō occasion, they entred into like talk about the former letters that the Ambassadours of Englande had receiued from Rome by the Popes legate, of which Ludouico had in charge to receiue an aunswere, affirming, that the Post did depart the next day, & therfore prayed Wolfe to put thembassadours secretarie in remembrance of them. Wherunto Wolfe aunswered, that he would willingly do it: but he did not well know which Ambassadour he meant, for that there were two: one, the B. of Winchester, & the other, a Gentleman of the K. priuy chamber. To whom Ludouicke replyed, that he ment not the Gentleman of the priuy chamber, but the Bishop. By which talke and more such like (as vpon the former day,) M. Chalenor being moued (and not knowing yet of his Maisters & Wolfes purpose) after the departure of Ludouico from them, sayd vnto Wolfe that Ludouico had had but homely talke with him to be passed ouer lightly, & therfore he would tel his M. of it. To whom Wolfe aunswered, do as you wyll, if you thinke any matter therein. And therefore at his returne home he told sir H. Knyuet what spech he had hard at Ludouickes mouth. Sir H. Knyuet, being thus farther accertayned of the matter, opened the whole to sir I. Barkeley, sir W. Blunt, and to M. Baynton: who all agreed, yet to make a farther triall thereof. And therfore deuised that Wolfe should procure Ludouicke to bring certaine Ueluet and other Silkes [Page] vnto sir H. Knyuets lodging, aswell for himselfe as for thother Gentlemen, which that after noone he did accomplysh, and brought Ludouicke vnto sir Henry, where also were thother gentlemen. After they had a while viewed the silkes, and had had some talke about the prices, Wolfe toke occasion againe to aske Ludouicke, if sir Henry were thembassadoure of whō he was to demaunde an answere of the letters sent by the Popes legate? to whom the Marchaunt aunswered no, it was not his seignorie, but it was a bishops, tearming him Reuerendissimo, whereby they easely perceiued whom he ment. Sir H. Knyuet hereupon somewhat dissembling ye matter, entred into farther talke thereaboutes, whereby Ludouicke opened asmuch in effect to them, as he had don before to Wolfe: but yet at last perceauing that asmel sir Henry, as also the other gentlemen did beholde him somewhat fixedly, he brake of his talke. Wherewith sir H. Knyuet, making as though he had noted nothing, did louingly dismisse him, praying him that when he had receiued the B. letters, he would also repaire to him for a packet to an Englyshe Gentleman of his acquaintaunce at Myllan: which he promised to do, and so departed againe. When sir Henry had thus made sufficiēt tryall of this matter, he forthwith (wrote his letters vnto the K. Maiestie, signifiyng vnto him the whole at large as he had learned. In the meane while, Ludouicke the next morning repaired vnto the B. of Winchesters lodging to demaunde an answere of those letters the Legate had sent vnto hym: but how he vsed him selfe, or whether he vttered the talke he had with sir H. Knyuet, and with Wolfe whom he supposed at the first to be the B. man, it is not certainely knowen. But the B. perceiuing that by mistaking one for an other (and in supposing Wolfe to be the B. seruaunt) Ludouicke had vttered all his message from the Legate vnto Wolfe, and that thereby his practises would come to light, in great hasty rage caused Ludouicke to be stayed in his owne house, while in the meane time him self went to Grauuela one of themperors counsell, & so practised with him that Ludouick was secretly committed vnto prison in the custody of one of themperours Marshals, so as he could be no more talked withall, all the tyme of their aboad there. And then sending in great hast to sir H. Knyuet to come and speake with him (which he did) he fell into very hot speach with him, saying that he had poyson in his dysh, and that a knaue was suborned to be his distructiō: wt many such like words. Sir Henry told him again, how he vnderstode it, and prayed him, that Ludouicke might be brought face to face to be examined in both their presentes. Which the B. would in no case agree vnto, affirming that he had so declared the case to Grauuela being indifferent (as he thought) to them both, that he woulde not meddell with Ludouicke nor speake with him: but that themperours counsell should examyne hym, & try what he was, for hym. To whom sir H. Knyuet againe very earnestly obiected, that he maruayled that the B. in matter, touching the K. Maiestie, their Maister, would vse the ayde or means of Grauuela, a forraine Princes minister, to make him priuie of their question. But stay & do what he would, he would neuer come to the speach of Ludouicke any more euer after. Whereupon there rose great and long controuersies betweene them (both wryting letters vnto the K. about that matter) vntill at last the K. Maiestie perceiuing his affayres otherwaies to slacke therby, wrote vnto them both, that they should lay all those things vnder foote and ioyne together in his seruice as before: which they did accordingly. But how soeuer this matter was afterwardes salued here with the K. Maiestie, as eyther by the death of sir H. Knyuet (which I thinke was not very long after) or by other friendes the B. had here at home I know not: yet Wolfe, who within two monethes after died of a long cough of the Longues, vpon his death bed did agayne affyrme the premisses to be most true: and therefore in the presence of sir H. Knyuet, & diuerse other of his seruaūts, he protested, that he had not inuented, sought, or procured this at Ludouickes handes, for any malice or displeasure borne to the B. but only for discharge of his fayth & duetie vnto the K. Maiesty, desiring that ye same his protestation might be inserted in the end of his last will and testament: which was then presently done, & thereunto set his hand.

Now whether this was the matter that the K. moued so often M. Secretary Paget (being after L. Keeper) to keepe safe as sore matter agaynst the B. I know not: but yet it appears by some depositions of the Nobilitie and others, in the processe agaynst hym had in K. Edwardes dayes, that the K. Maiestie Henry .8. had this matter euer in his mynd: for in euery generall pardon that he graunted by Parliament after this practise, he did styll except all treasons committed beyond the seas, meaning thereby as it was supposed that the B. should not take any benefite by any general pardon, if at any time his Maiestie would call him to accompt: and therfore all thinges wel wayed, he had smal cause to vaunt of his great fauour he had of K. Henry his M. How beit, it seemeth he was brought into this fooles paradize, by the L. Paget: who (as he himsel [...]e reporteth in his depositions) in his messages from the K. to the sayd B. deluded hym, telling him muche otherwyse then the K. had spoken, & counsaling alwayes the K. hard speches agaynst him: which thing puffed vp this vaine-glorious Thraso not a litle. All whiche premises appeare more at large by the depositions of the Nobles & others, examined in ye long processe against him in K. Edwardes raigne, as appeares in our first edition of actes and monumentes, from the .804. Page, vnto the ende of that processe, in that booke at large mentioned.

But whatsoeuer he was, seeing he is nowe gone, I referre him to his Iudge, to whom he shall stand or fall. As concerning his death and maner thereof, I woulde they which were present thereat, would testifie to vs what they saw. This we haue all to thinke, that his heath happened so opportunely, that England hath a mighty cause to geue thankes to ye Lord therfore: not so much for the great hurt he had done in times past in peruerting his Princes, in bringing in the vi. Articles, in murderyng Gods saintes,Ste. Gardiner especially hunteth for the life of Lady Elizabeth. in defacing Christes sincere Religion. &c. as also especially for that he had thought to haue brought to passe in murdring also our noble Queene that now is. For what soeuer daunger it was of death yt she was in, it did (no doubt) proceede frō that bloudy bishop, who was the cause therof. And if it be certain which we haue heard,Q. Elizabeth preserued. yt her highnes being in the Tower, a writte came downe from certaine of the Counsell for her execution, it is out of controuersie, that wily Winchester was the onely Dedalus & framer of that ingine. Who (no doubt) in that one day had brought this whole Realme into wofull ruine, had not the Lordes moste gratious counsell,M. Bridges Liueten [...]nt, the Lordes organe in sauing the Lady Elizabethes lyfe. through M. Bridges then the Lieuetenaunt, comming in hast to the Queene, certified her of the matter, and preuented Architophels bloudy deuises. For the which, thankes be to the same our Lord and sauiour, in ye congregacion of al English churches, Amen.

Of thinges vncertaine, I must speake vncertainely, for lacke of fuller information, or els peraduenture they be in the Realme that can say more then here I haue expressed. For as Boner, Story, Thornton, Harpsfielde, Dunning, with other, were occupied in puttyng the poore braunches of Gods Saintes to death: so this Bishoppe for his part bent all his deuises and had spent all his pouder in assayling the roote, and in casting such a platforme (as he himselfe in wordes at his death is said to confesse) to buyld his popery vpō, as he thought should haue stand for euer and a day. But (as I sayd before) of vncertayne thinges I can speake but vncertaynely. Wherefore as touching the maner and order of his death, how rich he died, what wordes he spake, what litle repentaunce he shewed, whether he died with his tongue swolne and out of his mouth, as did Thomas Arundell Archbishop of Caunterbury, or whether he stonke before he dyed, as Cardinall Wolsey did,Tho. Arundell Archbishop of Canterbury. or whether he dyed in dispayre as Latomus and others did. &c. All this I referre either to their reportes of whom I hearde it, or leaue it to the knowledge of them whiche know it better.

Notwithstanding, here by the way touching the death of this foresayde B. I thought not to ouerpasse a certaine hearesay, which not long since came to me by information of a certaine worthy & credible Gentlewoman, & an other Gentleman of the same name and kinred: which Mistres Monday, beyng the wyfe of one M. Monday Secretary sometime to the old L. Thomas D. of Northfolke, a present witnes of this that is testified, thus openly reported in the house of a worshypfull Citisen, bearyng yet office in this Citie, in wordes & effect as foloweth. The same day, when as B. Ridley, and M. Latimer suffered at Oxford, being about the .19. day of October, there came to the house of Ste. Gardiner, the old D. of Norfolke with the foresaid M. Monday his secretary aboue named, reporter hereof. The old aged Duke, there wayting & tariyng for his dinner, the B. being not yet disposed to dine, deferred the time to .3. or .4. of the clocke at after noone. At length, about .4. of the clocke commeth his seruaunt posting in all possible speede from Oxford, bringing intelligence to the B. what he had heard & seene: of whom the sayd B. diligently enquiring the truth of the matter, and hearing by his man, that fyre, most certainely was set vnto them, commeth out reioysing to ye Duke: Now sayeth he, let vs go to dinner. Whereupon, they beyng set downe, meate immediately was brought, and the Bishop began merely to eat: But what folowed? The bloudy Tyraunt had not eaten a few bitte [...], but the soden stroke of God, his terible hande fell [Page] vpon him in such sort, as immediatly he was taken from the table, and so brought to his bedde, where he continued the space of 15. dayes in such intollerable anguish and tormentes, that all that meane while, during those .15. dayes, he could not auoyde by order of vrine, or otherwyse, any thing that he receiued: whereby, his body being miserably inflamed within (who had inflamed so many good Martyrs before) was brought to a wretched end. And thereof no dout, as most like it is, came the thrustyng out of his tongue from his mouth so swolne and blacke, with the inflamation of his body. A spectacle worthy to be noted and beholden of all such bloudy burnyng persecutors.

But to proceede farther in the sequell of our storie: I coulde name the man (but I abstayne from names) who being then present, and a great doer about the sayd Winchester, reported to vs concerning the sayde Byshop, that when Doctor Day B. of Chichester came to him, and began to comfort him with woordes of Gods promise, and with the free iustification in the bloud of Christe our Sauiour, repeating the Scriptures to him. Winchester hearyng that, what my Lorde (quoth he) will you open that gappe now? then farewell altogether. To me and such other in my case you may speake it: but open this window vnto the people, then farewell altogether.

Moreouer, what D. Boner then saw in him, or what he heard of him, & what wordes passed betweene them about the tyme of his extremitie, betwixt him, and him be it. If Boner did there beholde any thing which might turne to his good example, I exhort him to take it, and to beware in time, as I pray God he may. Here I could bring in the friuolous Epitaph which was made of his deth, deuised of a Papist for a Popish Bysh. but I pretermit it, & in steede thereof I haue here [...]ferred certayne gatheringes out of his Sermons, wordes and writinges, wherein may appeare first what an earnest and vehement enemie he was to the Pope if he woulde haue bene constant in him selfe: then how inconstantly he varied frō himselfe: and thirdly how he standing vpon a singularity of his owne wit, wauering also from other Papistes in certaine poyntes. In the gathering whereof albeit there be some paines, & tediousnes also in readyng: yet I thought not to pretermit the same vppon certayne considerations, namely for that so many yet to this day there be, whiche sticke so muche to Gardiners wit, learnyng, & religion, taking him for such a doughty piller of the Popes church. To the intent therefore, that such as hetherto haue bene deceiued by him may no longer be abused therein if they will either credit his owne wordes, workes, Sermons, writinges, disputations: or els will be iudged by his owne witnesses of his owne party producted, we haue here collected such manifest probations, which may notoriously declare how effectuously first he withstode the Popes supremacie: and likewyse afterward may declare manifest contrariety and repugnaunce of the said Gardiner, first with other writers, and lastly with him selfe: first beginning with his Sermon preached before Kyng Edward. The summe and effect of which Sermon briefly collected by M. Udal, here vnder foloweth to be seene.

¶The summe and effect of the Sermons which Gardiner B. of Winchester preached before King Edward. An. 1550.

MOst honorable audience, I purpose by the grace of God to declare some part of the Gospell that is accustomably vsed to be read in the Church as this day. [...] And for because that without the speciall grace of God, neither I can speake any thyng to your edifying, nor ye receiue the same accordingly, I shal desire you all, that we may ioyntly pray altogether for the assistance of his grace. In which praier I commend to almighty God, your most excellent Maiestie our soueraigne Lord, King of Englande, France & Ireland, and of the Church of England & Ireland next and immediately vnder God here on earth the supreme heade, Queene Katherine Dowager, [...] my Lady Maries grace, my Lady Elizabethes grace, your Maiesties most deare sisters, my Lorde Protectours grace, with all others of your most honorable Coū saile, the spiritualtie and temporaltie, and I shall desire you to commend vnto God with your praier, the soules departed vnto God in Christes faith, and among these most specially our late soueraigne Lorde King Henry the eighte, your maiesties most noble father. For these and for grace necessary I shall desire you to say a Pater noster, and so foorth.

The Gospell beginneth: Cum venisset Iesus in partes Caesareae Philippi &c. When Iesus was come into the parties of Cesaria, a citie that Phillippus builded, he asked his disciples and sayde: whome doe men say that the sonne of man is?Math. 16. They sayde, some say that thou art Iohn the Baptist, some that thou art Elye, some that thou art Ieremie or some of the Prophets. He sayd to them: but whome say ye that I am? Then aunsweared Simon Peter and sayd, thou art Christe the sonne of the liuing God. &c. I cannot haue time I thinke to speake of the Gospell throughly, for other matters that I haue here nowe to say, but I shall note vnto you such things as I may, and first of the diuersitie of opinions concerning Christ, which were among the people variable: but among his, that is the disciples of Christes schoole, there was no varietie, they agreed altogether in one truth, and amonge th [...]m was no varietie. For when Peter had for all the rest, and in the name of all the rest made his answere that Christ was the sonne of God,Diuers iudgements of Christ. they all with one consent confessed that he had spoken the truthe. Yet these opinions of Christ that the people had of him, though they were sundry, yet were they honorable and not sclaunderous: for to say that Christ was Elie and Iohn the Baptist, was honourable. For some thought him so to be, because he did frankely, sharply & openly rebuke vice. They that called him Ieremie, had also an honourable opinion of him, & thought him so to be because of his great learning which they perceyued in him, and marueiled where he had it. And they that sayde he was some of the Prophetes, had an honourable opinion of hym, and fauoured him, and thought well of him.

But there was an other sort of people that spake euil of him, and sclaundered him, and railed on him, saying that hee was a glutton, and a drinker of wine, that he had a deuil in him, that he was a deceiuer of the people, that he was a Carpenters sonne as though he were the worse for his fathers crafte. But of these hee asked no question: for among these none agreed with the other. Wherin ye shall note that man of his owne power and strength can nothing do, nor nothing that good is, he can do of his owne inuention or deuise, but erreth and faileth when he is left to hys owne inuention, he erreth in his imagination. So proud is man, and so stoute of his owne courage,Man can do nothing of himselfe. that he deuiseth nothing well when soeur he is left to him selfe, without God, and then neuer do any such agree in any truth, but wander and erre in all that they doe. As men of lawe if they be asked their opinion in any poynt touching the Law,Disagreement amongest men of law. ye shall not haue two of them agree in opinion: in any poynt touching the law, ye shal not haue two of them agree in opinion one with the other. If there be two or three of them asked their opinion in any matter, if they shoulde aunswere all one thing, they feare lest they should be supposed and thought to haue no learning. Therefore be they neuer so many of them, they will not agree in their aunsweres, but deuise ech man a sundry aunswere in any thing that they are asked.

The Philosophers that were not of Christes schole, erred euery one in their vayne opinions,Disagreement among Philosophers. and no one of them agreeth with the other.

Yee men of simplicitie, though they meane well, yet being out of Christes schole, they agree not, but vary in their opinions:Disagreement among simple people. As these simple people here spokē of, because they were not perfect disciples of Christes schole, they varyed and agreed not in their opinion of Christ, though they thought well of him. Some sayde he was Iohn, some Elie, some Ieremie, but none made the right aunswere. He that aunswered here, was Symon the sonne of Ionas, and he sayde: Thou art Christe the sonne of the liuing God.

Where ye shall note the properties that were in Peter. He was called Symon▪ which is Obedience, and Ionas is a Doue,Simon signifieth obedience. so that in him that is of Christes schoole, must be these two properties, Obedience and Simplicitie. He must be humble and innocent as a Doue that will be of Christes schoole.Ionas signifieth a doubt. Pride is a let of Christes schoole, for as the wise man sayth: GOD resysteth the proude, and geueth grace vnto the humble and meeke. And according to the same,Obedience. dooth Christe in the Gospell say: O Father, I confesse vnto thee, that is: I laude and magnifie thee,Simplicitye. for that thou hast hidden these thinges from the wise, and hast opened them vnto the litle ones. Whereupon sayth S. Augustine, that the giftes of learnyng and knowledge of sciences, are no let to Christes schole, but a furtheraunce therevnto if they be well applied and vsed as they ought to be: but he that is proude, and feedeth him selfe with his owne conceite and opinion of him selfe and abuseth the giftes of God,Learning without humilitye neue [...] find [...]th Christs schoole. applying his learning and knowledge, to the satisfying and folowyng of his owne fantasie, is no right Disciple of Christ, but falleth into errour. Dicentes se sapientes esse, stulti facti sunt: When they sayd and affirmed them selues to be wise, they were made fooles.

The Philosophers had euery one a secte of his owne, and had many gay sentences for the commendation of their opinons, and euery man thought his owne opinion to be best: but because they applyed all to their owne pride and glory, and not to the honour of God, nor humbled them selues as they ought to haue done, but folowed their owne fansie, they erred and fell out of the way, and were not of Christes schoole: and all that haue gone out of Christes schoole,Humilitye the Po [...]ter of Christs schoole. pride hath brought them out of it, and such as haue not entred, haue kept them selues out of it with pride likewyse: therefore all suche as wylbe scholers of Christes schoole and discipline, must be humble and meeke: otherwyse, Dicentes se sapientes esse stulti facti sunt.

He that can not learne this lesson of Peter, and humbly [Page] confesse with Peter that Christe is the sonne of the lyuing God, is no scholer of Christes schole, be he otherwyse neuer so well learned, neuer so well seene in other sciences. But now concernyng the aunswere of Peter, Matthewe here in this place sayth: he aunsweared: Tu es Christus filius Dei viui. S. Luke sayth, he aunswered: Tu es Christus Dei. And S. Marke sayth, he aunswered: Tu es Christus. But in all that is no varietie: for to say Christus filius Dei viui, and to say Christus Dei, and to say Christus, is in effect all one, and no diuersitie in it, for Christus alone is the whole, and he that confesseth throughly Christe, is throughly a Christian man, and doth therein confesse him to be the Lorde and Sauiour of the worlde. But nowe we must consyder what Christ is. Christ was sent to be our Messias, our Sauiour: he was sent to be our Byshop and also our Sacrifice, he was sent from the Trinitie to be our Mediatour betwene God and vs, and to reconcile ve to the fauour of God the Father: he was the Byshop that offered for our sinnes, and the Sacrifice that was offred, and as he is our Byshop, so is he our meane to pacifie God for vs,The office of Christ declared. for that was the office of a Byshop to sacrifice for the sinnes of the people, and to make intercession for the people, and as he was our Sacrifice, so was he our reconciliation to God agayne.

But we must confesse and beleeue hym throughly I say: for as he was our Byshoppe then,To beleeue Christ thorowly. so is it hee that still keepeth vs in fauoure with GOD, and lyke as his Sacrifice then made was sufficient for vs to delyuer vs from our sinnes and to bryng vs in fauour with GOD, so to continue vs in the same fauoure of GOD,Note here Winchester▪ The Sacrament was ordeyned to keepe vs in the perpetuall fauour of God. he ordeyned a perpetuall remembraunce of hym selfe, he ordeyned hym selfe for a memory of hym selfe at his last Supper when he instituted the Sacrāment of the Aulter, not for an other Redemption, as though the worlde needed a new Redemption from sinne, but that we myght throughly remember his most holy Passion he instituted this Sacrament by his most holy worde, saying: This is my body, which worde, is sufficient to proue the Sacrament, and maketh sufficiently for the substaunce thereof.Winchesters dayly sacrifice. And this dayly Sacrifice he instituted to be continued amongest Christian men, not for neede of an other Redemption or Satisfaction for the sinnes of the worlde, for that was sufficiently perfourmed by his Sacrifice of his body and bloud done vppon the Crosse: neyther that he is nowe our Byshoppe for neede of any further Sacrifice to be made for sinne, but to Note here Winchester cō trary to himself: for before he sayd the Sacrament was ordeyned to keepe vs in the fauor of God, & now he sayth it is to keepe vs in remembrance of his passion. continue vs in the remembraunce of his Passion suffered for vs, to make vs strong in beleeuyng the fruite of his Passion, to make vs diligent in thankesgeuyng for the benefite of his Passion, to establyshe our fayth, and to make it strong in acknowledgyng the efficacie of his death and Passion suffered for vs. And this is the true vnderstandyng of the Masse, not for an other Redemption, but that we may be strong in beleeuyng the benefite of Christes death and bloud shedding for vs vppon the Crosse. And this it is that wee must beleeue of Christ and beleeue it throughly, and therfore by your pacience, as Peter made his confession, so wyl I make confession, wherein by your Maiesties leaue and sufferaunce. I will playnly declare what I thinke of the state of the Church of Englande at this day,What Winchester thinketh of the Church of England. how I like it, and what I thinke of it.

Where I sayd of the Masse, that it was a Sacrifice ordeyned to make vs the more strong in the fayth and remembraunce of Christes Passion, and for commendyng vnto GOD the soules of such as be dead in Christe (for these two thynges are the speciall causes why the Masse was instituted) the Parliament very well ordeyned Masse to be kept,What Winchester thinketh of the Masse. and because we shoulde be the more strong in the fayth and deuotion towardes GOD, it was well done of the Parliament, for mouyng the people more and more to deuotion, to ordeyne that the Sacrament shoulde bee receiued in both kindes.Winchester allowed the Sacrament in both kindes. Therefore I say that the Acte of Parliament for receiuing of the Sacrament of the Alter in both kindes, was well made.

I say also that the Proclamation whiche was made that no man should vnreuerently speak of the Sacrament, or otherwise speake of it then Scripture teacheth them, was well made. For this proclamation stoppeth the mouthes of all suche as will vnreuerently speake of the Sacrament: for in Scripture is there nothing to be found that maketh any thing agayng the Sacrament, but all maketh with it. Wherefore if they were the children of obedience, they would not vse any vnreuerent talke agaynst the Sacrament, nor blaspheme the holy Sacrament. For no worde of the Scripture maketh any thing agaynst it.

The opinion of Winchester of chaūtry Masses.But here it may be sayde vnto mee: Why Syr, is this your opinion? It is good you speake playnelye in this matter, and halt nothyng, but declare your mynde playnelye without any coulouryng or couert speakyng. The Acte for the dissoluyng and suppressing of the Chauntries seemeth to make agaynst the Masse, howe lyke you that Acte? What say you of it? or what woulde you say of it, if you were alone? I will speake what I thynke of it, I wyll vse no coulourable or couert woordes, I wyll not vse a deuised speeche for a tyme, and afterwarde Whether ye did or not let Q. Ma [...]yes time iudge. goe from it agayne. If Chauntries were abused by applying the Masse for the satisfaction of sinne, or to bryng men to heauen, or to take away sinne, or to make men of wicked iust, I lyke the Acte well, and they myght well be desolued, for the Masse was not instituted for any suche purpose: yet neuerthelesse for them that were in them (I spake nowe, as in the cause of the poore) it were well done that they were prouided of lyuinges.Note, [...]chester [...] not [...] for [...], to bring [...] to hea [...] to take [...]way [...] or to [...] The Acte doth graciously prouide for them duryng thier lyues, and I doubte not but that your Maiestie and the Lordes of your most honorable Counsell haue willed and taken order, that they should be well looked vnto, but yet howe they shall be vsed at the handes of vnder officers, God knoweth, full hardly, I feare. But as for the Chauntries them selues, if there were any suche As [...] was in deede. Masse [...] Scala [...] craftel [...] speake [...]gaynst [...] abuse of the Masse, [...] agaynst the Masse. Winch [...]er agaynst [...] abuse in them concerning the Masse, it is no matter if they be taken away.

Kyng Henry the eyght, a noble and wyse Prince, not without a great payne maynteined the Masse, and yet in his doctrine it was confessed that Masses of Scala Coeli were not to be vsed ne allowed, because they dyd peruert the right vse of and institution of the Masse. For when men adde vnto the Masse an opinion of satisfaction, or of a newe redemption, then doe they put it to an other vse then it was ordeyned for. I that allow Masse so well, and I that allowe praying for the dead (as in deede the dead are of Christian charitie to bee prayed for) yet can agree with the Realme in that matter of putting downe Chauntries.

But yet ye woulde say vnto me: there be fewer Masses by puttyng away the Chauntries. So were there when Abbeyes were dissolued: so be there when ye vnite many Churches in one. But this is no iniury nor preiudice to the Masse, it consisteth not in the number nor in the multitude, but in the thing it selfe, so that the decay of the Masse by takyng away of the Chauntries, is aunsweared by the Abbeyes. But yet I woulde haue it considered for the persons that are in thē, I speake of the poore mens liuinges.

I haue nowe declared what I thinke of the Acte of Parliament made for the receyuing of the Sacrament of the body and bloud of our Sauiour Iesus Christe in both kyndes.Winch [...] alloweth the Proclamation set forth [...] receauin [...] in both kindes. Ye haue my mynde and opinion concernyng Proclamation that came foorth for the same Acte, and I haue shewed my mynde therein euen playnely as I thinke, and I haue euer beene agreeable to this poynt, I haue often tymes reasoned in it, I haue spoken and also written in it, both beyond the Seas and on this side the Seas: my bookes be abroade, which I cannot vnwrite agayne. I was euer of this opinion, that it myght be receiued in both kyndes, and it was a constitution prouinciall scarce two hundred yeare agone, made by Peckam then Archbyshoppe of Canterburie,It was a constitution prouincia [...]l of Pecka [...] to receau [...] in both kindes in Ecclesijs maioribu [...] in smalle Churche it was thought not so expedient. Math. 16. that it shoulde be receiued in both kyndes, at least wyse in ecclesijs maioribus, that is, in the greater Churches, for in the smaller Churches it was not thought to be so expedient. Thus haue I euer thought of this matter: I haue neuer bene of other mynde, nor I haue not changed my conscience, but I haue obeyed & followed the order of the Realme, and I pray you to obey orders as I haue obeyed, that we may all be the chyldren of obedience.

Nowe I wyll returne to the Text. When Symon had aunswered: Tu es Christus filius Dei viui. Thou art Christ the sonne of the Lyuing GOD. Then Christe sayde vnto hym: Blessed art thou Symon Boriona, for fleshe and bloud haue not opened that vnto thee, but my Father whiche is Heauen, and I say vnto thee that thou art Peter, and vppon this rocke will I buylde my Churche, and the gates of Hell shall not preuayle agaynst it. Blessed art thou (sayde hee) for fleshe and bloud haue not opened that vnto thee. For otherwyse in Iohn, Andrewe tolde of Christe and sayd: I haue founde the Messias which is Christe.Iohn. 1. Outwar [...] confessin [...] wi [...]hout [...]ward teaching is inough. But that is not enough. He that shall confesse Christe, must haue an inwarde teachyng, and must bee spiritually taught by the Father of Heauen, for Andrewes confession was nothyng but a carnall confession, and suche a one as any other might haue made by naturall reason: but the confession of Peter was aboue reason of man, for Christ was there a very man, and Peters eyes told him that he was a man and nothing els, but he was inwardly taught by the Father of heauen, and had a secrete knowledge geuen him from heauen, not by flesh and bloud, that is to say, by mans reason, but inwardly by the Father of heauen: and seeyng this was aboue reason, it is a merueylous thing that reason shoulde be vsed to impugne fayth,Petrus what it signifi [...] whiche is not within the precinct of carnall men, and such as vse grosse reason.

But Peter had an other lesson inwardly taught him, and because he could his lesson, Christ gaue him a new name: for Petra is a stone, a new name of a Christian man,Note [...] Winche [...] here say [...] that vpo [...] the con [...]sion of [...] the Church is builded. Steuē Gardiner agaynst the Popes supremacye. for vppon this confession of thy fayth, here I will buyld my Churche, that is, I wyll stablysh all those which I entend to gather vnto thee: Et Daemones non preualebunt aduersus eam, that is: and the Deuils shall not preuayle agaynst it: for he that with a good hart, and sure fayth confesseth this, he is sure from all euill: this world nor Sathan can do him no harme.

But now for a further declaration, it is a meruelous thing, that vppon these woordes the Byshoppe of Rome should founde his supremacie, for whether it be super Petram, or Petrum, all is one matter, it maketh nothyng at all for the purpose to make a foundation of any such supremacie. For otherwyse when [Page] Peter spake carnallye to Christe (as in the same Chapter a lytle folowyng) Sathan was his name, where Christe sayde: Go after me Sathan, so that the name of Peter is no foundation for the supremacie, [...] but as it is sayde in Scripture: Fundati e [...]tes super fundamentum Apostolorum & Prophetarum: that is, by participation (for godly participation geueth names of things) he myght be called the head of the Churche, as the head of the Riuer is called the head, because he was the fyrst that made this confession of Christe, whiche is not an Argument for dignitie, but for the qualitie that was in the man. For the fyrst man is not euermore the best,. The Headman of a Queste is not alwayes the best man in the Queste, but is chosen to bee the Headman for some other qualitie that is in hym. Vertue may allure men, so that the inferiour person in dignitie may be the better in place, as the Kyng sometime chuseth a meane man to be of his Counsayle of whom he hath a good opinion, yet is the Kyng the Kyng styll. And in some case the Kyng of Englande might sende to Rome, and if the Bishoppe of Rome were a man of suche wisedome, vertue, and learnyng, that he were able in matters of controuersie concerning Religion, to set a vnitie in the Churche of Englande, the Kyng myght well enough sende vnto him for his Counsayle and helpe, and yet shoulde not in so doyng, geue the Byshoppe of Rome any superioritie ouer the Kyng. For if a Kyng be sicke, he will haue the best Phisition, if he haue warre, he will haue the best Captaine, and yet are not those the superiours but the inferiours.

A Scholemaster is a subiect, a Phisition is a subiect, a Captaine is a subiect, Counsellours are subiectes, yet do these order and direct the Kyng: [...] Wherefore leauing the Bishop of Rome, this I say to declare of what opinion I am of. I do not now speake what I could say. I haue spokē beyond the Seas, I haue writtē, my bookes be abroad. But this is not the place here: I say that this place maketh nothing for the Bishop of Rome, but for Christe only, for none can put Aliud fundamentum nisi id quod positum est, qui est Christus Iesus.

But now to go forth declaring my mynde, in my tyme hath come many alterations. Fyrst a great alteration it was to renounce the Byshop of Romes authoritie, [...] and I was one that stode in it. A great alteration it was that Abbayes were dissolued. A great alteration it was that Images were pulled downe: and to all these did I condescende, and yet I haue beene counted a maynteiner of superstition, and haue beene called a Maister of Ceremonies and of outwarde thynges, and I haue beene noted to take that Religion which consisteth in outwarde thinges, as though he were a right Christian that fulfylled the outwarde Ceremonies, [...] whereof I promised to declare my conscience, and so will I, and howe I haue esteemed ceremonies, and that I haue neuer bene of other opinion then I am concerning ceremonies, and mine opinion I haue gathered of Augustine, and Ierome, ancient fathers and Doctours of the Church.

Ceremonies serue to mooue menne to serue GOD, and as longe as they bee vsed for that purpose,Winchesters [...] of [...]. they maye bee well vsed in the Churche: but when manne maketh himselfe seruaunte to them, and not them to serue hym, then bee oure Ceremonies broughte to an abuse. If by ouer muche familiaritie of them, menne abuse them, they doe euill. For we must not serue creatures, but Deo. Wee hadde Monkerie, Nunnerie, Frierie of a wonderous noumber, muche varietie of garmentes, varietie of deuises in dwelling,Ceremo [...] how & when they [...] manye sondrye orders and fashions in moouing of the body. These things were first ordained to admonishe them to their duetie to GOD, to laboure for the necessitie of the poore, and to spare from their owne bellies to the poore, and therefore was their fare ordained and prepared. And because they abused these thynges,Ceremonies [...] not to [...] Ceremonies. and sette them in an hygher place then they ought to doe, not taking monition thereby, the better to serue God, but esteeming perfection to consist in them, they were dissolued, theyr houses and garmentes were taken away.

But one thing king Henrie woulde not take away, that was the vowe of chastitie. [...] The vowe of obedience hee conuerted to hym selfe: the vowe of chastitie he willeth still to remaine with them.

We had many Images whereto Pilgrimages were done, and many tombes that menne vsed to visite, by reason whereof they fell in a fansie of Idolatry and superstition,Winchester [...] the [...] of Images be [...]g [...] Idol [...]. aboue the things that they might haue bene taken for, and because they hadde not the vse that they were ordained for, they were left. When men put the Images in a higher place then they serued for: thē were they taken cleane away: as geue a childe a gaye booke to learne vppon, and then if he gase vppon the gorgeousnesse of hys booke, and learne not his lesson, according to the intent that that boke was geuen for, the booke is taken away from him agayne. So the Images, when menne deuised and fell to haue them in hygher place and estimation then they were first sette vp in the Churche for, then they mighte be taken awaye: and I was neuer of other minde, nor neuer had other opinion of them. Diuers things there be in the Churche which be in the libertie of the ruler to order as he seeth cause, and he that is ruler, may either let them stande, or els may cause them to be taken away.

There be two manner of reformations. We haue had of both sortes. There be things in the Church,Two maner of reformation [...], one where the thinges cannot be taken away, but the abuse: the other where both the things and the abuse may be taken a way. To take away all Images lyeth in the liberty of the rulers. In abusing of Images to Idolatry because sufficient to take away Images, why did Winchester hold with them before: if it be not cause sufficient why doth he n [...]w graunt to the taking of them away, being no more wantonly abused, then they were before time? the which if they be abused, may not be taken away. As for baptisme, if it be abused, there may not an other thyng be putte in the place of it, but the thing must be refourmed and broughte to the righte vse againe. Also preaching, if it be abused, may not be taken awaye, but must be refourmed and broughte to the righte vse: but there be other thynges vsed in the Churche, in which the rulers haue libertye, either to refourme them or to take them awaye. And because it was an easier way to take them away, then to bryng them to the right vse that they were ordained for, they were all cleane taken awaye, and so they might be. Yea Sir will yee saye, but yee haue maintained and defended them, and haue preached against such persones as despised them. It is truthe, I haue preached againste the despisers of them, and haue sayd, that Images might be suffered and vsed in the Churche as laye mennes bookes, yet I neuer otherwise defended them, but to be vsed for suche purpose as they were first sette vppe in the Church for, but now that menne be waxed wanton, they are cleane taken away, wherein our religion is no more touched, then when bookes were taken awaye for abusing of them.

There was an order taken for bookes not to be vsed, wherein some might haue sayde, the bookes are good, and I know how to vse them, I maye therefore vse them well ynough. I will therefore vse them thoughe they be forbidden: but if thou haue anye charitie, thou oughtest to be contented, rather to haue them cleane taken away, then to declare thy selfe to haue an other opinion then thou oughtest to haue.

As touching ceremonies, I esteeme them all as Paule esteemeth them, things indifferent, where he sayth: Regnum Dei non esca & potus. So of Ceremonies. Neuerthelesse wee haue time, place, and number, as a certaine number of Psalmes to be sayde at times, whiche maye be vsed without superstition, but these thinges must serue vs, and not wee serue them. Yet if an order be sette in them by suche as haue power, we must follow it, and we must obey the Rulers that appoynt such time, place, and number to be kept. Yee maye not saye, if the time will serue mee, then I will come an houre after. No Syr, yee must keepe thys time and thys houre, because it is so appoynted by the rulers, not for the thinges, but for the order that is sette. I haue bene euer of thys opinion.

Wee had palmes and candels taken awaye, which things may indifferentlye haue either of the two reformations aboue sayde.Taking away of Palmes and Candels When they were in place, they shoulde haue putte menne in remembraunce of their duetie and deuotion towardes God, but because they were abused, they were and might be taken away. But the religion of Christe is not in these exercises, and therfore in takyng away of them, the Religion of Christe is nothynge touched nor hindered.B. Gardiner speaketh according to his vnconstant conscience. But men must in suche thynges be conformable, not for the ceremonie, but for obedience sake. Saint Paule sayth, that we shoulde rebuke euerye brother that walketh inordinately. I haue tolde you myne opinion, and my conscience telleth mee that I haue spoken playnely, that ye may knowe what I am, and that ye maye not bee deceyued in mee, nor be sclaundered in me, nor make no further search to knowe my hart.

I like well the communion because it prouoketh men more and more to deuotion. I like well the proclamation,Winchester liketh well the communion. because it stoppeth the mouthes of all such as vnreuerently speake or raile agaynst the Sacrament. I lyke well the rest of the Kynges Maiesties proceedinges concerning the Sacrament I haue now told you what I lyke But shall I speake nothing of that I mislyke?B. Gardiner liketh well K. Edwardes proceedinges. B Gardiner misliketh the Preachers in K. Edwardes tyme, and why? B. Gardiner compareth Preachers to Postes carrying truth in their letters and lyes in their mouthes. ye will then say I speake not playnely. I will therefore shew my conscience playnely.

I mislyke that Preachers whiche preache by the Kynges lycence, and those Readers whiche by the Kynges permission and suffraunce doe reade open lectures, doe openlye and blasphemously talke agaynst the Masse, and agaynst the Sacrament. And to whom may I lyken suche Readers and Preachers? I may lyken them vnto Postes, for the Prouerbe sayth, that Postes do beare trueth in their letters and lyes in their mouthes: and so doe they, and to speake so agaynst the Sacramente, it is the most marueylous matter that euer I sawe or heard of. I woulde wysh therfore that there were a stay and an order in this behalfe, & that there myght be but one order or rule, for as the Poet sayth (I may vse the verse of a Poet well ynough, for so doth Paul of the great Poet, [...]. And let no man of his owne head begin mattars, nor goe before the king. They call it going before the Kyng, and such make them selues Kynges. Well, what mislyketh me els?

It mislyketh mee that Priestes and men that vowed chastity,B. Gardiner misliketh the breaking of a Vowe of chastitye. shoulde openly marry and auow it openly: whiche is a thyng that since the beginnyng of the Churche hath not beene seene in any tyme, that men that haue beene admitted to any ecclesiasticall administration shoulde marry. We reade of married Priestes, that is to say: of married men chosen to bee Priestes and Ministers in the Churche. And in Epiphanius, we reade, [Page] that some suche for necessitie were wincked at. But that menne being Priestes all ready shoulde marrye, was neuer yet seene in Christes Churche from the beginning of the Apostles tyme. I haue wrytten in it, and studied for it, and the verye same places that are therein alleadged to maintaine the marriage of Priestes, being diligently read,B. Gardiner against mariage of Priestes. shall plainely confound them that maintaine to marrye youre Priestes, or at the farthest, wythin two lines after.

Thus haue I shewed my opinion in order, proceedynge from the inferiours, and in order proceedinge from the higher powers. And thus I haue (as I trust) plainly declared my selfe, without anye coueringe or counterfaitinge. And I beseeche youre moste excellent Maiestie to esteeme and take me as I am, and not to be sclaundered in mee, for I haue tolde you the plaine truthe as it is, and I haue opened my conscience vnto you. I haue not played the Poste with you, to carie truthe in my letters, and lyes in my mouthe: for I woulde not for all the worlde make a lye in this place: but I haue disclosed the plaine truth as it lyeth in my minde. And thus I commit your most excellent Maiestie and all your moste honourable Councellours, with the rest of the deuout audience here present, vnto God. To whom be al honour, lande, and glory, world without ende.

B. Gardiner agr [...]ing to reformation of religiō how farre and wherein. Thus hauing comprised the summe and chief purpose of his Sermon, with other suche matter aboue Storyed, wherein may appeare the double faced doings of this bishop in matters of Religion: nowe for the more fortification of that which hath bene sayde, if any shall deny this foresayd Sermone, or any parte thereof to be true, to confirme therefore the same, wee will heere adioyne certaine briefe notes and specialties in maner of a summarie table, collected as well oute of the testimonies and depositions of his owne frendes and seruauntes, and other whyche were sworne truely to declare their knowledge in thys behalfe, as also out of his owne wrytings and woorkes agreeing with the same. In all which foresayd allegations it may remaine notorious and famous to all men, howe, in what poyntes, and how farre the sayd Bishop of Winchester agreed with the reformation of religion receiued, not onely in King Henries, but also in King Edwardes dayes.

And because it will be long, and a double labor to repeate all the woordes and testimoniall sayings of euerye witnes particularly, the same being expressed sufficientlye in oure firste impression before, it shall therefore suffice by quotations briefly to assigne the place to the reader, where he may finde all those poyntes of reformation, wherunto the sayd Bishop Gardiner fully agreed with the doctrine now receiued, and first in withstanding the Popes supremacie, as is heere vnder noted.

¶The Popes supremacie impugned by Byshop Gardiner.

FIrst, as touching the confession & iudgement of Steuen Gardiner againste the supremacie of the B. of Rome,Places in B. Gardiners bookes and Sermons expressed, where he impugneth the Popes supremacye. reade in hys booke De vera obedientia. fol. 6.

Item, concerning the disputations and desensions of Bishop Gardiner at Louane against the Popes supremacie, reade in our first impression, pag. 802. also in this present Volume.

Item, howe the sayde Byshop Gardiner in his Sermones and preachinges, as where hee expoundeth the place [Tu es Petrus] nothing at all to make for the authoritie of the Romish Byshop, maruelling howe the Pope coulde vsurpe so much to take vppe that place to builde vppon,Read in the first impression of Actes and Monumentes. when Christe had taken it vp before to builde his Churche, reade in the olde booke, pag. 845. col. 1. pag. 647. col. 1. pag. 846. col. 1. and the depositions of Doct. Redman, pag. 853. col. 1.

Item, howe the confession of Peter was the confession of all the Apostles, like as the blessing geuē to Peter pertained as wel to all the Apostles as to Peter, read ibidem, pag 847. col. 1.

Item, that the place: Pasce oues meas, was not special to Peter alone, but generall to all the Apostles. Also that the Greeke Churche did neuer receaue the sayde Bishop of Rome for their vniuersall heade, reade in the same booke, pag. 847. col. 1. pag. 836. col. 2.

Item, that the authoritie of the Bishop of Rome, was not receiued of the most part of Christen Princes, read the depositions of sir Thomas Smith, pag. 827. col. 2.

Item, howe the sayde Bishop Gardiner woulde not graunt, that the sayde authoritie was receiued generally. Ibidem, pag. 827. col. 2.

Item, that the Churche was builded vppon Christes faithe, and not vpon Peter, reade the depositions of Robert Willanton, pag. 836. col. 2.

And thoughe Peter was called Princeps Apostolorum, that was no thing els,The head men of Enquest. but like as it is in an inquest, where the foreman or headman is not so called because he is best or chiefest of that companie, but because he speaketh first. Read in the depositions of M. Basset, pag. 850. col. 2. pag. 836. col. 2.

Item, when the keyes were giuen, they were giuen generally to all the Apostles. Reade the depositions of Robert Wilianton, pag. 836. col. 2.

Item, how the sayd Bishop taketh away all suche Scriptures which are thought to serue for the Popes supremacie, as Super hanc Petram: Pasce oues meas: Princeps Apostolorum. &c. prouing that they serue nothing for his authoritie, reade likewise in the same booke in the depositions of M. Basset his owne seruant, pag. 850. col. 2.

Item, howe the sayde Bishop in his booke De vera obedientia, did not onely wryte againste the Popes supremacie, but also did defende the same at Louane, pag. 802. And moreouer, in hys Sermons did alledge and preach the same. Pag. 774. col. 2 and that also Uehemently, page. 850. col. 2. Lin. 50. Pithely. pag. 846. col. 1. Lin 31.

Earnestly, pag. 143. col. 1. Lin. 75.Wynchester Vehement, Pithy, Earnest [...] Pope Wynchester caused [...] to writt [...] agaynst the Pope▪ Winchester 14. yeares preached agaynst the Popes authoritye.

Uery earnestly, pag. 843. col. 1. Lin. 44.

Uery forwardly, pag. 827. col. 2. Lin. 82.

And not only did so vehemently, pythely, earnestly, and forwardly preach him selfe agaynst the Popes supremacie, but also did cause M. White then Scholemaster, after Byshop of Wint. to make certayne verses extolling the kinges supremacie agaynst the vsurped power of the Pope, encouraging also his scholers to do the like. Read the depositions of Iohn White Scholemaister of Winchester, pag. 845. col. 2.

Item, how he, for the space of .14. yeares together, preached agaynst the Popes supremacie in diuers Sermons, and especially in one Sermon before king Henry, read the depositions of Iohn Potinger, pag. 844. col. 1. Lin. 1.

¶Places noted wherein B. Gardiner impugned Ceremonies, Monkery, Images, Chauntryes. &c.

ITem, for ceremonies and Images which were abused,Winchester Ceremonyes. to be taken away by publicke authoritie, he did well allow it, as a child to haue his booke taken from him when he abused it, or deliteth onely in the golden couer. Read in the foresayd old booke the depositions of Christopher Malton, pag. 846. col. 2. pag. 849. col. 2. pag. 841. col. 1.

Item, the dissoluing of Monasteries and religious houses he alloweth, and graunteth that they were iustly suppressed. Read the depositions of D. Weston, pag. 845. col. 1. pag. 837. col. 1. pag. 851. col. 1.

Concernyng Images being by King Edwardes Iniunctions abolished,Wynchester agaynst Images abused. how the sayd Byshop exhorted the people in his Sermons to be contented therewith, read the depositions of W. Lorkyng, pag. 840. col. 1.

Monkes and Friers he calleth flatteryng knaues.Winchester agaynst Monkes & Fryers Winchester agaynst the going [...] of S. Nicholas. &c. Wynchester agaynst Chauntrey Obites. Read the depositions of Syr Thomas Smith, pag. 827. col. 2.

Friers he neuer liked in all his lyfe. pag. 827. col. 2. Monkes he counted but belly Gods. Ibid. pag. 827. col. 2.

The going about of S. Nicholas, S. Katherine, and S. Clement, he affirmeth to be childrens toyes. Ibid. pag. 827. col. 2.

The takyng away or transposing of Chauntrey Obites hee referreth to the arbitrement of the politicke rules, grauntyng that if they dyd dissolue them it myght well bee so doone. Read the depositions of M. Basset his owne seruaunt, pag. 850. col. 2.

Item, he wisheth them to be committed to a better vse, & that Monasteries were iustly taken away. Read the depositions of George Bullocke, pag. 847. col. 1.

The obseruyng of dayes, houres, nomber, tyme, and place,Wynchester would not that a man should be addicted to dayes, howers, number, tyme, and place. &c. Wynchester liketh the Cōmunion. Wynchester liketh the booke of common seruice. Wynchester exhorteth to come and heare the homilies read. Wynchester caused Cardinal Poole to be expelled France. Wynchester sworne and forsworne. if they be orderly and publikely commaunded by the rulers, it is but to set the Church in an outward and publicke order: but if a man inwardly and priuately be addicted to the same thinkyng his prayer otherwyse not auayleable but by obseruing thereof, it is an errour. Read the depositions of Doct. Redman, pag. 853. col. 2. pag. 854.

The Communion set out by K. Edwarde he lyketh well. Ibid. pag. 853. col. 2. pag. 854.

The booke of common Seruice he was content both to keepe him selfe, and cause it to be kept of others. Read the depositions of the Duke of Somerset, pag. 818. col. 2.

For the Homilies, he exhorted the people in his preaching to come to the Church to heare them. Read the depositions of M. Pottinger his one seruaunt, pag. 143. col. 1.

In summe, to all Iniunctions, Statutes, and Proclamations set foorth by the Kyng and superiour powers, hee yeelded and graunted. Read in the depositions of George Bullocke, pag. 847. col. 2.

Item, Cardinall Poole commyng to the Frenche Kyng to styrre hym vp agaynst Englande, Wint. caused hym to be expelled out of Fraunce. Witnes Cuth. Byshop of Duresme, pag 823. col. 2.

Item, the sayde Winchester sworne agaynst the Pope by expresse clauses in his proxie. Read in the deposition of Iohn Coke Regist. pag. 860. col. 1. Lin. 13.

Nowe (gentle Reader) lay these wrytynges, preachynges, [Page] and doyngs of this Bishop, in the dayes of K. Henry and King Edward, with his doyngs in Queene Maries tyme, and thou shalt see how variable he was, how inconstant and contrary to hymselfe, howe periured and false, [...] and farre differyng from that whiche hee was reported to bee in a certayne Englishe booke set out in Queene Maries tyme, which sayeth that there were iij. onely in England, whose conscience had bene neuer desteined in Religion, of whom he falsly sayth, the foresayd Bishoppe of Winchester was one.

Although B. Gardiner in grauntyng to these poynts of religion (as ye haue heard) and other some agayne denying, coulde not therfore deserue the name and fame of a perfect christian, yet notwithstandyng if he had continued in this iudgement still, & bene constant in hymselfe, he myght haue won more commendation both with God and man. But as soone as the tyme began to alter, he likewyse altering with the tyme, was so far changed from that he seemed, that neither he agreed with other Papists,Wynchester [...] with [...] Gospel, [...] in popery with [...] Papi [...]s▪ neyther with himselfe. nor yet with hymselfe, as Doct. Ridley in certayne treatises hath noted well of hym: wherein as in a glasse may be seene the manifest contrarietie and repugnance in hym, not only from the truth of Gods blessed worde, but also how the sayd Bishop standyng so much in a singularitie by hymselfe, neither agreeth wyth other hys fellow writers of his own faction, nor yet fully accordeth with hymselfe in certain cases of the sacrament, as the foresayd D. Ridley in examinyng his wo [...]ds and works, hath well set out in this Table here vnder ensuyng.

¶Certaine matters wherein St. Gardiner B. of Wint. varieth from other of the Papists, touching the Sacrament of the Lordes Supper.

1 OTher Catholikes say, that the body of Christ is made of bread. [...] Thomas vult ex pane, non de pane, parte tertia, q. 75. art. 4 Winch. sayth, that the body of Christ is not made of y• matter of bread, nor neuer was so taught, but is made present of bread, pag. 89. lin. 8. p. 228. l. 44.

[...]Confutation of Winch. agaynst Cranmer.

Winchester sayeth, that Christ called bread his body, when he sayd: This is my body, p. 292. lin. 19. And in the deuils Sophistry, fol. 27. Other say contrary. And Smith fol. 53. Marc. Anton. obiect. 13.14.20.

Winch. saith, that bread is my body, is as much to say, as bread is made my body. And so he taketh (est) for (fit) p. 333. l. 25. p. 120. l. 23.28.30. Confutation. Other say that (est) is taken there substantiuely, that is to say, only for is, and not for is made. Marc. Anton. fol. 171. fac. 2.

Wint. sayth that Christ is present in the sacrament carnally and corporally, after the same signification that he is in heauen, p. 161. l. 6. Confutation.

Sim [...]licitation [...] Vid. [...] 17 [...].Wint. sayth also, that when we speake of Christes bodye, wee must vnderstand a true body, which hath both forme and quantitie, p. 81. l. 5. Marc. Ant. obiect. 77. Smith saith that Christs body in the sacrament hath not his properforme & quantitie, fol. 106. And the contrary he sayth, 2 fol. 105. Chedsey in disputatione cum Petro Mart. fol. 41. fac. 2.

3 Wint. sayth: we beleeue simply that Christes body is 4 naturally and corporally in the sacrament without drawing away his accidēces, or adding, pag. 367. lin. 41. Smith sayth: we say that Christes body is in the Sacrament, agaynst nature, with all his qualities and accidences, fol. 105.

Wint. sayeth: that Gods workes be all seemelinesse 5 without confusion, although hee cannot locally distinct Christes hed from his feete, nor his legs from his armes, p. 70. l. 5.13.14. p. 69. l. 34. Confutation. Other say yt Christes hed and feete, and other partes, be not in deede locally distinct in the sacrament, but be so confounded, that where so euer one is, there be all the rest, tert. parte sum q 76. art. 3. Innoc. ter. lib. 48.

6 Wint. sayth: that Christes body is in the Sacrament sensibly, naturally, carnally, and corporally, p. 181. l. 13.22. &c. Confutation. Other say contrary, Smith, fol. 39.

7 Other say that Christs feete in the Sacrament be there where hys hed is. Wint. sayth, that whosoeuer sayeth so, may be called mad, p. 70. l. 13.14. Confutation.

8 Other say, that corporall Christ goeth into the mouth or stomacke, and no farther, Bonauentura, Hugo, Inno. 13. lib. 4. cap. 15. Glos. de consecrat dist. 2. cap. tribus, & in glos. non iste. Thom. parte. 3. quest. 80. art. 3. Tamdiu manet dum est in digestione. Smith, fol. 64. He saith contrary, p. 59. l. 30. and p. 60. l. 3.8.12. Confutation.

9 Wint. saith, that Christ dwelleth corporally in him that receiueth the sacrament worthily, so long as he remaineth a member of Christ, pag. 64. l. 22. Confutation. Other say contrary, Smith, fol. 64. &c. as before in the 7. lin. aboue.

Wint. sayth, that no creature can eat the body of Christ 10 but only man, p. 75. l. 24. Confutation. Other say cleane contrary, Thomas part. 3. q. 8. art. 3. hoc derogat [inquit] veritati corporis Christi. Perin. in hys Sermon of the Sacrament. What inconuenience is it though the im [...]assible body lye in the mouth or mawe of the beast? &c. M. Sententiarū Qui dicit corpus Christi non posse a mure manducari aut a bruto, is condemned.

Wint. sayth, that an vnrepentant sinner receiuyng the 11 Sacrament,A mouse may eate Christes body, sayth the Mayster of Sentence. hath not Christes body nor spirit within him p. 256. l. 18.25.26. Smith sayth that he hath Christes body and spirit within hym, fol. 136.

Wint. sayeth: that of the figure it may not be sayd: Adore it, worship it: and that is not to be adored which the 12 bodily eye seeth,A mouse cannot eate it sayth Winchester. p. 202. l. 38. p. 272. l. 6. Marc. Ant. fol. 175. fac. 2. Docetur populus non adorare quod vident oculis corporis. Smith sayth contrary, fol. 145. fa. 2.

Wint. sayth, that reason will agree with the doctrine 13 of Transubstantiation well enough,Within him, that is, within his soule. p. 30. l. 12. Confutation. Smith sayth that Transubstantiation is against reason, and naturall operation, fol. 60.

Other say that wormes in the sacrament be gendred of accidences. Ex speciebus Sacramentalibus generanturvermes.14 Tho. par. q 76. art. 5. Wint. sayth: that they bee wrong borne in hand to say so, p. 400. l. 1. Confutation.

Wint. sayth: that the accidences of bread and wine, do 15 mould, sower, and waxe vineger, p. 300. l. 24. and p. 400. l. 6. Confutation. & Marc. Ant obiect. 73. But he answereth so confusely, that the Reader can not vnderstand hym, be he neuer so attentiue. Smith sayeth: thus I say, that the consecrated wyne turneth not into vineger, not the consecrated bread mouldeth, nor engendreth wormes, nor is burned, nor receyueth into it any poison, as long as Christes body and bloud are vnder the formes of them: which do abide there so long as the naturall qualities & properties of bread & wine tary there, in their naturall disposition & condition, and the bread & wyne myght be naturally there, if they had not bene changed into Christes body and bloud, and also as long as the hoste and consecrated wyne are apt to be receiued of man, & no longer, but go & depart thence by Gods power as it pleaseth hym. & then a new substance is made of god, which turneth into vineger, engendreth wormes, mouldeth, is burned, feedeth Rats and Mice, receyueth poyson, &c. fol. 64. and fol. 105.

Wint. sayth: euery yea, containeth a nay in it naturally:16 So as whosoeuer sayeth, this is bread, sayth it is no wyne. For in the rule of common reason, the grant of one substaunce is the deniall of another. And therefore reason hath these conclusions throughly: whatsoeuer is bread, is no wyne: whatsoeuer is wyne, is no milke, and so forth. So Christ saying: This is my body, sayth it is no bread, p. 291. l. 22. and p. 300. l. 17. Smith sayth, that a boy which hath onely learned the sophistry, wil not dispute so sondly, fol. 77.

Other say that the Masse is a sacrifice satisfactory, by 17 the deuotion of the priest, & of them for whom it is offred,The Masse taketh his satisfaction by the deuotion of the Priest & people, and not of the thing offered. and not by the thyng that is offred. Tho. part. 3.9.79. artic 5. Wint. sayth otherwyse, p. 92. l. 5. Confutation.

Wint. sayth, that the only immolation of Christ in him selfe vpon the aultar of the crosse, is the verye satisfactory sacrifice for the reconciliation of mankynd, vnto the fauor of God, p. 437. l. 31. Smith sayth: what is it to offer Christes body and bloud at Masse, to purchase thereby euerlasting life, if the masse be not a sacrifice to pacify gods wrath for sinne, & to obtaine his mercy, fol. 24.148.164. where he sayth further: Priests do offer for our saluation, to get heuen, and to auoyd hell.

¶Matters wherein the B. of Winchester varieth from hymselfe.

THe body of Christ in the sacramēt is not made of bread 18 but is made present of bread,1. Proposition. p. 89, l. 9. &c. and p, 228. li. 44. Confutation agaynst Cranmer.

Of bread is made the body of Christ,Contradiction. p. 388. l. 42.

The catholike fayth hath from the beginnyng confessed truly Christes intent, to make bread hys body, p. 29. l. 2. Confutation.

And of many breads is made one body of Christ, p. 167 l. 2. Confutation.

And faith sheweth me, that bread is the body of Christ that is to say, made the body of Christ, p. 333. l. 23.25. Confutation.

Christ gaue that he made of bread, p. 292. l. 34.

Christ spake playnly: This is my body,2. Proposition makyng demonstration of the bread, when he sayd: This is my body. In the deuils Sophistry. 27.

The demonstration (this) may bee referred to the inuisible substance, p. 120. l. 41. Confutation.Contradiction.

The verbe (is) was of his body and of his bloud, and not of the bread and wyne, p. 284. l. 43.

[Page] Illis verbis (Hoc est corpus meum) substantia corporis significatur, nec de pane quicquam intelligitur, quando corpus de substantia sua, non aliena praedicetur. Mar. Anton. fol 24. fa. 2.

When Christ sayd: This my body, the truth of the literall sense hath an absurditie in carnall reason,3. Proposition. pag. 157. lin. 34. Confutation.

Contradiction.What can be more euidently spoken, of the presence of Christes naturall body and bloud, in the most blessed Sacrament of the aultar, then is in these words: This is my body. In the deuils Sophistry, fol. 51.

4. PropositionWhere the body of Christ is, there is whole Christ god and man, and when we speake of Christes body, we must vnderstand a true body which hath both forme and quantitie, pag. 81. lin. 5. Mar. Ant. obiect. 77. Smith, fol. 105.

And he is present in the Sacrament, as he is in heauē, pag. 161. lin. 4. &c. Confutation.

We beleeue simply the substance of Christes body to be in the Sacrament, without drawyng away of the accidē ces or addyng, pag. 397. lin. 41. Confutation.

Contradiction.Christ is not present in the Sacrament after the maner of quantitie, but vnder the forme & quantities of bread and wyne, pag. 81. lin. 89. and pag. 101. li. 22.

5. Proposition.In suche as receiue the Sacrament worthely, Christ dwelleth corporally, and naturally, & carnally, p. 190. l. 7. p. 197. l. 27. p. 217. l. 10.

Contradiction.The maner of Christs beyng in the Sacrament, is not corporall, not carnall, not naturall, not sensible, not perceptible, but onely spirituall, pag. 181. l. 18. &c. & l. 25. p. 223. l. 21. Confutation.

6. Proposition.We receyue Christ in the Sacrament of his fleshe and bloud, if we receiue hym worthily, p. 190. l. 7. p. 197. lin. 27. Confutation.

When an vnrepentant sinner receyueth the Sacramēt he hath not Christes body within hym, p. 256. l. 18. Confutation.

He that eateth verily the flesh of Christ, is by nature in Christ, and Christ is naturally in hym, pag. 18. li, 51. Confutation.

Contradiction.An euill man in the sacrament receiueth in deed Christes very body, p. 18. l. 24.25.

Euill men eat verily the flesh of Christ, p. 2561. l. 24.25 &c. Confutation.

7. Proposition.Christ geueth vs to be eaten the same flesh that he took of the virgin Mary, p. 274. l. 25.

Contradiction.We receyue not in the Sacrament Christes flesh that was crucified, p. 276. l. 1. Confutation.

8 Proposition.S. Augustines rule in his booke De doctrina Christiana, pertaineth not to Christes supper, p. 132. l. 40.

Contradiction.S. Augustine meaneth of the Sacrament, ibidem, and p. 10. l. 44. Confutation.

9. Proposition.Reason in place of seruice (as beyng inferior to fayth) wyll agree with the fayth of Transubstantiation well enough, p. 300. l. 12. Confutation.

And as reason receyued into faithes seruice, doth not striue with transubstantiation, but agreeth well with it: so mans senses be no such direct aduersaries to transubstantiation, as a matter wherof they cannot skill: for the senses cannot skill of substances, p. 307. l. 11. &c.

Thine eyes say there is but bread and wyne, thy taste sayeth the same,Contradiction. thy feelyng and smellyng agreefully with them. Hereunto is added the carnal mans vnderstanding which because it taketh the beginning of the senses, procedeth in reasonyng sensually. In the deuils sophistry, fo. 6.

The Churche hath not forborne to preach the truth, to the confusion of mans senses and vnderstandyng, fol. 15.

10. Proposition.It is called bread because of the outward visible matter, p. 327. lyne.

Contradiction.When it is called bread, it is ment Christ the spirituall bread, p. 320. l. 41.

11. Proposition.And the Catholike fayth teacheth, that the fraction is in the outward signe, and not in the body of Christ, p. 165. lyne, 1. and pag. 392. lyne, 47. and in the Deuils Sophistry, fol. 17.

That which is broken, is the bodye of Christ, p. 392. lyne,Contradiction. 49.

The inward nature of the bread is the substance, p. 323 lyne 14.12. Proposition.

Substance signifieth in Theodoret (he sayth) the outward nature,Contradiction. p. 404. l. 40.

The substances of bread and wyne, be visible cretures, p. 322. l. 30. and 323. l. 32.

13. PropositionAccidents be the visible natures, and visible elements, p. 1406. l. 16. and 25. &c.

Contradiction.Christ is our satisfaction wholy and fully, & hath payd our whole debt to God the Father, for the appeasyng of hys wrath agaynst vs, p. 92. l. 6.7.

The act of the priest done accordyng to Gods cōmandement,14. Proposition. must needs be propitiatory, and ought to be trusted on, to haue a propitiatory effect, p. 437. l. 13.

The sacrifice of our Sauiour Christ was neuer reiterate,Contradiction. p. 416. l. 8.

Priests do sacrifice Christ, p. 431. l. 16.

And the catholike doctrine teacheth the daily sacrifice,15. Proposition. Contradic [...]tion. 16. Prop [...]sition. Contrad [...] tion. to be the same in essence that was offered on the Crosse, p. 439. l. 11.

The Nestorians graunted both the Godhead & manhood, always to be in Christ continually, p. 348. l. 11.12.

The Nestorians denied Christ conceyued GOD, or borne God, but that he was afterward God, as a mā that is not borne a bishop, is after made a bishop. So the Nestorians sayd, that the Godhead was an accession after by merite, and that he was conceyued only man, p. 347. l. 47 50.51. and p. 148. l. 47.

Christ vseth vs familiarly as he dyd hys Apostles,17. Proposition. Contradiction. p. 93. l. 21.

Christ is not to be sayd conuersant in earth, pag. 114. lin. 11. &c.

¶Certaine things that Winchester granted vnto.

CHrist declared eatyng of hymselfe,Notes declaring wherein Winchester graunted to the Spiritus all vse of the Sacrament. to signify beleeuing p. 29. l. antepenultima. Confutation.

Christ must be spiritually in man, before he receiue the Sacrament, or els he cannot receyue the sacrament worthily, p. 54. l. 44. p. 160. l. vltima, p. 196. l. 3. p. 105. l, 32.

How Christ is present, p. 69. l. 29. &c. p. 81. l. 12. p. 181. li. 26. p. 65. l. 15.

By faith we know only the beyng present of Christes most precious body, not the maner thereof, p. 70. l. 15.

When we speake of Christes body, we must vnderstād a true body, which hath both forme and quantitie, p. 81. l. 5. lin. 35.

Although Christs body haue all those truths of forme & quantitie: yet it is not present after the maner of quantitie, ibidem, l. 8.9.

The demonstratiue (this) may bee referred to the inuisible substance, p. 120. l. 42,

All the old prayers and ceremonies sound, as though the people did communicate with the priest, p. 165. l. 46.

The maner of Christs beyng in the Sacrament is not corporall nor carnall, not natural, not sensible, not perceptible, but only spirituall, p. 181. l. 19. &c. l. 25. p. 223. l. 21.

When the vnrepentant sinner receiueth the sacrament he hath not Christes body within hym, p. 256. l. 18.

We eat not Christ as he sitteth in heauen raignyng, p. 276. l. 18.

The worde (Transubstantiation) was first spoken of in a generall Councell, where the B. of Rome was present, p. 284. l. 11.

In the sacrifice of the church, Christs death is not iterated, but a memory daily renued of the death:Transubstā tiation first spoken of. so as Christes offeryng on the crosse once done and consummate, is now only remembred, p. 440. l. 40. &c.

To these notes & places of D. Ridley, let vs also adioyne other 12. places or Articles of the lyke affinitie, taken out of his booke called ye examination of the proud hunter, noted in ye later end of D. Turners secōd course. By these Articles it may appeare how this Bishop swarueth no lesse from the sound truth of Christes Gospell, then he dyd in the other, both from hymselfe, and also from other hys fellow brethren of hys owne Catholike mother church of Rome. The Articles in summe are these.

¶Twelue new found Articles of Steuen Gardiners Creede, taught in hys booke called the examination of the hunter.

1. THe ceremonies and traditions which the Bish. of Rome hath ordeyned,Alledged out of the booke of D. Turner intituled: The reseuer of the Romish Foxe. One vsurper well compared with an other. and are now allowed in England, are the pale of the church of England, fol. 7.

2. The Popes ceremonies and traditions, are good and politike lawes, wherby God hath enclosed the kings subiects vnder hys maiestie alone, ibidem.

3. As king Richard an euill man, made a good politicke law for the body & common welth of England: so can the Pope an euill man, make good lawes and wholesome doctrine for mans soule and Christes church, fol. 23.

4. Note here blasphemous Winchest▪ preferring the words spoken by [...] before Christes doctrine. Whatsoeuer is good spoken, and vsed by mā, is much more of God, then Christes doctrine, is hys fathers doctrine, fol. 33.

5. He that sayth that the law of the Gospell ought onely to be holden in Christes church, and is sufficient alone for it, speaketh so far out of reason, that he is not worthy to be reasoned withall. fol. 37.

6. They that hold that the crosse of siluer or golde, ought not to be worshipped with kissing of it, & bowyng & kneeling [Page] to it, are enemies to Christes true crosse, & take away the meanes that might set out the glory of Christes crosse, fol. 49.

7. Neither Paule nor the crosse, can be worshipped with godly honour, fol. 61.

[...]8. As Christ vsed clay for an instrument to heale the blind mans eyes withall, & hath saued diuers by fayth, & made it an instrument of saluation, and as God hath ordained Timothy to be an instrument of saluation both to himselfe and for other, so may the Pope ordaine holy water to bee an instrument of saluation, both of body and soule, to all them that are sprinkled with it, fol. 64.

9. No man can commit Idolatry with his body alone, & in onely kissyng of an Image or Idol, & in only kneelyng to it, can no Idolatry be committed, fol. 52.

10. For as much as God vnderstandeth them that sing in Latin, [...] though they vnderstand not themselues, their praier is acceptable before God, fol. 76.

11. As a father may forbid certain of his children to marry, so may a king in hys kingdom forbid certayne of hys subiects to marry, that is to lay, all ye priests of his realme, fol. 83.

The B. of Winchester Maister of Ceremonyes.12. He that would take away the Popes ceremonies out of the church, should driue away all godlinesse and seemelines, all religious and deuout behauiour out of ye church, fol. 94.

Here hast thou (good Reder) this stout prelate of Winchest. with all his properties, doyngs, & qualities, as in a certaine Anatomie proportioned out vnto thee, whereby thou maiest boldly iudge (and nothing erre in thy iudgement) what is to be estemed of hym by his fruits, as who neither was tene Protestant nor right papist: neither cō stant in hys error, nor yet stedfast in the truth: neither frēd to the Pope,The B. of Winchester [...] the [...] of K. [...] towards him. & yet a perfect enemy to Christ: false in king Henries tyme, a dissembler in K. Edwards tyme, double periured, and a murderer in Queene Maries tyme, mutable and inconstāt in all tymes. And finally, where in his letters to the L. Protector and others, vsually he vanteth so much of his late soueraign lord K. Henry the 8. & of the great reputation that he was in with him, read I beseech thee, & behold in the depositions of the L. Paget in the old booke, pag. 806. col. 1. & also in the depositions of the Erle of Bedford, pag. 824. and there ye shall see the king before his death, both excepting hym out of his pardons, & quite strikyng hym out of his last wyll & testament, so detested & abhorred hym, as he did no english man more. And where as the L. Paget beyng sent in message from the K. to the bishoppe, by other words then the kings mynde and will was, of his owne dexteritie gaue to hym good & gracious words, which in deed the kyng neither knew, nor yet wer sent by hym: the B. perswading himselfe otherwise of the kings fauor towards hym, then it was in deed, was therin far deceiued, and brought into a fooles paradise: wherof read both in the old booke before, and also in this present volume.

To describe & paint out the vnstable mutabilitie of this B. aforesaid, albeit here need no more to be added besides that which is alredy declared,Winchester [...]iable in [...]. yet notwithstanding, seyng the matter is not long, it shal not be out of the way to annexe withall vnto the premisses a piece of Drianders letter, written to one Crispine phisition in Oxford, sent from Antwerpe concerning the doyngs and behauiour of this B. of Winchester, whose story we haue now in hand. The copy of which Drianders letter, [...] written to the sayd Crispine hys friend, beginneth thus.

¶Doctissimo viro, Edmundo Crispino amico integerrimo, Oxoniae.

ANte meam ex Lutetia profectionē, dedi literas ad te per Anglum illum, communem amicum nostrum. &c.

¶The English wherof, as much as to the present purpose appertaineth, here followeth translated.

BEfore my departure from the Citie of Paris, I wrote vnto you by our friend the Englishman, &c.

Now you shalbe contented onely with the narration of your B. of Winchester, who (as appertained to the embassadour of so noble a Prince) came to Louane with a great brauerie, and was there receiued at one Ieremies house, [...] and most honourably entertained, where the facultie of Diuines for honor sake, presented him wyne in the name of the whole Uniuersitie. But our famous doctors, and learned Maisters, for that they would more deepely search and vnderstand the learnyng and excellency of the Prelate, perused and scanned a certaine Oration, made by hym, and now extant, intituled De vera obedientia, in the which hys Oration, he did impugne the supremacy of the B. of Rome, and preferred his Lords and kyngs authoritie, before the holy Apostolike sea, as they terme it: whiche beyng read and considered by them, they did not onely repent them for geuyng hym such honour, but also recanted that which they had done: and did not so much honor him afore, but now they were as earnest & as spitefull agaynst hym. Richard Lathomus, interpreter of termes, with the fauourers of that fraternitie, and other champions of the fallyng church, disputed with hym concernyng the Popes supremacy. This B. stoutely defended his sayd Oration. The Diuines contrary stifly maintained their opinion, & diuers tymes openly with exclamations, called the sayde B. an excommunicate person, and a schismatike, to no litle reproch and infamy of the English nation.B. Gardiner defendeth his booke Devera obediedtia of Louane. Winchester counted for an excommunicate and a schismaticke, at Louane. The Byshop not long after, mindyng to say masse in S. Peters church, they did deny vnto hym as to an excommunicate person, the Ornamentes and Uestimentes meete for the same, wherewyth he beyng hyghly offended, sodaynely hastned hys iourney from thence. The Deane the next day after, made an eloquent Oration, wherein hee openly disgraced, and defamed hym. You haue heard now a true storye, for oure Doctour was a beholder of the whole Tragedie, &c.

And this now beyng sufficient for Gardiners story, to leaue hym to his iudge, & to let him go, we shall returne & proceed (by the grace & leaue of the Lord) as the course of these dolefull dayes shall lead vs, to prosecute the residue of Christes Martyrs, as now in order followeth.

¶The burnyng of Iohn Webbe gentleman, George Roper, and Gregory Parke, at Caunterbury, as followeth.

NExt after the death & constant Martyrdom of the two most worthy champions & standerdbearers of Christes army, D. Nich. Ridley,Nouember. 30. M. Webbe, George Roper, Gregory Parke, Martyrs. and M. Hugh Latymer (of whom ye haue heard at large) followed three other stoute and bold souldiours, that is to say, Iohn Web gentlemā, George Roper, and Gregory Parke.

This Iohn Web was brought before the Bish. of Douer and Nich. Harpesfield,The appearance of M. Webbe before the B. of Douer. or some other deputed in their roume, long before the other two, videlicet, the xvj. day of September, and there had propounded vnto hym such ordinarie Articles (as it seemeth) as was commonly ministred by Boner to those of hys iurisdiction: & beyng willed for that present to depart, and to deliberate with hymselfe vpon the matter,Aunsweres of M. Webbe to the Bishops articles. agaynst the next tyme of his appearance, he made aunswer that hee would no otherwyse say (by Gods grace) then hee had already sayde, which was this: As touchyng the Sacrament of Christes bodye, I do beleeue (quoth he) to be left vnto hys Churche (wyth thankes geuyng) in commemoration of hys death & passion, vntill his commyng agayne. So that it is left in remembraunce of hys body, and not by the wordes of consecration to be made his body, really, substantially, and the same body that was borne of the virgin Mary: I vtterly do deny that. After this (besides sundry other tymes) the third day of October, the sayd Ioh. Web, & Gregory Roper, & George Parke were brought all three together before the sayd Iudge: who there and then agreeyng, and stedfastly allowyng the former aunswere made before by Maister Webbe, were by the bloudy Prelates adiudged heretikes, and therefore about the ende of the same month of October, or els as I otherwyse finde in the latter ende of Nouember, they together were taken and brought out of prison to the place of Martyrdom. Who by the way goyng toward the stake, sayd certaine Psalmes mournefully. Roper was a yonger man of a fresh colour, courage, & complexion, the other two were somewhat more elderly, all goyng in white linnen, with their gownes vpon. Roper at his commyng to the stake puttyng of hys gowne, fet a great leape. So soone as the flame was about hym,George Roper leapeth at the stake. the sayd Roper put out both hys armes from hys bodye lyke a Rood, and so stood stedfast, continuyng in that maner, not pluckyng his armes in, tyll the fire had consumed them, and burnt them of.

And thus these foresayde Martyrs of Christ, beeyng brought (as I sayde) to the stake,George Roper stoode in the fier like a roode. and there compassed about with a chayne, were burnt and consumed all thre together in one fire at Canterbury, abidyng most patiently their torments, and countyng themselues happy,The martirdome of Webbe, Roper, & Parke at Canterbury. & blessed of the lord, that they were made worthy to suffer for Christes Gospels sake.

*William Wiseman.

THe 13. of Decemb. in the Lollards Tower died William Wiseman, a Clothworker of London,December. 13. where hee [Page]

❧The order and maner of burying in the Fields such as dyed in prison and namely, of William Wiseman.

was in prison and bands for the Gospel & worde of God. How, and whereupon he deceased, it is not fully certaine. Some thought that either through famine,William Wiseman dead in [...]ollars tower, and cast into the fieldes. or ill handling of some murtheryng papists, he was made away. By reason whereof, the Crouner named Iohn Gibbes Gentleman, with an enquest of twelue men, were fayne to sit vpō hym, who although to the outward apperance were sayd to finde nothyng in hym els, but onely Gods visitation, yet what other priuy causes there might be of hys death, the Lord knoweth, I haue not to say. After the sayd William was departed (as is sayde) in the Tower, the holy Catholike church men, cast hym out into the fieldes, commanded that no man should bury him, according as theyr deuout maner is to do wt all such as dye in lyke sort, whō they account as prophane, and worthy of no buriall, but to be cast to dogs and birdes, [...], as the Poet sayeth. And yet all this their mercilesse commaundement not withstandyng, some good Tobies there were, which buried hym in the euenyng, as commonly they did all the rest, throwen out in lyke sort, whom they were woont priuily by night to couer, and many tymes the Archers in the fields standyng by, and singing together Psalmes at their buriall.

¶Iames Gore.

Iames Gore Martyr, dyed in Colchester prison.IN the same month, about the 7. day of Decemb. deceased also Iames Gore in the prison at Colchester, layed there in bands for the right and truth of Gods word.

❧The processe and historie of M. Iohn Philpot, examined, condemned, and Martyred for the maintenance and defence of the Gospels cause, against the Antichristian Sea of Rome.

NExt foloweth the constant Martyrdome of M. Iohn Philpot,Decemb. 20. [...]he history of M. Iohn Philpot, Martyr. Iohn Philpot a Knightes sonne, student of law in New Colledg in Oxford. of whome partly ye heard before in the beginning of Queene Maries time in prosecutyng the disputation of the Conuocation house. He was of a worshipfull house, a knights sonne borne in Hamshire, brought vp in the new Colledge in Oxford, where he studied the Ciuill lawe, the space of 6. or 7. yeares, besides the study of other liberall artes, especially of the tongs, wherein very forwardly he profited, namely in the knowledge of the Hebrue tong, &c. In wit [...]he was pregnāt and happy, of a singuler courage, in spirit feruent, in religion zelous and also well practised and exercised in the same (which is no small matter in a true deuine) of nature and condition plaine and apert, far from all flatterie, farther from all hypocrisie and deceitfull dissimulation. What his learnyng was, hys owne examinations penned of hys owne hand can declare.

From Oxford desirous to see other countries as occasion serued thereunto, he went ouer into Italy,Iohn Phi [...]pot we [...] ouer to Italy. Iohn Philpot indanger by an Italian Fryer. The returne of Iohn Philpot into England. and places thereabouts, where he commyng vpon a tyme from Uenice to Padua, was in daunger through a certayne Franciscan Frier, accompanying hym in hys iourney, who cō myng to Padua, sought to accuse hym of heresie. At length returnyng to England hys countrey agayne, as the tyme ministred more boldnes to hym in the dayes of King Edward, he had diuers conflictes with Gardiner the bishop, in the Citye of Winchester, as appeareth by dyuers of Winchesters letters, and hys examinations. Wherof read before.

After that, hauyng an aduauson by the sayd B. he was made there Archdeacon of Winchester, vnder D. Pomet,Iohn Philpot Archdeacon of Winchester. who then succeeded Gardiner in that Bishoprike. Thus duryng the tyme of K. Edward, he continued to no small profite of those parties thereabout. When that blessed king was taken away, & Mary hys sister came in place, whose study was wholy bent to alter the state of religion in the wofull realme of England:This Doct. Poinct Byshop of Winchester fled afterward into Germany, and there decea [...]d. An. 15 [...]7. first she caused a Conuocation of the Prelates & learned men to be congregate, to the accomplishment of her desire.

In the which Conuocation, M. Philpot beyng present accordyng to hys roume and degree, with a few other susteined the cause of the Gospel manfully agaynst the aduersary part (as is aboue recited) for the which cause, not withstandyng the liberty of the house promied before, hee was called to accompt before B. Gardiner the Chauncellour, then beyng hys Ordinary, by whome he was first examined,Iohn Philpot [...] Gard [...] Bone [...] although that examination came not yet to our handes. From thence agayne he was remooued to Boner and other Commissioners, with whom he had dyuers & sundry conflictes, as in hys examination here followyng, may appeare.

¶The first examination of M. Iohn Philpot, before the Queenes Commissioners, M. Chomley, M. Roper, & Doct. Story, and one of the Scribes of the Arches,The [...] at Newgate Sessions hall. 2. Octob. 1555.

DOct. Story, before I was called into an inner Parler where they sate, came out into the Hall where I was, [Page] to view me among other that there were, & passing by me sayd: Ha M. Philpot, and in returnyng immediately agayne, stayed against me, beholdyng me, and saying, that I was well fed in deed.

Philpot.

[...]If I be fat and in good liking (M. Doctor) it is no maruell, since I haue bene stalled vp in prison this twelue months and a halfe, in a close corner. I am come to know your pleasure wherfore you haue sent for me.

Story.

We heare that thou art a suspect person, and of hereticall opinions, and therfore we haue sent for thee.

Phil.

[...]I haue bene in prison thus long, only vpon the occasion of disputation made in the Conuocation house, and vpon suspect of settyng foorth the report thereof.

Story.

If thou wilt reuoke the same, and become an honest man, thou shalt be set at liberty, and do right well: or els thou shalt be committed to the Bish. of London. How saiest thou, wilt thou reuoke it or no?

Phil.

I haue alredy answered in this behalfe to myne Ordinarie.

Story.

If thou answerest thus when thou commest before vs anone, thou shalt heare more of our mynds: and with this he went into the Par [...]er, and I within a little whyle after, was called in.

The Scribe.

Sir, what is your name?

Phil.

My name is Iohn Philpot. And so he intituled my name.

Story.

This man was Archdeacon of Winchester of Doct. Pomets presentment.

Phil.

I was Archdeacon in deed, but none of his presentment, but by vertue of a former aduouson geuen by my L. Chancellor that now is.

Story.

Ye may be sure that my L. Chauncellor would not make any such as he is Archdeacon.

Roper.

Come hither to me M. Philpot. We heare say that you are out of the catholike church, and haue ben a disturber of the same: out of the which who so is, hee cannot be the chyld of saluation. Wherfore, if you will come into the same, you shall be receiued and finde fauour.

Phil.

I am come before your worshipfull Maisterships at your apointmēt, [...] vnderstanding that you are magistrates authorised by the Queenes maiesty, to whom I owe and wil do my due obedience to the vttermost. Wherfore I desire to know what cause I haue offended in, wherefore I am now called before you. And if I cānot be charged with any particuler matter done contrary to the lawes of this Realme, I desire your maisterships that I may haue the benefit of a subiect, and be deliuered out of my long wrong [...]all imprisonment, where I haue lyen this twelue month and this halfe, without any calling to answer before now, and my liuyng taken from me without all law.

Roper.

Though we haue no perticular matter to charge you withall, yet we may both by our Commission, and by the law driue you to answer to the suspicion of a slaunder goyng on you: & besides this, we haue statutes to charge you herein withall.

Phil.

If I haue offended any statute, charge me therewithall: and if I haue incurred the penaltie therof, punish me accordingly. And because you are magistrates and executors of the Queens maiesties lawes, by force wherof you do now sit, I desire that if I be found no notorious transgressor of any of them, I may not be burdened with more then I haue done.

Cholm.

If the Iustice doe suspect a fellon, he may examine him vpon suspition therof, & commit him to prison though there be no fault done.

Sto.

I perceiue whereabout this man goeth. He is playne in Cardmakers case, for he made the selfe same allegatiōs. But they will not serue thee, for thou art an heretike, and holdest against the blessed masse: how sayst thou to that?

Phil.

I am no heretike.

Story.

[...]I wil prooue thee an heretike. Whosoeuer hath holden against the blessed masse, is an heretike: but thou hast holden agaynst the same, therfore thou art an heretike.

Phil.

That which I spake, & which you are able to charge me withal, was in the conuocatiō, where by the Queenes maiesties will & her whole counsail, liberty was geuen to euery man of the house to vtter his conscience, & to say hys mynd freely of such questiōs in religiō, as there were propounded by the Prolocutor, for the which now I ought not to be molested and imprisoned as I haue bene, neither now be compelled of you to answer to the same.

Story.

Thou shalt go to the Lollards Tower, & be handled there like an heretike as thou art, and answer to ye same that thou there didst speake, and be iudged by the Byshop of London. [...]

Phil.

I haue already bene conuented of this matter before my Lord Chancellor myne Ordinary, who this long time hath kept me in prison: therfore if his Lordship will take my lyfe away, as he hath done my liberty and liuyng, hee may, the which I thinke he cannot doe of hys conscience, and therefore hath let me lye this long in prison: wherefore I am content to abyde the ende of hym herein that is myne Ordinary, and do refuse the auditorie of the Bishop of Londō, because he is an vncompetent iudge for me, and not myne Ordinary.

Story.

But Sir,M. Philpot hauing publicke leaue▪ spake in the Conuocation, Ergo, he must be committed to Lolardes Tower, by D. Storie [...] Logicke. thou spakest wordes in the Conuocation house, which is of the B. of Londons Dioces, & therefore thou shalt be caried to the Lollardes Tower to be iudged by hym for the words thou spakest in his Dioces agaynst the blessed masse.

Phil.

Sir, you know by the law, that I may haue Exceptionem fori: and it is agaynst all equitie, that I should bee twise vexed for one cause, and that by such, as by the lawe haue nothyng to do with me.

Roper.

You can not deny, but that you spake agaynst the Masse in the Conuocation house.

Sto.

Doest thou deny that which thou spakest there, or no?

Phil.

I cannot deny that I haue spoken there, and if by the law you may put me to death therefore, I am here redy to suffer whatsoeuer I shall be adiudged vnto.

The Scribe.

This man is fed of vayne glory.

Cholm.

Play the wise gentleman and be conformable, and be not stubborne in your opinions, neither cast your selfe away. I would be glad to you good.

Phil.

I desire you sir with the rest here,Iohn Philpot charged further by the Commissioners then the law would beare. yt I be not charged further at your hands, then the law chargeth me, for that I haue done, since there was then no law agaynst that directly, wherewith I am now charged. And you M. Doctor (of old acquaintance in Oxford) I trust will shew me some friendship, and not extremitie.

Story.

I tell thee, if thou wouldst be a good catholike man, I would be thy friend, and spend my gowne to doe thee good: but I wyll be no friend to an hereticke as thou art,Now commeth in the Butchers axe. but wil spend both my gowne & my coat, but I wil burne thee. How sayest thou to the Sacrament of the aultar?

Phil.

Sir, I am not come now to dispute with your maistership, and the tyme now serueth not thereto, but to answer to that I may be lawfully charged withall.

Story.

Wel, since thou wilt not reuoke that thou hast done, thou shalt be had into the Lollards Tower.

Phil.

Sir, since you will needes shew me this extremitie,M. Philpot requireth to see their commissiō. and charge me with my conscience, I do desire to see your Commission, whether you haue this autority so to do, and after the view therof I shal (according to my duety) make you further answer, if you may by the vertue therof burthen me with my conscience.

Roper.

Let hym see the Commission: is it here?

Story.

Shall wee let euery vyle persone see our Commission?

Cholm.

Let him go from whence he came, and on Thursday he shall see our Commission.

Story.

No, let hym lie in the meane while in the Lollardes Tower: for I will sweepe the Kings Bench & all other prisons also of these heretikes: they shall not haue that resort as they haue had, to scatter their heresies.

Phil.

You haue power to transferre my body from place to place at your pleasure: but you haue no power ouer my soule. And I passe not whether you commit me, for I can not be worse entreated then I am, kept all day in a close chamber: wherfore it is no maruell that my flesh is puft vp wherewithall M. Doctor is offended.

Story.

Marshall, take him home with you agayne, and see that you bring him againe on Thursday, and then we shal ridde your fingers of him, and afterward of your other heretikes.

Philpot.

God hath appointed a day shortly to come, in the which he will iudge vs with righteousnesse, how so euer you iudge of vs now.

Roper.

Be content to be ruled by M. Doctor, & shew your selfe a catholike man.

Phil.

Sir,Philpot wil not dissēble agaynst his conscience. if I should speake otherwise then my conscience is, I should but dissemble with you: & why be you so earnest to haue me shew my self a dissembler both to God and you, which I cannot do?

Roper.

We do not require you to dissemble with vs, but to be a Catholike man.

Phil.

If I do stand in any thing against that wherein any man is able to burthen me with one iote of the Scripture, I shall be content to be counted no Catholike man, or an heretike, as you please.

Story.

Haue we Scripture, Scripture? and wyth that he rose vp, saying: who shalbe Iudge I pray you? This mā is lyke his fellow Woodman, which the other day woulde haue nothyng els but scripture. And this is the beginning of this tragedie.

¶The second examination of Iohn Philpot before the Queenes Commissioners, M. Cholmley, Roper, D. Story, D. Cooke, and the Scribe, the 24▪ day of Octo. 1555. at Newgate Sessions Hall.

[Page]

The 2. examination of Iohn Philpot before th [...] Commissioners.AT my comming, a man of Algate of myne acquaintāce said vnto me, God haue mercy on you, for you are alredy condemned in this world: for D. Story said, that my L. Chancellor hath commaunded to do you away. After a little consultation had betwene them, M. Cholmley called me vnto him, saying.

Cholm.

M. Philpot, shew your selfe a wise man, & be not stubburne in your owne opinion, but bee conformable to the Queenes proceedyngs, and lyue, and you shall be wel assured of great fauour and reputation.

Phil.

I shall do as it becommeth a Christian man to do.

Story.

This man is the rankest heretike that hath bene in all my L. Chancellors Dioces, and hath done more hurt then any man els there: therfore hys pleasure is, that hee should haue the law to proceede against him, and I haue spoken with my L. herein, and he willeth him to be committed to the B. of London, & there to recant, or els burne. He houled and wept in the Conuocation house, and made such adoe as neuer man did, as all the heretikes doe when they lacke learnyng to aunswer. He shall go after hys fellowes. How sayst thou, wilt thou recant?

Phil.

I know nothyng I haue done, yt I ought to recant.

Story.

Well, then I pray you let vs commit him to ye Lollards Tower, there to remaine vntil he be further examined before the B. of London, for he is to fine fedde in the kings Bench, and he hath too much fauour there. For hys keper said at the doore yesterday, that he was the finest fellow, and one of the best lerned in England: and with this he rose vp and went his way.

Cooke.

This man hath most stoutely mainteined heresies since the Queenes comming in, as any that I haue heard of: therfore it is most meete he should be adiudged by the B. of London, for the heresies he hath mainteyned.

Phil.

I haue mainteined no heresies.

Cooke.

No haue? Did ye not openly speake against the sacrament of the aultar in the Conuocation house? Call you that no heresie? Wilt thou recant that, or not?

Phil.

It was the Quenes Maiesties pleasure yt we should reason thereof, not by my seeking, but by other mens procuring, in the hearyng of the Counsaile.

Cooke.

Did the Queene geue you leaue to be an heretike? You may be sure her grace wyl not so do. Wel, we wil not dispute the matter with you, my L. of London shall proceed by inquisition vpon thee, and if thou wilt not recant, thou shalt be burned.

Phil.

My L. of London is not myne Ordinary in this behalfe, and I haue already answered vnto myne Ordinary in this matter: and therefore (as I haue sayd before) you shall do me great wrong, to vexe me twise for one matter, since I haue sustained this long imprisonment, besides the losse of my liuyng.

Roper.

You were a very vnmeet man to be an Archdeacō.

Phil.

I know I was as meet a mā as he that hath it now.

Cooke.

A meete man quoth he? He troubled M. Roper and the whole countrey.

Phil.

There was neuer poore Archdeacon so handled at your handes as I am, and that without any iust cause ye be able to lay vnto me.

Cooke.

Thou art no Archdeacon.

Phil.

I am Archdeacon still,Iohn Philpot depriued of his Archdeacon [...]y without any lawe. although another be in possession of my liuyng: for I was neuer depriued by any law.

Cooke.

No sir, that needeth not: for a notorious heretike should haue no Ordinary proceeding about his depriuation: but the B. may vpon knowledge thereof proceed to depriuation.

Phil.

M. Doctor, you know that the common law is other wise: and besides this,Whether an heretick suspected may without ordinary processe be depriued of his liuing by his ordinary before his death, & by what lawe. the statutes of this Realme be otherwyse, which geueth this benefit to euery person, thogh he be an heretike, to enioy his liuyng vntill he bee put to death for the same.

Cholm.

No, there thou art deceyued.

Phil.

Upon the liuyng I passe not. But the vniust dealing grieueth me, that I should bee thus troubled for my conscience, contrary to all law.

Cholm.

Why, wyll you not agree that the Queenes Maiestie may cause you to be examined of your fayth?

Phil.

Aske you M. Doctor Cooke, and he will tell you that the temporall magistrates haue nothing to doe with matters of fayth for determination thereof. And S. Ambrose sayeth: Diuina Imperatoriae maiestati non sunt subiecta, that the thyngs of God are not subiect to the power and authoritie of Princes.

Cooke.

No? may not the temporall power commit you to be examined of your fayth to the bishop?

Phil.

Yea sir, I deny not that: but you will not grant that the same may examine any of their owne authoritie.Iohn Philpot agayne requireth to see their Commission, and yet it could not be seene: and that also agaynst the lawe.

Cooke.

Let hym be had away.

Phil.

Your maistership promised mee the last tyme I was before you, I should see your commission by what authoritie you do call me, and whether I by the same be bound to answer to so much as you demaund.

❧ Maister Philpots beyng in the Colehouse, where he found Thomas Whittle Priest, sittyng in the Stockes.

[Page]Roper.

Anno 1555. Decemb.Let him see the Commission.

The Scribe.

Then he exhibited it to M. Roper, and was about to open the same.

Cooke.

No, what will you do? he shall not see it.

Phil.

Then do you me wrong, to call me and vexe me, not shewing your authority in this behalfe.

Cooke.

If we do you wrong, complayne on vs: and in the meane while thou shalt lye in the Lollardes tower.

Phil.

Syr, I am a poore Gentleman: therefore I trust of your gentlenes you wil not commit me to so vile & strait a place, being found no haynous trespasser.

Cooke.

Thou art no Gentleman.

Phil.

Yes that I am.

Cooke.

An hereticke is no Gentleman: for he is a Gentleman that hath gentle conditions.

Phil.

The offence can not take away the state of a Gentleman as long as he liueth, although he were a traytor: but I meane not to boast of my gentlemanship, but will put it vnder my f [...]ot, since you do no more esteme it.

Story.

What wil you suffer this heretick to prate with you all this day?

Cooke.

He sayth he is a Gentleman.

Story

A gentleman quoth he? he is a vile hereticke knaue: for an hereticke is no Gentleman. Let the Keeper of Lollardes Tower come in, and haue him away.

The keeper.

[...]Here Sir.

Story.

Take this man with you to the Lollardes Tower, or els to the Bishops Colehouse.

Phil.

Syr, if I were a dogge, you coulde not appoynt me a worse and more vile place: but I must bee content wyth whatsoeuer iniury you do offer me. God geue you a more mercifull hart: you are very cruell vpon one that hath neuer offended you. I pray you M. Cholmly, shew me some frēdship, that I be not caryed to so vile a place. And he called me aside, and sayd:

Cholm.

I am not skilfull of theyr doinges, neither of their lawes: I cannot tell what they meane. I woulde I coulde do you good. [...]

Phil.

I am content to goe whyther you wyll haue mee. There was neuer man more cruelly handled, thē I am at your handes, that without any iust cause knowne, should thus be entreated.

Story.

Shall we suffer this hereticke thus to reproue vs? haue him hence.

Phil.

God forgeue you, & geue you more mercifull harts, & shew you more mercy in the time of neede: Et quod facis, fac citius: Do quickely that you haue in hand.

Story.

Do you not heare how he maketh vs Iud [...]sses?

Phil.

That is after your owne vnderstanding.

After this, I with foure other mo were brought to the Keepers house in Pater noster Row, where we Supped, and after supper I was called vp to a chamber by the archdeacon of Londons seruant, & that in his maysters name? who offred me a bed for that night. To whō I gaue thankes, saying: that it shoulde be a griefe to me to lie well one night, and the next worse: wherfore I will begin (sayde I) as I am like to continue, to take such part as my felowes do. [...] And with that we were brought through Pater noster row, to my Lord of Londons Colehouse: vnto the whiche is ioyned a litle blinde house, with a great payre of stockes appoynted both for hand & foot, but thankes be to God we haue not playd of those organes yet, [...] although some before vs had tried thē) & there we founde a Minister of Essex a maried priest, a man of godly zeale, wt one other poore mā. And this minister (at my cōming) desired to speake wt me, & did greatly lament his owne infirmity, for that through extremity of imprisonmēt, he was constrayned by writing to yelde to the bishop of London: whereupon he was once set at li [...]erty, [...] and afterwarde felt suche a hell in his conscience, that he could scarse refrayne from destroying himself, and neuer could be at quiet vntill he had gone vnto the bishops Register, desiring to see his bill again, the which as soone as he had receiued, he tare it in pieces: & after he was as ioyfull as any man might bee. Of the whiche when my Lord of London had vnderstanding, he sent for him, and fell vpon him like a Lion, and like a manly Bishop buffetted him well, so that he made his face blacke and blew, & pluckt away a great piece of his beard: but now thanks be to God, he is as ioyfull vnder the crosse, as any of vs, and very sorye of his former infirmity, I write this because I would all men to take heed how they do contrary to theyr conscience: which is to fal into the paynes of hell. And here an end.

*The maner of my calling first before the Bishop of London, the second night of mine imprisonment in his Colehouse.

THe Bishop sent vnto me, M. Iohnson, his Register, with a messe of meate and a good pot of drinke, and breade,The first appearing of Iohn Philpot before B. Boner. saying, that my Lord had no knowledge erst o [...] my beinge here, for whiche he was sorry: therefore he had sent me and my felowes that meat, knowing whether I would receiue the same.

I thanked God for my Lordes charity that it pleased him to remember poore prisoners,B. Boners charitye sent to [...] Iohn Philpot. desiring almighty God to encrease the same in him and in all others: and therefore I would not refuse his beneficence, and therwith tooke the same vnto my brethren, praysing God for his prouidence towardes his afflicted flocke, that he styrred our aduersaries vp to helpe the same in their necessity.

Iohnson.

My Lorde woulde knowe the cause of your sending hither (for he knoweth nothing thereof) & wondreth that he shoulde be troubled with prisoners of other dioces then his owne.

Philpot.

I declared vnto him the whole cause. After the which he sayd, my Lordes will was that I should haue any frendship I would desire, and so departed.

Within a while after, one of my Lordes gentlemen cō meth for me, and I was brought into his presence, where he sat at a table alone, with three or foure of his chapleins waiting vpon him, and his Register.

Bon.

M. Philpot, you are welcome, geue me your hand.

Phil.

With that, because he so gently put forth his hand, I to render curtesy for curtesy, kissed my hande, & gaue hym the same.

Boner.

I am right sory for your trouble,B. Boner enter [...]teyning M. Philpot. & I promise you before it was within these two hours, I knew not of your being here. I pray you tell me what was the cause of your sending hither: for I promise you I knew nothing thereof as yet, neither I woulde you shoulde thinke, that I was the cause thereof: and I maruell that other men wyll trouble me with theyr matters,B. [...]oner made the common Inquisitor agaynst his will▪ but I must be obedient to my betters: and ywis, men speake otherwise of me then I deserue.

Phil.

I shewed him the summe of the matter: that it was for the disputation in the conuocation house, for the which I was agaynst all right molested.

Boner.

I maruell that you shoulde be troubled therefore, if there was none other cause but this. But peraduenture you haue mainteyned the same since, and some of your frendes of late haue asked, whether you doe stande to the same, and you haue said, Yea: and for this you might be cō mitted to prison.

Phil.

If it shall please your Lordshippe, I am burdened none otherwise then I haue tolde you, by the Commissioners, who haue sēt me hither, because I would not recant the same.

Boner.

A man may speake in the parliament house though it be a place of free speech, as he may be imprisoned for, as in case he spake wordes of high treason against the king or queen: & so it might be that you spake otherwise then it become you, of the Church of Christ.

Phil.

I spake nothing which was out of the articles whiche were called in question, and agreed vpon to be disputed by the whole house, and by the Queenes permissiō and the Counsell.

Boner.

Why, may we dispute of our fayth?Or els why were the questions there propounded.

Phil.

Yea that we may.

Boner.

Nay, I trow not, by the law.

Phil.

In deed by the Ciuill law I know it is not lawfull, but by Gods law we may reasō therof. For S. Peter saith: Be ye ready to render accompt vnto all men of that hope whiche is in you that demaund you of the same. 1. Peter. 3.

Boner.

In deede Saynt Peter sayth so. Why, then I aske of you what your iudgement is of the Sacramente of the Aultar?

Phil.

My Lord, Saynt Ambrose sayth,No man is bound to render accompte of his fayth priuately, vnles it be to edifie. that the disputatiō of faith ought to be in the congregation, in ye hearing of the people, and that I am not bound to render account therof to euery man priuately, vnlesse it be to edify. But nowe I cannot shewe you my minde, but I muste runne vpon the pikes in daunger of my life therfore. Wherfore, as the said Doctor sayd vnto Ualentinian the Emperour, so say I to your Lordship: Tolle legem, & fiet certamen: Ambros. ad Valentianum. Take awaye the lawe, and I shall reason with you. And yet if I come in open iudgement, where I am bound by the law to aunswere▪ I trust I shall vtter my conscience as freely as any that hath come before you.

Boner.

I perceiue you are learned, I would haue such as you be about me. But you must come & be of the church, for there is but one Church.

Phil.

God forbid I should be out of the church, I am sure I am within the same: for I know, as I am taught by the scripture, that there is but one catholick church,One Church. Vna Colū ba, vna Sponsa, vna Dilecta: One Doue, one Spouse, one beloued Congregation, out of the which there is no saluation.

[Page]Boner.

How chaunceth it then, that you go out of the same and walke not with vs?

Phil.

My Lorde, I am sure I am within the boundes of the Church whereupon she is builded, which is the word of God.

Boner.

What age are ye of?

Phil.

I am foure and forty.

Boner.

The fayth promised by his godfathers was the fayth of Christ, after his Creede onely.You are not now of the same fayth your godfathers and godmothers promised for you, in the which you were baptised.

Phil.

Yes that I thank God I am: for I was baptised into the fayth of Christ which I now hold.

Boner.

How can that be? there is but one fayth.

Phil.

I am assured of that by Saynt Paule, saying: That there is but one God, one fayth, and one baptisme, of the which I am.

Boner.

You were xx. yeare ago of an other fayth then you be now.

Phil.

In deede (my Lorde) to tell you playne, I was then nullus fidei, of no fayth, a neuter, a wicked liuer, neither hoat nor colde.

Boner.

Why, doe you not thinke that wee haue nowe the true fayth?

Phil.

I desire your Lordship to hold me excused for answering at this time. I am sure that Gods worde throughlye with the Primitiue church and all the aūcient writers doe agree with this fayth I am of.

Boner.

Well, I promise you I meane you no moreAnd why then began you so hastely with him in the Sacrament of your altar. hurte, then to mine owne person: I will not therfore burthē you with your conscience as nowe, I maruell that you are so mery in prison as you be, singing and reioysing, as ye prophet saith: Exultātes in rebus pessimis: reioising in your naughtinesse. Me thinketh you do not wel herein: you should rather lament and be sory.

Phil.

B. Boner offended with M. philpots singing in prison.My Lord, the myrth that we make is but in singing certayne Psalmes, according as we are commaūded by S. Paule, willing▪ vs to be mery in the Lord, singing together in Hymnes and Psalmes: and I trust your Lordship can not be displeased with that.

Boner.

We may say vnto you, as Christ said in the Gospel: Tibijs cecinimus vobis, & non planxistis.

Phil.

Here my Lorde stumbled, and coulde not bring forth the text, and required his Chapleines to help, and put him in remembrance of the text better: but they were mumme: and I recited out the text vnto him, whiche made nothing to his purpose, vnles he would haue vs to mourn, because they, if they laughe, sing still sorrowfull thinges vnto vs, threatning fagots and fire.

We are my Lord, in a darcke comfortlesse place, & therefore it behooueth vs to be mery, least, as Salomon sayeth: sorrowfulnesse eate vp our harte. Therefore I truste your Lordship will not bee angrye for our singing of Psalmes, since Saynt Paule sayth: If any man bee of an vpright minde, let hym sing. And we therefore, to testifye that we are of an vpright minde to God (though wee be in misery) doe sing.

Boner.

I will trouble you no further as nowe. If I can doe you any good, I will bee glad to doe it for you. God be with you, good Mayster Philpot, and geue you good night. Haue him to the Sellar, and let him drinke a cup of wine.

The end of his first talke with B. Boner.Thus I departed, and by my Lordes Register I was brought to his Sellar doore, where I dranke a good cup of wine. And my Lords Chapleine M. Cousin folowed me, taking acquayntance, saying, that I was welcome, & wished that I would not be singular.

Phil.

I am well taught the contrary by Salomon, saying: Vae soli: Wo be to him that is alone. After that I was caryed to my Lordes Colehouse agayne, where I with my sixe felowes do rouse together in the straw as chearefully (we thanke God) as other do in theyr beds of Downe.

Thus for the third fitte.

¶The fourth examination of M. Philpot in the Archdeacons house of London, the sayd moneth of October, before the Bishops of London, Bath, Worcester, and Glocester.

BOner.

Mayster Philpot, it hath pleased my Lordes to take paines here to day,An other examination of Iohn Philpot, before the Byshops. to dine with my poore archdeacon, and in the diner time it chaunced vs to haue communication of you, & you were pitied here of many that knew you in the new Colledge in Oxforde: and I also doe pitty your case, because you seeme vnto me by the talke I hadde with you the other night, to be learned, & therefore now I haue sent for you to come before them, that it might not be sayd hereafter, that I had so many learned Bishops at my house, and yet would not vouchsafe them to talk with you, and at my request (I thanke them) they are content so to do. Now therfore vtter your mind freely, & you shal with all fauour be satisfied. I am sory to see you lye in so euill a case as you doe, and would fayne you should do better, as you may, if you list.

Bath.

My Lordes here haue not sent for you to fawn vpō you, but for charities sake to exhorte you to come into the right catholicke way of the church.

Worc.

Before he beginneth to speake,And why do not you Bishops your selues pray also for them▪ that are [...] of the [...] The pray [...] of Iohn Philpot before the Byshop [...] ▪ B. Boner agaynst prayer. it is best that he call to God for grace, and to praye that it might please God to open his hart, that he may conceiue the truth.

Phil.

With that I fell downe vpon my knees before them, and made my prayer on this maner.

Almighty God, which art the geuer of all wisedome, and vnderstanding, I beseech thee of thine infinite goodnes and mercye in Iesus Christ, to geue me most vile sinner in thy sight, the spirite of wisedome to speake and make answere in thy cause, that it may be to the contentation of the hearers before whom I stand & also to my better vnderstanding, if I be deceiued in any thing.

Boner.

Nay, my Lorde of Worcester, you did not well to exhort him to make any prayer. For this is the thing they haue a singular pride in, that they can oftē make their vain prayers in the which they glory much. For in this poynt they are much like to certayne errant heretickes,B. Boner here seemeth [...] skilfull [...] his law [...] in Church storye [...]. of whom Pliny maketh mention, that didde dayly sing antelucanos Hymnos: Prayse vnto God before the dawning of the day.

Phil.

My Lord, God make me & all you here present suche hereticks as those were yt soong those morning himnes: for they were right christians, with whom the tyrantes of the world were offendeh for their well doing.

Bath.

Proceede to that he hath to saye. He hath prayed I can not tell for what.

Boner.

Say on, M. Philpot: my Lordes will gladly heare you.

Phil.

I haue, my Lordes, bene this tweluemoneth and an halfe in Prison without any iust cause, that I knowe,M. Philpot complayneth of his wrongfull imprisonment. and my liuing taken from me without any lawfull order, and now I am brought (contrary to righte, from myne owne Territory and Ordinary, into another mans iurisdiction, I know not why. Wherfore, if your Lordships cā burden me with any euill done, I stand here before you to purge me of the same. And if no suche thing may bee iustly layd to my charge, I desire to be released of this wrongful trouble.

Boner.

There is none here goeth about to trouble you, but to do you good, if we can. For I promise you, ye were sent hither to mee without my knowledge. Therefore speake your conscience without any feare.

Phil.

My Lord, I haue learned to aunswere in matters of Religion, In Ecclesia legitimè vocatus: In the Congregation being thereto lawfully called: M. Philpot called in no sufficient assembly and therefore not bound to aunswere▪ whereby to put himself in danger. but nowe I am not lawfullye called, neither is here a iust congregation where I oughte to answere.

Boner.

In deede this man tolde mee the last time I spake with him, that he was a Lawyer, and woulde not vtter his conscience in matters of fayth, vnlesse it were in the hearing of the people, where hee mighte speake to vayne glory.

Phil.

My Lord, I sayd not I was a Lawyer, neither do I arrogate to my selfe that name although I was once a nouice in ye same, where I learned something for mine owne defence, whē I am called in iudgement to answere to any cause, & whereby I haue bene taught, not to put my selfe further in daūger then I neede, and so farre am I a Lawyer, and no further.

Bath.

If you will not answere to my Lordes request, you seme to be a Wilfull because [...] wil not put himselfe wilfully into the Wolues mouth. wilfull man in your opinion.

Phil.

My Lorde of London is not mine Ordinarye before whom I am bound to answere in this behalfe, as maister D. Cole (which is a Lawyer) can well tell you by ye lawe. And I haue not offended my Lord of Londō wherfore he should call me.

Boner.

Yes, I haue to laye to your charge, that you haue offended in my dioces by speaking agaynst the blessed sacrament of the aultar, and therefore I may call you & proceed agaynst you to punish you by the law.

Phil.

I haue not offended in your Dioces. For that whiche I spake of the Sacrament was in Paules Churche in the Conuocation house,This [...] was for [...] the [...] with [...] in [...] Parla [...] B. Bo [...] not [...] Ordinary to Iohn Philpot. which (as I vnderstand) is a peculiar iurisdiction belonging to the Deane of Paules, and therefore is counted of your Lordships Dioces, but not in your Dioces.

Boner.

Is not Paules Churche in my Dioces? Well I wote, it costeth me a good deale of money by the yeare, the leading thereof.

Phil.

That may be, & yet be exempted from your lordships iurisdiction. And albeit I had so offended in your Dioces, yet I ought by the law, to be sent to mine Ordinarye, if I [Page] require it, & not to bee punished by you that are not mine Ordinary. And already (as I haue told you) I haue bene conuented of mine Ordinary for this cause, which you goe about to enquire of me.

Boner.

How say you, M. D. Cole, may not I proceed against him by the law, for that he hath done in my dioces?

Cole.

Me thinketh M. Philpot needeth not to stande so muche with your Lordship in that point as he doth, sithen you seeke not to hinder him, but to further him: therfore I thinke it best that he go to the matter that is layde agaynst him of the Conuocation, and make to longer delay.

Phil.

I would willingly shew my mind of the matter, but I am sure it will be layd agaynst me to my preiudice whē I come to iudgement.

Cole.

Why, then you may speake by protestation.

Phil.

Note how [...] men [...] for [...].But what shall my protestation auayle in a cause of heresy (as you call it) if I speake otherwise then you wyll haue me, since that which I spake in the conuocatiō house, being a place priuiledged, can not now helpe me?

Boner.

But M. Doct. Cole, may I not proceede agaynst him for that offence he hath done in my dioces?

Cole.

You may call him before you, my Lord, if he be foūd in your dioces?

Phil.

M. Philpot agayne appealeth frō [...]. Boner to [...] Ordinary.But I haue by force bene brought out of mine owne Dioces to my Lordes, and required to be iudged of myne owne Ordinary: and therefore I know mayster Doctour will not say of his knowledge, that your Lordship oughte to proceed agaynst me. And here Mayster Doctour would say nothing.

Worcest.

Doe you not thinke to finde before my Lord here as good equity in your cause, as before your owne Ordinary?

Phil.

I canne not blame my Lorde of Londons equitye, with whom (I thanke his Lordship) I haue found more gentlenes since I came, then of mine owne Ordinary (I speak it for no flattery) this twelue moneth and this halfe before, who neuer woulde call me to aunswere, as his Lordship hath done now twise. Sed nemo prohibetur vti iure suo: No man is [...] to [...] own [...]ight due [...] him. but I ought not to bee forestalled of my right, and therefore I challenge the same for diuers other considerations.

Boner.

Nowe you can not saye hereafter, but that ye haue bene gently cōmuned withal of my Lordes here, & yet you be wilfull & obstinate in your error, and in your owne opinions, & will not shewe any cause why you will not come into the vnity of the Church with vs.

Phil.

My Lordes, in that I doe not declare my minde according to your expectation, is (as I haue sayd) because I can not speak without present daunger of my life. But rather then you shoulde report me by this, either ostinate or selfe willed without any iust ground, wherupon I stand: I will open vnto you somewhat of my minde, or rather ye whole, desiring your lordships which seme to be pillers of the Church of Englande, to satisfye me in the same: and I will referre all other causes in the which I dissēt from you vnto one or two articles, or rather to one, which includeth them both: in the which if I can by the scriptures be satisfied at your mouthes, I shall as willingly agree to you as any other in all poyntes.

Boner.

These heretickes come alwayes with their ifs, as this man doth now,Nay rather [...] Catholicke [...]. saying: if he can be satisfied by the scriptures: so that he will alwayes haue this exception, I am not satisfied, although the matter be neuer so playnly proued agaynst him. But wil you promise to be satisfied, if my Lordes take some paynes about you?

Phil.

I say (my Lord) I will be satisfied by the Scriptures in that wherein I stand. And I protest here before God & his eternall sonne Iesus Christ my Sauiour, and the holy ghost and his Angels, and you here present that be iudges of that I speak, that I do not stand in any opiniō of wylfulnes, or singularity, but onely vpon my conscience, certainly informed by gods word, from the which I dare not go for feare of damnatiō: and this is the cause of mine earnestnes in this behalfe.

Boner.

I will trouble my Lords no longer, seing that you will not declare your minde.

Phil.

I am about so to doe, if it please your Lordshippe to heare me speake.

Bathe.

Geue him leaue (my Lord) to speake that he hath to say. [...]

Phil.

My Lordes, it is not vnknowne to you, that the chiefe cause why you do count me and such as I am for hereticks, is because we be not at vnity with your Churche. You say, you are of the true Church: and we say, we are of the true Church. You say, that who is out of your church, is damned: and we thinke verily on the other side, that if we depart from the true church, wheron we are graffed in Gods word, we should stand in the state of dānatiō. Wherfore if your Lordship can bring any better authorityes for your church, then we can do for ours, & proue by the scriptures that the Churche of Rome nowe (of the which you are) is the true Catholick Church, as in al your sermons▪ writinges, and argumentes you doe vpholde, and that all christen persons ought to be ruled by the same vnder pain of damnation (as you say) and that the same Churche (as you pretend) hath authority to interprete the scriptures, as it semeth her good, and that all men are bound to folow such interpretations onely: I shalbe as conformable to the same Church as you may desire me, the whiche otherwise I dare not: therfore I require you for Gods sake to satisfy me in this.

Cole.

If you stand vpon this poynt onely, you may soone be satisfied if you list.

Phil.

It is the thing that I require, & to this I haue sayd, I will stand, and refer all other controuersies wherein I stand now agaynst you, and will put my hād therto, if you mistrust my word.

Boner.

I pray you, mayster Philpot, what faith were you of twenty yeares ago? This man will haue euery yeare a new fayth.S. Paule. 20. yeares before his conuersion, & S. Peter before his calling, was of an other fa [...]th then they were afterward: and yet it followeth not that they would haue euery yeare a new fayth. The determination of the primitiue Church, and of the Church of Rome as it is now, is not all one. Athanasius misalledged.

Phil.

My Lorde, to tell you playne, I thinke I was of no fayth: for I was then a wicked liuer, and knewe not God then, as I ought to do, God forgeue me.

Boner.

No were? that is not so. I am sure you were of some fayth.

Phil.

My lord, I haue declared to you on my cōsciēce what I then was and iudge of my selfe. And what is that to the purpose of the thing I desire to be satisfied of you?

Boner.

Mayster Doctour Cole, I pray you say your mind to him.

Cole.

What will you say, if I can proue that it was decreed by an vniuersall coūcell in Athanasius time? that all the christen church should folow the determinatiō of ye church of Rome? but I do not now remember were.

Phil.

If you Mayster Doctour canne shewe me the same, graunted to the Sea of Rome, by the authority of the scripture, I will gladly harken thereto. But I thinke you be not able to shewe any suche thinge: for Athanasius was President of Nicene councell, and there was no such thing decreed, I am sure.

Cole.

Though it were not then, it might bee at an other time.

Phil.

I desire to see the proofe thereof. And vpon this M. Harpsfield Chauncellor to the Bishop of Londō, brought in a booke of Ireneus, with certaine leaues turned in, and layd it before the Bishops to helpe them in theyr perplexity, if it might be: the which after the Bishops of Bath and Glocester had read together, the Bishop of Glocester gaue me the booke.

Gloc.

Take the booke, M. Philpot, and looke vppon that place, and there may you see how the church of Rome is to be folowed of all men.

Phil.

I tooke the Booke, and read the place, the which after I had read, I sayd it made nothing agaynst me,A place of Irenaeus alledged. but agaynst the Arians and other Heretickes, agaynst whome Ireneus wrote, prouing that they were not to be credited, because they did teach and folowe after straunge doctrine in Europa, and that the chiefe Churche of the same was founded by Peter and Paule, and had to this time continued by faythfull succession of the faythfull Bishoppes in preaching the true Gospell, as they had receiued of the Apostles, and nothing like to the late sprong Heretickes. &c. Whereby hee concludeth agaynste them, that they were not to be heard, neither to bee credited, the whiche thing if you my Lordes be able to prooue nowe of the Churche of Rome, then had you as good authoritye agaynst me in my cause now, as Ireneus had agaynst those heretickes. But the church of Rome hath swarued from the truth and simplicitye of the Gospell,The Church of Rome not now as it was then. whiche it mainteined in Ireneus time, and was vncorrupted from that whiche it is nowe: wherefore your Lordships can not iustly apply the authority of Ireneus to the Church of Rome now, which is so manifestly corrupted from the Primitiue Church.

Boner.

So will you saye still, it maketh nothinge for the purpose, whatsoeuer authority wee bring, and will neuer be satisfied.

Phil.

My Lorde, when I doe by iust reason, proue that the authorities which be brought agaynst me doe not make to the purpose (as I haue alredy proued) I trust you will receiue mine aunswere.

Worc.

It is to be prooued most manifestly by all auncient writers,The Church of Rome neuer deceaued. that the Sea of Rome hath alwayes folowed the truth, and neuer was deceiued, vntill of late certayne heretickes had defaced the same.

Phil.

Let that be proued, and I haue done.

[Page]Worcest.

Nay, you are of suche arrogancy, singularitye, and vayne glory, that you will not see it, be it neuer so wel proued.

Phil.

Ha, my Lordes, is it nowe time (thinke you) for me to folow singularity or vayne glory, since it is now vpon daunger of my life and death, not onely presently, but also before God to come? and I know, if I dye not in the true fayth, I shall dye euerlastingly, and agayne I knowe, if I do not as you would haue me, you will kill me and many thousandes moe: yet had I leuer perish at your handes, then to perishe eternally. And at this time I haue lost all my cōmodities of this worlde, and now lye in a colehouse, where a man would not lay a dog, with the whiche I am well contented.

Cole.

Where are you able to prooue, that the Churche of Rome hath erred at any time? and by what Historye? certayne it is by Eusebius, that the Church was stablished at Rome by Peter and Paul, and that Peter was bishop 25. yeares at Rome.

Phil.

I know well that Eusebius so writeth: but if we cō pare that which saynt Paul writeth to the Galathians the first it will manifestlye appeare the contrarye,I find not in Eusebius that Peter should be Bishop of Rome. 25. yeares, but this is in Linus, Hierom. lib. de viris illustr. and in Abdias. lib. 1. de vita Petri. that he was not halfe so long there. He liued not past 35. yeres after he was called to be an Apostle: and Paul maketh mention of his abiding at Hierusalem after Christes death more then 18. yeares.

Cole.

What did Peter write to the Galathians.

Phil.

No, I say Paule maketh mention of Peter writing to the Galathians, and of his abiding at Hierusalem. And further, I am able to proue, both by Eusebius & other Historiographers, that ye church of Rome hath manifestly erred, and at this present doth erre, because shee agreeth not with that which they wrote. The primitiue Church didde vse according to the Gospell, and there needeth none other proofe but compare the one with the other.

Bon.

I may compare this man to a certayne man I reade of,Harke my Lordes wise parable. which fell into a desperation, & wēt into a wood to hang himselfe, and whē he came there, he went vewing of euery tree, and could find none on the which he might vouchsafe to hange himselfe. But I will not apply it as I mighte. I pray you (M. Doctor) go forth with him.

Cole.

My Lord, there be on euery side on me that be better able to answere him, and I loue not to fall in disputation, for that now a daies a man shal not but susteine shame and obloquy thereby of the people. I had leuer shewe my mind in writing.

Phil.

And I had leuer that you should do so then otherwise, for then a man may better iudge of your words then by argument, and I beseeche you so to do. But if I were a rich man, I durst wager an hundred poūdes, that you shal not be able to shew that you haue sayde,Neyther you nor they are able in this case. Reason why it is not lyke that in Athanasius tyme all men were bound to abide the determination of Rome. to be decreed by a generall Counsell in Athanasius time. For this I am sure of, that it was concluded by a generall Councell in Africa many yeares after, that none of Africa (vnder payne of excommunication) should appeale to Rome: the which Decree I am sure they woulde not haue made, if by the scriptures & by an vniuersall Councell it had bene decreed, that al mē should abide & folow the determination of the churche at Rome.

Cole.

But I can shew that they reuoked that error again.

Phil.

So you say, M. Doctour, but I pray you shewe me where. I haue hitherto heard nothing of you for my contē tation, but bare wordes without any authority.

Boner.

What, I pray you, ought we to dispute with you of our fayth? Iustinian in the law hath a title, De fide Catholica, to the contrary.

Phil.

I am certayne the Ciuill lawe hath such a constitution: but our fayth must not depend vpon the ciuil law. For as saynt Ambrose sayth:Not the law, but the Gospell gathered the Church together. Ambrose. Non lex sed fides congregauit Ecclesiam: Not the lawe but the Gospell (sayth hee) hath gathered the church together.

Worcest.

M. Philpot, you haue the spirit of pride wherewith ye be led, which will not let you to yelde to the truth: leaue it for shame.

Phil.

Syr, I am sure I haue the spirite of fayth, by the which I speake at this present: neyther am I ashamed to stand in my fayth.

Glocest.

What do you thinke your selfe better learned then so many notable learned men as be here?

Phil.

Elias alone had the truth, when they were foure hū dreth priestes agaynst him.400. Priestes agaynst one Helias.

Worcest.

Oh, you would be counted now for Helias. And yet I tel thee he was deceiued: for he thoght there had bene none good but himselfe, and yet he was deceiued, for there were seuen hundred besides him.

Phil.

Yea but he was not deceiued in doctrine, as the other seuen hundred were.

Worcest.

By my fayth you are greatly to blame: that you can not be contēt to be of the Church which euer hath [...]en of that faythfull antiquity.

Phil.

My Lord I know Rome, and haue bene there, wher I saw your Lordship.

Worcest.

In deede I did flee from hence thither, and I remember not that I saw you there.A good [...] for Ro [...] by a Romanist. But I am sory that you haue bene there: for the wickednesse which you haue seene there, peraduenture causeth you to do as you do.

Phil.

No, my Lord, I doe not as I do, for that cause: for I am taught otherwise by the Gospell, not altogether to refuse the minister for his euill liuing, so that he bring sound doctrine out of Gods booke.

Worc.

Doe you thinke that the vniuersall Church may be deceiued?Whether the vniuersall Church may be [...]ceaued 2. Thess. [...].

Phil.

S. Paul to the Thessalonians prophesieth that there should come an vniuersall departing from the faith in the latter dayes before the cōming of Christ, saying: Non veniet Christus nisi venerit defectio prius: that is: Christ shal not come, till there come a departing fyrst.

Cole.

Yea, I pray you, how take you the departyng there in S. Paule? It is not meant of fayth,A defection prophesied of in the Church. [...] but of the departing from the Empyre: For it is in Greeke, [...].

Phil.

Mary in deed you (M. Doctour) put me in good remēbraunce of the meaning of S. Paule in that place, for Apotasia is properly a departing from the fayth, and thereof commeth Apostata, whiche properly signifieth one that departeth from his fayth: and S. Paule in the same place after speaketh of the decay of the Empyre.

Cole.

Apostasia doth not onely signify a departing frō the fayth, but also from the Empyre, as I am able to shew.

Phil.

I neuer read it so taken, and when you shalbe able to shew it (as you say in woordes) I will beleue it, and not before.

Worcest.

I am sory that you shoulde be agaynst the Christen world.

Phil.

The world commonly and such as be called Christians (for the multitude) hath hated the truth, and bene enemies to the same.

Gloc.

Why, M. Philpot, doe you thinke that the vniuersall church hath erred, and you onely to be in the truth?

Phil.

The church that you are of, was neuer vniuersall,The Pope [...] Church which now is, was neuer vniuersall. Of this Florentin [...] Councell▪ which was about the yeare .143 [...] ▪ read before. The word or the Church iudge in controu [...] sies. for two parts of the world, which is, Asia & Africa neuer consented to the supremacy of the Bishop of Rome, as at this day they do not, neither do folow his decrees.

Gloc.

Yes, in Florentines Councell they did agree.

Phil.

It was sayde so by false report, after they of Asia and Africa were gone home: but it was not so in deed, as the sequele of them all hitherto doth proue the contrary.

Gloc.

I pray you by whom will you be iudged in matters of controuersy which happen dayly?

Phil.

By the word of God. For Christ sayth in S. Iohn: The word that he spake, shall be Iudge in the latter day.

Gloc.

What if you take the word one way, and I an other way: who shall be iudge then?

Phil.

The Primitiue Church.

Gloc.

I know you meane the Doctors that wrote thereof.

Phil

I meane verely so.

Gloc.

What if you take the Doctors in one sense, and I in an other, who shalbe iudge then?

Phil.

Then let that be taken whiche is moste agreeable to Gods word.

Cole.

My Lordes, why do you trouble your selues to answere him in this matter? It is not the thing which is laid to his charge, but his error of the sacrament, and he to shift himselfe of that, brought in another matter.

Phil.

This is the matter, M. Cole, to the which I haue referred all other questions, and desire to be satisfied.

Worc.

It is wonder to see how he standeth with a few agaynst a great multitude.

Phil.

We haue almost as many as you. For we haue Asia, Africa, Germany, Denmarke, and a great part of France, and dayly the number of the Gospel doth encrease: so that I am credibly informed,Iohn Philpots Prophesie of the increase of the Gospell. that for this Religion in the whiche I stande, and for the whiche I am like to dye, a greate multitude doth dayly come out of Fraunce through persecution, that the Cityes of Germany bee scarse able to receiue them: and therefore your Lordship may be sure, the word of God will one day take place, doe what you can to the contrary.

Worc.

They were wel occupied to bring you such newes, and you haue bene well kept to haue such resort vnto you. Thou art the arrogantest felow & stoutest fond felow that euer I knew.

Phil.

I pray your Lordship to beare with my hasty speech: for it is part of my corrupt nature to speake somewhat hastily: but for all that I meane with humility to do my duty to your Lordship.

Boner.

M. Philpot, my Lordes will troule you no further [Page] at this time, but you shall goe from whence you came, and haue such fauor as in the mean while I can shew you: and vpon wednesday next you shalbe called agayn to be heard what you can say for mainteinaunce of your error.

Phil.

Iohn Philpot put of to an other day.My Lorde, my desire is to be satisfied of you in that I haue required: and your Lordship shall finde me, as I haue sayd.

Worc.

We wish you as well as our selues.

Phil.

I thinke the same (my Lordes) but I feare you are deceiued, and haue a zeale of your selues, not according to knowledge.

Worc.

God send you more grace.

Phil.

And also God encrease the same in you, and opē your eyes that you may see to mayneteyne his trueth and hys true Church.

Then the bishops rose vp & consulted together, & caused a writing to be made, in ye which I think my bloud by thē was bought & sold, & thereto they put to theyr handes, and after this I was caried to my Colehouse agayne.

¶Thus endeth the fourth part of this tragedy. God hasten the end therof to his glory. Amen.

Iohn Philpot to certaine that required him to wryte hys e [...]mination [...]. The [...] and [...]learned p [...]cedings [...] the [...]e Cat [...]licks [...] the [...] of Christ.BEcause I haue begon to write vnto you of mine examinations before the Bishop & other, more to satisfy your desire then it is any thing woorthy to be written: I haue thought it good to write vnto you also that whiche hath bene done of late, that the same might come to light which they do in darcknes and priuy corners, and that the world now and the posterity hereafter might knowe how vnorderly, vniustly, & vnlearnedly these rauening wolues doe proceed agaynst the seely and faythfull flocke of Christ, and condemne & persecute the sincere doctrine of Christ in vs, which they are not able by honest meanes to resist, but only by tyranny and violence.

*The 5. examination of Iohn Philpot, had before the Bishops of London, Rochester, Couentry, S. Asses (I trow) and one other, whose Seas I know not, Doctor Story, Curtop, Doctor Sauerson, Doctor Pendleton, with diuers other Chaplaynes and Gentlemen of the Queenes Chamber and diuers other Gentlemen, in the Gallery of my Lord of Londons Palace.

BOner.

M. Philpot come you hither, I haue desyred my Lordes here and other learned mē to take some paines once agayne,The 5. examination of M. Philpot. and to do you good: & because I do minde to sit in iudgement on you to morow (as I am commaūded) yet I would you should haue as much fauor as I cā shew you, if you wilbe any thing cōformable. Therfore play the wise man, and be not singuler in your opiniō, but be ruled by these learned men.

Phil.

My Lord, in that you say you will sit on me in iudgement to morrow, I am glad thereof. For I was promised by them which sent me vnto you, that I should haue bene iudged the next day after:Iohn Philpot ready to [...] his life i [...] Christes [...]. but promise hath not bene kepte with me, to my farther griefe. I looke for none other but death at your hands, and I am as ready to yeld my life in Christes cause, as you be to require it.

Boner.

Lo what a wilfull man this is? By my fayth it is but folly to reasō with him, neither with any of these heretickes. I am sory that you wilbe no more tractable, & that I am compelled to shew extremity agaynst you.

Phil.

My Lord, you need not to shew extremity against me v [...]les you list: neither by ye law (as I haue sayd) you haue any thing to do with me, for that you are not mine Ordynary, albeit I am (contrary to all right) in your prison.

Boner.

Why, the Queenes Commissioners sent you hither vnto me vpon you examination had before them. I know not well the cause: but I am sure thhy would not haue sent you hither to me, vnles you had made some talke to them, otherwise then it becommeth a christian man.

Phil.

My Lorde, in deede they sent me hither without any occasion then ministred by me. Onely they layd vnto me ye disputation I made in the Conuocation house, requyring me to aunswere the same, and to recant it. The which because I would not do, they sēt me hither to your lordship,

Boner.

Why did you not aunswere them thereto?

Phil.

For that they were temporall men, & ought not to be iudges in spiritual causes wherof they demaunded me, wt out shewing any authority wherby I was bound to aunswere them, & hereupon they committed me to your prisō.

Boner.

In deed I remember now, you maynteined open heresy in my Dioces: [...] wherfore the Cōmissioners sent you vnto me that I shoulde proceede agaynst you, for that you haue spoken in my Dioces.

Phil.

My Lord, I stand still vpon my lawfull plea in this behalfe, that though it were a great heresy as you suppose it, yet I ought not to be troubled therefore in respect of the priuiledge of the Parliament house, wherof the Conuocation house is a member, where al men in matters propoū ded may franckly speake theyr mindes:M. Philpots iust defence [...] speaking in [...] Parlament. and here is presēt a Gentleman of the Queenes Maiesties that was presēt at the disputation, and can testifye that the questions whiche were there in controuersy, were not set forth by me, but by the Prolocutor, who required in the Queenes Maiestyes name, all men to dispute theyr mindes freely in the same, that were of the house.

The Queenes Gentleman.

Though the Parliament house be a place of priuiledge for men of the house to speak, yet may none speake any treason agaynst the Queene, or maintein treason agaynst the crowne.

Phil.

But if there be any matter whiche otherwise it were treason to speake of,It were the pa [...] of a charitable Bishop to ma [...]e a matter better, and not worse. were it treason for any persō to speak therin, specially the thing being proposed by the speaker? I thinke not.

The Queenes Gentleman.

You may make the matter easy enough to you yet, as I perceiue, if you wil reuoke ye same which you did there so stubbernely mainteine.

S. Asse.

This man did not speake vnder reformatiō as manye there did, but [...] and [...] whiche is earnestly and perswa [...]bly as euer I heard any.

Phil.

My Lordes, since you will not cease to trouble me for that I haue lawfully done,Iohn Philpot appealeth to the whole Parlament house. neither will admit my iust defence for that was spoken in the conuocation house by me, contrary to the lawes and custome of the Realme. I appeale to the whole Parliament house, to bee iudged by the same, whether I ought thus to be molested for that I haue there spoken.

Rochest.

But haue you spoken and maynteyned the same since that time, or no?

Phil.

If any man can charge mee iustly therewith, here I stand to make aunswere.

Rochest.

How say you to it now? will you stād to that you haue spoken in the Conuocation house, and do you thinke you sayd then well, or no?

Phil.

My Lorde, you are not mine ordinary to proceede ex officio agaynst me and therfore I am not bound to tell you my conscience of your demaundes.

S. Asse.

What say you now? Is not there in ye blessed sacramēt of ye aultar (& with that they put of al their caps for reuerence of that Idoll) the presence of our Sauiour Christ,This Bishop [...] like would fayne haue bloud. really and substantially after the wordes of consecration?

Phil.

I do beleue in the Sacrament of Christes body duely ministred to be such maner of presēce, as the word teacheth me to beleue.

S. Asse.

I pray you how is that?

Phil.

As for that I will declare an other time when I shall be lawfullye called to dispute my minde of this matter but I am not yet driuen to that point. And the scripture sayth: All thinges ought to be done after an order.

An other Bish.

This is a froward & a vayneglorious man.

Boner.

It is not lawfull for a man by the ciuill lawe to dispute his fayth openly, as it appeareth in the title, De summa trinitate & fide catholica.

Phil.

My Lorde, I haue aunswered you to this question before.

Boner.

Why? I neuer asked thee of this before now.B. Boner here forgetteth himselfe.

Phil.

Yes that you did at my last examination, by that token I aunswered your Lordship by S. Ambrose, that the church is congregated by the word, and not by mans law. Wherfore I adde now further of this saying: Quôd qui fidem repudiat, & legem obijcit, iniustus est, quia iustus ex fide vivit. i. That he which refuseth the word, and obiecteth the lawe, Amb. li. 5. Epist. 30. Eodē contr. Auxentium. is an vniust man, because the iust shall liue by fayth. And moreouer (my Lord) the title which your Lordship alledgeth out of the law, maketh it not vnlawfull to dispute of all the articles of the fayth, but of the Trinity.

Boner.

Thou lyest, it is not so? and I will shew you by the Booke how ignoraunt he is. And with that he went with all haste to his study, and fet his booke and openly read the texte and the title of the lawe, and charged mee with suche wordes as seemed to make for his purpose, saying: howe sayst thou to this.

Phil.

My Lord, I say as I sayd before, that the law meaneth of the catholicke fayth determined in the Councell of Calcedonia, where the articles of the creed were onely cō cluded vpon.

Bon.

Thou art the veriest beast that euer I heard, I must needes speake it, thou compellest me thereunto.

Phil.

Your Lordship may speake your pleasure of me. But what is this to the purpose, which your lordship is so earnest in? You know that our fayth is not grounded vpō the ciuill law:Our fayth not grounded vpon the ciuil law. therfore it is not materiall to me whatsoeuer the law sayth.

Boner.

By what lawe wilt thou bee iudged? Wilt thou bee iudged by the common law.

[Page]Phil.

No my Lord, our fayth depēdeth not vpon the lawes of man.

S. Asse.

He will be iudged by no law, but as he list himselfe.

Worcest.

The common lawes are but abstractes of ye scriptures and Doctors.

Phil.

Whatsoeuer you do make them, they are no grounde of my fayth, by the which I ought to be iudged.

Boner.

Iohn Philpot still standeth to his defēce of the law, in refusing the iudge, not to be competent.I must needes proceed agaynst thee to morow.

Phil.

If your Lordship so do, I wil haue Exceptionem fori, for you are not my competent Iudge.

Bon.

By what law canst thou refu [...]e me to be thy iudge?

Phil.

By the Ciuill law, De competente Iudice.

Boner.

There is no such title in the law. In what booke is it, as cunning a Lawyer as you be.

Phil.

De officio ordinarij, is a title in the 1. booke of the Decretales. De foro competente, is a title in the 2 booke of the Decretales.My Lorde, I take vpon me no great cunning in the law: but you driue me to my shiftes for my defence, and I am sure, if I had the books of the law, I were able to shew what I say.

Boner.

What? De competente Iudice? I will go fet thee my bookes. There is a title in deed De officijs Iud [...]cis ordinarij.

Phil.

Uerely that is the same De competente Iudice, whiche I haue alledged. With that he ran to his study, & broughte the whole course of the law betwene his hands, which (as it might appeare) he had wel occupied, by ye dust they were embrued withall.

Boner.

There be the bookes: finde it now (if thou canst) and I will promise thee to release thee out of prison.

Phil.

My Lorde, I stand not here to reason ma [...]ters of the Ciuill law, although I am not altogether ignorant of the same, for that I haue bene a Student in the same sixe or seuen yeares: but to aunswere to the Articles of fayth wyth the which you may lawfully burthē me. And whereas you go about vnlawfully to proceede. I chalenge according to my knowledge, the benefite of the law in my defence.

Boner.

Why, thou wilt aunswere directly to nothing thou art charged withall: therefore saye not hereafter but you might haue bene satisfied here by learned mē, if you would haue declared your minde.

Phil.

My Lorde, I haue declared my minde vnto you and to other of the Byshops at my last being before you,M. Philpot returneth agayne to his question of the Church. desyring you to be satisfied but of one thing, wherunto I haue referred all other controuersies: the whiche if your Lordships now, or other learned men can simply resolue me of, I am as contented to be reformable in all thinges, as you shall require: the which is to proue that ye church of Rome (wherof you are) is the Catholicke Church.

Couen.

Why? do you not beleue your Creed, Credo Ecclesiam Catholicam.

Phil.

Yes that I do: but I cannot vnderstād Rome (wherwith all you burden vs) to be the same, neither like to it.

S. Asse.

That Peter did build the church of Rome it is false, for both the Scripture sayth, that Peter was set ouer the circumcised, and not ouer the Gentiles, and also it is to be proued by Orosius, Suetonius, Tertullianus, and other storyes, that the fayth of Christ was in Rome in Tyberius tyme before Peter euer sawe Rome.It is most euident that S. Peter did builde the Catholicke Church at Rome. And Christ sayd: Tu es Petrus, & super hanc Petram aedificabo Ecclesiam meam.

Moreouer, the succession of bishops in the sea of Rome can be proued from time to time, as it can be of none other place so well, which is a manifest probation of the Catholicke Church, as diuers Doctors do write.

Phil.

That you would haue to be vndoubted, is most vncertaine, & yt by the authority which you alledge of Christ, saying vnto Peter: Thou art Peter, and vpon this rocke I will build my Church, vnles you can proue the rocke to signifye Rome, as you would make me falsly beleue. And althogh you can prooue the succession of Bishops from Peter, yet this is not sufficient to proue Rome the catholicke church, vnles you can proue the profession of Peters fayth wherevpon the catholick church is builded, to haue continued in his successors at Rome, and at this present to remayne.

Bon.

Is there any mo churches thē one catholicke church▪ And I pray you tel me, into what faith were you baptised.

Philpot.

I acknowledge one holy Catholicke and Apostolicke Church, wherof I am a member (I prayse God) and I am of that catholicke fayth of Christ, where into I was baptised.

Couen.

I pray you, can you tell what this word Catholicke doth signify?Catholicke. shew if you can.

Phil.

Yes that I can, I thanke God. The catholicke fayth, or the Catholicke Churche is not as now a dayes the people be taught, to be yt which is most vniuersall, or of moste part of men receiued,The popes fayth hangeth vpon the multitude. whereby you do inferre our fayth to hang vpō the multitude, which is not so, but I esteme the Catholicke Church to be as S. Austen defineth the same. Aestimamus fidem Catholicam a rebus praeteritis, praesentibus, & futuris. Fides catholic [...] secundum August. i. We iudge (sayth he) the catholicke fayth, of that whiche hath bene, is and shalbe. So that if you can be able to prooue that your fayth and Church hath bene from the beginning taught, and is, and shalbe: then may you coūt your selues Catholicke, otherwise not. And Catholicke is a Greeke word compounded of [...], which signifieth after or according, and [...], a summe, or principle, or whole. So that catholicke Church or Catholicke fayth is as much to say, as the first, whole, sound, or chiefest fayth.

Boner.

Doth S. Austen say so as he alledgeth it? or doth he meane as he taketh the same? How say you M. Curtop?

Curtop.

In deed (my Lord) S. Augustine hath such a saying, speaking agaynst the Donatistes, that the Catholicke fayth ought to be estemed of thinges in times past, and as they are practised according to the same, and ought to bee through al ages, and not after a new maner, as the Donatistes began to professe.

Phil.

You haue sayd well M. Curtop, and after the meaning of S. Austen, and to confirme that which I haue said for the signification of Catholicke.

Couen.

Let the booke be sene my Lord.

Bon.

I pray you my Lord be cōtēt, or in good fayth I will breake euen of & let al alone. Do you thinke the Catholicke Church (vntill it was within these few yeres in ye which a few vpō singularity haue swerued frō ye same) haue erred?

Phil.

I do not thinke that the Catholicke Church can erre in doctrine: but I require you to prooue this Churche of Rome to be the Catholicke Church.

Curtop.

I can proue that Ireneus (which was within an hundred yeares after Christ) came to victor then bishop of Rome,Where M. Curtop [...] deth this, I cannot sayes but this I finde that Eusebius doth report that Irenaeus did reproue Victor Byshop of Rome for his rash Sentence in excommunicating the Churches of Greece concerning the ob [...]eruation of the feast of Easter. Euseb. lib. [...] cap. [...]. to aske his aduise about the excōmunication of certayne heretickes, the which he would not haue done (by al likelihood) if he had not taken him to be supreame head.

Couent.

Marke well this argument. How are you able to aunswere to the same (Aunswere if you can.

Phil.

It is soone aunswered my Lorde, for that it is of no force, neither this fact of Ireneus maketh no more for the supremacy of the Bishoppe of Rome, then mine hath done which haue bene at Rome as well as he, and mighte haue spoken with the Pope if I had list: and yet I would none in England did fauor his supremacy more then I.

S. Asse.

You are the more to blame (by the fayth of my body) for yt you fauor the same no better, since all the Catholicke Church (vntill this fewe yeares) haue taken him to be supreame head of the Church, besides this good man Ireneus.

Phil.

That is not likely, that Ireneus so tooke him, or the primatiue Church: for I am able to shewe seauen generall Councels after Ireneus time wherin he was neuer so taken, which may be a sufficient proofe that the catholick primitiue church neuer tooke him for supreme head.

The other Bish.

This man will neuer be satisfied, say what we can. It is but folly to reason any more with him.

Phil.

O my Lordes, would you haue me satisfied with nothing? Iudge (I pray you) who of vs hath better authority, he whiche bringeth the example of one manne going to Rome, or I that by these many generall councels am able to proue, that he was neuer so takē in many hūdred yeares after Christ, as by Nicene, Ephesine the first and the seconde,Socr. lib. 5. cap. 22.7. Generall Counsells in which the Bishop of Rome was neuer taken for supreame head. The church of Rome discenteth from the primatiue Church. Calcedone, Constantinopolitane, Carthaginens. Aquiliense.

Couen.

Why will ye not admit the Churche of Rome to be the Catholicke Church?

Phil.

Because it followeth not the primitiue Catholicke church, neither agreeth with the same, no more then an apple is like a nut.

Couent.

Wherin doth it dissent?

Phil.

It were to long to recite all, but two thinges I will name: the supremacy and transubstantiation.

Curtop.

As for transubstantiation, albeit it was set forth & decreed for an article of fayth not much aboue 300. yeares, yet it was alwayes beleued in the church.

Bon.

Yea that it was. Uery well sayd of you M. Curtop.

Phil.

Ye haue sayde right, that Transubstantiation is but a late plantation of the byshop of Rome,Transubstantiation is but a late plantation. & you are not able to shew any auncient writer, that the primitiue church did beleue any such thing: and with this Curtop shrank away. And immediately after, the Ambassadour of Spayne came in, to whom my Lord of London went, leauing the other with me. To whome I sayde: my Lordes, if you can shew me that this church of Rome (wherof you are members) is the true Catholicke Church,Iohn Philpot returneth againe to his issue. I shall be content to be one thereof, and as conformable to the same as you can require me in all things: for I know there is no saluation but within the Church.

Couen.

Can you disproue that the Church of Rome is not the Catholicke Church.

Phil.

Yea that I am able: but I desire rather to heare of you for the proofe thereof.Rome [...] not the Catholick [...] Church [...] why? And seing I cannot haue my request at your hāds, neither be satisfied with any probable authority, I will shewe you good proofe why it is not. For if the primatiue Church were Catholicke, as it was in deed, and ought to be the form and scholemaysters of the Church to the worldes end: then is not the church of Rome now the Catholicke church which dissenteth so farre from the same [Page] [...] [Page] both in doctrine and vse of the sacramentes.

Couent.

How proue you that the Church of Rome nowe dissenteth in doctrine and vse of the sacramentes from the primitiue Church?Comparisō betweene the prima [...] Church and the Popes Catholicke Church. The fayth [...] the popes Catholicke [...] now [...].

Phil.

Compare the one with the other, and it will soone appeare: as ye may see both in Eusebius and other Ecclesiasticall and auncient writers.

Couent.

What haue you to say more, why it is not the catholicke Church?

Phil.

Because it is not (by youre interpretation of Catholicke) vniuersall neyther neuer was, albeit you falsely perswade the people that it is so. For the world being deuided in three partes, Asia, Africa, and Europa, ii. partes therof, Asia, and Africa professing Christ as wel as we, did neuer consent to the Church of Rome, which is of Europa: whiche is a sufficient testimony that your faith was neuer vniuersall.

Couent.

How proue you that?

Phil.

At the Historiographers whiche write of the proceedinges of the Church, doe testifie the same. Besides that, this present time doth declare that to be true which I say. For at this present the Church of Asia and Africa doe not consent to the churche of Rome. Yea and besides all thys, most parte of Europa doth not agree neither allowe the Churche of Rome: as Germanye the kingdome of Denmarke, the kingdome of Poole, a great part of Fraunce, England, and Zeland, which is a manifest probation that your Church is not vniuersall. And after this, the Bishop of London called away the other Bishops, and lefte with me diuers Gentlemen, with certayne of his Chaplaynes, as Doctor Sauerson an Englishman, which had proceeded Doctor in Bonony, who after began with me in this maner.

Doctour Sauer.

Mayster Philpot, I remember you beyond sea since the time you reasoned with a Fryer (a notable learned man) commyng from Uenice to Padua in a barge.

Phil.

I cannot forget that, for the Fryer threatned me to accuse me of heresie as soone as he came to Padua, for that I talked with him so boldly of the truth. He was no suche learned manne as you name hym to be, but onely in hys schole poyntes a good Purgatory Fryer.

Doct. Sauer.

Well, he was a learned man for al that. And I am sory to heare yt you this day hauing cōmoned wyth so many notable learned men, are no more conformable to them then you be.

Phil.

I will be conformable to all them that be conformable to Christ in his word. And I praye you good mayster Doctour, be not so conformable to please men more then GOD, contrary to your learning for worldly estimations sake.

Doct. Sauer.

No that I am not. Upon what occasion shuld you thinke thus of me?

Phil.

Upon no euill that I doe knowe of you, Mayster Doctour: but I speake as one wishing that you shoulde not be led away from the truth for promotions sake, as many Doctours be now a dayes.

Doct. Sauer.

For the further deba [...]g of this matter, that Ciprian doth alow [...] such [...], reade the answere of M. Nowell to M. Dorman.I haue heard your argumentes hetherto, and me thinketh that a great many of the olde ancient writers be agaynst you in that you doe not allowe the churche of Rome neyther the supremacie: for sainct Cyprian (whiche is an old ancient writer) doth allowe the byshop of Rome to be the supreme head of the Church.

Phil.

That I am sure of he doth not. For he writing vnto Cornelius then Byshoppe of Rome, calleth hym but his companion and fellow Byshop, neither attributed to hym the name either of Pope, or els of any vsurped terms which now be ascribed to the Bishop of Rome to the setting forth of his dignitie.

Doct. Sauer.

You cannot be able to shewe that S. Cyprian calleth Cornelius his fellow Byshop.

Phil.

I will wager with you that I amble to make, that I can shew it you in Cyprian, as I haue sayd.

Doctor Sauer.

I will lay none other wager with you, but booke for booke, [...] lib. 1. [...]. 3. that it is not so.

Phil.

I agree thereto, and I praye you one of my Lordes Chaplaynes to fet vs Cyprian hether for the tryal hereof. And with that one of them went to my Lordes study and brought forth Cyprian, & by and by he turned to the fyrst booke of his Epistles,D. Sauersō [...] M. Philpot. [...]. lib. 4. Epist. 2. Cap. 1 [...]. [...]. the 3. Epistle, and there would haue seemed to haue gathered a strong Argument for the supremacie of the Byshop of Rome, because he sayth: It goeth not well with the Churche when the hygh Prieste is not obeyed, which supplyeth the stead of Christ after Gods word, and the cō sent of hys fellow Byshops. and the agreement of the people.

Doct. Sauer.

How can you auoyd this place which maketh so playnely for the Bishop of Romes supremacy?

Phil.

It maketh not so playne, mayster Doctour, on your side, as you gather, as by and by I wil geue you to vnderstand. But first I challenge the wager which wee made yt your booke is mine.Patriarches only be named, to whom afterward the Patriarke of Constantinople was also ioyned. Cyprian hath also these words following in the same epistle: It was declared amongest vs and it is according to iustice and equity that euery mans cause should be heard where the fault was committed and to euery seuerall Pastor there is a portiō of the flocke appoynted to rule and gouerne, for the which he must make an accopmt before God. Cipri. lib. 4. Epist. 2. For here you may see that hee calleth Cornelius his fellow byshop, as he doth also in other places. And now for the vnderstanding of that place, you do misconstrue it, to make the high Priest onely for the Bish. of Rome and otherwise then it was in hys tyme. For there were by Nicene Councell iiii. Patriarckes appoynted, the Patriarcke of Hierusalem, the Patriarcke of Constantinople, the Patriarcke of Alexandria, and the Patryarcke of Rome, of whiche foure the Patriarcke of Rome was placed lowest in the Councell, and so continued many yeares, for the tyme o [...] vii. or viii. generall Councelles, as I am able to shew.

Therefore S. Cyprian writing to Cornelius Patriarcke of Rome? whome he calleth hys fellowe Byshoppe) findeth himselfe offended, that certayne heretickes beyng iustly excommunicated by him (as the Nouatians were) did flye from the Dyoces, whiche was their chiefe bishop refusing to be obedient to him and to bee reformed, to the Bishop of Rome and to the Patriarcke of Constantinople, and there were receaued in communion of congregation, in derogation of good order and discipline in ye church and to the mayntayning of heresies and schismes: and that heresies did spring vp and schismes dayly rise hereof, that obedience was not geuen to the Prieste of God, nor once considered him to be in the Churche, for the time, the priest and for the time the Iudge in Christes steade (as in the decree of Nicene Councell was appoynted) not the Byshop of Rome onely, but euery Patriarcke in his precinct: who had euery one of them a Colledge or Cathedrall churche of learned Priestes, in hearyng of whome by a conuocation of his fellow Byshops, with the consent of the people, all heresies were determined by the word of God: and this is the meanyng of S. Cypryan.

D. Sauer.

You take it so, but it seemeth to me otherwise.

Phil.

Upō what groūd it shuld seeme otherwise vnto you, I know not but this meaning whiche I haue declared ye general Councels. 7. or 8. one after an other, confirmed it so to be, whiche did not allowe one supreme head onely.

Pend.

There were not so many generall Councels, but 4. onely allowed.

Phil.

That is not so M. Pendleton, although there be 4. specially allowed for the confirmation of the Trinitie: but beside these foure there were many other generall Councels, as you may learne by many writers.How S. Cyyriā meaneth, Christ to build his Church vpon Peter. Cypria. De simplicitate▪ Praelatorum. tract. 10. in Ioā.

A Chaplayne.

Did not Christ builde his Church vpon Peter S. Cyprian sayth so.

Phil.

S. Syprian De simplicitate praelatorum declareth in what respect he so sayd. In persona vnius dedit Dominus omnibus claues, vt omnium vnitatem denunciaret. i. God gaue in person of one man the keyes to all, that he might signifie the vnitie of all men. And also saynt Austen sayth in the x. treatise of S. Iohn: Si in Petro non esset Ecclesiae mysterium, non ei diceret Dominus tibi dabo claues. Si autem hoc Petro dictum est non habet Ecclesia: si autem Ecclesia habet, quando claues accepit, Ecclesiam totam designauit. i. If in Peter hadde not bene the misterie of the Churche, the Lord had not sayde vnto him (I will geue vnto thee the keyes. For if that were sayd vnto Peter, the Churche hath them not: if the Church haue them, Hieronym. ad Nepotianum. when Peter receiued them he signified the whole Church. And also S. Hierome a Priest of Rome writing to Nepotian, sayth: that al Churches do leane to their owne Pastours, Hieronim ad Euagium. where he speaketh of the Ecclesiasticall Hierarchie or regiment, where hee maketh no mention of the Bishop of Rome. And Ad Euagium hee sayth, that wheresoeuer a Byshop be, whether it be at Rome, or at Euagie, or at Regium, he is of one power and of one Iurisdiction.

D. Sauer.

S. Hierome De coelesti hierarchia? It was Dyonisius you meane.

Phil.

I say not that Hierome wrote anye booke so intituled. But I say, that in the Epistle by me alledged, hee maketh mention of the Ecclesiasticall regiment.

D. Sauer.

I wonder you will stand so steadfast in your errour, to your owne destruction.

Philpot.

I am sure we are in no errour, by thy promise of Christe made to the faythfull once, whiche is, that he will geue to hys true Churche suche a spirite of wisedome, that the aduersaries therof should neuer be able to resist. And by this I knowe we are of the trueth, for that neyther by reasoning neyther by writing, your Sinagogue of Rome is able to aunswere. Where is there one of you all that euer hath bene able to answere any of the godly learned ministers of Germany, who haue disclosed your counterfayt Religion? Which of you all (at this day) is able to answere Caluins institutions, which is minister of Geneua?

D. Sauer.

A godly minister in deede of receite of [...]urpurses,False sc [...]aūders. and runnagate traytours. And of late I can tell you, there [Page] is such contention fallen betweene hym and his own sects that he was fayne to flye the towne, about predestination. I tell you truth, for I came by Ieneua hether.

Phil.

I am sure you blaspheme that godly man, and that Godly church where he is minister, as it is your churches condition when you cannot answere men by learnyng, to oppresse them with blasphemies and false reportes. For in the matter of predestination hee is in none other opinion then al the Doctors of the church be, agreeing to the scriptures.

Sauer.

Men be able to answere hym if they list. And I pray you which of you haue answered Byshop Fishers booke.

Phil.

Yes (mayster Doctor) that booke is answered and aunswered agayn, if you list to seek what hath bene written agaynst hym.

And after this Doct. Story came in. To whom I said mayster Doctor,D. Story commeth in. you haue done me great iniury, and with out law haue straightly imprisoned me, more like a Dogg thē a man. And besides this, you haue not kept promise wt me, for you promised that I should be iudged the next day after.

Story.

Happy are you when they reuile you, and say all euill agaynst you for my names sake. Math. 5.I am come now to keepe promise with thee. Was there euer such a fantasticall man as this is? Nay, he is no man, he is a beast. Yea these heretickes be worse then brute beastes: for they will vpon a vayne singularitie take vpon them to be wiser then all men, being in deede very fooles and Asseheades, not able to mayntayne that whiche of an arrogant obstinacie they do stand in.

Phil.

M. Doct. I am content to abide your rayling iudgement of me now. Say what you will I am content, for I am vnder your feete to be troden on as you list. God forgeue it you: yet I am no hereticke. Neither you nor anye other shall be able to proue that I hold any iote agaynst ye word of God, otherwise then a Christian man ought.

Story.

The word of God? forsooth the word of God. It is but a folly to reason wyth these heretickes, for they are incurable and desperate.The Papistes will not be ruled by the scriptures without their own iudge. But as I may reasō with thee, not that I haue any hope to winne thee, whom wilt thou appoynt to be iudge of the word wherto thou standest?

Phil.

Uerely the word it selfe.

Story.

Doe you not see the ignoraunce of this beastly hereticke? He willeth the word to be iudged of the word. Can the word speake?

Phil.

If I cannot proue yt which I haue sayd by good authoritie, I will be content to be counted an hereticke and an ignoraunt person, and further what you please.

Story.

Let vs heare what wise authoritie yu canst bring in.

Phil.

It is the saying of Christe in S. Iohn: Verbum quod locutus sum, Iohn. 12. iudicabit in nouissimo die The word which I haue spoken (sayth Christ) shall iudge in the last day. If the worde shal iudge in the last day,What say you now M. Doctor. much more it ought to iudge our doings now: And I am sure I haue my iudge on my side, who shall absolue and iustifie me in an other world. How soeuer now it shall please you by authoritie vnrighteously to iudge of me and others, sure I am in an other world to iudge you.

Story.

What? you purpose to be a stincking Martyr, & to sit in iudgement with Christ at the last day to iudge the 12. tribes of Israell.M. Doctour hauing not to aunswere, falleth to rayling.

Phil.

Yea sir, I doubte not thereof, hauing the promise of Christ, If I dye for righteousnes sake, which you haue begon to persecute in me.

Story.

I told you it is but vayne to argue with this hereticke: he is drowned in his heresies without all learning.

Phil.

Syr, I haue brought you for that I haue sayd, good authoritie out of Gods booke, to the whiche you answere nothing, but go about still to geue rayling iudgement aagaynst me without any cause.

Story.

I will come to you by and by. When as the Iudge in Westminster hall geueth sentence, doth the worde geue sentence, or the Iudge? tell me.

Phil.

Ciuill matters be subiect to Ciuell men, & they haue authoritie by the worde to bee iudge of them.Gods iudgemēt and ciuill iudgement not lyke. But the word of God is not subiect to mans iudgemēt, but ought to iudge all the wisedome, thoughtes, and doynges of men and therefore your comparison disproueth nothing that I haue sayd, neither answereth any whit therto.

Story.

Wilt thou not allow the interpretation of the church vpon the scriptures?

Phil.

Yes, if it be according to the word of the true church: and this I say to you,The iudgement of the Church, how farre it serueth. as I haue sayd heretofore, that if yee can proue the church of Rome (wherof ye are) to be ye true Catholicke Church which I ought to follow, I wil be as ready to yeld therto (as long as it can be so proued) as you may desire me.

Story.

What a fellow is this? He will beleeue nothing but what he list himselfe.Prescription of [...]yme. Are we not in possessiō of the church? Haue not our forefathers these many hundred yeares takē this church for the catholicke church wherof we are now? And if we had none other proofe but this it were sufficiēt: for prescription of time maketh a good title in the law.

Philpot.

You doe well (mayster Doctour) to alledge prescription of many yeares,Prescrip [...] of time [...]keth no [...] in [...] matters. for it is all that you haue to shew for your selues. But you must vnderstand, Ex diuinis nulla occurrit praescriptio, yt prescription hath no place in matters belonging to God, as I am ab [...]e to shewe by the testimony of many Doctours.

Story.

Well sir, you are like to go after your fathers Latimer the Sophister, and Ridley, who had nothing to alledge for hymselfe but that hee had learned his heresie of Cranmer. Where I came to him with a poore Bacheler of Arte, he tremblēd as though hee had had the palsey, as these heretickes haue alwayes some token of feare whereby a man may know them,D. Story confesseth himselfe to be the chiefe di [...] patcher of all Gods Saintes that suffered in Q. Maryes tyme. as you may see this mans eies do tremble in his head. But I dispatched them: and I tell thee that there hath bene yet neuer a one burnte, but I haue spoken with him, & haue bene a cause of his dispatch.

Phil.

You haue the more to aunswere for, Mayster Doctor as you shall feele in an other world, how much soeuer you do now triumph of your proceedinges.

Story.

I tell thee I will neuer be confessed therof. And because I cannot now tary to speake with my Lord, I pray one of you tell my Lord, that my comming was to signifie to his Lordship, that he must out of hand rid this hereticke away. And going away he sayd vnto me, I certifie thee that thou mayst thanke none other man but me.

Phil.

I thanke you therfore with all mine hart: and God forgeue it you.

Story.

What? doest thou thanke me? if I had thee in my study halfe an houre, I thinke I should make you sing an other song.

Phil.

No maister Doctour, I stand vpon to sure a ground to be ouerthrowne by you now.Storyes cruelty. Iohn Philpot left post alone. And thus they departed al away from me one after an other, vntil I was left al alone. And afterwards with my keeper going to my Colehouse (as I went) I met with my Lord of London, who spake vnto me gētly, as he hath hetherto in words saying:

London.

Philpot, if there be any pleasure I may shewe you in my house, I pray you require it and you shall haue it.

Philpot.

My Lord the pleasure that I will require of your Lordship is to hasten my iudgement which is committed vnto you, & so dispatche me forth of this miserable world,The straight handling of Iohn Philpot in prison, for all the Bishops faire words. vnto my eternall rest. And for all this fayre speache I can not attain hetherto this fortnight space, neither fire nor cā dle, neither yet good lodging. But it is good for a man to be brought low in this world, & to be counted amongst ye vilest, that hee may in time of rewarde receiue exaltation & glory. Therfore praised be God yt hath humbled me, & geuen me grace with gladnes to be content there withall.

Let all that loue the truth say. Amen.

Thus endeth the fift Tragedy.

*The sixt examination of Iohn Philpot had before the right honourable Lordes, Lorde Chamberlayne to the kinges Maiesty, the Vicount Herford, commonly called Lord Ferrers, the Lord Rich, the Lord S. Iohns, the Lord Winsor, the Lord Shandoys, Sir Ioh. Bridges Lieutenant of the Tower, and two other moe whose names I know not, with the B. of London and Doctour Chadsey, the sixt day of Nouember. An. 1555.

PHilpot.

Before that I was called afore the Lordes, and whiles they were in sitting downe, the Byshop of Lō don came aside to me and whispered in myne eare,The 6. examination of M. Philpot before certain Lord [...], and the Bishop of Lō don. willing me to vse my selfe before the Lordes of the queenes maiesties Councell prudently, and to take heede what I sayd: & thus he pretendeth to geue me counsaile because he wished me to do well, as I might now do if I list. And after the Lordes & other worshipfull gentlemen of ye queenes Maiesties seruauntes were set, my Lorde of London placed himselfe at the end of the table, & called me to hym, & by the Lords I was placed at the vpper end agaynst him: where I kneeling downe, the Lordes commaunded me to stande vp, and after in this manner the Byshop began to speake.

London.

M. Philpot, I haue heretofore, both priuately my selfe, and openly before the Lordes of ye Clergy,The words of Bishop Boner to M. Philpot. mo times then once caused you to bee talked withall to reforme you of your errours, but I haue not found you yet so tractable as I would wish: Wherfore now I haue desired these honorable Lordes of the temporaltie and of the Queenes Maiesties Counsayle, who haue taken paynes with me this day (I thanke them therefore) to heare you what you can say, that they may be iudges whether I haue sought all meanes to do you good or no: and I dare be bold to say in theyr behalfe, that if you shew your selfe conformable to the Queenes Maiesties proceedinges, you shall finde as [Page] much fauour for your deliueraunce, as you can wishe. I speake not this to fawne vpō you, but to bryng you home into the Church. Now let them heare what you can say.

Phil.

My Lorde I thanke God of this daye, that I haue such an honorable audiēce to declare my mynd before.M. Phil [...] aunswere to the Bishop. And I cannot but commend your Lordships equity in this behalf, which agreeth with the order of the primatiue church which was, if any body had bene suspected of heresie (as I am now) he should be called, first before the archbishop or byshop of the Dioces where he was suspected, secondly in the presence of others his fellow byshops and learned elders, and thirdly in hearyng of the layty: where after the iudgement of Gods word declared, and with the assent of other Bishops and consent of the people he was condemned to exile for an hereticke,Heretickes [...] the pri [...]iue Church onely [...] to [...]. or absolued. And the seconde poynt of that good order I haue found at your Lordships hands already in being called before you & your fellow bishops: & now haue the third sort of mē at whose hands I trust to finde more righteousnes in my cause then I haue found wt my Lordes of ye Clergy, God graunt I may haue at last the iudgement of Gods word concerning the same.

London.

M. Philpot. I praye you ere you go any further tell my Lordes here playnely whther you were by me or by my procurement committed to prison or not, and whether I haue shewed you anye crueltie sithen yee haue bene committed to my prison.

Phil.

If it shall please your Lordship to geue me leaue to declare forth my matter, I wil touch that afterward.

Rich.

Aunswere first of all to my Lordes two questions, & then proceede forth to the matter. How say you? wer you imprisoned by my Lorde or no? can you finde anye faulte since with his cruell vsing of you.

Phil.

I cannot laye to my Lordes charge the cause of my imprisonmēt, neyther I may say that he hath vsed me cruelly, [...] boner [...] the can [...] of M. Philpots [...]. but rather for my part I might say that I haue found more gentlenesse at his Lordships handes then I dyd at myne owne Ordinaries for the time I haue bene wythin his prison, for that he hath called me three or foure times to mine answere, to the which I was not called twelue mōth and a halfe before.

Rich.

Well, now go to your matter.

Phil.

The matter is, that I am imprisoned for the disputations had by me in the Conuocation house agaynst the sacrament of the aultar, which matter was not moued principally by me, but by the Prolocutor, with the consent of ye Queenes Maiestie and of the whole house, and that house being a member of the Parliament house, ought to be a place of free speeche for all men of the house, by the ancient and laudable custome of this realme. Wherefore I thynke my selfe to haue sustayned hetherto great iniury for speaking my conscience freely in suche a place as I might lawfully do it: and I desire your honorable Lordships iudgement which be of the Parliament house, whether of right I ought to be impeached therefore, and sustayne the losse of my liuing (as I haue done) and moreouer of my life, as it is sought.

Rich.

You are deceaued herein: for the Conuocation house is no part of the Parliament house. [...] of the Parliament [...] sayth [...] Lord [...].

Phil.

My Lord, I haue alwayes vnderstāded the contrary by suche as are more experte menne in thinges of thys realme then I: and againe, the title of euery Acte leadeth me to thinke otherwise, which alledgeth the agreement of the spiritualitie and temporaltie assembled together.

Rich.

Yea, that is meant of the spirituall Lordes of the vpper house.

Winsor.

In deed the Conuocation house is called together by one writte of the Summons of ye Parliament of an old custome:Whether the Conuocation be part of the Parliament [...] free [...] was [...] by [...] man [...]. notwithstanding that house is no part of the parliament house.

Phil.

My Lordes, I must be contēted to abide your iudgementes in this behalfe.

Rich.

We haue told you the truth. Mary yet wee woulde not that you should be troubled for any thinge that there was spoken, so that you hauing spoken amisse, do declare now that you are sory therfore.

Lond.

My Lordes he hath spoken there manifest heresie, yea and there stoutly mayntayned the same against ye blessed sacramēt of the aultar (and with that he put off his cap that al the Lords might reuerence & vayle theyr bonets at that Idoll as they did) and would not allow the reall presence of the body and bloude of Christe in the same: yet my Lordes, God forbid that I shoulde goe about to shewe him extremity for so doing, in case he will repent & reuoke his wicked sayings: & if in faith he wil so do, wt your lordships consent he shalbe released by and by. Mary if he wil not, he shal look for ye extremitie of the law, & that shortly.

Chamb.

My Lorde of London speaketh reasonably vnto you: take it whiles it is offered you.

Rich.

How say you? Will you acknowledge the reall presence of the bloud and body of Christ, as a [...] the learned mē of this realm do in the Masse, and as I do, and wil beleue as long as I liue, I do protest it?

Phil.

My Lord I do acknowledge in the sacramente of the body and bloud of Christ such a presence, as the worde of God doth allow and teach me.

Rich

That shalbe none otherwise then you lift.

London.

A sacrament is the signe of a holy thing:How Boner [...] in the Sacrament, [...] both the signe and thing sig [...]fied. So that there is both the signe which is the accident (as ye whitenes, roūdnes, & shape of bread) and there is also the thyng it selfe, as very Christ both God and man. But these heretickes will haue the sacramentes to be but bare signes. How say you? declar [...] vnto my Lordes here whether you do allow the thing it selfe in the sacrament or no?

Phil.

I do confesse yt in the Lordes supper there is in due respectes both the signe and the thing signified,Both the sig [...] and the thing signified in [...] respectes, [...] the Sacrament▪ when it is duely ministred after the institution of Christ.

London.

You may see how he goeth about the bush (as he hath done before) with my Lords of the Clergy, and dare not vtter his minde playnly.

Rich.

Shew vs what maner of presence you allowe in the sacrament.

Philpot.

If it shall please you my Lord of London, to geue me leaue to proceede orderly thereunto, and to let me declare my minde without interruption, I wil throughly open my minde therin.

L. Shand.

I pray you my Lord, let hym speake his mynde.

Phil.

My Lordes, that at the first I haue not plainly declared my iudgemēt vnto you in this, because I cānot speake hereof without the daunger of my life.

Rich.

There is none of vs here that seeketh thy life, or meane to take any aduauntage of that thou shalt speake.Ye say ye seek [...] not his lyfe and yet ye [...] to aunswere [...] that ye aske [...] be his death.

Phil.

Although I mistrust not your honorable Lordships y• be here of ye tēporalty: yet here is one that sitteth against me (pointing to my Lord of London) that wil lay it to my charge euen to the death. Notwithstanding, seeing youre honours do require me to declare my minde of the presēce of Christ in the sacrament, that ye may perceaue that I am not ashamed of the Gospell of Christe, neither doe mayntayne any opinion without probable and sufficient authoritie of the Scripture, I will shewe franckly my minde without all colour, what soeuer shall ensu [...] vnto me therfore, so that my Lord of London wil not let me to vtter my minde.

Rich.

My Lord, permit him to say what he can, seeyng hee is willing to shew his mind.

London.

I am content my Lordes, let him say what he can I will heare him.

Phil.

That which I doe entend to speake vnto you (right honourable Lordes) I do protest here,The protestatiō of Iohn Philpot before the Lordes. first before God & his Angels, that I speake it not of vaynglory, neyther of singularitie, neither of wilfull stubburnes, but truely vpon a good conscience grounded on Gods worde, against ye which I dare not do for feare of damnation which wil follow that which is done contrary to knowledge. Neyther do I disagree to the proceedinges of this realme in the religion for that I loue not the Queene (whom I loue from the bottome of my hart) but because I ought to loue & fear God in his word more then man in his lawes, thoughe I stand as I seeme to do in this consideration, and for none other as God I call to witnes.

There be two thinges principally, by the which ye clergy at this day doth deceiue the whole realm: that is,Two thinge wherein the Clergy dece [...] ueth the whole realme. ye sacrament of the body and bloud of Christ, and the name of ye Catholicke church: y• which both they do vsurpe, hauing in deed none of them both. And as touching theyr Sacrament, which they terme of the aulter, I say now as I sayd in the Conuocation house that it is not the Sacramente of Christ,The Papistes haue neyther [...] the Sacrament of the Lordes body nor the true Church. neither in the same is there any maner of Chrystes presence. Wherfore they deceiue the Queenes maiesty: and you of ye nobilitie of thys realme, in making you to beleue yt to be a sacrament which is none, and cause you to commit manifest Idolatry in worshipping that for God, whiche is no God. And in testimony of this to be true, besides manifest proofe which I am able to make to the Queenes maiesty and to all you of her nobility, I will yeld my lyfe. The which to do, if it were not vpon a sure groūd, it were to my vtter damnation.

And where they take on them the name of the Catholicke church (wherby they blinde many folkes eyes) they are nothing so,Papistes vnto [...] vsurpe the name of the Church. calling you from the true religion whiche was reuealed & taught in K. Edwardes time, vnto vaine superstition. And this I will say for the tryall hereof, that if they can proue themselues to be the catholicke church (as they shal neuer be able to do) I wil neuer be agaynst their doynges, but reuoke all that I haue sayd. And I shall desire you (my Lordes) to be a meane for me to the Queenes [Page] maiestie, that I may be brought to ye iust triall hereof. Yea I will not refuse to stand agaynst ten of the best of them in this realme. And if they be able to proue otherwise then I haue sayd, either by writing or by reasoning, with good & lawfull authoritie, I will here promise to recant whatsoeuer I haue sayd,M. Philpot offereth himselfe to stand against 10. of the best learned in the realme in proofe of his cause. & to consent to them in all poyntes. And in the declaratiō of these things more at large, which now I write in summe: the Bishop of London eftsones would haue interrupted me, but the Lords procured me libertie to make out my tale, to the great griefe of my Lord bishop of London, as it appeared by his dumpes he was in.

Londō.

It hath bene told me before, that you loue to make a long tale.

Rich.

Al heretickes do boast of the spirite of God, and euery one would haue a church by himselfe: as Ioan of Kent and the Anabaptistes. I had my selfe Ioan of Kent a seuen night in my house after ye writ was out for her to be burnt where my Lorde of Canterb. and Bishop Ridley resorted almost dayly vnto her: but she was so high in the spirite yt they could do nothing with her for all theyr learning. But she went wilfully vnto the fire, was burnt, and so do you now.

Phil.

As for Ioan of Kent, shee was a vayne woman (I knew her well & an heretick indeed,The Popes Catholickes when they haue no iust reason wherewith to perswade, they fall to rating, & to charge men with stubbernes. well worthye to bee burnt because she stoode agaynst one of the manifest artycles of our faith, contrary to the scriptures: and such vayne spirites be soone known from ye true spirite of God & hys church, for yt the same abideth wtin the limites of GODS word and will not go out of the same, neither stubburnely mayntaine any thing cōtrary to the word, as I haue gods word throughly on my side to shew for that I stand in.

London.

I pray you, how will you ioyne me these ij. scriptures together: Pater maior me est, & pater & ego vnum sumuꝰ I must enterprete the same, because my Lordes here vnderstand not the Latin: that is to saye: The Father is greater then I, and I and the father are one. But I cry you mercye my Lordes, I haue mispoken, in saying you vnderstande no Latine: for the most part of you vnderstand Latin as well as I. But I spake in consideration of my Lord Shādoys and M. Bridges his brother, whom I take to be no great Latin men. Now shew your cunning, and ioine these two scriptures by the word if you can.

Phil.

Yes that I can right well. For we must vnderstande that in Christ there be two natures, the diuinitie and Humanitie, & in respect of his humanitie it is spoken of christ The Father is greater then I. But in respect of hys Deitie, he sayd agayne: The Father and I be one.

London.

But what scripture haue you?

Phil.

Yes, I haue sufficient scripture for the proofe of that I haue sayd.Psalme. 8. For the first, it is written of Christ in ye Psalmes: Diminuisti eum paulominus ab Angelis: Thou hast made him a little lesser then Aungels. It is the xv. Psalme, beginning? Coeli enarrant. And there I misreckoned, wherwithall my Lord tooke me.

London.

It is in Domine Dominus noster. Yee may see my Lords how wel this man is vsed to say his Mattins.

Phil.

Though I say not Mattins in suche order as youre Lordship meaneth: yet I remember of olde, that Domine Dominus noster, and Coeli enarrant, bee not farre asunder: and albeit I misnamed the Psalme, it is no preiudice to the truth of that I haue proued.

London.

What say you then to the second scripture? howe couple you that by the word to the other?

Phil.

Scriptures alledged.The text it selfe declareth, yt notwithstanding Chryst did abase himself in our humayne nature: yet he is stil one in Deitie with the Father. And this S. Paule to the Hebrues doth more at large set foorth. And as I haue by the scriptures ioyned these two scriptures together, so am I able to do in all other Articles of fayth which we ought to beleue and by the manifest word of God to expound them.How the letter killeth and whom. 2. Cor 3.

London.

How can that be, seing saynct Paule sayth, that the letter killeth, but it is the spirite that geueth life.

Philpot.

S. Paul meaneth not the worde of God, written in it selfe killeth, which is the word of life and the faythfull testimonie of the Lord, but that the worde is vnprofitable and killeth him that is void of the spirite of God, although he be the wisest man of the world, and therfore S. Paule sayd, That the Gospell to some was a sauour of life vnto lyfe, and to some other a sauour of death vnto death. Iohn. 6. Also an example hereof we haue in the vi. of Iohn, of them who hearing ye worde of God without the spirite were offended thereby: wherefore Christ sayd, The flesh profiteth nothing, it is the spirite that quickeneth.

London.

What? do you vnderstand that of S. Paule and of S. Iohn so?

Philpot.

It is not mine owne interpretation, it is agreable to the word in other places: and I haue learned ye same of auncient fathers interpreting it likewise.1. Cor. 6. And to ye Corinthians as it is written: Animalis homo non percipit ea quae sunt spiritus Dei: spiritualis dijudicat omnia. The natural man perceiueth not the thinges that bee of the spirite of God: but the spirituall man whiche is indued with the spirite, iudgeth all thinges.

London.

You see my Lordes, that this man will haue but hys owne minde, and will wilfully cast away himselfe. I am sory for him.

Phil.

The words yt I haue spoken be none of mine but of the Gospell, wheron I ought to stand. And if, you my lord of London, can bring better authoritie for the faythe you would draw me vnto, then that which I stand vpō, I wil gladly heare ye same by you or by any other in this realm.

Wherfore I kneeling down, besought the Lords to be good vnto me a poore Gentleman,1. Cor. 2. M. Philpots request to the Lordes. that would fayne lyue in the world if I might: and to testifie: as you haue heard me to say this day, that if any man can approue yt I ought to be of any other maner of faith then that of which I now am, and can proue the same sufficiently, I will be neyther wil [...]ull neither desperate, as my Lorde of London woulde make you beleue me to be.

Rich.

What countrey man be you? are you of the Philpots of Hampshyre?

Phil.

Yea my Lorde I was Sir Peter Philpots sonne of Hampshyre.

Rich.

He is my neare kinsman: wherefore I am the more sory for him.

Phil.

I thanke your Lordship that it pleaseth you to chalenge kinred of a poore prisoner.

Rich.

In faith I would go an hundreth miles on my bare feete to do you good.

Cham.

He may do well enough if he liSt.

S. Iohn.

M. Philpot: you are my countryman, & I woulde be glad you should do well.

Rich.

You said euen now, that you would desire to mayntaine your beliefe before ten of the best in the realme. You did not well to compare with the Nobilitie, of the Realme.Iohn Philpot wil not be iudged by his aduersaryes, but by the hearers, so far as they shall iudge by Gods worde. But what if you haue tenne of the best in the Realme to heare you, will you be tryed by them?

Phil.

My Lord, your Lordshippe mistaketh me to thinke that I challenge tenne of the best of the Nobilitie in thys realme: It was no part of my minde, but I meant of the best learned on the contrary side.

Rich.

Wel I take your meaning What if meanes be made to the Queenes maiestie, that you shall haue your request will you be iudged by them?

Phil.

My Lord, it is not meete that a man shoulde be iudged by his aduersaries.

Rich.

By whom then would you be iudged?

Phil.

I will make your honours iudges, that shalbe hearers of vs.

Rich.

I dare be bolde to procure for you of the Queenes maiestie that you shall haue tenne learned men to reason with you and twenty or forty of the Nobility to heare, so you wil promise to abide theyr iudgement. How say you? will you promise here afore my Lordes so to do?

Phil.

I will be contented to be iudged by them.

Rich.

Yea, but wil you promise to agree to theyr iudgemēt.

Phil.

There be causes why I may not so do, vnlesse I wer sure they would iudge according to the word of God.

Rich.

O, I perceaue you wil haue no man iudge but your selfe,The true order of iudgement vsed in the primatiue Church. B. Boner bewrayeth his owne ignoraunce. and thinke your selfe wiser then all the learned men of this Realme.

Phil.

My Lorde, I seeke not to be myne owne iudge, but am contēt to be iudged by other, so that the order of iudgement in matters of religion be kept that was in the primatiue Church, which is, first that Gods wil by his word was sought, and thereunto both the spiritualty and temporaltie was gathered together, and gaue theyr consentes & iudgement, & such kind of iudgement I will stand to.

London.

My Lordes he would make you beleeue that hee were profoundly seene in auncient writers of the iudgementes of the primatiue Church, and there was neuer any such maner of iudgement vsed as he now talketh of.

Phil.

In the Epistles of S. Ciprian I am able to shewe it you.

London.

A, I tell you there is no such thing: fet me Cyprian hether.B. Boner dare not fetch out his booke.

Phil.

You shall finde it otherwise when the booke commeth. And D. Chedsay his Chaplayne (whom he appointed to fet his booke) whispered the Bishop in his care, and fet not the booke, by likelihoode that he should haue susteined the reproche thereof if the booke had bene fet. Well my Lord (quoth I) mayster Doctor knoweth it is so, or els he would haue fet the booke ere this.

Rich.

You woulde haue none other iudge (I see) but the worde.

Phil.

Yes my Lord: I will be tryed by the word, & by such [Page] as will iudge according to the word. As for an example, if there were a controuersy betweene your Lordship and an other vpon the words of a statute, must not the words of the statute iudge and determine the controuersie?

Rich.

[...] Boner [...]pheth [...] the [...].No mary the Iudges of the law may determine the meaning therof.

Load.

He hath brought as good an example agaynst hym selfe as can be.

And here the B. thought he had good handfast against me, and therefore enlarged it with many wordes to the iudgement of the Church.

The Lordes.

Hee hath ouerthrowne himselfe by his owne argument.

Phil.

My Lords, it seemeth to your honours yt you haue great aduauntage of me by the example I brought in, [...] a Iudge [...] law [...] the [...]earing of [...] o [...]wise [...] [...]gree [...] to the word [...]s: so [...] the [...] no power to [...]dge the [...]aning of Gods word [...]trary to [...]. [...]. [...]ection of the Lord [...], why the wordes [...] the scrip [...] a [...]e not [...] be taken: [ [...]his is my body.] to expresse my cause? but if it be pondered throughly, it maketh wholy with me, and nothing against me, as my Lord of London hath pretended. For I will aske of my Lorde Rich here whom I know to haue good knowledge in the lawes and statutes of this realm, albeit a Iudge may discerne the meaning of a statute agreable to ye wordes, whether the same may iudge a meaning contrary to the expres wordes or no?

Rich.

He cannot so do.

Phil.

Euen so say I, that no man ought to iudge the word of God to haue a meaning contrary to the expresse words therof, as this false church of Rome doth in many things: and with this the Lordes seemed to be satisfied, and made no further replication herein.

Rich.

I meruaile thē why you do deny the expresse words of Christ in the sacrament, saying, This is my body, and yet you will not sticke to say it is not his body. Is not GOD omnipotent? and is not he able as well by his omnipotencie to make it his body, as he was to make man flesh of a peece of clay? Did not he say: This is my body whiche shalbe betrayed for you? and was not his very bodye betrayed for vs therfore it must needes be his body.

London.

My Lord Rich, you haue sayde wonderfull well and learnedly. But you might haue begon with hym before also in the 6. of Iohn, where Christe promised to geue his body in the sacrament of the aultar, saying: Panis quem ego dabo, caro mea est: The bread which I will geue, is my fleshe. How can you answere to that?

Phil.

If it please you to geue me leaue to answere first my Lord Rich, I will also answere this obiection.

Rich.

Answere my lord of Lōdon first, & after come to me.

Philpot.

My Lord of London may be soone answered, that that the saying of S. Iohn is,Aunswere to B. Boners [...]i [...]ction. that the humanitie of chryst which he took vpon him for the redemption of man, is the bread of life, whereby our bodyes & soules be susteined to eternall lyfe, of the which the sacramentall bread is a liuely representation and an effectuall cohabitation to all suche as beleue on his Passion: and as Christ sayth in the same 6▪ of Iohn,The place [...]. [...]he bread [...] I will true is my [...] &c] A [...]nswere [...] the Lord [...]iches ob [...]ction. Papistes [...]ater cosins [...] the Capemai [...]es. I am the bread that came downe from heauen:, but yet he is not materiall neither naturall bread. Likewise ye bread is his flesh, not naturall or substantiall, but by signification, and by grace in a sacrament.

And now to my Lord Riches argument. I do not deny the expresse wordes of Christ in the sacrament, This is my body: but I deny that they are naturally and corporally to be taken: they must be taken sacramentally and spiritually, according to the expresse declaration of Christ saying, that the wordes of the sacrament whiche the Capernites tooke carnally, as the papistes nowe doe, ought to be taken spiritually, & not carnally, as they falsly imagine not waying what interpretation of Christe hath made in this behalfe, neither follow the Institution of Christ, neyther the vse of the Apostles and of the primatiue Churche, who neuer taught, neither declared no such carnall maner of presence as is now exacted of vs violently without any ground of scripture or antiquitie, [...] hath neyther [...]. 150. who vsed to put oute of the Church all such as did not receiue the sacrament wyth the rest, and also to burne that which was left after the receiuing, as by the Canon of the Apostles and by the decree of the Councell of Antioch, may appeare.

London.

No, that is not so: they were onely Cathecumeni which went out of the Church at the celebration of the cō munion, and none other.

Phil.

It was not onely of such as were Nouices in fayth but all others that did not receaue.

London.

What say you to the omnipotencie of God? is not be able to performe that which he spake, as my Lord Rich hath very well said? I tell thee, that God by his omnipotency may make himselfe to be this carpet if he will.

Phil.

As concerning the omnipotencie of God, I say that God is able to do (as the Prophet Dauid sayth) what soeuer he willeth: but he willeth nothing that is not agreeable to hys word: as that is blasphemy which my Lorde of London hath spoken, that God may become a Carpet. For as I haue learned of auncient writers:B. Boner [...] vn [...]euerent and blasphemous speaking of God. Non potest Deus facere quae sunt naturae suae contraria: That is, God cannot doe that which is contrary to his nature, as it is contrary to ye nature of God to be a Carpet. A Carpet is a creature: & God is the creator: and the creator cānot be the creature: wherfore vnlesse you can declare by the worde, that Christ is otherwise present with vs then spiritually and sacramentally by grace, as he hath taught vs,The omnipot [...] cye pretended in vayne. you pretend the omnipotencie of God in vayne?

London.

Why? wilt thou not say that Christ is really present in the sacrament? Or do you deny it?

Phil.

I deny not that Christ is really in the Sacrament to the receauer therof according to Christes institution.Christ in the Sacrament really present to the receauer. What he calleth really.

London.

What meane you by really present?

Phil.

I meane by really present, present in deed.

London

Is God really present euery where?

Phil.

He is so.

London.

How proue you that?

Phil.

The Prophet Esay sayth? That God filleth all places: and where soeuer there be two or three gathered together in Christes name, there is he in the middest of them.

London?

What? his humanitie?

Phil.

No my Lord, I meane the deitie, accordinge to that you demaunded.

Rich.

My Lord of London,B. Boner to weake for Iohn Philpot. I praye you let mayster Doctour Chedsey reason with him, and let vs see how hee can aunswere him: for I tell thee he is a learned man in deede & one that I do credite before a great many of you, whose doctrine the Queenes maiestie and the whole realme doth well allow, therefore heare him.

Lond.

My Lordes I pray you, wil it please you to drinke? you haue talked a great while, and much talke is thursty.The Lordes fall to drinking. I will leaue M. Doctour and him reasoning together a while, with your leaue, and will come to you by and by agayne. He went (as I suppose) to make rowme for more drinke, after the Lordes had dronken.

Rich.

My Lord Rich sayde to the Lordes, I praye you let the poore man drinke, for hee is thirsty: and with that,Lord Rich biddeth M. Philpot drinke. hee called for a cup of drinke, and gaue it me, and I dranke before them all: God requite it hym, for I was a thyrst indeede. Afterwardes Doctor Chadsey began in this wise, making a great processe, of the which this is the effect.

Chadsey.

M. Philpot findeth fault with the Conuocation house before your Lordships, that he hath layne this long in prison, and that he had there a dosen Arguments,Chadsey beginneth to dispute with M. Philpot. wherof he could not be suffred to prosecute one throughly, whiche is not so, for he had 1. Vntruth. leaue to say what he could & was aunswered to asmuche as he was able to bring: and when he had 2. Vntrth. nothing els to say, he fell to weeping.4. Vntruthes of Chadsey, at on [...] clappe. I was there present and can testifie therof: albeit there is a book abroad of the report of the disputation to the contrary in ye which there is 3. Vntruth. neuer a true worde. And where as you require to be satisfied of the sacrament, I will shew you the 4. Vntruth. trueth therof, both by the scriptures, and by the Doctors.

Philpot.

It is a shrewed lykelihoode that you will conclude with any truth, since you haue begonne with so many vntruthes,M. Philpot answereth D. Chadsey. as to say that I was aunswered whiles I had any thyng to say, and that I wept for lacke of matter to say, and that the booke of the reporte of the disputation is nothing true. God be praysed, there were a good many of Noble men, Gentlemen, and worshipfull men yt heard and saw the doings therof, which can testifie that you here haue made an vniust report before these honorable Lords. And that I wept was not for lacke of matter, as you slaū der me: for I thank God, I haue more matter thē ye best of you all shall euer be able to answere, as litle learning as I haue: but my weeping was, as Christes was vpon Hierusalem seeing the destruction that should fall vppon her: and I foreseeing then ye destruction whiche you (thorough violence and vnrighteousnesse, which you there declared) would worke agaynst the true Churche of Christ and his faythfull members (as this daye beareth witnesse) was compelled to weepe in remembraunce of that whiche I wt infinite more haue felt and shall feele.

Al these words I did then speake out, being interrupted by my Lord Rich, saying that I shoulde suffer hym to proceede out in his matter,Iohn Philpot interrupted in his aunswere. and afterwardes I shuld haue leysure to aunswere him in euery Article. But he promysed more then he could performe as the end did wel declare for he had not the consent of the spiritualtie to his promise, which now rule the rost. God shorten their cruell dayes,Prayse be to the Lord, for so he hath. for his electes sake. And therfore I adde this, which I had purposed to haue spoken if then I might haue bene suffered, least any that perfectly know not the thinges done in the Conuocation house and now layd to my charge, if they shoulde not be aunswered by me, might recken Doctour Chadseys sayinges to bee true. And as concerning the [Page] booke of the report of the disputations, I wrote the same & it is true in euery argument, as M. Deane of Roochester, and M. Cheyney Archdeacon of Herford (yet being aliue, and within the realme) can testifie.

Chadsey.

You haue of scriptures the foure Euangelistes for the probation of Christes reall presence to be in the sacrament after the wordes of consecration, with S. Paule to the Corinthians: whiche all saye: Hoc est corpus meum: This is my body. They say not as you woulde haue me to beleue,Chadsey proueth the Sacrament by the 6. of Iohn. this is not the bodye. But specially the 6. of Iohn prooueth the same most manifestly, where Christ promised to geue his body, which hee performed in his last supper, as it appeareth by these wordes. Panis quem ego dabo, caro mea est, quam ego dabo pro mūdi vita: The bread whiche I wyll geue is my flesh, which I wil geue for the life of the world.

Phil.

My Lord Rich, with your leaue, I must needes interrupt him a litle, because he speaketh open blasphemy against ye death of Christ: for if that promise brought in by s. Iohn was performed by Christ in his last supper, thē needed he not to haue dyed after he had geuen the sacrament.

Rich.

Let maister Doctour make an end of his argumēts, and afterward obiect to him what you can.

Chadsey.

You must note that there is twise So is there twise Ego too, and yet but one naturall body. Dabo in thys saying of S. Iohn, & the first is referred to the sacrament of the au [...]tar: & the second to ye sacrifice vpon the crosse: and besides these manifest scriptures, there bee many auncient Doctors proouing the same, as Ignatius, Irenaeus, & S. Cyprian (whose authoritie he recited at large) which I do omitte because I was not permitted to answere the same.

Rich.

Now aunswere, and obiect to him what you can, & you shalbe heard.

Phil.

My Lord, the chiefest ground where he with the rest of his side do ground thēselues agaynst vs,Iohn Philpot aunswereth with protestation. be these words This is my body, with a false pretence of the omnipotency of God. And before I will come to the particular aunsweres of all that he hath alledged, for that your Lordships may ye better vnderstand me, what I meane and whereuppon I stand, I will require mayster Doctor to aunswere me one question. But first of all I do protest to your honours that I thinke as reuerently of the sacrament, as a christian mā ought to do, and that I acknowledge the sacrament of the body and bloud of Christe, ministred after Christes Institution, to bee one of the greatest treasures and comfortes that he left vs on the earth: and contrariwise it is most discomfort and abhominable, not being ministred as it ought to be, as it is vsed now a dayes. And now to my question, which is this:A question of Iohn Philpot. whether these wordes onely: Hoc est corpus meum: This is my body, spoken by a priest ouer the bread and wine, may make the body and bloud of Christ, as you suppose or no?

Chedsey.

Staggering what he might say, at last hee sayd, that these wordes alone pronounced by the Priest, be sufficient to make the bread and the wyne the very bodye and bloud of Christ really.

Philpot.

Blasphemy to say that these wordes onely [this is my body] make a reall presence.That is blasphemy to say, and agaynst al ye scriptures and Doctours, who affirme that the forme and substance in consideration must be obserued whiche Christ vsed and did institute as S. Cyprian sayth: In sacrificio quod Christus est, non nisi Christus sequendus: In the sacrifice whiche is Christ, onely is Christ to be followed. And by the lawe it is forbidden to adde or take away from Gods word. And S. Peter sayth,Cypri. lib. [...]. Epistol. 3. These wordes [blesse, take, and eate] be as substanciall pointes of the Sacrament, as [this is my body.] Hereof reade more in the examinations of M. Bradford. If anye man speake, let him speake as the worde of God. Wherfore whosoeuer sayth that these wordes onely: This is my body, do make a presence of christ, without, blesse, take, and eate, which be three as substanciall poyntes of the Sacramente as, Thys is my bodye, is, he is highly deceiued.

Therfore S. Austen sayth, Accedat verbum ad elementum & fit sacramentum: Let the word be ioyned to the element, and it be commeth a sacrament: So that if the entier worde of Christes Institution be not obserued in the ministration of a Sacrament, it is no sacrament: as the sacrifices which the ten tribes did offer at Bethell to God, were not acceptable because they were not in all poyntes done according to Gods word. Wherfore except blessing be made after the word (whiche is a due thankesgeuing for our redemption in Christ) and also a shewing forth of the Lordes death in such wise as the congregation may be edified: and moreouer a taking and eating after Christes commaundement: except (I say) these three partes be first performed (which is not done in the Masse) these wordes: This is my bodye, which are last placed in the Institution of the Lords supper, can not be verified. For Christe commaunded aswell, Take, ye, eate ye, as This is my body.

Chadsey.

Christ sayd: Take, eate, this is my body, and not, take ye,M. Doctor taken with the maner. eate ye.

Phil.

No did Mayster Doctour? Be not these the wordes of Christ: Accipite manducate? and do not these wordes in the plurall number signifie, Take ye, eate ye: and not take thou, eate thou, as you would suppose?

Chadsey.

I graunt it as you say.

Phil.

Likewise of consequencie, you (Mayster Doctour) must needes deny, which you haue sayd, that these words, This is my body, being onely spoken, be sufficient to make ye body and bloud of Christe in the sacrament, as you haue vntruely sayd.

London.

Then came in the bishop agayne, and sayd, what is it that you would haue mayster Doctor deny?

Phil.

My Lord M. Doctor hath affirmed that these words This is my body, spoken by the prieste, onely doe make the sacrament.

London.

In deede if mayster Briges shoulde speake these wordes ouer the bread and wine,The w [...]rds of Chr [...] [this is [...] body] [...]cept a [...] speake [...] body. they woulde be of none effect: but if a priest speake them after a due maner, they are effectuall, and make a reall body.

Phil.

Mayster Doctor hath sayd otherwise.

London.

I thinke you mistake him: for hee meaneth of the wordes duely pronounced.

Philpot.

Let hym reuoke that he hath graunted, and then will I begin agayne with that whiche before was sayde: that, This is my bodye, hath no place, except, blesse, take, and eate, duely go before. And therfore because the same words do not go before This is my body, but preposterously follow in your sacrament of the Masse, it is not the sacrament of Christ, neither hath Christ in it present.

Chadsey.

If, This is my body, onely do not make the Sacrament, no more do, blesse, take, and eate.

Philpot.

I graunt that the one without the other cannot make the sacrament. And it can be no sacrament vnlesse yt whole action of Christ doth concurre together accordynge to the first Institution.

Chadsey.

Why, then you will not haue it to be the bodye of Christ, vnlesse it be receaued.

Phil.

No verely, it is not the very body of Christ to none other,Sacraments without their vse, be no Sacramentes. but to such as condignely receaue the same after hys Institution.

London.

Is not a loafe a loafe, being set on ye table though no body eate therof.

Phil.

It is not like my Lord. For a loafe is a loafe before it [...]e set on the Table:The Sacrament of the Lords body without receauing, is no Sacrament. but so is not the Sacrament a perfecte Sacrament before it be duely ministred at the table of the Lord.

London.

I pray you, what is it in the meane while, before it is receaued.

Phil.

It is (my Lord) the signe begon of a holy thing, & yes no perfect sacrament vntill it be receaued. For in the sacrament there be two thinges to be considered, the signe and the thing it selfe, which is Christ and hys whole Passion, & it is that to none but to such as worthily receaue the holy signes of bread & wine, according to Christes institutiō.

Winsor.

There were neuer none, that denyed the words of Christ as you do. Did he not say: This is my body?

Philpot.

My Lord, I pray you be not deceaued. We do not deny the wordes of Christ: but we say,As Baptisme, [...] no baptisme but to the child [...] is [...] and not [...] the [...] by: so [...] Sacrament of the body is no Sacrament but to them that worthely receaue. these wordes bee of none effect, being spoken otherwise then Christe did institute them in hys last supper. For an example: Chryst biddeth the churche to baptise in the name of the father, the sonne, and the holy Ghost: if a Priest say those wordes ouer ye water and there bee no childe to be Baptised, those wordes onely pronounced doe not make Baptisme. And agayne, Baptisme is not onely Baptisme to suche as bee baptised, and to none other standing by.

L. Chamb.

I pray you my Lord, let me aske him one question. What kinde of presence in the sacrament (duely minystred according to Christes ordinaunce) do you allow?

Philpot.

If any come worthely to receaue, then do I confesse the presence of Christ wholy to bee, with all ye fruites of his Passion, vnto the sayd worthy receauer, by the spyrite of God, and that Christ is therby ioyned to hym and he to Christ.

L. Chamb.

I am aunswered.

London.

My Lordes take no heede of him, for hee goeth about to deceaue you. His similitude that he bryngeth in of Baptisme, is nothing like to the sacrament of the aultar. For if I should say to sir Iohn Briges beyng with me at supper, & hauing a fat Capō, take, eate, this is a fat Capon although he eate not thereof, is it not a Capon still? And likewise of a peece of Beefe, or of a cup of wyne, if I saye:My Lor [...] [...] better [...] Capon, [...] in [...] Sacra [...] ▪ drinke, this is a good cup of wyne, is it not so, because hee drinketh not therof?

Phil.

My lord your similitudes be to grosse for so high misteryes as wee haue in hande, as if I were your equall, I could more playnly declare, and there is much more dissimilitude betweene common meates and drinkes then there is betweene baptisme and the sacramente of the body and bloud of Christ. Like must be compared to lyke. & [Page] spir [...]tuall things with spirituall, and not spirituall things wt corporall things. And meates and drinkes be of theyr owne natures good or euill, and your woordēs commending or discommēding, do but declare what they are. But the sacraments be to be considered according to the worde which Christ spake of them, of the which, Take ye, & eate ye, besome of the chiefe, concurrent to the making o [...] ye same, without the which there can be no sacraments: and therfore in Greeke, the Sacrament of the body and bloude of Christ is called [...] .i. Communion, and likewyse in the Gospell Christe commaunded, saying: Diuidite inter vos. i. Diuide it among you.

Chadsey.

S. Paule calleth it a Communication.

Phil.

That doeth more expresly shew that there must be a participation of the Sacrament together.

Lon.

My Lords, I am sory I haue troubled you so long with this obstinate man, with whom we can do no good: I wil trouble you no longer now: [...] and with yt the Lordes rose vp; none of them saying any euil worde vnto me, half amazed, in my iudgement, God worke it to good.

Thus endeth the sixt part of this Tragedie: The seuenth looke for with ioy.

The vij. examination of Iohn Philpot, had the xix. of Nouember before the Bishops of London and Rochester, the Chauncellour of Lichfield, and Doctour Chadsey.

LOndon

Syrha come hither. How chance you come no sooner? It is wel done of you to make master Chauncellor and me to tary for you this houre? [...] by the faith of my body, halfe an houre before masse, and halfe an houre euen at masse, looking for your comming?

Phil.

My Lorde, it is not vnknowen to you, that I am a prisoner, and that the doores be shut vpon me, & I can not come when I list: but as soone as the dores of my prison were open, I came immediately.

London.

We sen [...] for thee, to the intent thou shouldest haue come to Masse. Howe say you, woulde you haue come to Masse or no, if the doores had sooner bene opened?

Phil.

My Lord, that is an other maner of question.

Lon.

Loe maister Chauncellour, I tolde you we shoulde haue a froward fellow of him: he will answere directly to nothing. I haue had him before both spiritual Lords and the temporall, and thus he fareth stil: yet he reckeneth him selfe better learned then all the realme. Yea, before ye temporall Lordes the other day, [...] he was so foolish to chalenge the best: he woulde make him selfe learned, and is a verye moraunt foole in deede.

Phil

I recken I answeared your Lordshippe before the Lordes plaine enough.

London.

Why answearest thou not directly, whether thou wouldest haue gone to Masse with vs or no, if thou haddest c [...]me in time?

Phil.

Mine answere shall be thus, that if your Lordship can prooue your masse, whereunto you would haue me to come, to be the true seruice of God, wherunto a Christian ought to come, I will afterward come with a good will.

London.

Loke I pray you: the King and the Queene, and all the Nobilitie of the realme doe come to Masse, and yet he will not. [...] By my faith thou art too well handled: thou shalt be worse handled hereafter, I warrant thee.

Phil.

If to lie in a blind Colehouse, may be counted good handling, both without fire & candle, then may it be sayd, I am well handled. Your lordship hath power to entreat my body as you list.

Lond.

Thou art a foole, and a very ignoraunt foole. Maister Chauncellour, in good faith I haue handled hym and his fellowes with as much gentlenesse as they can desire. I lette their frends come vnto them to relieue them. And wot ye what? the other day they had gottē themselues vp into the top of the leades with a many of preutises, gasing abroad as though they had bene at libertie: but I shall cut of your resort: and as for the prentises, they were as good not to come to you, if I take them.

Philpot.

My Lord, we haue no such resorte to vs as your Lordship imagin [...]th, and there commeth very fewe vnto vs. And of prentises I know not one, neither haue we any leades to walke on ouer our Colehouse, [...] that I wot of: wherfore your Lordship hath mistaken your marke.

Lond.

Nay, nowe you thinke (because my Lorde Chauncellour is gone) that we wil burne no mo: yes I warrant thee, I will dispatch you shortly, vnlesse yo [...] do recant.

Phil.

My lord, I had not thought that I shuld haue ben [...] now, [...] neither so raw as I am, but wel rosted to ashes.

Chaunc.

Case not your selfe wilfully away M. Philpot. Be content to be ruled by my lord here, and by other learned men of this realme, and you may do wel inough.

Phil.

My conscience beareth me recorde yt I seeke to please God, & that the loue and feare of God causeth me to do as I doe: and I were of all other creatures most miserable, if for mine owne will onely I did loose all the commodities I might haue in this life,M. Philpot standeth vpon his conscience & the feare of God. and afterward to be cast to damnation. But I am sure, it is not my wil wheron I stande, but Gods will, which will not suffer me to be cast away, I am sure.

Chaunc.

You are not so sure, but you may be deceiued.

Lon.

Well, since thou wilt not be conformable by no faire meane, I will procede against thee Ex officio, B. Boner proceedeth Ex officio with Maister Philpot. and therefore harken here to such articles as I haue heere wrytten, and I charge thee to make answere to them: and with that he red a li [...]ell which hee had in his hand of diuers Articles, and when he had done, he bad me answere.

Philpot.

Your libel (my lord) containeth in summe, 2. speciall poyntes: The first pretendeth, that I should be of your dioces, and therefore your lordship vpon diuers suspectes & infamies of heresie going vpon me, is moued to procede against me by your ordinarie office:2. Vntruthes in the Bishops articles. the which first is not true, for that I am not of your Lordships diocesse, as the libel doth pretēd. And the second is, that I being baptised in the catholicke church, and in ye catholicke faith, am gone from them: the which is not so, for I am of that catholicke faith and church as I was baptised vnto.

London.

What? art thou not of my Dioces? Where are ye now, I pray you?

Phil.

My lord, I can not deny but I am in your cole house, which is your diocesse: yet am I not of your diocesse.

Lond.

You were sent hether vnto me by the Queenes maiesties commissioners, and thou art nowe in my diocesse: wherefore I will proceede against thee as thy Ordinarie.

Phil.

I was brought hether through violence, and therefore my present being now in your diocesse, is not inough to abridge me of mine owne ordinary iurisdiction,Iohn Philpot chalengeth the priuiledge of his ordinary ryght. neither maketh it mee vnwillingly subiecte to your iurisdiction since it commeth by force, and by such men as had no iust authority so to doe, no more then a sanctuarie man being by force brought forth of his place of priuiledge, doth ther by lose his priuiledge, but alwaies may chalenge the same where soeuer he be brought.

Chadsey.

Hath not the Queenes maiestie authoritie by her commissioners, to remoue your body whether shee will? and ought you not to obey heerein.

Phil.

I graunt yt the Queenes maiestie (of her iust power) may trāspose my body, whether it shall please her grace to commaunde the same. But yet by your lawes.Spiritual things are not subiect to temporall powers, and therefore the temporall commissioners had no power to remoue him into an other mans dioces. Spiritualia non sunt subiecta Imperatoris potestati. i. Spiritual causes be not subiect to the temporal power. As for example: you M. doctor if the Queenes maiestie woulde appoynt two temporall men to be iudges ouer you in certaine spirituall matters, might not you alledge the priuiledge of a clearke, demaund competent spirituall iudges in your causes?

London,

Doth not a man (I pray you) sortiri forum ratione delecti?

Phil.

My Lord, your rule is true in temporal matters, but in spirituall causes it is not so: which be otherwise priuiledged.

London.

What sayest thou then to the seconde article, and to the other?

Phil.

My Lord, I say that I am not bound to answere the second, neither the rest, vnlesse the first be prooued.

London.

Well, suppose the first may be prooued (as it will be) what wil you say then to the second, that you are not of the same catholicke faith, neither of the same church now, as you were baptised in?

Phil.

I am of the same catholicke faith, and of the same catholicke church which is of Christ, the piller and stablishment of truth.

London.

Nay that you are not.

Phil.

Yes that I am.

London.

Your Godfathers and Godmothers were of an other faith then you be now.

Phil.

I was not baptised neither into my Godfathers faith nor my Godmothers, but into the faith,A man is not baptised into his godfathers fayth nor his godmothers fayth: but into the fayth of Christes church. Iohn Philpot proueth his church to be from Christ. & into the church of Christ.

London.

How know you that?

Phil.

By the word of God, which is the touchstone of faith and the limites of the Church.

Lon.

Howe long hath your church stand I pray you?

Phil.

Euen from the beginning, from Christ and from his Apostles, and from their immediate successors.

Chaun.

He will prooue his church to be before Christ.

Phil.

If I did so, I goe not amisse: for there was a church before the comming of Christe, which maketh one catholicke church.

Chaun.

It is so in deede.

Phil.

I will desire no better rule then the same whiche is oftentimes brought in of your side, to proue both my faith [Page] and the catholicke church: that is, antiquitie, vniuersality, and vnitie.

Lond.

Do you not see what a bragging foolish felow this is? He would seeme to be very well seene in the Doctors, and he is but a foole.No rule better then Antiquity, Vniuersalitie, & Vnitie, to proue the true fayth & Church of the Protestantes. Because you dare not. By what Doctour arte thou able to proue thy Church? Name him, and thou shalt haue him.

Phil.

My Lorde, lette me haue all your auncient wryters with pen, and inke, and paper, and I will prooue both my faith and my Church out of euery one of them.

Lond.

No that thou shalt not haue. You shall see howe he lieth. S. Cyprian sayeth, there must be one high Priest, to the which the residue must obey, and they will allowe no heade, neither Uicar generall.

Phil.

S. Cyprian saith not, that there shoulde be a Uicare general ouer al. For in his booke De simplicitate Praelatorū, I am sure he saith the contrary:S. Cyprian meaneth euery church to haue his owne gouernour not all churches to be vnder one, Vnus episcopatus est, cuius pars in solidum a singulis tenetur. i. There is but one bishopricke which is wholy possessed of euery Bishop in part.

London.

Fet hether the booke, thou shalt see the manifest place against thee.

D. Chadsey brought the booke, and turned to the place in an Epistle wryttē vnto Cornelius, then bish. of Rome, and recited these words in summe, that it went not wel with the Church, Cypri lib. 1. Epist. 3. where the high Priest was not obeied, & so would haue concluded for the confirmation of ye Bishops saying.

Phil.

M. Doctour you misconstrue the place of S. Cyprian: for he meaneth not thereby the high Priest, the bishop of Rome:The place of S. Ciprian explaned. but euery Patriarke in his precincte, of whome there were 4. appoynted in his time. And in wryting vnto Cornelius he meaneth by ye high priest, himselfe, which was then chief Bishop of Africa, whose authority the heretickes began to despise. Wherof he complaineth to Cornelius, & sayth: the church can not be well ordered, where ye chief minister by order, after the iudgement of the scriptures, after the agreement of the people, and the consent of his fellow Bishops, is not obeied.

Lond.

Hath not the Bishop of Rome alwaies bene supreme head of the Church, and Christes Uicare in earth euen from Peter?

Phil.

No, that he was not. For by ye word of God he hath no more authoritie,The Bishop of Rome no more head of the Church, then the B. of Londō. then the Bishop of London hath.

London.

Was not Peter head of the Churche? And hathe not the Bishop of Rome, which is his successour, the same authoritie▪

Phil.

I graunt that the B. of Rome, as he is the successor of Peter, hath the same authority as Peter had: but Peter had no more authority,Peter had no more authoritye ouer the church then euery one of the Apostles. then euery one of the apostles had.

Chauncel.

Yes that S. Peter had: for Christ said specially vnto him: Tibi dabo claues regni coelorum: I wil geue thee the keies of the kingdom of heauen: The which he spake to none other of his Disciples singularly but to him.

Phil.

S. Augustine answereth otherwise to the obiection, and sayeth: That if in Peter there had not bene the figure of the Church, Peter beareth but a figure of the Church. the Lord hadde not saide to him, to thee will I geue the keyes of the kingdome of heauen. The which if Peter receiued not, the Churche hath them not. If the Churche hath them, then Peter hath them not.

Lond.

What if I can prooue and shew you out of the Ciuill lawe, that all Christendome ought to folowe the holy Catholicke Churche of Rome,B. Boners diuinity lieth much in the ciuill lawe. as there is a speciall title thereof, De Catholica fide & sancta Romana Ecclesia.

Phil.

That is nothing material, seeing the things of God be not subiect to mans lawes: and Diuine matters must be ordered by the word of God, and not of man.

A Doctour.

What will you say, if I can prooue that Christ builded his Church vppon Peter, and that out of S. Cyprian?Cyprian. Wil you then beleue that the B. of Rome ought to be supreme head of the Church?

Phil.

I know what S. Cyprian wryteth in that behalfe: but he meaneth nothing as you take it.

A Doctour.

S. Cyprian hath these woordes: Quòd super Petrum fundata fuit Ecclesia, tanquam super originem vnitatis. That vpon Peter was builded the Church, as vppon the first beginning of vnitie.

Phil.

He declareth that in an example, that vnitie must be in the church:The place of Cyprian expounded. he grounded on Peter his church alone, and not vpō men. The which he doth more manifestly declare in the booke De simplicitate Praelatorum, saying: In persona vnius Christus dedit omnibus claues, vt omnium vnitatem denotaret. In the person of one man God gaue the keyes to al, that he in signification thereby might declare the vnitie of all men.

A Doctour.

What? will you vnderstande S. Cyprian so? That were good in deede.

Phil

I thinke you can not vnderstand s. Cyprian better, then he doth declare him selfe.

Lond.

I will desire you (M. Chauncellour) to take some paines with M. Doctor Chadsey, aboute his examination,B. Boner goeth to the Parlament. for I must go to the Parlament house. And I wil desire you to dine with me.

Phil.

Then the D. tooke againe his former authoritie in hand for want of another, and would haue made a farther circumstance, digressing from his purpose. To whome I said, he knew not whereabout he went, and therewith he laughed. And I saide, his diuinitie was nothing but scoffing.

M D.

Yea? then I haue done with you: and so went away.

Phil.

You are too yong in diuinitie to teach me in the matters of my faith.M. D. [...] Though you be learned in other things more then I, yet in Diuinitie I haue ben longer practised then you, for any thing I can heare of you: therfore be not too hastie to iudge that you doe not perfectly know.

Chauncel.

Peter and his successours from the beginning haue bene allowed for the supreme head of ye Church, and that by the Scriptures, for that Christ sayde vnto hym in S. Iohn thrise: Feede my sheepe, pasce oues meas.

Phil.

That is none otherwise to be taken, then Ite, The [...] of [...] Peter [...] my [...] praedicate, go ye & preach: which was spoken to all the Apostles, as well as vnto Peter. And that Christ sayd thrise: Pasce oues meas, Feede my sheepe, it signifieth nothing else but the earnest studie that the ministers of God oughte to haue in preaching the woord. [...] God graunt that you of the Cleargie would way your duetie in this behalfe more then you doe. Is this a iust interpretation of the Scripture, to take pasce oues meas, for to be lord of the whole world? In this meane while came in a Batcheler of Diuinitie, which is a reader of Greeke in Oxford belonging to the Bishop, and he tooke vpon him to helpe M. Chancellor.

Scholer.

What wil you say if I can shew you a Greke author called Theophilact, to interprete it so? wil you beleue his interpretation?

Phil.

Theophilacte is a late wryter, and one that was a fauourer of the B. of Rome: [...] and therefore not to be credited since his interpretation is contrary to the manifest words of the scripture, and contrary to the determination of many general Councels.

Scholer.

In what general Councel was it otherwise, that the Bishop of Rome, was not supreme head ouer all.

Phil.

In Nice Councell I am sure it was otherwise: for Athanasius was there the chiefe Bishop and president of the Counsell, and not the Bishop of Rome.In Nice counsell [...] B. o [...] [...] was no [...]

Scholer.

Nay, that is not so.

Phil.

Then I perceiue you are better sene in wordes then in knowledge of things: and I will gage with you what you will, it is so: as you maye see in the Epitome of the Councels.

Scholer.

I will set Eusebius and shew the contrary, and the booke of general Councels. He went into my Lordes closet, and brought Eusebius:The scholer of Oxford shrinketh away. but the generall Councels he brought not, saying (for sauing of his honestie) that hee could not come by them, and there he wold haue defended that it was otherwise in Eusebius, but was not able to shew the same, and so shranke away confounded.

Chaun.

The church of Rome hath bene alwaies taken for the whole catholike church: therefore I would aduise you to come into the same with vs. You see all the men of this realme do cōdemne you. And why wil you be so singular.

Phil.

I haue said, and stil do say, that if you can be able to proue it vnto me, that I wil be of the same. But I am sure that the Churche whiche you make so muche of,The [...] side notable to proue the Church to be the holy catholick church. is a false church, and a synagoge of satan. And you with the learned men of the realme doe persecute the true church, and condemne such as be more righteous then you.

Chaun.

Do you heare (M. doctor) what he sayeth, that the church of Rome is the deuill?

Chad.

I wish you did thinke more reuerently of ye church of Rome. What will you say if I can shewe you out of S. Austen in his Epistle wrytten vnto Pope Innocentius,3. Blind coniect [...] out of [...] epistle of Austen to [...] prouing the Sea of Rome to be suprea [...]e head. The [...] Bishop from [...] tyme. The [...] may be cal▪ that the whole general Councell of Carthage did allowe the church of Rome to be chiefest ouer all other?

Phil.

I am sure you can shewe no such thing. And wt that he set the booke of S. Austine, and tourned to the Epistle: but he could not prooue his allegation manifestly, but by coniectures in this wise.

Chad.

Here you may see yt the councel of Carthage writing to Innocent. the bish. calleth the sea of Rome the apostolike sea. And besides this they write vnto him, certifying him of thinges done in ye councel for the condemnation of the Donatistes, requiring his approbations in the same, which they would not haue done, if they had not taken the church of Rome for ye supreme head of others. And moreouer you may see howe s. Austine doth proue the church of Rome to be the catholike church by cōtinuall succession of the B. vntil his time, which succession we can proue vntil our daies: therfore by the same reason of s. Austine we say now, that the church of Rome is the catholicke church.

Phil.

M. Doctour, I haue considered how you do weigh [Page] S. Augustine: [...] The [...]cope of S. Augustines argument is [...] the Church of Rome therfore [...] in the doctrine because it hath [...] Bishops from the Apostles, but [...] Donatistes to be schismatickes, [...] Churche of Rome continuing [...] the doctrine of the Apostles, [...] still succession of [...] the Apostles tyme, yet they [...] the vnitye of that Churche, [...] other Churche of their owne. The Argument is this. [...] from that Churche which [...] succession of Bishops [...] Apostles, and keepeth the [...] still in fayth and doctrine, is [...] the vnitye of the Churche, and to [...]. The Donatistes doe so from the Church [...], hauing no iust cause of doctrine [...] to doe. [...] ▪ the [...] ▪ and contrary to his meaning and wordes, you wou [...]d inferre your false cōclusion. As cōcerning that it was called by him the Apostolicall Sea, that is not material to proue the church of Rome now to be ye catholicke church. I will grau [...]t it now that it is the Apostolicke sea in re [...]pect that Paule and Peter did once there preach the Gospell, and abode there for a certaine season. I woulde you could prooue it to be the Apostolicall sea of y• true religion and sinceritie as the Apostle left it, and did teach the same: the which if ye could doe, you might boast of Rome as of the Apostolicall sea: otherwise it is nowe of no more force, then if the Turke at Antioch & at Ierusalem should boast of the Apostolike seas, because the Apostles once did there abide, and founded the church of Christ.

And where as that the whole Councell of Carthage did wryte vnto Pope Innocentius, certifying him of that was done in the general councell, & willing him to set his helping hand to the suppressing of the Donatistes, as they had done, that facte of the Councell prooueth nothing the supremacie of the B. of Rome, no more then if the whole Conuocation house now gathered together, and agreeing vpon certaine articles, might send ye same to some bishop, that vppon certaine impediments is not present, willing him to agree therto, & to set them forth in his dioces. The which fact doth not make any such bish. of greater authoritie then ye rest, because his consent is brotherly required.

And touching the succession of the Bishops of Rome brought in by s. Austen, it maketh nothing nowe thereby to proue ye same catholike church, vnles you can conclude wt the same reason as s. Austen doth. And the rehersall of the succession of the bishops doth tende to this only, to proue y• Donatistes to be heretickes, because they began aswell at Rome as in Affrica, to founde an other church of their own setting vp then was grounded by Peter and Paul, and by their successors, whome he reciteth vntill his time, which all taughte no such doctrine, neither no suche church as the Donatists. And if presently you be able to prooue by the bishops of Rome (wherof you do glory) that such doctrine hath ben taught by any of the successors of Peters sea, as is nowe taught & beleeued of vs, you haue good reason against vs: otherwise it is of no force, as I am able to declare.

Chaunc.

[...]Wel M. Doctour, you see we can doe no good in persuading of him: let vs minister the Articles, which my Lord hath left vs, vnto him. How say you M. Philpot to these articles? M. Ihonsō, I pray you write his answers.

Phil

M. Chauncellor, you haue no authoritie to enquire [...] my beliefe in such articles as you goe about, for that I am not of my Lord of Londons Dioces: and to be brief with you, I will make no further answere heerein, then I haue already to the Bishop.

Chaunc

Why, then let vs go our waies, and let his keper take him away.

Thus endeth the vij. part of this Tragedie.

The summe of a priuate conference or talke betwene M. Philpot and the Bishop.

PHil.

The next day in the morning betime, the Byshop sent one of his mē vnto me, [...] to cal me vp into his chappell to heare Masse.

Bishops man.

Maister Philpot where be you?

Phil.

Who is that calleth me?

Bishops man.

My Lords wil is, you should rise and come to heare Masse: wil you come or no?

Phil.

My stomacke is not verye good this morning: you may tell my Lorde I am sicke. After this the Keeper was sen [...] to bring me to my Lord.

The keper.

M. Philpot, you must rise & come to my Lord.

Phil.

I am at your commaundement (M. Keeper) assoone as I can: [...] to their dinner afterward as they haue, as i [...] they had eaten neuer a bit of meate before▪ Iohn Philpot refu [...]eth to aunswer [...] but in open iudgement▪ Iohn Philpot commaun [...]ed to be set in the stockes in the Colehou [...]e. and going out of the prison he asked me, saying:

The Keeper.

Will you goe to Masse?

Phil.

My stomacke is to raw to digest such raw meates of flesh, bloud and bone this morning. After this my Keeper presented me to the Bishop in his Hall.

Lond.

M. Philpot, I charge you to answere to such Articles as my Chapleine, and my Register haue from me to ob [...]ect against you, go and answer them.

Phil.

My Lord, Omnia iudicia debent es [...]e publica: All iudgements ought to be publicke. Therfore if your Lordship haue any thing to charge mee lawfully withall, lette mee be in iudgement lawfully and openly called, and I wil answer according to my duetie: otherwise in corners I will not.

London.

Thou art a foolish knaue I see wel inough: thou shalt aunswere whether thou wilt or no. Goe thy waies with them I say.

Phil.

I may well go with them at your Lordships pleasure: but I will make them no further answeare then I haue said already.

Lond.

No wilt thou knaue? Haue him away, and set him in the stockes. What foolish knaue?

Phil.

In deeds (my Lord) you handle me with others like fooles: and we muste be content to be made fooles at your handes▪ stockes and violence is your Bishoplike almes. You goe about by force in corners to oppresse, & be ashamed that your doings should come to light: God shorten your cruel kingdom for his mercies sake. And I was put by and by into the stocks, in an house alone, seperate from my fellowes. God be praised yt he hath thought me woorthy to suffer any thing for his names sake. Better it is to sit in the stockes of this world, then to sit in the stockes of a damnable conscience.

An other conference betwene the Byshop and M. Philpot and other prisoners.

PHil.

The next day after, an houre before day,An other dayes talke of the Bishop with Iohn Philpot and other prisoners. Iohn Philpot denyeth to come before the Bishop for feare of some priuy practise. the Bishop sent for me againe by the Keeper.

The Keeper.

M. Philpot arise, you must come to my Lord.

Phil.

I wonder what my Lorde meaneth, that he sendeth for me thus earely. I feare he will [...]se some violence towardes me, wherfore I pray you make him this answer, that if he send for me by an order of lawe, I will come and answer: otherwise, since I am not of his dioces, neither is hee mine Ordinarie, I will not (without I be violently constrained) come vnto him.

Keeper.

I will go tell my Lord what answere you make: and so he wēt away to the bishop, and immediatly returned wt two of the Bishops men, saying that I must come whether I would or no.

Phil.

If by violence any of you will enforce me to go,Iohn Philpot brought to the Bishop by violence. then must I go, otherwise I wil not: and therwith one of them tooke me with force by the arme, and led me vp into the bishops gallerie.

Lond.

What? thou art a foolish knaue in deede: thou wilt not come without thou be [...]et.

Phil.

I am brought in deede (my Lord) by violence vnto you, and yo [...]r crueltie is suche, that I am afrayde to come before you. I would your lordship would gently procede against me by the lawe.

London.

I am blamed of the Lordes the Bishoppes,Note here the iust dealinges of these Bishops. for that I haue not dispatched thee ere this. And in Faith I made sute to my Lorde Cardinal, and to all the Conuocation house, that they would heare thee? And my Lorde of Lincolne stode vp, and said yt thou wert a frantike fellow, and a man that wil haue the last worde.This Bishop of Lincolne was D. White. And they all haue blamed me, because I haue brought thee so oftē before the Lordes openly: and they say it is meat & drinke to you to speake in an open audiēce, you glory so of your self. Wherfore I am commaunded to take a farther order with thee, and in good faith if thou wilt not relent, I will make no farther delay. Mary if thou wilt be cōformable, I wil yet forgeue thee all that is past, & thou shalt haue no hurte for any thing that is all ready sayd or done.

Phil.

My Lord,Iohn Philpot being Archdeacon excommunicated B. White for preaching fal [...]ed doctrine. I haue answered you already in this behalfe, what I will do. And as for report of master White, Bish. of Lincolne, I passe not: who is known to be mine enemie, for that I being Archdeacon, did excommunicate him for preaching naughty doctrine. If Christ my maister were called a mad man, it is no maruell though ye counte me frantike.

London.

Haddest not thou a pig brought thee the other day with a knife in it? Wherefore was it (I pray thee) but to kil thy selfe? Or as it is told me (Mary I am counselled to take hede of thee) to kil me? but I feare thee not. I trow I am able to tread thee vnder my feete: do the best thou cāst.

Philpot.

My Lorde, I can not denie but that there was a knife in the Pigges belly that was brought me.Matter made of a knife sent to Iohn Philpot in a Pigs belly. But who put it in, or for what purpose I know not, vnlesse it were because he that sent the meate, thought I was without a knife, and so put it in. But other things your Lordshippe nedeth not to feare: for I was neuer without a knife since I came to prisone. And touching your owne persone, you should liue long if you should liue vntil I go about to kill you: and I confesse, by violence your Lordship is able to ouercome me.Articles agayne put to Iohn Philpot.

London.

I charge thee to answere to mine articles. Hold him a booke. Thou shalt sweare to aunswere truely to all [Page] such Articles, as I shall demaunde thee of.

Phil.

I wil first know your Lordship to be mine Ordinarie, before I sweare herein.

London.

What, we shall haue an Anabaptist of thee, which thinketh it not lawfull to sweare before a Iudge.

Phil.

My Lorde, I am no Anabaptist, I thinke it lawfull to sweare before a competent Iudge, being lawfully required. But I refuse to sweare in these causes before your Lordship, because you are not mine Ordinarie.

London.

I am thine Ordinary, & heere do pronounce by sentence peremptory,B. Boner of mere power and authoritye pronounceth himselfe to be Philpots Ordinary. that I am thine Ordinary, and that thou art of my dioces: and here he bad cal in more to beare witnes. And I make thee (taking one of his seruaunts by the arme) to be mine notarie. And now hearken to my articles, to the which (when he had read them) he monished me to make answere, and said to the keeper, fet me his fellowes, and I shall make them to be witnes against him.

In the meane while came in one of the sheriffs of London, whom the Bishop (calling for two chaires) placed by him, saying: M. Sheriffe I would you should vnderstand how I do procede against this man.False articles: fayned a [...]aynst Iohn Philpot. M. sheriffe, you shal heare what Articles this man doth maintaine: and so red a rablement of fained Articles: that I shoulde deny Baptisme to be necessary to them that were borne of Christian parentes, that I denied fasting and Prayer, and all other good deedes, & I maintained only bare faith to be sufficiēt to saluation what so euer a man did besides, & I maintained God to be the author of all sinne and wickednes.

Phil.

Ha my Lord, haue ye nothing of truth to charge me withal, but ye must be faine to imagin these blasphemous lies against me? You might as well haue sayd I had killed your father. The Scriptures say, That God wil destroye all them that speake lies. And is not your Lordshippe ashamed to saye before this woorshipfull Gentleman (who is vnknowen to mee) that I maintaine these abhominable blasphemies whiche you haue rehearsed: whyche if I did maintaine, I were wel worthy to be counted an heretick, and to be burned an hundred times if it were possible.

London.

B. Boner taken with an vntruth.I doe obiect them vnto thee, to heare what thou wilt say in them, and howe thou canst purge thy selfe of them.

Philpot.

Then it was not iustly sayd of your Lordship in the beginning, that I did maintaine them, since almost I hold none of these Articles you haue read, in form as they are wrytten.

London.

Howe sayest thou? wilt thou aunswere to them or no?

Phil.

I will first know you to be mine Ordinary, and that you may lawfully charge me with suche things, and then afterward being lawfully called in iudgemēt, I wil shew my minde fully thereof, and not otherwise.

London.

Well, then I wil make thy fellowes to be witnes against thee:Other prisoners called in to beare witnes agaynst Iohn Philpot. where are they? come.

Keeper.

They be heere my Lord.

London.

Come hether Syrs, holde them a booke, you shall swere by the contents of that booke, that you shal (all maner of affections laid a part) say the truth of all such Articles as you shalbe demanded of, concerning this mā here present, which is a very naughty man, and take you hede of him yt he doth not deceiue you, as I am afraid he doth you much hurt, and strengtheneth you in your errours.

Prisoners.

My Lord, we will not sweare except we know whereto:The prisoners refuse to be sworne agaynst M. Philpot. we can accuse him of no euill, we haue bene but a while acquainted with him.

Phil.

I wonder your Lordship knowing the law, wil go about contrary to the same, to haue infamous persones to be witnesses, for your Lordship doeth take them to be heretickes, and by the law an hereticke can not be a witnes.

London.

Yes, one hereticke against an other may be well inough.B Boner agayne doth agaynst the lawe. And master Sheriffe, I will make one of them to be witnesse against an other.

Phil.

You haue the lawe in your hande, and you will doe what you list.

Prisoners.

No my Lord.

London.

Note how the Bishops make Anabaptistes.No will? I will make you sweare, whether you will or no. I weene they be Anabaptists, M. sheriffe, they thinke it not lawfull to sweare before a Iudge.

Phil.

Wee thinke it lawfull to sweare for a man iudicially called, as we are not now, but in a blinde corner.

London.

Whye then, seeing you will not sweare againste your fellowe, you shall sweare for your selues, and I doe heere in the presence of maister sheriffe obiect the same Articles vnto you, as I haue done vnto him, and do require you vnder the paine of excommunication, to answer particularly vnto euery one of them when you shalbe examined, as you shall be by and by examined after by my Register and some of my Chaplaines.

Prisoners.

My Lord, we wil not accuse our selues. If any man can laye any thing against vs, we are heere ready to answere thereto: otherwise we pray your Lordship not to burden vs: for some of vs are heere before you, we knowe no iust cause why.

London.

Maister Sheriffe, I will trouble you no longer with these froward men. And loe he rose vp and was going away, talking with maister sheriffe.

Philpot.

Maister Sheriffe,B. [...] seeketh [...]. I pray you recorde howe my Lorde proceedeth against vs in corners without all order of lawe, hauing no iust cause to lay against vs. And after this were all commaunded to be put in the stockes, where I set from morning vntill night, and the Keeper at night vpon fauour let me out.

An other priuate conference betwene the Bishop and Maister Philpot in the Colehouse.

PHil.

The Sonday after,An other priuate talke or cō ference betweene him and the Bishop. the bishop came into the Colehouse at night with the Keeper, and viewed the house, saying that he was neuer here afore: whereby a man may gesse how he hath kept Gods commandement in visiting the prisoners, seeing he was neuer wt them that haue bene so nigh his nose: And he came not then for any good zeale, but to view the place, & thought it too good for me, [...] therefore after supper betwene 8. and 9. he sent for me, saying.

Lond.

Sir,B. Boner vewing his Colehouse. I haue great displeasure of the Queene & the Counsell for keeping you so long, and letting you haue so much libertie. And besides that, you be yōder, and strengthen the other prisoners in their errours, as I haue layde waite for your doings, & am certified of you well inough: I wil sequester you therfore from them, and you shal hurt no mo as you haue done, and I wil out of hand dispatche you, as I am commaunded, vnlesse you will be a conformable man.

Phil.

My Lorde, you haue my body in your custodye: you may transport it whither it please you: I am content. And I wold you wold make as quicke expeditiō in my iudgement, as you say, I long therfore, and as for cōformitie, I am ready to yeld to all truth, if any can bring better thē I.

London.

Why? you wil beleue no man but your self, what so euer they say.

Phil.

My belief must not hang vpon mens sayings, without sure authority of gods word, yt which if any can shew me, I wil be pliant to the same: Otherwise I can not goe from my certaine faith, to that which is vncertaine.

London.

Haue you then the truth onely?

Phil.

My Lord, I will speake my minde freely vnto you, and vpō no malice I beare to you, before God. You haue not the truth, neither are you of ye church of God: but you persecute both the truthe and the true churche of God, for the which cause you cā not prosper long. You see god doth not prosper your doinges according to your expectation. He hath of late shewed his iust iudgement against one of your greatest doers, who by reporte died miserably. I enuie not your authority you are in. You that haue learning should know best howe to rule. And seeing God hath restored you to your dignity and liuing againe,He meaneth Steuē Gardiner Bishop of Winchester. Good coū sell geuen to B. Boner. vse the same to Gods glory, & to the setting foorth of his true religion: otherwise it wil not continue, do what you can. With this saying he was apaused, and sayd at length.

Lon.

That good man was punished for such as thou art. Where is the Keeper? Come let him haue him to the place that is prouided for him. Go your way before.

Phil.

And he followed me, calling the Keeper aside, commaunding to keepe all men from me, & narowly to search me (as the sequele did declare) and brought me to his priuy dore that goeth into the church, and commaunded two of his men to accompany the Keper, and to see me placed.

And afterwardes I passed through Paules vp to Lollardes tower,Iohn [...] a clo [...]e tower ioyning to Paules Church. and after that turned a long al the West side of Paules throughe the wall, and passing through 6. or 7. dores, came to my lodging thorough many straits: where I called to remembrance that strait is the way to heauen. And it is in a Tower right on the other side of Lollardes tower, as high almost as the battlements of Paules, viij. foote of bredth, and xiij. of length, and almost ouer the prison where I was before, hauing a windowe opening towards the East, by the which I may looke ouer the tops of a greate many of houses, but see no manne passing into them: and who so walketh in the Bishoppes vtter gallery going to his Chappell, may see my windowe & me standing in the same. [...]

And as I was come to my place, the Keeper pluckt of my gowne, & searched me very narowly, and tooke away penner, inkhorne, girdle and knife, but (as God would) I had an inckeling a little before I was called, of my remouing, and therupon made an errant to the stole, where ful [Page] sore against my will I cast away many a sweete letter and friendly: but that I had wrytten of my last examination before, I thruste into my hose, thinking ye next day to haue made an ende therof, and with going it was falne downe to my legge, the which he by feeling did soone espie, and asked what that was. I sayd they were certaine letters: and with that he was very busie to haue them out. Let me aloue (sayde I) I will plucke them out, [...] with that I put in my hande, hauing two other letters therein, and brought vp the same wryting to my codpeece, and there lefte it, geuing him the other two letters that were not of any great importance. The which for to make a shewe that they had bene weightie, I began to teare aswel as I could, til they snatched them from me, & so deluded him (I thanke God) of his purpose.

After this hee went his way, and as he was goynge, one of them that came with him, sayd, that I did not deliuer the wrytings I had in my hose, but two other letters I had in my hād before. No did quoth he? I wil go search him better: the which I hearing, conueied mine examination I had writtē, into an other place besides my bed, and tooke all the letters I had in my purse, and was tearinge of them when he came again, and as he came I threw the same out of my window, saying that I hard what he said: wherefore I did preuent his searching againe, whereof I was right glad. God be praised that gaue me that present shift to blinde their eyes from the knowledge of my wrytings, the which if they had knowen, it would haue bene a great occasion of more straiter keeping and looking vnto, although they looke as narowly as they may.

The eight examination of Iohn Philpot before the B. of London, the B. of S. Dauids, M. Mordant and others, in the Bishops Chappell.

THe next day after, my Keeper came before daye in the morning to cal me downe,The 8. [...] of [...]. Philpot. & so was I brought down into his Wardrobe, where with a Keeper I was left, and there continued al the day. But after dinner I was called downe into the Chappell, before the Bishop of London, the B. of saint Dauids, M. Mordant one of the Queenes Counsaile, maister Archedeacon of London, and before a great many moe Balaamites: and the Bishop spake vnto me in this wise.Articles [...] & Philpot.

Lond.

Sir, here I obiect and lay vnto you in the presence of my Lorde of S. Dauids, and of M. Mordant, & of these worshipfull men, these articles here in this libel cōteined, and openly he read them.

To whom when I would particularly haue answeared to some of his blasphemies, he would not permit me, but sayde, I shoulde haue leasure enough to saye what I would, when he had saide, & to these here I adde an other schedule. Also I require thee to aunsweare to the Cathechisme set foorth in the schismatical time of king Edward. Also I will thee to answere to certaine conclusions, agreed vpon both in Oxford and Cambridge. And I heere do bring forth these witnesses against thee, in thine own presence, namely my Lord of S. Dauids, maister Mordant, and master Harpsfield, with as many of you as were present in the disputation he made in the conuocation house, willing you to testifie (of your othes taken vpon a booke) his stubborne and vnreuerend behauiour he did there vse against ye blessed sacrament of the aultar. Geue me a boke, and receiuing one, he opened the same, saying: I wil teach him heere one tricke in our lawe, which he knoweth not: that is, My Lord of S. Dauids, because you are a Bishop you haue this priuiledge, that you may sweare, Inspectis Euangelijs & non tactis: By looking on the Gospel booke without touching of the same. [...] M. Philpot. And so he opened the booke in hys sight, and shut it againe, and caused the other to put theyr hands on the booke, and tooke their othe, and willed them to resort to his Register to make their depositions when they might be best at leisure: and afterwardes he tourned to me, and sayd: Now sir, you shall answeare but 2. wordes, whether you will answeare to these articles which I haue laid vnto you, directly, yea, or nay.

Phil.

[...]My Lord, you haue told a long tale against me, conteining many lying blasphemies, which cā not be answered in two woordes. Besides this, you promised me at the beginning, that I should say what I could for my defence and now will you not geue me leaue to speake? What law is this?

Lond.

Speake, yea, or nay: for you shal say no more at this time. The cause was (as I gesse) that he saw so many there gathered to heare. [...]

Phil.

Then my two wordes you would haue me speake, shall be that I haue appealed from you, and take you not for my sufficient iudge.

Lon.

In dede (M. Mordant) he hath appealed to the king and to the Queene: but I wil be so bold with her maiesty, to stay that appeale in mine owne hands.

Phil.

You will doe what you list (my Lorde) you haue the lawe in your handes.

Lond.

Wilt thou answere, or no?

Phil.

I will not answere otherwise then I haue sayd.

Lon.

Register, note his answer that he maketh.

Phil.

Knocke me in the head with an Hatcher,B. Boner doth without order o [...] lawe. or set vp a stake, and burne me out of hand without further lawe: as well you may doe so, as doe that you doe, for all is wythout order of lawe. Suche tyrannie was neuer seene, as you vse now adaies. God of his mercy destroy your cruel kingdome. And whilest I spake this, the Bishop went away in haste.

S. Dauids.

M. Philpot, I pray you be quiet, and haue pacience with you.

Phil.

My Lorde, I thanke God I haue pacience to beare and abide al your cruel intents against me, notwythstanding I speake this earnestly, being mooued thereto iustly, to notifie your vniust and cruell dealing with men in corners, without all due order of lawe.

After this, at nighte I was conducted againe by three or foure into the Colehouse.

The ninth examination of M. Philpot before Boner and his Chaplaines.

IN the morning the nexte daye I was called downe betunes, by my keper,The 9. examination of Iohn Philpot before the Bishop and his Chapleyns. and brought againe into the Wardrobe, where I remained vntil the Byshop had heard hys Masse, and afterwarde he sent vp for me into his inwarde Parlour, and there he called for a chaire to sit downe, and brought his infamous Libell of his forged Articles in his hande, and sate downe, willing me to drawe neare vnto him, and saide:

Lond.

I am this day appoynted to tarry at home from the Parlament house, to examine you and your fellowes vpon these Articles, and you stande dalying with me, and will neither answere to nor fro. Ywis al your exceptions will not serue you. Will it not be a faire honestie for you, (thinke ye) that when thou commest afore my Lorde Maior and the Sheriffes, & other worshipful audience, when I shall say before them all, that I haue had thee these many times before me, and before so many learned men, and then thou couldest saye nothing for that thou standest in, for all thy bragges of learning, neither wouldest answere directly to any thing.

Phil.

My Lord, I haue told you my mind plaine enough:Iohn Philpot still standeth to his former plea to aunswere before his owne Ordinary. but yet I do not intend to lose that priuiledge the law geueth me, the which is free choise to aunswere where I am not bound, and this priuiledge wil I cleaue vnto, vntil I be compelled otherwise.

Lon.

Well, I perceiue you will playe the obstinate foole. Lay thine appellation when thou commest in iudgement, and answere in the meane while to these articles.

Phil.

No, my Lord, by your leaue I wil not answeare to them, vntill my lawfull appeale be tried.

Lon.

Wel, thou shalt heare them, and with that he began to reade them.

Phil.

I shranke backe into the windowe,Iohn Philpot will not heare his articles read. and looked on a booke, and after he had read them ouer, he said vnto me.

Lon.

I haue read them ouer, although it hath not pleased you to heare mee. I marueile (in good faith) what thou meanest to be so wilful and stubborne, seeing thou mayest doe wel enough if thou list. It is but a singularitie. Doest thou not see all the realme against thee?

Phil.

My Lord, I speake vnto you in the witnes of God, before whom I stand, yt I am neither wedded vnto mine owne will, neither stand vpon mine owne stubbernesse or singularitie, but vpon my conscience instructed by Gods word: and if your Lordship can shew better euidence then I haue for a good faith, I will folowe the same.

Lon.

What, thou wilt not (loe) for all that. Well, all that is past shall be forgotten: and be conformable vnto vs. Iwis thou mightest find as much fauour as thou wouldest desire.

Phil.

Then I perceiuing that he fawned so muche vpon me, thought it good to geue hym some comfort of relēting, to the end I might openly geue him and his hypocriticall generation, openly a further foyle, perceiuing that they dare reason opēly with none, but with such as be vnlearned; and for lacke of knowledge not able to aunsweare, or els with such as they haue a hope, that for feare or loue of the worlde, will recant. I sayde: My Lorde, it is not vnknowen to you, that I haue openlye in the audience of a great number, stand to the maintenance of these opinions I am in, & by learning did offer to defende them: therefore [Page] my Lord) I would it might openly appeare to the world, that I am wonne by learnyng, or els what wyll they say, but that eyther for feare or loue of the worlde, I am without any ground turned from the truth? and if I haue any kinde of learning openly shewed, I shalbe as conformable as you may require me.

Lond.

Yea mary, now ye speake somwhat like a reasonable man. I wis you might haue had a great deale more fauour in my house and libertie then you haue had: and you shall lacke nothing that is within my house, call for it, and you shall haue it. And what is it that you woulde openly by learnyng somewhat be satisfied in, tell me?

Phil.

My Lord, I haue openly sayd, and do beleeue it also, that your sacrifice of the Masse is no Sacrament.

Lond.

Talke of the Sacrament.What, doe you deny the presence of Christe in the Sacrament?

Phil.

No, my Lorde, I deny not the presence of Christ in the Sacrament, but I haue denyed the Sacrament of the Alter, as it is vsed in your Masse, to be ye true Sacrament of Christes institution. And first it must be proued a sacrament, ere there can be any kind of presence graunted.

Lond.

Why, do you deny the Masse to be a Sacrament? I pray you what is a Sacrament? Is it not a signe of a holy thyng, as saint Austine doth define it?

Phil.

This argument in the 2 figure concluding aff [...]matiuely doth not holde by Logyke.Yes verily that it is.

Lond.

Then I make this argument vnto you. A Sacrament is the signe of a holy thing: but the Masse is a signe of a holy thing: Ergo, it is a Sacrament.

Phil.

You must adde this to your Maior or fyrst proposition, as saint Austine doth meane, that a Sacrament is the signe of a holy thing instituted of God, and commaunded: for otherwise it can be no Sacrament, for all men can not make a Sacrament.

Lond.

I graunt that, and such a signe of a holy thyng is the Masse of Christes institution.

Phil.

I deny that, my Lord:

Lond.

The Bishop being brought to a narrow straite, is fayne to call for more helpe.I will proue this by S. Austine by and by. I will go shew you the booke, & you shall haue any booke I haue that you wyll demaund. Hoe, who is without there? call me M. Doct. Chadsey, M. Archdeacon, M. Cosins, and other Chapleynes hyther.

Here, my Lorde, Maister Doctour Chadsey in gone to Westminster, and Maister Archdeacon was here euen nowe.

Lond.

M. Cosins, I pray you examine him vpon these Articles, and write his aunswere he maketh to euery one of them. I will go examine his felowes, and sende you S. Austine by and by. I finde this man more conformable then he was before.

Cosins.

I trust my Lord, you shall finde him at length a good Catholicke man. Mary here be a sight of heresies: I dare say, you will hold none of them, neither stand in any of them. How say you to the first?

Phil.

M. Cosins, I haue tolde my Lord already, that I will aunswere to none of these articles he hath obiected against me: but if you will with learning aunswere to that which is in question betweene my Lorde and me, I wyll gladly heare and common with you.Whether the Masse be a Sacrament.

Cosins.

No wyll you? Why, what is that then which is in question betweene my Lord and you?

Phil.

Whether your Masse be a Sacrament or no?

Cosins.

What, the Masse to bee a Sacrament? who euer doubted thereof?

Phil.

If it be an vndoubted trueth, you may the sooner proue it: for I doubt much thereof.

Cosins.

Why, I wyll prooue it. It is the signe of a holy thing: Ergo, it is a Sacrament.

Phil.

I deny your antecedent.

Cosins.

What, wyll you so? then there is no reasoning with you.

M. Cosins geueth ouer in the playne field.Thus master Cosins gaue ouer in the plaine fielde for want of further proofe. And then the morowe Masse Chaplein began to speake for his occupation, & with that M. Harpsfield came out from my Lord with S. Austines Epistles, saying:

Harps.

My Lorde hath sent you here S. Austine to looke vpon, and I pray you looeke what he sayth in a certayne Epistle which he writeth. I wyll reade ouer the whole. Here may you heare the celebration of the Masse, & howe he reproueth them that went a haukyng and huntyng before the celebration of the same, on the Sabboth and holy dayes.

Phil.

I perceiue the contentes of this Epistle, and I see nothing herein against me, neither nothing that maketh for the profe of your Sacrament of the Masse.

Harps.

No, doth he not make mention of the Masse, & the celebration thereof? what can be spoken more playne?

Phil.

S. Austine meaneth of the celebration of the Communion, and of the true vse of the Sacrament of the body and bloud of Christ, and not of your priuate Masse,The [...] of S. [...] alledg [...] for con [...]mation of the Masse, aunswered how it [...] deriued. which you of late yeares haue erected in the steede thereof. For this worde Masse hath bene an old terme attributed to the Communion, euen from the Primitiue Churche. And I pray you tell me what Missa doth signifie. I thinke not many that say Masse, can well tell.

Cosins.

No can? that is maruell.

Phil.

Then tel, if you can. But M. Cosins & my morow masse Chaplaine were dumbe, looking vpon M. Harpsfield for helpe, and at length he spake.

Harps.

You thinke it cōmeth of the Hebrue word Massah, The [...] Missa. as though none were seene in the Hebrue but you.

Phil.

I haue not gone so long to Schole, to deriue the signification of Missa, which is a Latine worde out of Hebrue: but I haue learned to interprete Greeke wordes by Greeke, and Latine by Latine, and Hebrue by Hebrue. I take the Communion to be called Missa á mittendo, of such thinges as at the celebration of the Communion were sent by such as were of abilitie, to the reliefe of the poore, where the rich brought after their deuotion & abilitie, and required the Minister in the celebration of the Communion, to pray vnto God for them, and to accept their common almes, whiche they at suche times did sende for the helpe of their poore brethren and sisters: and for this cause was it called Missa, as learned men doe witnesse. At the which celebration of the Masse, all that were present did communicate vnder both kindes, accordyng to Christes institution, as they dyd in Saint Augustines tyme. But vnlesse you can shew that your Masse is vsed as thē was, ye shall neuer by the name of Masse (which saint Austine attributed to the true vse of the Communion) proue your priuate Masse to be a Sacrament, vnlesse ye can proue the same nowe to be in your Masses as was then, whiche is cleane contrary.

Harps.

What, deny you the Masse to be a Sacrament?The Masse is a sacrifi [...] quoth Harpsfield. For shame speake it not.

Phil.

I wyll not be ashamed to denye it, if you can not proue it.

Har.

Why, it is a sacrifice, which is more thē a sacrament.

Phil.

You may make of it as muche as you list: but you shall neuer make it a Sacrifice, as you imagine thereof, but first it must be a Sacrament, for of the Sacrament you deduce your Sacrifice.

Harps.

Why, doth not Christe say: This is my body? and doth not the Priest pronounce the same that Christ did?

Phil.

The pronunciation is not only enough, vnlesse the wordes be therewithall applied to the vse,A Sacrament is no Sacrament with [...]out his vse▪ as Christ spake them to. For though you speake the wordes of Baptisme ouer water neuer so many tymes, yet there is no Baptisme vnlesse there be a Christian person to be baptised.

Harps.

Nay, that is not lyke: for, Hoc est corpus meum, is an indicatiue proposition, shewing a working of God in the substance of bread and wine.

Phil.

It is not onely an indicatiue proposition, but also imperatiue or commaundyng. For he that sayd: Hoc est corpus meum. i. This is my body, sayde also: Accepite, manducate. i. Take ye, eate ye. And except the former part of the institution of Christes Sacrament be accomplished accordyng to the Communion, the latter, This is my body, can haue no verification, take it which way you wyll, and how you wyll.

Morowmasse Chap.

Why, then you wyll make the Sacrament to stand in the receiuing, and that receiuing maketh it a Sacrament.

Phil.

I do not say,Receauing maketh not the Sacrament, ye [...] the Sacrament of the Lords Supper without it be receiued is no Sacrament. that the receiuing maketh it the Sacrament onely: but I say, that a common receiuing must needes be con [...]urrent with the true Sacrament, as a necessary member, without the which it can not be a Sacrament, because Christe hath made this a principall parte of the Sacrament, Take ye, eate ye, whiche you doe not in your Masse accordyng to Christes institution: wherefore it can be no Sacrament, for that it wanteth of Christes institution.

Cosins.

We do forbyd none to come to it, but as many as lyst, may be partakers with vs at the Masse, if they require it.

Phil.

Nay, that they shal not, though they require it. You wyll minister but one kinde vnto them, which is not after Christes institution. Besides that, you ought before you go to Masse, to exhort al that be present, to make a Sacrifice of thankes geuing for Christes passion with you,What the Priestes ought to do at their Masse. and to exhort them to be partakers with you, accordyng to Christes commaundemet, saying vnto all that be present: Take ye, eate ye: and likewyse by preaching shew forth the Lordes death, which you do not.

Cosins.

What and if al things be done euen as you would haue it, and whilest the Minister is about to minister the [Page] Sacrament before any haue receyued it, there rise a sodain onely burly, that the communicants be compelled to go away: is it not a sacrament for all that none hath communicated beside the priest?

Phil.

In this case where all thyngs are appoynted to bee done according to gods word, if incident necessity had not let, I can not say, but it is a sacrament, and that hee which hath receiued, hath receiued the true sacrament. After this the morowmasse priest made this apish reason.

The morowmasse priest.

If the sacrament of the masse be no Sacrament, vnlesse all do receiue it, because Christ sayde: Take ye, eate ye, then the sacrament of Baptisme is no Sacrament, where there is but one baptised, because Christ sayd to his Apostles: Go preach the Gospell to all creatures, baptising all nations in the name of the father. &c.

Phil.

In that saying of Christ: Baptising all nations, is a cō maundement to the Apostles, to baptise all sorts of men, & to exclude none that do beleeue, be he Gentile or Iew, not meanyng all at once,The Sacra [...] [...]. for that were impossible. And there are many examples, that baptisme may be singularly ministred to one person, as we haue example in Christ baptised o [...] Iohn, and in the Eunuch baptised of Phillip, with many mo such like: but so haue you not of the Sacrament of the body and bloud of Christ, but contrarywise by the expresse wordes of S. Paule you are commaunded to vse it in a Communion and participation of many together,The Sacrament of the [...]. the 11. to the Corinthians: Quoties conuenitis ad manducā dum, alius alium expectate: As ofte as ye come together to eate (meanyng the Lordes supper) tary one for an other. And also the Minister in the celebration of the sacrament, speaketh vnto all that be present in Christes behalfe, to cō municate with hym, saying: Take ye, and eate ye. Wherfore, as many as bee present and doe not communicate, breake Gods commandement in not receiuyng the same, and the minister is no iust minister that doth not distribute the sacrament as Christ did, [...] the [...] Suppe [...] all that [...] present [...]. to all that are present, and where Gods word is transgressed, there is not Christ present, & consequently it is no Sacrament.

Harps.

What, would you haue it no sacrament without it be a Communion?

Phil.

I make it not so, but gods expresse word teacheth me so, yea, also all the auncient writers: as S. Chrysostome writing vpon the Epistle to the Ephesians saith: [...]. in [...] Ep [...]e. [...] Sacrament without it be a communion▪ Co [...]ins and the Chapl [...]ne geue [...] their [...]. That the oblation is in vayne, where as none doth communicate with the priest. If by his iudgement the action of the priest alone is in vayne, where is no Communion, how can that be a sacrament which he calleth a vayne oblation, and a vayne standyng at the aultar?

Cosins.

You are such another fellow as I haue not heard, that will not haue the Masse to be a sacrament: you are no man for me to reason withall. Come, let vs go, poyntyng to the morrowmasse Chaplaine: we will leaue you (maister Archdeacon) and him together: and so they went away. Afterward the Archdeacon fell into earnest perswasions with me, saying:

Harps.

M. Philpot you and I haue bene of olde acquaintance a long tyme. We were schoolefellowes both in Winchester and in Oxford many yeares. Wherefore I must wish you as well to do as my selfe, & I pray you so thinke of mee.

Phil.

I thanke you for your good will towards me. But if you be deceiued (as I am sure you are) I shall desire you not to wish me deceyued with you. [...] M. [...] & [...] Arch [...]eacon. For afore God I tell you plainly you are highly deceiued, and maintain fals religiō, and be not those men you take your selues for: and if you do not repent, & leaue of your persecuting of Christes truth, you will go to the deuill for it. Therefore consider it in time, I geue you warning: for in ye day of iudgement, els I shall be a witnes agaynst you, that I told you this here talkyng together.

Harpsfield.

Fie, that is but your owne vayne singular opinion. I perceyue you are still now that man you were in Oxford.

Phil.

I trust you can report no notorious euill that euer you knew by me there.

Harpsfield.

I can say no euill of your conuersation, but I knew you to be a studious man. Marry, if you remember when we mette in disputation in Paruis, you would not lightly geue ouer, and for that cause I speake that I haue sayd.

Phil.

M. Harpsfield, you know in the Schooles at Oxford, when we were young men, we did striue much vpō vaine glory, and vpon contention, more then for the truth: but now our yeares and our riper learnyng teach vs to fall to a truth, which must bee our portion for euer. And if I was then, in my tyme of ignorance earnest in myne owne cause, I ought now to be earnest in my Maister Christes cause, and in his truth. I knowe now that nothyng done vpon vayne glory and singularitie, can please God, haue it neuer so goodly a shew: wherfore I pray you iudge not so of me now.

Harps.

What, will you thinke your selfe better learned, thē all the learned men in this realme?

Phil.

My faith hangeth not vpon the learned of the world,M. Harpsfield standeth vpon number and multitude. but vpon the learned of Gods word.

Harps.

Well, I will talke with you no more as nowe, but pray to God to open your hart.

Phil.

I pray God open both our harts, to do more his wil then we haue done in tymes past.

Harps.

Ho Keper, take hym away with you.

Phil.

I pray you Maister Harpesfield, tell me what this Pronounce (Hoc) doth demonstrate and shew in this Indicatiue proposition, as you call it: Hoc est corpus meum: What this Pronoune [Ho [...]] doth d [...]monstrate. This is my body.

Harpsfield.

It doth demonstrate the substaunce of breade, which by the words spoken by the Priest, and by the omnipotencie of God, is turned into the substance of Christs very body.

Phil.

Is the substaunce of the bread (as you say) turned into Christes body?

Harps.

Yea that it is.

Phil.

Why,That is agaynst the opinion of Winchester, read before in the tractation of Winchesters Sermon. then Christes body receyueth daily a great increase of many thousand pieces of bread into his body, and that is his body become now, which was not before, and by this you would seeme to make, that there is an alteration in Christes glorified body, which is a wicked thing to thinke.

Harps.

Then he set about agayne, and remembryng better hymselfe,M. Harpsfield in a double tale. and seyng the inconuenience of his first assertion of the transubstantiation of bread into Christes body, hee sayd, that the substance of bread after the words spoken by the priest, was euacuated or vanished away by the omnipotencie of God.

Phil.

This is another song then you sang first. And here you may see how contrary you are to your selues. For in deed your scoolemen do holde, that the very substaunce of bread is really turned into the substance of Christes body. And now you perceiuyng of late the inconuenience which is obiected against you in that opinion,Contrariety in popish doctrine. you are driuen to imagine a new shift, and say, the substance of bread is cuacuated, contrary to that your church hath first beleued and taught. O what contrarietie is there among you, and all to deface the sincere truth?

Harps.

Is not God omnipotent? and cannot he doe as hee hath sayd?

Phil.

But his omnipotencie wil not do as you say,Pretence of Gods omnipotencye. contrary to hys word and to hys honour. It is not Gods honor to include hym bodily in a piece of bread, and of necessitye to tye hym therto. It is not gods honour for you to make a piece of bread God and man, which you see before your face doth putrifie after a certaine tyme. Is not Gods omnipotency as able to geue his body with the Sacramentall bread, as to make so many turnyngs away of ye bread, as you doe, and that directly against the Scripture, which calleth it bread many tymes after the consecration? Are you not ashamed to make so many alterations of ye Lords holy institution as you do,The substanciall partes of the Sacrament takē away by the Papistes. and to take away the substantiall partes of the Sacrament, as, Take ye, eate ye, drinke ye all of this. Do ye this in remembraunce of me: & to place in their steades, Heare ye, gase ye, knocke ye, worship ye, offer ye, sacrifice ye for the quicke and the dead? If this be not blasphemy to God and hys Sacrament, to adde and to pluck away in this sort, and that contrary to the mynd of all ancient writers, and contrary to the example of Christ & hys Apostles, tell me.

Harps.

I know you haue gathered the sayings of the Doctors together, which make for your purpose. I wyll talke no longer with you.

Phil.

I pray God open both our harts, to do more his wil then we haue in tymes past.M. Harpsfield geueth ouer for lacke of good matter.

Harps.

O Keeper, take hym away with you.

¶The tenth examination of Iohn Philpot, before B. Boner, his Register, and others.

THe next day after diuer I was brought into my Lords vpper Hall,His tenth examination before the B. & others. and there he called me before hym and his Register, and before Doct. Chedsey in the presence of two homely Gentlemen and a Priest, which I knew not: at what tyme the B. sayd.

London.

I do here lay vnto this man in your presence (requiryng you to be a witnesse against him, as much as you know in any of them) these articles, this booke of the Catechisme made in K. Edwards dayes, also these conclusions agreed vpon both in Oxford and Cambridge: also I lay vnto hym, that he hath despised the Censures of the [Page] Church, & hath stood accursed more then this twelmonth, and neuer required absolution thereof. How say you, wast thou not accursed by my L. Chancellor?

Phil.

I was excommunicated by him wrongfully, & without any iust cause and without order of law,Iohn Philpot accu [...]sed by St [...]. Gardiner, without orde [...] of lawe. beyng neuer personally cited.

Lond

Didst not thou tell me the other day, when I required thee to come to the masse, that thou wast excommunicated, & therfore by the law couldest not heare masse? How long hast thou [...]ene thus excommunicate?

Phil.

More then a xij. month and a halfe.

Lond.

Loe, you may heare what he sayth. Write it.

Phil.

But as you would haue written that I haue sayd, I haue bene thus long excōmunicated,Iohn Philpot required absolution of Winchester and was denyed it. so also let him write, that I did require of my L. Chauncellor that did excommunicate me, my absolution: but he would not geue it me saying that I was excōmunicatus ipso iure, because I was an heretike (as it pleased hym to call me) therefore accursed by your law, and so commaunded me to prison, where I remayne.

Gentleman.

Why do you not require absolutiō at my lords hands here now?B. Boner will needes be his Ordinary.

Phil.

Because hee is not myne Ordinary, neither hath by the law any thing to do with me of right.

Lond.

What an obstinate foole is this? I tell thee I will be thine Ordinary whether thou wilt or no.

Phil.

M. Philpot appealeth from the B. of London agayne.And because of this your vnrighteous force towards me, I haue appealed from you, & require you M. Register, that my appeale may be entred in writyng.

Lond.

Haue you heard such a froward fellow as this? hee seemed yesterday to be very tractable, & I had a good hope in hym. I tell thee thou art of my Diocesse.

Phil.

I am of Winchester Diocesse, and not of London Diocesse.

Lond.

I pray you may not a man be of two Diocesses at oute?

Phil.

No, that he cannot.

Lond.

Lo, wyll you see what an ignoraunt foole is this in the law, in that which he would seeme to be seene? I tell thee a man may be of three Diocesses at once:How one may be of three dioces at once. as if thou wer [...] borne in London, by reason therof thou shouldst bee of my dioces: or els, if thou wert not borne, but haddest a dignitie here, also thou art to be counted of my diocesse, or els by reason of thy habitation in my dioces.

Phil.

In none of these respects I am of your Lordshippes dioces. But for all that, this will not follow, that I dwellyng at Winchester, am at that present of London dioces.

London.

What will you lay thereof? wilt thou recant if I prooue it?

Phil.

But what shall I win, if you do not?

Lond.

I will geue thee my bishoprike, if I prooue it not.

Phil.

Yea, but who shall deliuer it me, if I win?

Lond.

Thou art an arrogant foole. Enter their othes, and take these witnesses depositiōs. I must be gone to the parliament house.

After this spake vnto me a Priest standing by, askyng me whether I was kin to my L. Rich, or no?

Phil.

I sayd, he sayd so himselfe vnto me the other day, but how, I know not.

Chadsey.

I heard him say, that he was his very nigh kinsman.

Baalamite.

Why, then you & I must be of kin, for hee is my nigh kinsman.His Baalamite kinsman. How chance it that you and I be of contrary iudgements?

Phil.

It is no meruail, for Christ prophesied, That the father shall be deuided agaynst the sonne, and the sonne against the father for my truths sake.

Baala.

You do hold (as I vnderstand) agaynst the blessed sacrament of the aulter, and agaynst the holy masse.

Phil.

If you can prooue it a Sacrament, I wil not hold agaynst you.

Baala.

Scripture hansomely applied.What prooue it a Sacrament quoth he? doth not S. Paul say: Quae oculus non vidit & auris non audiuit, ea praeparauit Deus diligentibus se? That such thinges as the eye hath not seene, neither eare heard, hath God prepared for them that loue hym.

Phil.

That saying of S. Paule concerneth nothyng your sacrament, but is ment of the heauenly ioyes that bee prepared for all faythfull beleeuers.

Baala.

Why, then I perceiue you vnderstand not S. Paul. By God, you are deceiued.

Phil.

You ought not to sweare kinsman, if you will that I shall so cal you, & without disworship of our kinred, I vnderstand S. Paul as wel as you, and know what I say: and with that shewed hym a Greeke Testament with Erasmus translation, & with the old also, demaundyng him which text he was best acquainted withall.

Baala.

I knew Greeke too once, as well as you, I care not which you read.

Phil.

You knowe them then all alike: you vnderstand the one as well as the other. With this my Baalamite kinsman departed in a fury.

The next day after I was brought down againe after dinner, to the Chappel, [...] next [...] talke wi [...] the Bishop. and there my Baalamite kinsman (to verifie the scriptures, as a mans owne kinsfolks shall be hys enemies) came in with the B. as a witnes agaynst me: and there the B. caused another that came to hym about other matters, to sweare also to be a witnes against me, which was a priest also, saying.

London.

You shall sweare to depose all the truth of certain Articles you shall be enquired of concernyng this man:Witnes agayne sworn [...] [...] gaynst [...] Philpo [...] ▪ Iohn P [...]lpot [...] from [...] Bisho [...] & here I (accordyng to the lawe) do bryng them forth in thy presence.

Phil.

My Lord I doo not agree to the production of them but doo appeale from all these & others your proceedinges agaynst me: and require you, Maister Register, that my appeale may be entred, & I wil geue you for your labour.

Reg.

Your appeale shalbe entred at leasure. Whom doe you appeale vnto? tell me.

I appeale to a higher Iudge, as to the Lieutenaunt of the Archbishopricke of Canterbury: for I know not who is bishop therof at this present. With that ye B. went away, and my Baalamite kinsman looking big vpon me, but sayd neuer a woord.

Thus I haue in hast scribled out all myne examinations hetherto, that the same whiche hath bene done vnto me in darke, myght come to lyght, & that the papistes vniust procedyngs and nakednes in their false religiō, might be known to their confusion. Iesus is Imanuel, that is, God with vs, Amen. 1555.

*The 11. examination of Iohn Philpot, had on S. Andrewes day, before the Bishop of Duresme, the Bishop of Chichester, the Bishop of Bathe, the Bishop of London, the Prolocutor, Maister Christopherson, and Doct. Chedsey, Maister Morgan of Oxford, Maister Hussey of the Arches, Doctor Weston, Doctor Harpsfield, Archdeacon, M. Cosins and M. Iohnson Register to the Bishop of London, in hys palace.

I Was commyng beyng sent for with my Keeper,Yet an [...]ther ex [...]nation [...] Iohn Phil [...]pot be [...]or [...] Bishop [...] & Doctors. and the B. of London met me in his hall dore, and full manerly he played the Gentleman Usher to bryng mee before the Lordes, saying:

Lond.

My Lordes I shal desire you to take some paynes with this man, he is a gentleman, and I would he should do well: but he wil wilfully cast away hymselfe.

Dures.

Come hether sir, what is your name?

Phil.

My name is Philpot.

Dures.

I haue heard of that name to be a worshipful stock, and since you be a Gentleman, doe as you may liue worshipfully among other Gentlemen. What is the cause of your trouble now?

Phil.

I told hym the cause as in my former examinations is expressed.

Dures.

Well, all causes set apart, will you now bee a conformable mā to the catholike faith, and leaue all new fangled opinions and heresies? Iwis I was in Germany with Luther at the beginning of these opinions, & can tell how they began. Leaue them, and follow the Catholique church throughout the whole world, as the whole realme now doth.

Phil.

My Lord, I am of the Catholike fayth, and desire to lyue and dye in the same, but it is not vnknowen to your Lordshippe, that I with others these xx. yeres haue bene taught another maner of faith then you now goe about to compell vs vnto: wherefore it is requisite that we haue a tyme to weigh the same, and to heare how it agreeth with Gods word. For fayth is not at a sodaine, neither wonne, neither remooued, but as S. Paule saith: Fayth commeth by hearyng, and hearing by the worde: Fides ex auditu, Setling of a mans conscience in religion requireth good aduisement. P [...]pistes will haue fayth to be compelled. Bernard▪ in cant [...] Serm. 66. Faith ought not to be compelled. auditus per verbum.

Chich.

And if you will geue me leaue my L. I will shewe hym how he taketh the saying of S. Paul amisse, as many other now adayes alledgyng the same do, that they ought not to be compelled to beleue, where as S. Paul meaneth of Infidels, and not of the faithfull. And so S. Augustine writyng agaynst the Donatistes, sayth: that the faythfull may be compelled to beleeue.

Philpot.

Saint Bernard (and if it please your Lordship) doth take that sense of Saint Paule as I doe, saying: that Fides est suadenda, & non imponenda: Faith must be persuaded to a man, and not enioyned. And Saint Augustine speaketh of suche as were first thoroughly perswaded by manifest Scriptures, and yet woulde resist of stubborne wilfulnesse.

[Page]Chich.

So Bernard meaneth of Infidels also.

Phil.

No, my Lord, that he doth not: for he wryteth not of the Infidels, but hee writeth of such as were deceiued by errours.

Chichester.

My L. of Duresme, I haue bene so bold to interrupt your Lordship of your tale: I pray you now proceed on.

Duresme.

M. Philpot will you bee of the same Catholike faith and Church with vs you were baptised in, and your godfathers promised for you, and hold as we do? and then may you be rid out of trouble. I perceiue you are learned, and it is pitie but you should do well.

Philpot.

I am of the same Catholique fayth and catholique Church I was baptised vnto, [...] and in that wyll I liue and dye.

Dures.

That is wel said: if you hold there, you cannot doe but well.

Chich.

Yea, my Lord, but he meaneth otherwyse then you do. Are you of the same faith your godfathers and godmothers were, or no?

Phil.

I cannot tell what faith they were of certainly, but I am of the faith I was baptised vnto, which is, in the fayth of Christ. For I was not baptised in the faith of my Godfathers, but in the faith of Christ.

Christo.

S. Augustine saith, that Infants are baptised in fide susceptorum: In the fayth of their Godfathers.

Phil.

S. Augustine in so saying, meaneth of the fayth of Christ, which the Godfathers do or ought to beleeue, and not otherwyse.

Duresme.

How say you, will you beleeue as we do, and all the learned of the Realme or no, and be of one church with vs?

Phil.

My Lordes it is not vnknown vnto you, that there hath bene alwayes two churches.

Chichest.

Nay, that is not so: there is but one Catholike church.

Phil.

The true Church, [...] & [...] euer [...] c. 15. [...] true & [...] church [...] Abel [...] Caine.I shall desire your Lordships to heare out my tale, & to take my meanyng. For I knowe there is but one true Church: but always from the beginnyng there hath bene ioyned to the same true Church, a false Church, aduersarie to the true, and that was declared at the first in Abell and Caine, who persecuted and slew hys brother, in whome (as Saint Augustine witnesseth) is represented the false & true Church. And after that, as soone as God hath chosen his peculiar people, and shewed vnto them his sanctuary, holy statutes, and will, anone after arose the false Church, and tenne of the twelue tribes of Israell deuided themselues from the true church of Iuda and Beniamin, and made to themselues at Bethel, & set vp golden calues, and yet pretended therewith to serue God, and so abused his word: Notwithstandyng, God was displeased with them, and ceased not hys wrath, vntill he had vtterly destroyed them.

Chich.

I will graunt you before the commyng of Christ, there were two churches in the old law: but in the newe law since Christes commyng, you cannot shew it to be so by the scripture.

Phil.

Yes my L. that I can, if you will geue me leaue. After Christ had chosē his xij. Apostles, was there not a Iudas in the new law, and a Simon Magus? And were not they of the false church?

Chich.

Yea, but I meane after the Gospell was written, where can you find me two churches after Christ had ascended, and sent the holy Ghost?

Phil.

The Gospell was within 8. yeares after the ascension written by S. Mathew, and the writyng therof is not materiall to the declaration of these two churches, to haue bene always from tyme to tyme, as by example it may be shewed: and yet as euil as my memory is, I remember in the new Testament is mention made of two churches,The B. of Chichester D Day [...] to a [...] ▪ as it appeareth in the Apocalyps: and also S. Paule to the Thessalonians maketh mention, that Antichrist with hys false generatiō shall sit in the temple. To the which Chichester replied not.

Dures.

The Church in the scripture is likened to a great fishers net, which conteineth in it both good fishes & bad fishes. I trust you wil be of the better sort, and leane to the truth.

Phil.

My Lord it is my whole desire now to follow that which is good, whatsoeuer I haue done in times past, and to cleaue to gods truth.

Dures.

Do you so, and then shall you do well. It is almost night, my L. of London, I must needes be gone.

Lond

Nay, my L. of Duresme, I must desire your Lordship,The Bysh [...]p [...] [...] to be wea [...]y of [...] parte. and my L. of Chichester to tary a litle while. And before he had so sayd, the B. of Bathe went his way without saying any word. What my L. of Bath will you be gone? I pray you tary. My Lordes, I haue earnest matter to charge this man withall, wherof I would your lordships to be made priuy▪ and I haue them here written in a libel. I pray you sit downe againe, or els I will. First I [...]ay to him here,B. Boner would fayne picke out matter if he could tell how. that hee hath written in a Bible which I tooke from hym, this erroneous saying: Quod spiritus est vicarius Christi in terra. i. The holy Ghost is Christes Uicare in earth. Wilt thou abide by this saying of thine. That the spirit is Christes vicar on earth?

Phil.

My L. it is not my saying, it is a better learned mās then myne. For I vse not to write myne owne sayings, but the notable sayings of other auncient writers, as all the others be where ye find the same writen. And as I remember, it is euen the saying of Saint Bernard, & a saying that I neede not to be ashamed of, neyther you to bee offended, as my L. of Duresme, and my L. of Chichester by their learnyng can discerne, and will not recken it euill sayd.

Lond.

No will? Why, take away the first syllable, and it foundeth Arius.

Phil.

That is farre fetched in deede: if your Lordship will scan mens sayings in such wise, you may finde out what you list.

Lond.

But to helpe this, I finde moreouer written wyth hys owne hand in another booke:An other matter picked agaynst Iohn Philpot. In me Ioanne Philpotto vbi abundauit peccatum, superabundauit & gratia: that is▪ In me Iohn Philpot where sinne did abound, grace hath superabounded. I pray you what superabundāt grace haue you more then other men? So said Arius, that he had the aboundance of grace aboue all other.

Phil.

My L. you neede not to be offended with that saying more then the other, for it is the saying of S. Paule hymself, and I did apply it to my self for my comfort,Rom. 5. 1. Tim. 1. knowing that though my sinnes be huge & great in the sight of God yet is his mercy & grace aboue them all. And concernyng Arius & his adherents, I defie them, as it is well known I haue written against them.

Lond.

Also I lay to thy charge that thou killedst thy father and wast accursed of thy mother in her deathbed, as I can bring witnes hereof.

Phil.

O Lord, what blasphemy is this?Iohn Philpot falsly charged with vntruth, when no truth can be found agaynst him. Hath your Lordship nothing of truth to charge me withall, but (as I may speake it with your honoures) such forged blasphemous lyes? If any of these can be prooued, I will promise here to recant at Paules Crosse, what you wil haue me: I am so sure they are as great blasphemies as may bee obiected agaynst any man. Ha, my Lordes, I pray you consider how my L. of London hath hitherto proceded against me: for in deed he hath none other but such pretensed slaunderous lyes.

Chich.

They be Parerga: that is, matters beside the purpose.

Dures.

My Lord, I must needes bid you farewell.

Lond.

Nay my Lord, here is a letter which I shall desire your Lordship to heare ere you goe.M. Philpot charged with a letter written to M. Grene. This letter torne in the blinde tower read before pag. 1382. col. 2. This man (beyng in my kepyng) hath taken vpon hym to write letters out of prison, & to peruert a yong Gentleman called M. Greene in my house, (call him hither) and hath made a false report of his examination, as you shall heare, not beyng content to be euill himselfe, but to make others as bad as himselfe. He all to tare the letter when he saw my man went about to search hym, but yet I haue pieced it agayne togither, & caused a copy to be written therof, and he red the torne letter, biddyng M. Christopherson and Morgan to marke the copy thereof.

The contents of the letter was the examination of M. Greene before the B. of London in the presence of Maister Feckenham Deane of Paules, and of diuers others,The contents of M. Philpots letter to M. Grene. whose ready answers in the Scriptures and in the Doctors was wondred at of the Deane hymselfe, and of many others, as M. Fecknam did report: and that he was committed to D. Chadsey, and to haue his meat from the Bishops owne table. How say you my Lords, was this wel done of hym beyng my prisoner, to write this? And yet he hath written a shamefull lye, that he was in D. Chadseys keping. How say you M. Doc. Chadsey, is it not a shamefull lye?

Chad.

Yes my L. he was neuer in my keping.

London.

Art thou not ashamed to write suche shamefull lyes? Come hether M. Greene,M. Grene called. did not I shew you this letter?

Greene.

Yea forsooth my L. you shewed it me.

Lond.

How thinke you my Lordes, is not this an honest man to belye me?

Phil.

Your Lordship doth mistake all things. This letter (as your Lordship may perceiue,M. Philpot agayne charged with an vntruth. and all other that haue heard the same) was not written by me, but by a friend of myne, certifieng me at my request how M. Greene sped at the B. of Londons hands: and there is nothing in the [Page] letter that either I, or he that wrote it neede to feare, but that might be written as my report.

London.

Then tell me who wrote it, if you dare.

Phil.

No, my L. it is not my duty to accuse my friend, and specially seyng you will take all thyngs at the worst: neither you shall neuer know of me who wrote it. Your lordship may see in ye end of the letter, that my friend did write vnto me vppon the occasion of my appeale which I haue made to the whole Parliament house about such matters as I am wrongfully troubled for.

London.

I would see any so hardy to put vppe thine Appeale.

Phil.

My L. I cannot tell what God will worke, I haue written it,Note what great gentlenes this Bishop sheweth to Philpot and compare the same with the handling now of him in his imprisonment. speed as it may.

Lond

My L. I haue vsed him with much gentlenes since he came to me. How sayst thou, haue I not?

Phil.

If to lie in the vilest prison in this towne (being a gē tleman, and an Archdeacon) and in a colehouse by the space of v. or vj. weekes alredy, without fire or candle, bee to be counted gentlenes at your handes, I must needes say I haue found gentlenes. But there were neuer men so cruelly handled as we are at these dayes.

London.

Loe, what a Uarlet is this? Besides this (my Lordes) euen yesterday hee procured hys man to bryng a bladder of blacke Pouder, I can not tell for what purpose I.

Phil.

Your Lordship needeth not to mistrust the matter: it is nothing but to make inke withall, for lack of inke, as I had it before in the kings Bench, when my keeper tooke away my inkehorne.

Lond.

And why shouldst thou go about any such thing vnknowyng vnto me beyng thy keeper? for I am thy keeper in this house I tell thee.

Phil.

My L. because you haue caused my penner and inkehorne to bee taken from mee,Blacke pouder [...] to Iohn Philpot to make Inke. I woulde yet faine that my friends might vnderstand what I lacke, not that I intended to write any thing that I would be afraid shold come to your sight.

Lond.

More then this my L. he caused a pig to be roasted, and made a knife to be put betwene the skin, and the flesh, for what purpose iudge you. How sayest thou, didst thou not so?

Phil.

I cannot deny but there was halfe a pig sent me, and vnder the same a knife lying in the sauce, but for no ill purpose that I knowe, your Lordship may iudge what you will.False surmises [...]ayd agaynst Iohn Philpot. It was not to kill my selfe, nor none other, as you would haue men to beleue: for I was neuer yet without a knife since I came to prison. Therefore all these bee but false surmises, and not worth rehersall.

Lond.

I haue here to say to his charge (chiefest of all) hys booke of the report of the disputation had in the Conuocation house, which is the rākest heresie that may be, against the blessed Sacrament of the aultar. How say you, Maister D. Weston? did he maintain the same there stubbornly, or no?

West.

Yea my L. that he did, and would neuer be aunswered. And it is pity that the same worshipfull congregation should be slaundered with such vntrue reports.

Phil.

D. Westons chiefe argumēts in the conuocation house.You answered me in deed, M. Doct. (beyng thē Prolocutor) goodly, with hold thy peace, and haue hym to prison, and put hym out of the house. I haue read the booke, & I fynde the report of euery mans Argument to be true in all poynts. And if there be any fault, it is, because he setteth forth your doynges too fauourably, and nothyng lyke to that you did vse me, beyng an Archdeacon, and not of the worst of the house.

West.

Thou art no Archdeacon.

Phil.

In deed M. Doct. ye haue among you vnarchdeaconed me as now (I thanke God of it) and that without all order of law.

Lond.

I pray you my Lordes hearken what he writeth of himselfe. I read it ouer this morning, and made a note of it. He saith, that D. Weston called hym frantike and mad man, and sayd, he should go to Bedlem.

Phil.

In deed my L. so it pleased M. Weston to taunt at me and say his shamefull pleasure: but yet I was no whitte the more for all his sayinges, then Christ was when the Scribes & the Pharises said likewyse he was madde, and that he was possessed of a deuill, most blasphemously.

Dures.

My L. of London I can tary no longer. I must needes bid you farewell.Bishop Tonstall a [...]d M. Weston [...] ouer the matter. M. Philpot, me thinketh you haue sayd well, that you will abide in the Catholike faith, and in the Catholike Church: I pray you so do, and you shall do right well. And so hee departed with M. Weston and M. Hussey.

Phil.

I haue purposed so to doe, how so euer I speede, by Gods grace.

Lond.

I pray you my L. of Chichester, and M. Prolocutor and M. Doct. Morgan, to common with hym whyles I bryng my L. of Duresme goyng.

Christopherson.

M. Philpot, I was acquaynted with you at Rome (if you bee remembred, but you haue forgotten me) and talked somewhat with you of these matters, and I finde you now the same man as you were then. I wish it were otherwyse. For gods sake bee conformable to men that be better learned then you, and stand not in your own conceit.

Phil.

Where as you call mee to remembraunce of acquaintance had at Rome, in deede it was so, though it were but very straunge on your part to meward, beyng driuen to necessitie.

Christoph.

You knowe the world was dangerous at that tyme.

Philpot.

Nothing so dangerous as it is now: but let that passe. Where as you say, you find me the same man I was then, I prayse God for that you see not me like a reed waueryng with euerye wynde. And where as you woulde haue me follow better learned men then my selfe: in deed I do acknowledge that you with a great many other,Wisedom [...] in Gods matters consisteth not in [...] learning. are far better learned then I, whose bookes in respect of learnyng, I am not worthy to cary after you: but fayth & the wisedome of God consisteth not in learning onely, & therfore S. Paule willeth, that our fayth be not grounded vppon the wisedome of man. If you can shew by learnyng out of Gods booke, yt I ought to be of an other fayth then I am, I will heare you and anye other man whatsoeuer he bee.

Christoph.

I meruaile why you should dissent from the catholike Church, since it hath thus long vniuersallye bene receiued, except within this fiue or sixe yeares here in England.

Phil.

I do not dissent from the true catholike church: I do only dissent from the B. of Rome, which if you can prooue to be the catholike church of Christ, I will bee of the same also with you.

Christo.

Wil you beleue S. Cyprian, if I can shew you out of hym. Quòd Ecclesia Romana est talis ad quam perfidia accedere non potest: That the Church of Rome is such a one, vnto the which misbeliefe cannot approch.

Phil.

I am sure you cannot shew any such saying out of s. Cyprian.

Christo.

What will you lay thereon?

Phil.

I will lay as much as I am able to make.

Morgan.

Will you promise to recant, if he shew his saying to be true?

Phil.

My fayth shall not hang vpon any Doctours saying, further then he shalbe able to prooue the same by gods worde.

Christo.

I wil go fet the booke and shew it him by and by: and therwithall he went into the Bishops study, & fet Cyprian, & appointed out these words in one of his Epistles: Ad Romanos autem quorum fides Apostolo praedicante laudata est, non potest accedere perfidia: Cyprian. ad Corne. li. 1. Epist. 3. But vnto the Romaines whose fayth by the testimony of the Apostle, is praysed, misbeliefe can haue no accesse.

Phil.

These wordes of Cyprian doe nothing prooue your pretensed assertion, which is, that to the Church of Rome there could come no misbeliefe.

Christoph.

Good Lord, no doth? What can bee sayde more plainely?

Philpot.

Hee speaketh not of the Churche of Rome absolutely.

Christo.

By God, a chyld that can but his Grammer, wyll not deny that you do, the words be so playne.

Phil.

Sweare not M. Doct. but weigh Cyprians wordes with me, and I shall make you to say as I haue sayd.

Christo.

I am no D. but I perceiue it is but labour lost to reason with you.

Boner.

And with that the B. of London came in blowyng agayne, and sayd:D Day Bishop of Chichester shrinketh also away. What is my L. of Chichester gone away also? (for he euen a little before departed also without any other word saying, but he must needes be gone.) What is the matter you now stand vpon?

Morgan.

M. Christopherson hath shewed M. Philpot a notable place of the authoritie of the Church of Rome, and he maketh nothyng of it.

Boner.

Where is the place? let me see. By my faith here is a place alone. Come hither sir, what say you to this? Nay tary a little, I will helpe this place with S. Paules owne testimony the first to the Romaines, where he sayeth, that their faith is preached throughout the world: how cā you be able to answer to this?

Phil.

Yes, my L. it is soone aunswered, if you will consider al the words of Cyprian: for he speaketh of such as in his tyme were faithfull at Rome,The plac [...] of Cypri [...] expo [...]n [...]. that folowed the doctrine of saint Paul, as he had taught them, and as it was notified [Page] throughout the world by an Epistle which he had written in the commendation of their fayth. With such as are praised of S. Paul at Rome, for followyng the true faith, misbeliefe can haue no place. And now if you can shewe that the faith which the church of Rome holdeth now, [...] is that faith which the Apostle praised & allowed in the Romans in his tyme, then wil I say that S. Cyprian then said, and with you, that infidelitie can haue no place there: but otherwyse it maketh not absolutely for the authority of the Church of Rome, as you do mistake it.

Christo.

You vnderstand Cyprian well in deed: I thinke you neuer red hym in your lyfe.

Phil.

Yes, M. Doct. that I haue, I can shew you a booke noted with myne owne hand: though I haue not read so much as you, yet I haue read somewhat. It is shame for you to wrast and wreath the Doctors as you do, to maintain a fals religion, which be altogether against you, if you take them aright, and in deede your false packing of doctors together, [...] hath geuen me and others occasion to looke vpon them, wherby we find you shamefull liers, and misreporters of the ancient doctors.

Morgan.

What, wil you be in hand to allow doctors now? they of your sect do not so. I meruaile thereof you will allow them.

Phil.

I do allow them in as much as they doe agree wyth the scriptures, and so do al they which be of the truth, how so euer you terme vs: and I prayse God for that good vnderstandyng I haue receyued by them.

Christo.

What, you vnderstand not the Doctors, you may be ashamed to say it.

Phil.

I thanke God I vnderstand them better then you: for you haue Excaecationem cordis, The blindnes of heard, so that you vnderstand not truely what you read, no more then the wall here, as the takyng of Cyprian doth wel declare. And afore God, you are but deceyuers of the people, [...] for all your brag you make of learnyng, neyther haue ye Scripture or auncient doctour on your side, being truly taken.

Morgan.

Why, all the Doctors be on our side, and agaynst you altogether.

Phil.

Yea, so you say when you be in your pulpits alone, & none to answer you. But if you wil come to cast accounts with me therof, I will venter with you a recantatiō, that I (as little sight as I haue in the doctors) wil bring more authorities of ancient Doctors on my side, then you shall be able for yours, and he yt can bring most, to him let ye other side yeeld. Are ye so content herewith?

Christo.

It is but folly to reason with you: you wil beleue no man but yourselfe.

Phil.

I will beleue you or any other learned man, if you cā bring any thing worthy to be beleued. You cannot winne me with vaine words from my fayth. Before God there is no truth in you.

Morgan.

What, no truth, no truth? ha, ha, he.

Phil.

Except the Articles of the Trinitie, you are corrupt in all other thyngs, and sound in nothyng.

Morgan.

What say you? do we not beleeue well on the sacrament?

Philpot.

It is the thing which (among all other) you doe most abuse.

Morgan.

Wherein I pray you? tell vs.

Phil.

I haue told you before (M. Doct.) in the Conuocation house.

Morgan.

[...]Yea marry: in deed you told vs there very well. For there you fell down vpon your knees, and fel to weepyng: ha, ha, ha.

Phil.

I did weepe in deed, and so did Christ vpon Ierusalem, and am not to be blamed therefore, if you consider the cause of my weepyng.

Morgan.

What, make you your selfe Christ? ha, ha.

Phil.

No sir, I make not my selfe Christ: but I am not ashamed to do as my maister and sauiour did, to bewaile & lament your infidelitie and idolatrye, which I there foresaw thorough tyranny you would bryng agayne to this realme, as this day doth declare.

Morgan.

That is your argument.

Christo.

The Sacra [...]t abu [...]es b [...] the Papistes, [...] and [...].Wherein do we abuse the Sacrament? tell vs.

Phil.

As I may touch but one of the least abuses, you minister it not in both kynds as you ought to doe, but keepe the one halfe from the people, contrary to Christes institution.

Christo.

Why, is there not as much conteined in one kynd, as in both? And what neede is it then to minister in both kyndes?

Phil.

I beleeue not so, for if it had, Christ would haue geuē but one kind only:Sacrament [...] [...]ind. for he instituted nothing superfluous, and therfore you cannot say that the whole effect of the sacrament is as well in one kind, as in both, since the scripture teacheth otherwyse.

Christo.

What, if I can prooue it by scripture, that we may minister it in one kind? The apostles did so, as it may appeare in the Actes of the Apostles, in one or two places, where it is written that the Apostles continued In orationibus & fractione panis: In prayers, and in breakyng of breade, which is ment of the Sacrament.

Philpot.

Why, Maister Doctour, do you not knowe that Saint Luke by the makyng mention of the breakyng of bread, meaneth the whole vse of the sacrament, accordyng to Christes institution, by a Figure which you haue learned in Grammer, Synechdoche is a figure wh [...]n by one thing or by part, the whole is vnderstanded. Eusebius hath these wordes: Parum Eucharistiae puero dedit. i. He gaue a litle of the Sacrament to the boy: which words may very well comprehende both partes: and it seemeth by the wordes that follow, that part of it was licour, for it is written in the same place: Iussit vt id infunderet et in os senis instillaret. i. He commaunded that he should poure it and droppe it into the olde mans mouth, & so he did. Eusebius in Eccles. hist. lib. 6. cap. 44. Synecdoche, where part is mentioned, and the whole vnderstanded to bee done, as Christ commanded it.

Christo

Nay, that is not so. For I can shew out of Euseb. in Eccles hist. that there was a man of God, (whom he named) that sent the Sacrament in one kynd by a boy to one that was sicke.

Phil.

I haue read in deed that they did vse to geue yt was left of the Communion bread, to children, to mariners, & to women, and so peraduenture the boy might cary a piece of that was left to the sicke man.

Christo.

Nay, as a Sacrament it was purposely sent vnto hym.

Phil.

If it were so, yet can you not precisely say, that he had not the cup ministred vnto him also by some other sent vnto him: but though one man did vse it thus, doth it folow that all men may do the like? S. Cyprian noteth many abuses of the sacrament in his tyme, which rose vppon singular mēs examples, as vsing of water in stead of wyne: therfore he sayth: Non respiciendum quid aliquis ante nos fecerit, sed quid Christus qui omnium primus, ante nos fecerit & mandauit: that is, Wee must not looke what any man hath done before vs, but what Christ first of all men did & commanded.

Christo.

Hath not the church taught vs so to vse the sacrament? and how do we know that Christ is Homousios, that is, of one substance with the father, but by the determination of the church? How can you prooue that otherwise by expresse words of scripture, and where find you Homousios in all the scripture?

Phil.

Yes, that I doe, in the 1. to the Hebrues, where it is written, that Christ is the expresse Image of Gods owne substance, eiusdem substantiae.

Christo.

Nay, that is not so. It is. There is no more but expressa imago substantiae: The expresse image of gods substance, and Image is accident.

Phil.

It is in the text, Of his substance, Substantiae illius ▪ or of his owne substance, as it may be right wel interpreted. Besides this, that which Christ spake of himself in s. Ioh. manifesteth the same, saying: I & the father be one thing: Ego & pater vnum sumus. And where as you say, Imago here is accidence, the ancient fathers vse this for a strong argument, to prooue Christ to be God, because he is the very Image of God.

Christo.

Yea do? is this a good argument, because wee are the Image of God, Ergo, we are God.

Phil.

We are not called the expresse Image of God,The Image of God is not like in Christ, and in vs. as it is written of Christ, and wee are but the Image of God by participation, & as it is written in Genesis, wee are made to the likenesse and similitude of God. But you ought to know (M. Christoph,) that there is no accidence in God, & therfore Christ cannot be the image of God, but he must be of the same substance with God.

Christo.

Tush.

Morgan.

How say you to the presence of the Sacrament?Presence of the Sacrament. will you stand to the iudgement here of your booke, or no? or will you recant?

Phil.

I know you go but about to catch me in wordes. If you can prooue that booke to be of my setting forth, lay it to my charge when I come to iudgement.

Morgan.

Speake, be you of the same mynd as this booke is of, or no? Sure I am you were once, vnlesse you become another maner of man then you were.

Phil.

What I was, you know: what I am, I will not tell you now: but this I wil say to you by the way, that if you can prooue your Sacrament of the Masse (as you now vse it) to be a sacrament, I will then grant you a presence:The Sacrament of the Masse as it is vsed, is no Sacrament. but first you must prooue the same a sacrament, and afterward entreat of the presence.

Morgan.

Ho, do you doubt that it is a sacrament?

Phil.

I am past doubtyng, for I beleeue you can neuer be able to prooue it a Sacrament.

Christo.

Yea doe, good Lord, doth not S. Augustine call it the sacrament of the aultar? How say you to that?

Phil.

That maketh nothyng for the probation of your Sacrament. For so he with other auncient writers do call the holy Communion or the supper of the Lord in respect that [Page] it is the Sacrament of the Sacrifice which Christ offered vpon the aultar of the Crosse, the which Sacrifice all the aultars and sacrifices done vpon the aultares in the olde lawe did prefigure and shadow, the which pertaineth nothyng to your sacrament hangyng vpon your aultares of lyme and stone.

Christo.

No doth? I pray you what signifieth aultar?

Phil.

Altar what it signifieth.Not as you falsly take it, materially, but for the sacrifice of the aultar of the crosse.

Christo.

Where finde you it euer so taken?

Phil.

Yes that I do in S. Paul to the Hebrues 13. where he saith: Habemus altare de quo non est fas edere his qui tabernaculo deseruiunt: We haue an aultar, of the which it is not law full for them to eate, that serue the tabernacle. Is not aultare there taken for the sacrifice of the aultar, and not for the altar of lyme and stone?

Christo.

Wel, God blesse me out of your company. You are such an obstinate heretike, as I haue not heard the lyke.

Phil.

Christopherson for lacke of better profe falleth to exclaming.I pray God kepe me from such blind doctors, which when they are not able to prooue what they say, then they fall to blasphemyng (as you nowe doe) for lacke of better proofe. In the meane while the B. of London was talking with some other by, & at length came in to supply his part and sayd.

Boner.

I pray you maisters, hearken what I shall saye to this man: come hither maister Greene. And now sir (pointing to me) you can not thinke it sufficient to bee naught your selfe, but must go about to procure this yong gentleman by your letters to do the lyke.

Phil.

My Lord he cannot say, that I euer hitherto wrote vnto hym concernyng any such matter, as hee here can testifie.

Greene.

No, you neuer wrote vnto me.

Boner.

Why, is not this your letter which you did wryte concernyng hym?

Phil.

I haue shewed your Lordship my mynd concerning that letter alredy: it was not written to M. Greene, neyther was he priuy of the writyng thereof.

Lond.

Wrangling matter agaynst M. Philpot.How say you then, If a man be in an error, and you know thereof, what are you bound to do in such a case?

Philpot.

I am bound to do the best I can to bring hym out of it.

Lond.

If M. Grene here be in the like, are you not bounde to reforme him thereof if you can?

Phil.

Yes that I am, & wil do to the vttermost to my power therein. The B. remembryng hymselfe, thinking that he would but shrewdly after his expectation be holpen at my mouth, but rather cōfirmed in that which he called an errour, ceased to go any further in hys demaund, and called M. Greene aside, and before his Register red hym a letter. I know not the contents thereof: and therewithal he gaue M. Greene the booke of my disputation in the cō uocation house, and afterward went aside, commoning wt M. Christopherson, leauyng M. Morgan, maister Harpsfield, and M. Cosins to reason with me in the hearyng of M. Greene.

Morgan.

Iohn Philpots religion elder then Popery by a 1000. yeares.M. Philpot I would aske you how old your religion is.

Philpot.

It is older then yours by a thousand yeares and moe.

Morgan.

I pray you where was it fifty yeares ago?

Phil.

It was in Germany apparant by the testimony of Husse, Ierome of Prage, and Wickliffe, whome your generation a hundreth yeares agoe and moe, dyd burne for preachyng the truth vnto you: and before their tyme and since hath bene, although vnder persecution it hath bene put to silence.

Morgan.

This religion was not s [...]ene openly a 100. yeares ago: Ergo this religion was not. The antecedent is true and the consequent false.That is a maruelous strange religion, which no man can tell certainly where to find it.

Phil.

It ought to be no meruail vnto you to see gods truth through violence oppressed: forsh it hath bene frō the beginning from time to tyme, as it appereth by stories, & as Christes true religion is now to be found here in Englād although hypocrisie hath by violence the vpper hād. And in the Apocalyps you may see it was prophesied, that the true Church should be driuen into corners, and into wildernes, and suffer great persecution.

Morgan

A, are you seene in the Apocalyps? there are many strange thyngs.

Phil.

If I tel you the truth which you are not able to refel beleeue it, & dally not out so earnest matters. Me thinke you are liker a scoffer in a play, then a reasonable doctor to instruct a man: you are bare arsed & dance naked in a net, and yet you see not your owne nakednes.

Morgan.

Scoffing Morgan.What (I pray you) be not so quicke with me. Let vs talke a little more coldly together.

Philpot.

I will talke with you as mildely as you can desire, if you wil speake learnedly and charitably. But if you go about with taunts to delude truth, I will not hyde it from you.

Morgan.

Why, will you not submit your iudgement to the learned men of this Realme?

Phil.

Because I see they can bring no good ground, whereupon I may with a good conscience settle my fayth more surely then on that which I am now grounded vppon by Gods manifest word.

Morgan.

No do? that is maruell that so many learned men should be deceyued.

Phil.

It is no maruell by S. Paule: for he sayeth, That not many wyse, 1. Cor. [...]. neither many learned after the world bee called to the knowledge of the Gospell.

Morgan.

Haue you then alone the spirite of God, and not we?

Phil.

I say not that I alone haue the spirite of God, but as many as abide in the true faith of Christ, haue the spirit of God as well as I.

Morgan.

Howe knowe you that you haue the Spirite of God?

Phil.

By the fayth of Christ which is in me.

Morgan.

A, by faith do you so? I ween it be the spirit of the buttry,Morgan falleth to Scoffing [...] rayling at the good Martyrs of God. which your fellowes haue had that haue ben burned before you, who were dronk the night before they wēt to their death, and I weene went dronken vnto it.

Phil.

It appeareth by your communication, that you are better acquainted with the spirit of the Buttry, then with the spirit of God. Wherefore I must now tell thee (thou painted wall & hypocrite) in the name of the liuing Lord, whose truth I haue told thee, that God shal raine fire and brimstone vpon such scorners of his worde, and blasphemers of his people as thou art.

Morgan.

What, you rage now.

Phil.

Thy foolish blasphemies hath compelled the spirit of God which is in me, to speake that which I haue said vnto thee, thou enemy of all righteousnes.

Morgan.

Why do you iudge me so?

Phil.

By thine owne wicked words I iudge of thee, thou blynd and blasphemous Doctour: for as it is written: By thy words thou shalt be iustified, and by thy words thou shalt be condemned. I haue spoken on Gods behalfe, & now haue I done with thee.

Morgan.

Why, then I tel thee Philpot, that thou art an heretike, and shalt be burnt for thine heresy, and afterwards go to hell fire.

Phil.

I tel thee, thou hypocrite,Iohn Philpot with great zeale▪ denounceth hell fier to Morgan vnlesse he repent. that I passe not this for thy fire and fagots, neither (I thanke God my Lord) stande in feare of the same: my faith in Christ shall ouercome thē. But the hel fire which thou threatnest me, is thy portion, and is prepared for thee (vnlesse thou spedily repent) and for such hypocrites as thou art.

Morgan.

What, thou speakest vpon wyne, thou hast tipled well to day, by likelihood.

Phil.

So said the cursed generation, of the Apostles beyng replenished with the holy Ghost, & speaking the wōdrous works of God, they said they were dronk, when they had nothing els to say, as thou doest now.

Morgan.

Why, I am able to answer thee, ywis, I trow.

Phil.

So it seemeth with blasphemies and lyes.

Morgan.

Nay, euen with learnyng, say what thou canst.

Phil.

That appeared well at my disputation in the Conuocation house,Morgan sombling & stammering in the Conuocation house. where thou tookest vpon thee to aunswer those few arguments I was permitted to make, and yet wast not able to aunswere one, but in thyne aunsweres did fumble and stammer, that the whole house was ashamed of thee: and the finall conclusion of all thine answers was, that thou couldst answer me, if I were in the scholes at Oxford.

Morgan.

What, did I so? thou beliest me.

Phil.

I do not belye thee: the booke of the report of ye disputation beareth record therto, and al that were present then, can tell (if they list) thou saydst so. And I tell thee playne, thou art not able to answer that spirit of truth, which speaketh in me for the defence of Christes true Religion. I am able by the might therof, to driue thee roūd about this gallery before me: and if it would please the queenes maiesty and her Councell to heare thee and me, I woulde make thee for shame shrinke behinde the doore.

Morgan.

Yea would you so?

Phil.

Thou hast the spirite of Illusion and Sophistrye, which is not able to counteruaile the spirit of truth.Morgan taken vp for halting. Thou art but an Asse in the true vnderstanding of thinges pertayning vnto God. I cal thee Asse not in respect of malice, but in that thou kickest agaynst the trueth, and art voyde of all godly vnderstāding, not able to answere to that thou braggest in.

Morgan.

Why, haue I not answered thee in all things thou hast sayd vnto me? I take them to record.

[Page]Phil.

Aske of my felow whether I be a theefe.

Cosins.

Harke, he maketh vs all theeues.

Phil.

You know that phrase of the Prouerbe, that like will holde with like. And I am sure, you will not iudge with me, against him, speake I neuer so true: and in this sense I speake it. The strongest answere that he hath made against me is, that you will burne me.

Morgan.

Why, we doe not burne you: it is the Temporall men that burne you, and not we.

Phil.

Thus you woulde (as Pilate dyd) washe your handes of all your wicked doinges. But I pray you Inuocate seculare brachium: call vpon the secular power to be executioners of your vnrighteous iudgementes. And haue you not a title in your law, De haereticis comburendis for, to burne heretickes?

Harps.

I haue hearde you both a good while reason together, and I neuer hearde so stout an hereticke as you are M. Philpot.

Cosins.

Neither I in all my life.

Phil.

You are not able to proue me an heretick, by one iote of Gods word.

Harps.

You haue the Spirite of arrogancy, I will reason with you no more.M. Harps [...] an [...] C [...]fins [...]. And so he was departing, and M. Cosins also. And with that the bishop and Christoforsō came in agayne, and sayd.

Boner.

Mayster Doctour, howe doeth this man and you agree?

Morgan.

My Lord, I doe aske him where his church was fifty yeares agoe?

Boner.

Are you not halfe agreed, as one man sayd once to tway parties, of whō the one was equally disagreeing frō the other?

Christo.

My Lorde, it is but folly to reason with hym any further: your Lordshippe shall but loose time, for he is incurable.

Boner.

Well then, let his keeper haue him away· And with that Doct. Chadsey led me a way by the which we coulde not passe, and therfore came backe agayne through the byshops chamber, where al these doctors were clustred together: and as I was passing, the Bishoppe tooke me by the gowne and sayd: Wote you what M. Christoferson telleth me? I pray you M. Christoforson, rehearse the sentence in Latine, and so he did. The contentes thereof was, that an hereticke would not be won.

Christo.

S. Paule sayth: Haereticum hominem post vnam atque alteram admonitionem deuita: Flee an heretick after once or twise warning.

All the Doctors.

Yea, my Lord, it is best you so do, & trouble your Lordship no more with him.

Phil.

Christian truth called heresie.You must first proue me iustly to be an hereticke, before you vse the iudgement of S. Paule agaynst me: for he speaketh of such as hold opiniō against the manifest word, the which you cannot proue by me. And because you want in your proofe, & be able to proue nothing agaynst me, therfore you go about falsly to suppose me to be an heretick, for the safegard of your owne counterfeit honesties: but afore God you are the heretickes, which so stoutly & stubburnly mainteine so many thinges directly agaynst Gods word, as God in his time shall reueale. As I wēt out of his chā ber, the Bishop called me aside and sayd:

Boner.

I pray thee in good sadnes, what meanest thou by writing in the beginning of the Bible: Spiritus est Vicarius Christi in terris: The holy Ghost is Christes Vicar vpon [...], and [...] ▪ The spirit is the vicar of Christ on the earth? Iwis you haue some speciall meaning therof.

Phil.

My Lorde, I haue none other meaning then (as I haue tolde you alreadye) that Christe since hys ascension worketh all thinkes in vs by his spirite, and by his spirite doth dwell in vs. I pray you my Lord, let me haue my bible, with other lawfull bookes and writinges whiche you haue of mine, whereof many of them be none of myne, but lent to me by my frendes.

Boner.

Your Bible you shall not haue, but I will perhaps let you haue an other: & after I haue perused the rest, you shall haue such as I thinke good.

Phil.

I pray your Lordshippe then, that you would let me haue candle light.

Boner.

To what purpose, I pray you?

Phil.

The nightes be long, & I would fain occupy my selfe about somewhat and not spend my time idlely.

Boner.

You may then pray.

Phil.

I cannot well say my prayers without light.

Boner.

[...] Phil [...] denyed [...] ▪Can you not say your Pater noster, without a Candle? I tell you sir, you shall haue some meate and drink of me, but candle you get none.

Phil.

I had leauer haue a Candle, then your meate or drinke: but seeing I shall not haue my request, the Lorde shalbe my light.

Boner.

Haue him downe.

Chad.

I will bring him to his keeper, my Lord. M. Philpot, I wonder that all these learned men whom you haue talked withall this day, can nothing perswade you?

Phil.

Why, M. Doctor, would you haue me to be perswaded with nothing? or would you haue me builde my fayth vpon sand? What do you all bring, wherby I ought by any sufficient authority to be perswaded to you?

Chad.

I am sory you will so wilfully cast away your selfe, where as you might liue worshipfully. Do you not thinke other haue soules to saue as well as you haue?

Phil.

Euery man shall receiue according to his owne doinges. Sure I am you are deceiued and mainteine a false religiō: and as for my casting away, I would my burning day were to morow: for this delay is euery day to dye, and yet not to be dead.

Chad.

You are not like to dye yet, I can tell you.

Phil.

I am the more sory thereof. But the will of God bee done of me to his glory. Amen.

*12. Examination of Iohn Philpot, on Wednesdaye the fourth of December before the Bishop of London, the Byshop of Worcester, and the Byshop of Bangor.

IN the morning I was fet down to the wardrobe adioyning to the chappell,The 12 examination of M. Philpot before certayne Bishop [...] and within a while after came three of the Bishops Chapleines vnto me, saying:

Chapleines.

M. Philpot, my Lord hath sent vs vnto you, to desire you to come to masse, certifying you that ther is a Doctor of Diuinity a Chapleine of my Lordes,Iohn Philpot sent for to masse, refuseth to come. a notable learned man, called Doct. Chadsey, going to masse: therefore we also pray you, good M. Philpot, be contēt to come: it is hard hereby.

Phil.

I wonder my Lorde woulde trouble you in sending you about this matter, seing he knoweth I am a man (by your law) that can not heare masse, because I stand excō municate.

Bishops Chap.

Your excommunication is but vpon a contumacy, and my Lorde will dispense with you, if you wyl come.

Phil.

My Lorde cannot, for he is not mine Ordinary, and I will not seeke any suche thing at his handes. With thys aunswere they went theyr way. And after Masse the Byshop called me before him into his Chappell, and there in the presence of his Register (after he had sayd his mynde, because I would not come to Masse) recited the Articles,The Bishop layeth out his articles agayne. which he often times before had done in that behalfe, with the depositions of the witnesses, of whome some were not examined.

Boner.

Sir, what cā you now say, why I should not proceede to geue sentence agaynst thee as an hereticke?

Phil.

Why, my Lord, will you proceede to geue sentence against me before your witnesses be examined:The Bishops doinges agayn [...] the lawe. that is plain agaynst your owne Lawe, as all your doinges haue bene hitherto.

Boner.

See what a foole thou art in the lawe. I neede not to recite the depositions of the witnes, but if I liste: for I know them well enough already.

Phil.

It appeareth in deed you may do what you list.

Boner.

Tell me, I say, whether thou wilt answer, or no: & whether if thou were absolued of thine excommunication. thou wouldest come to masse, or no?

Phil.

I haue aunswered as much as I intend to do, vntyll I be called to lawful iudgemēt: and as concerning my cō science, I will not make you God to sit there as yet: it is Gods part onely to be searcher of my hart.

Boner.

Looke how foolishly he speaketh. Art thou GOD? and yet doest thou not sit in thine owne conscience?

Phil.

I sit not in mine owne conscience: but I know it, & God there onely ought to sit, and no man els.

Boner.

Thou art a noughty felowe, and hast done muche hurt,Iohn Philpot is rebuked for singing. & hast seduced other poore felowes here in prisō wyth the, by thy comforting of them in their errors, & hast made them reioyce and sing with thee.

Phil.

Yea, my Lord, we shall sing, when you and suche other as you are, shall cry, Vae, Vae, Woe, woe, except you repent.

Boner.

What an arrogant Foole is thys? I wyll handle thee like an hereticke, and that shortly.

Phil.

I feare nothing (I thanke God) you can doe to me. But God shall destroy suche as thou art, and that shortly, as I trust.

Boner.

Haue him away, this is a knaue in deed.

Phil.

And I was had into the Wardrobe again by my keper, and within an houre after was sent for to come before him and the bishops of Worcest [...]r and Bangor.

Boner.

Syr, I haue talked with you manye tymes, and haue caused you to bee talked with of manye learned men [Page] yea and honourable both Temporall and Spirituall, and it auayleth nothing with you, I am blamed that I haue brought thee afore so many: for they say, thou gloryest to haue many to talke withall. Well, nowe it lyeth thee vpon to looke to thy selfe: for thy time draweth neare to an ende, if thou doe not become conformable. And at this presente we are sent from the Synode to offer you this grace, that if you will come to the vnity of the Church of Rome with vs, and acknowledge the reall presence of Christ in the sacrament of the aultar with vs, all that is past shalbe forgeuen, and you receiued to fauor.

Worcest.

Mayster Philpot, we are sent (as you here haue heard,Talke betweene Iohn Philpot & the B. of Worcester and Bangor. by my Lord of London) from the Synode, to offer you mercy, if you will receiue it. And of good will I beare you, I wishe you to take it, whilest it is offered, and bee not a singular man agaynste a whole multitude of learned men, which now in fasting and prayer are gathered together to deuise thinges to doe you good. There haue manye learned men talked with you: why should you think your selfe better learned thē them all? Be not of such arrogancy, but haue humility, and remember there is no saluatiō but in the church.

Bangor.

Me thinketh my Lorde hath sayde wonderfullye well vnto you, that you shoulde not thinke your selfe so well learned, but other men are as well learned as you, neither of so good wit, but other be as wise as you, neither of so good memory, but other haue as good memory as you. Therfore mistrust your owne iudgement, and come home to vs agayne.If violence and tyranny be no token of true religion: what may men iudge then of the Popes religion, I pray you? I wis I neuer liked your Religion, because it was set forth by violence and tyranny, and that is no token of true Religion. And I was that same maner of man then that I am now, and a greate manye moe. Mary, for feare we held our peace, and bare with that time. Wherfore M. Philpot, I would you did wel, for I loue you: & therfore be content to come home with vs agayne into the catholicke church of Rome.

Phil.

Where, my Lorde (as I may begin first to aunswere you) you say, that Religion is to be misliked, which is set forth by tyranny, I pray God you geue not mē occasion to thinke the same by yours at this day, which haue none other argument to stand by,The Popes religion hath no other ground to stand vpon but violence. but violence. If you can shewe me by any good sufficient ground, whereby to ground my conscience, that the church of Rome is the true Catholicke church, wherunto you cal me, I wil gladly be of the same: otherwise I can not so soone chaunge the Religion I haue learned these many yeares.

Bangor.

Where was your Religion (I pray you) an hundred yeares agoe, that any man knew of it?

Phil.

Where this religion was 100. yeares agoe.It was in Germany, and in diuers other places apparant.

Worc.

Iesus, will you be still so singuler a man? What is Germany to the whole world?

Boner.

My Lordes, I pray you geue me leaue to tell you, that I sent for him to heare masse, this morning: and wote you what excuse he made vnto me? forsoothe that he was accursed, alledging his own shame. He playeth as ye varlet Latimer did at Cambridge.Boner rayleth on Latimer. When the Uicechancellor sent for him (who intended to haue excommunicated him for some of his heresies) & the Chancellor was cōming to hys chamber, he hearing that the Chancellor was comming, made answere that he was sick of the plague, & so deluded the Chancellor: euen so this man sayth, he is acursed, because he will not come to masse.

Worc.

My Lorde (I am sure) here doth behaue hymselfe like a father vnto you: therfore be admonished by him, and by vs that come now frendly vnto you, and folow your fathers before you.

Phil.

It is forbidden vs of God by the Prophet Ezechiel, to folow our fathers, neither to walke in theyr commaundementes.

Worc.

It is written also in an other place: Interroga patres: Aske of your fathers. Fathers may be asked, but not f [...]lowed further then they follow the Scriptures.

Phil.

We ought to aske in deed our fathers that haue more experience and knowledge then we, of Gods will, but no more to allow them, then we perceiue they agree with the Scripture.

Worc.

You will be a contentious man, I see well: and S. Paul saith, that we, neither the church of god haue no such custome.

Phil.

I am not contentious but for the verity of my fayth, in ye which I ought to contēd with all such as do impugne the same without any iust obiection.

Worc.

Let vs rise my Lord, for I see we shall doe no good.

Boner.

Nay, I pray you tary and heare the articles I laye to his charge. And after he had recited them, they arose, & after standing they reasoned with me a while,

Worc.

Mayster Philpot, I am very sory that you will bee so singular. I neuer talked with none yet in my Dioces, but after once cōmunication had with me, they haue bene contēted to reuoke theyr errors, & to teach the people how they were deceiued, & so do muche good, as you may, if you list. For as I vnderstande you were Archdeacon of Winchester (which is the eye of the Bishop) and you maye doe much good in that countrey, if you would forsake your errors, and come to the catholicke church.

Phil.

Wherwithall you so soone persuaded thē to your wil, I see not Errour, that I knowe, I holde none, and of the Catholicke Church I am sure I am.

Worc.

The Catholicke Churche doeth acknowledge a reall presence of Christ in the Sacrament, and so wyll not you.

Phil.

That is not so: For I acknowledge a very essentiall presence in the duely Note he sayth not in the Sacrament but in the administrat [...] of the Sacrament. vsing of the sacrament.

Worc.

What, a reall presence?

Phil.

Yea, a reall presence by the spirite of God in the right administration.

Worc.

That is well sayd: and do you agree with the Catholicke church also?

Phil.

I do agree with the true catholicke church.

Worc.

My Lord of Londō, this man speaketh reasonably now.

Boner.

You do agree in generalities, but whē it shal come to the particularities, you will farre disagree.

Worc.

Well keepe your selfe here, and you shall haue other learned Bishops to commō further with you, as my lord of Duresme, and my Lord of Chichester (whome I heare say) you do like well.

Phil.

I doe like them as I doe all other that speaketh the truth. I haue once already spoken with them, & they foūde no fault with me.

Worc.

Pray in the meane season for grace to God.

Phil.

Prayer is the comfortablest exercise I feele in my trouble, and my cōscience is quiet, and I haue the peace of mind, which cannot be the fruites of heresy.

Worc.

We will bid you farewell for this time.

Phil.

AFter diner they called for me agayne,After dinner Maister Philpot called agayne. and demaū ded of me whether I meant as I spake before diner, and not to go from it. To whom I aunswered that I would not go from that I had sayd.

Worc.

You sayd at my departing from you before dinner, that if we did burne you, we should burne a catholick mā. Will you be a Catholicke man, and stand to the catholicke Church.

Phil.

I will stand to the true catholicke church.To stand to the Catholick Church is not inough with these men, except you be in the Church of Rome. The wordes of Christ, [feede my sheepe] opened.

Worc.

Will you stand to the catholicke church of Rome?

Phil.

If you can proue the same to be the catholicke church I will be one therof.

Worc.

Did not Christ saye vnto Peter, and to all hys successors of Rome: Pasce oues meas, pasce agnos meos? Feed my sheepe, feed my Lambes? which doth signify, that he gaue him a more authority then the rest.

Phil.

That saying perteyneth nothing to the authority of Peter aboue others, but declareth what Christ requireth of his beloued Apostles, that they should with all diligence preache to the flocke of Christ, the waye of saluation, and that doeth the iteration of feeding spoken to Peter, onelye signify. But the Bishoppe of Rome litle regardeth thys spirituall feeding,The Pope is no feeder. and therfore he hath imagined an easier way to make himselfe Lord of the whole world, yea and of Gods word too, and doth not feede Christes flock as Peter did.

Worc.

How can you tell that?

Phil.

Yes, I haue bene there, and I coulde not learne of all his countrymen, what euer he preacheth.

Worc.

Though hee preacheth not one waye, he preacheth an other, by procuring good order for the Churche to bee kept in.

Phil.

I am sure that it will be his damnation before God, that he leaueth that he is commaunded of Christ, & setteth forth his owne decrees to deface the Gospell.

Worc.

It is the euill liuing that you haue seene at Rome, that causeth you to haue this ill iudgemēt of the church of Rome. I cannot tarry nowe with you to reason further of the matter. How say you to the reall presence of the sacrament, will you stand to that?

Phil.

I do acknowledge (as I haue sayd) a reall presēce of the sacrament in the due administration therof,By really he meaneth truely. to the worthy receiuers by the spirit of God.

Worc.

You adde now a great many moe wordes then you did before: and yet you say more of the Sacrament, then a great many will do.

Thus they departed: and after them came in to me D. Chadsey, and D. Wright Archdeacon of Oxforde,Talke with D. Chadsey, and D. Wright and others. with a great many moe.

Chadsey.

Mayster Philpot, here is mayster Archdeacon of [Page] Oxford come to you, to geue you good counsell: I pray you heare him.

Phil.

I will refuse to heare none that will counsell me any good: and if any can bring any matter better then I haue, I will sticke therunto.

Wright.

I would wysh you, Mayster Philpot to agree with the Catholique Churche, and not to stande in your owne conceite: you see a great many of learned mē against you.

Phil.

I am (Mayster Doctor) of the vnfayned Catholicke Church, and will liue and dye therin: and if you can proue your church to be the true Catholicke church, I wil be one of the same.

Wright.

I came not to dispute with you, but to exhorte you. Here be better learned then I that can enforme you better then I.

Chad.

What proofe woulde you haue? I will prooue vnto you our church to haue his being and foūdatiō by the scriptures, [...] more Chadsey [...] you can proue by the Apostles, and by the primitiue church, confirmed with the bloud of martyrs, and the testimony of al Confessours.

Phil.

Geue me your hand, M. Doctor, proue that, & haue with you.

Chadsey.

If I hadde my Bookes here, I coulde soone prooue it,D. Chadsey [...]etteth [...]. I will goe fet some: and with that he wente and fet his booke of Annotations, saying: I can not bring my Bookes well, therefore I haue brought my booke of Annotations, and turned there to a Common place of the Sacrament, asking me whether the Catholicke Churche did not allow the presence of Christes body in the Sacrament, or no? I heare say, you doe confesse a reall presence: but I wil be hanged, if you wil abide by it. You will denie it by and by.

Phil.

That I haue sayd, I cannot deny, neither intend not, whatsoeuer ye say.

Chad.

If there be a reall presence in the Sacrament, then euill men receiue Christ, which thing you wil not graunt, I am sure.

Phil.

I denye the Argument. For I doe not graunte in the Sacrament,Whether re [...]ll men receaue the body of Christ by transubstantiatiō any reall presence, as you falsly imagine, but in the due administration to ye worthy receiuers.

Chad.

I will prooue that the euill and wicked men eate the body of Christ, as well as the good men, by Saynt Austine here.

Phil.

And in the beginning of his Texte Sayncte Augustine seemeth to approoue his assertion: but I bade hym reade out to the end, and there saynt Austine declareth that it was quodam modo, Quodam mo [...]o. after a certayne maner the euill men receiued the body of Christ, which is sacramentally onely, in the vtter signes, and not really, or in deede, as the good doth. And thus all the Doctours that you seeme to bring in for your purpose, be quite against you, if you did rightly weigh them.

Chad.

By God you are a subtle felow. See how he would writhe S. Austines wordes.

Phil.

See who of vs wrieth S. Augustine more, you or I, which take his meaning by his owne expresse words. And seing you charge me of subtletye, what subtletye is this of you, to say, that you will proue your matter of the churche euen from the beginning,D. Chadsey [...]ynteth in [...] proofe. promising to shew your Bookes therin, and when it commeth to the shewing, you are able to shew none, and for want of proofe slip into a bymatter, & yet faynt in the proofe thereof. Afore God you are bare arst in all your religion.

Chad.

You shalbe cōstrained to come to vs at length, whether you will, or no.

Phil.

Holde that argument fast: for it is the best you haue, for you haue nothing but violence.

¶The thirtenth examination of Mayster Philpot, before the Archbishop of Yorke, and diuers other Bishops.

[...]THe Thursday after, I was called in the morning before the Archbishop of Yorke, the Byshop of Chichester, the Bishop of Bath, and the Bishop of London. The Byshop of Chichester being first come, beganne to talke with me.

Chich.

I am come of good will to talke with you, to instruct you what I can, to come to the Catholicke church, & to will you mistrust your owne iudgement, & to learn first to haue humility, & by the same to learne of others that be better learned then you, as they did learne of such as were their betters before them.

Phil.

We must all be taughte of God, and I will with all humilitye learne of them that will infourme me by Gods worde, what I haue to doe. I confesse I haue but little learning in respect of you,Fayth consisteth not in learning but in beleuing. that both of your yeares and great exercise to excell therin: but fayth consisteth not onelye in learning, but in simplicitye of beleuing that whiche Gods woorde teacheth. Therefore I will bee gladde to heare both of your Lordshippe, and of any other (that God hath reuealed vnto by hys word) the true doctrine therof, and to thank you, that it doth please you to take paynes herein.

Chich.

You take the first alleged, amisse, as though all men should be taught by inspiratiō, and not by learning. How do we beleue the gospel, but by the authority of the church and because the same hath allowed it?

Phil.

S. Paule sayth: He learned not the Gospell by men, The authority of the Church neyther of men, but by the reuelatiō of Iesus Christ: which is a sufficient proofe that the Gospell taketh not his authoritye of man, but of God onely.

Chich.

S. Paule speaketh but of his own knowledge how he came thereto.

Phil.

Nay, hee speaketh of the Gospell generally, Whyche commeth not from man, but from God, The place of S. Austen I would not beleeue the worde if the Church did not moue me. &c. and that the Churche must onely teach that which commeth from God, and not mans preceptes.

Chich.

Doth not Saynt Augustine say: I would not beleue the Gospell, if the authority of the Churche did not mooue me thereto?

Phil.

I graunte that the authoritye of the Churche doeth moue the vnbeleeuers to beleeue, but yet the Church geueth not the woorde his authority:The word hath his authority onely of God & not of the Church. for the woorde hath his authority onely from God, and not of man: mē be but disposers thereof. For firste the worde hath his beyng before the Churche, and the woorde is the foundation of the church: and first is the foundation sure, before the building theron can be stedfast.

Chich.

I perceiue you mistake me. I speake of the knowledge of the Gospell, and not of the authority: for by the church we haue all knowledge of the Gospell.

Phil.

I confesse that. For fayth commeth by hearing, and hearing by the worde.The word is the foundation of the Church and not the Church of the word. And I acknowledge that God appoynteth an ordinarye meanes for men to come vnto the knowledge now, and not myraculously, as he hath done in times past: yet we that be taught by men must take heede that we learne nothing els but that which was taught in the Primitiue church by reuelation. Here came in the Byshop of Yorke, and the Bishop of Bath, and after they had saluted one another, and commoned a while together, the Archbishop of Yorke called me vnto them, saying,

Yorke.

Syr, wee hearing that you are out of the way, are come of charity to enforme you, & to bring you into ye true fayth, and to the catholicke church againe,Talke betweene the Archbish▪ of Yorke and Iohn Philpot. willing you first to haue humility, and to be humble & willing to learne of your betters: for els we can do no good with you. And god sayth by his Prophet: On whom shall I rest, but on the humble & meeke, and such as tremble at my word. Now if you will so be, we will be glad to trauell with you.

Phil.

I know that humility is the doore wherby we enter vnto Christ, and I thanke his goodnes I haue entred in at the same vnto him, & with all humility heare whatsoeuer truth you shall speake vnto me.

Yorke.

What be the matters you stande on, and require to be satisfied in?

Phil.

My Lord, & it please your grace, we were entred into a good matter before you came, of the church and howe we should know the truth but by the church.

Yorke.

In deede that is the head, we neede to begynne at. For the church being truely knowne, we shal sooner agree in the particular thinges.

Phil.

If your Lordships can proue the church of Rome to be ye true catholicke church it shall do much to persuade me toward that you would haue me encline vnto.

Yorke.

Why, let vs go to the definition of the church. What is it?

Phil.

It is a Congregation of people, dispersed throughe the worlde, agreeing together in the woorde of GOD,The Church defined. vsing the Sacramentes and al other thinges according to the same.

Yorke.

Your definition is of many wordes to no purpose.

Phil.

I do not precisely define the church, but declare vnto you what I thinke the church is.

Yorke.

Is the church visible or inuisible?

Phil.

It is both visible and inuisible.The Church both visible and inuisible. The inuisible church is of all the electes of God onely: the visible consisteth of both good and bad, vsing all thinges in fayth, according to Gods word.

Yorke.

The church is an vniuersall congregation of fayth full people in Christ through the world: which this worde Catholick doth well expresse: for what is Catholicke els?Catholicke defined by S. Austen. doth it not signify vniuersall?

Phil.

The church is defined by S. Austine to be called Catholike [Page] in this wyse: Ecclesia ideo dicitur Catholica, quia vniuersaliter perfecta est & in nullo claudicat: The Church is called therefore Catholike, because it is throughly perfect, and halteth in nothyng.

Yorke.

Nay, it is called Catholike, because it is vniuersally receyued of all christian nations for the most part.Catholicke defined by the Papistes.

Ph [...]lpot.

The Churche was Catholique in the Apostles tyme: yet was it not vniuersally receyued of the worlde: but because their Doctrine whiche they had receyued of Christ, was perfect, and appoynted to be preached and receyued of the whole world, therfore it is called the Catholike fayth, and all persons receiuyng the same, to be counted the catholike church. And S. Austine in another place writeth, that the catholike church is that which beleeueth aright.

Yorke.

If you wyll learne, I wyll shewe you by Saint Austine,Vniuersalitye & Succession. writing agaynst the Donatistes, that he prooueth the catholick Church by two principall pointes, which is, vniuersality and succession of Bishops in one Apostolical Sea from time to time. Now thus I will make myne argument.

This consequent being reduced into a Syllogisme of the first figure, will ground vpon a false Maior. Ergo, Da- Vniuersalitye and Succession make a true Church. ri- The Churche of Rome hath vniuersall succession. j. Ergo, the Church of Rome is the true Church▪The Church of Rome is vniuersal, and hath her succession of bishops from time to time.

Ergo, it is the Catholicke Church.

How answer [...] you to this argumēt?

Phil.

I denye the antecedent, that the Catholique Churche is onely knowne by vniuersality, and succession of Byshops.

Yorke.

I will prooue it. And with that he brought forth a booke which he had noted out of the Doctours, and turned to his common places therin of the church, and recited one or two out of S. Austine, & specially out of his Epistle written agaynst the Donatistes, where S. Austine manifestly To this is sufficiently aunswered [...]efore, pag. 1980. looke in the latter end of the 11. examination. Vniuersalitye alwayes to be ioyned with Veritye. proueth, that the Donatistes were not the catholick church, because they had no successiō of bishops in their opinion, neither vniuersality: & the same force hath S. Austines argument agaynst you.

Phil.

My Lorde, I haue weighed the force of that Argument before now, & I perceiue it maketh nothing agaynst me, neither it commeth to your purpose. For I will stand to ye triall of S. Austine for the approbatiō of the catholick Church, wherof I am. For S. Austin speaketh of vniuersality ioyned with verity, & of faythfull successours of Peter, before corruption came into the Church. And so if you can deduce your argumēt for the sea of Rome now, as S. Austin might do in his time, I woulde say it might bee of some force: otherwise not.

Yorke.

S. Austine proueth the Catholicke church Not principally by your leaue my Lord. principally by succession of bishops, and therfore you vnderstād not S. Austen. For what, I pray you, was the opinion of the Donatistes, agaynst whom he wrote? Can you tell? What country were they of?

Phil.

They were a certayne sect of men, affirming among other heresies, that the dignity of the sacramentes depended vpon the worthines of the Minister: so that if the minister were good, the sacraments which he ministred were auayleable or els not.

Chichest.

That was theyr error, and they had none other but that.The errour of the Donatistes. And he read another authority of S. Austen out of a booke, which he brought euen to the same purpose that the other was.

Phil.

I challenge saynt Austen to be with me throughly in this poynt, & wil stand to his iudgement, taking one place with an other.

Chich.

The church may be certayne and yet not tyed to one place.If you will not haue the Church to be certeine: I pray you by whom will you be iudged in matters of controuersy?

Phil.

I doe not deny the Churche to be certayne: but I denye that it is necessarily tyed to any place, longer then it abideth in the word, & for all controuersies the word ought to be iudge.

Chich.

But what if I take it one way, and you an other? how then?

Phil.

S. Austine sheweth a remedye for that, and willeth, quòd vnus locus per plura intelligi debeat: August. de doctrina christiana. That one place of the Scripture ought to be vnderstand by the moe.

Yorke.

How aunswere you to this argument?

Argument a [...] non suffici [...]nte et non total [...].Rome hath knowne succession of Bishoppes whiche your church hath not.

Ergo, that is the Catholick Church, and yours is not, because there is no suche succession can be proued for your Church.

Phil.

I denye (my Lorde) that succession of Bishoppes is an infallible point to know the church by: for there may be a succession of bishops knowne in a place,The Argument denyed. and yet there be no church, as at Antioche and at Hierusalem, and in other places, where ye Apostles abode as well as at Rome. But if you put to the succession of bishops succession of doctrine withall (as S. Austen doth) I will graunt it to be a good proofe for the Catholick church: [...] but a locall successiō onely is nothing vayleable.

Yorke.

You will haue no church then, I see well.

Phil.

Yes, my Lord, I acknowledge the catholicke church, as I am bound by my Creed: but I cannot acknowledge a false church for the true.

Chich.

Why, is there two catholicke churches then?

Phil.

No, I know there is but one catholicke Church, but there haue bene and be at this present, that take vpō them the name of Christ & of his church, which be not so in deed, as it is written: That there be that call themselues Apostles & be not so in deed, but the Synagogue of Sathan and lyers. Apoc. 2. And now it is with vs, as it was with the two women in Salomons time, whiche lay together,3. Reg. The m [...]ther [...] of [...] to the [...] man [...] tyme, [...] falsly [...] true mo [...]thers [...] from [...] and the one suppressed her childe, and afterward went about to challenge the true mothers childe.

Chich.

What a babling is here with you nowe? I see you lacke humilitye. You will goe aboute to teache, and not to learne.

Phil.

My lords, I must desire you to beare with my hasty speech: it is my infirmity of nature. All that I speake is to learne by. I would you did vnderstād all my mind, that I might be satisfied by you through better authority.

Chich.

My Lord, and it please your grace, turne the argument vpon him, which you haue made, and let him shewe the succession of the Bishoppes of his Churche, as we can doe. How saye you, canne you shewe the succession of Byshops in your Church from time to time? I tell you, this argument trubled Doctour So ye say now, when ye would geue him no leaue no [...] tyme when he was aliue to make his aunswere [...]. Ridley so sore, that he coulde neuer answere it: yet he was a man well learned, I dare say you will say so.

Phil.

He was a man so learned, that I was not woorthye to cary his bookes for learning.

Chich.

I promise you he was neuer able to aunswere that. He was a man that I loued well, and he me: for he came vnto me diuers times being in prison, and conferred with me.

Phil.

I wonder, my Lord, you should make this argumēt which you would turne vpon me, for the trial of my churche whereof I am, or that you would make bishop Ridley so ignoraunt that he was not able to aunswere it, since it is of no force. For behold, first I denyed you that local succession of Bishops in one place, is a necessary poynt alone to proue the Catholicke church by, and that which I haue denyed, you can not proue:Succession of Bishop [...] alone is [...]o sufficient poynt to proue the Catholicke Church. and is it then reason that you should put me to the triall of that, which by you is vnproued, and of no force to conclude agaynst me.

Chich.

I see, my Lordes, we doe but loose our labours to reason with him: he taketh himselfe better learned then wee.

Phil.

I take vpon me the name of no learning? I boaste of no knowledge, but of fayth & of Christ, & that I am bound vndoubtedly to know, as I am sure I do.

Chich.

These hereticks take vpō thē to be sure of al things they stād in. You should say rather with humility, I trust I know Christ, then that you be sure therof.Leaue your reuiling termes, [...] Lord [...] goe to the matter. Note how these men groūd their fayth not vpon Gods word, but vpon the determination of their owne knowne Church.

Phil.

Let hym doubte of his fayth that listeth: God geue me alwayes grace to beleue that I am sure of true fayth & fauour in Christ.

Bath.

How will you be able to answere heretickes, but by the determination of the knowne Catholicke church?

Phil.

I am able to answere all heretickes by the woord of God and conuince them by the same.

Chich.

Howe arrogantlye is that spoken? I dare not say so.

Phil.

My Lord, I pray you beare with me: for I am bolde on the truth side, & I speake somewhat by experience that I haue had with hereticks: and I know the Arians be the subtlelest that euer were, & yet I haue manifest scriptures to beat them downe withall.

Chichester.

I perceiue nowe you are the same manner of man I haue heard of, whiche will not be satisfied by learning.

Phil.

Alas, my Lord, why do you say so? I do desire moste humbly to be taught, if there be any better way yt I should learne: and hitherto you haue shewed me no bett [...]r: therefore I praye your Lordshippe not to misiudge without a cause.

Bath.

If you be the true Catholicke church, then will you hold with the real presence of Christ in ye sacrament, which the true church hath euer mainteined.

Phil.

And I my Lord, with the true Churche doe holde the same in the due ministration of the sacrament: but I desire you, my Lord, there may be made a better conclusiō in our first matter, before we enter into any other: for if ye Church [Page] be proued, we shall soone agree in the rest. In the meane while my Lorde of Yorke was turning his booke for moe places to helpe forth his cause.

Yorke.

My Lord of [...] dri [...]e [...] to seeke [...] bookes. August de implicitate [...]edendi. [...]. Philpot [...] rep [...]ted to [...]. [...] Poyntes [...] proue [...] Catho [...]cke church [...] of S. Austen. 1. Consent of al natiōs.2. Sea Apo [...]licall.3. Vniuersalitye.4. Catholicke▪ Aunswere to the Archbishops 4. poyntes.I haue found at length a very notable place, which I haue looked for all this while, of S. Austine De simplicitate credendi.

Chich.

It is but folly (my Lorde) that your Grace doe read him any moe places, for he esteemeth them not.

Phil.

I esteeme them, in as muche as they bee of force: as your Lordship doth heare me deny no doctors you bring, but onely require the true application of them, according to the writers meaning, & as by his owne wordes may be proued.

Yorke.

I will reade him the place, and so make an end. After he had read the sentence▪ he sayde, that by foure speciall poynts here S. Austine proueth the catholick church. The first is, by the consent of all nations, the secōd, by the Apostolick Sea, the third, by vniuersalitie, & the fourth, by this word Catholicke.

Chich.

That is a notable place in deede▪ and it please your Grace.

Phil.

I pray you, my Lord, of what church doth S. Austine write the same, of Rome, or not?

Yorke.

Yea, he writeth it of the Church of Rome.

Phil.

I will lay with your Lordshippe as much as I can make, it is not so▪ and let the booke be sene.

Bath.

What art thou able to lay, that hast nothing.

Yorke

Doth he not make mention here of the Apostolicke sea, whereby he meaneth Rome?

Phil.

That is very straitly interpreted my lord, as though the Apostolicke Sea had bene no where els but at Rome. But let it be Rome, and yet shall you neuer verify ye same, vnlesse all the other conditions do go therewith as S. Augustine doth proceed withal, wherof none except the Apostolicke sea can now bee verified of the Churche of Rome. For the fayth which that Sea now maynteineth hath not the consent of al nations neither hath had. Besides that, it cannot haue the name of Catholick, because it differeth frō the Catholicke Churches which the Apostles planted, almost in all thinges.

Yorke.

Nay, he goeth about here to proue the Catholicke Church by vniuersality:Christes church ceaseth not [...] his Church albeit [...] tyme of persecution i [...] be hid sometime in corners. First aunswere to his reason▪ and [...] him ob [...]tinate [...]terward. & how can you shew your church to be vniuersall fifty, or an hundreth yeares ago?

Phil.

That is not materiall, neither any thing agaynst S. Augustine. For my church (wherof I am) were to be coū ted vniuersal, though it were but in x. persōs, because it agreeth wt the same that the Apostles vniuersally did plant.

Yorke.

I perceiue you are an obstinate man in your opinion, & will not be taught: wherefore it is but lost labour to talke with you any lenger: you are a member to be cut of.

Chichester.

I haue heard of you before how you troubled the good Bishop of Winchester, and now I see in you that I haue heard.

Phil.

I trust you see no euill in me by this. I desire of you a sure ground to build my fayth on, & if you shew ne none, I pray you speake not ill of him that meaneth well.

Chichester.

Thou art as Because [...] Lord, [...] be not [...] to aunswere him. impudent a felow as I haue cō muned withall.

Phil.

That is spoken vncharitably my Lord, to blaspheme him whom you can not iustly reproue.

Chich.

Why, you are not God. Blasphemy is counted a rebuke to Godward, and not to man.

Phil.

Yes, it may be as well verified of an infamy layde to man speaking in Gods cause, as you now do lay vnto me for speaking freely the truth afore GOD, to maynteyne your vayne Religion. You are voyd of all good ground. I perceiue you are blind guides and leaders of the blinde, & therfore (as I am bounde to tell you) very hipocrites, tyrannously persecuting the trueth, which otherwise by iust order you are able to conuince by no meanes. Your owne doctors and testimonies which you bring, be euidently agaynst you, and yet you will not see the truth.

Chichest.

[...]Haue we this thanke for our good will comming to instruct thee?

Phil.

My Lordes, you must beare with me, since I speake in Christes cause: [...] and because his glory is defaced, and his people cruelly and wrongfully slayne by you, because they will not consent to the dishonor of God, and to hypocrisie with you. If I told you not your fault it should be required at my hands in the day of iudgement. Therfore know you (ye hypocrites in deed) that it is the spirit of God that telleth you your sinne, & not I. I passe not (I thank God) of al your cruelty. God forgeue it you, & geue you grace to repent. And so they departed.

¶An other talke the same day.

THe same day at night before supper, the bishop sent for me into his chappell in the presence of ye archdeacon Harpesfield, Doctor Chadsey, & other his Chapleines,Anot [...] [...] of M. Phil [...] before [...]he [...]ishop. and his seruauntes: at what time he sayd.

Lond.

Maister Philpot, I haue by sundry meanes gone about to do you good, and I maruell you do so litle consider it: by my trueth I can not tell what to say to you. Tell me directly, whether you will be a conformable man or no, & wherupon you chiefly stand.

Phil.

I haue tolde your Lordships oftentimes playne enough, wheron I stand chiefly, requiring a sure probation of the Church wherunto you call me.

Harps.

S. Austen writing agaynst the Donatistes, declareth foure speciall notes to know the Church by:Concerning these 4. poynt aunswered suf [...]ficiently befo [...]. the cōsent of many nations, the fayth of the Sacramentes confirmed by antiquity, succession of Bishops, and vniuersality.

Lond.

I pray you Mayster Archdeacon, fette the booke hither: it is a notable place, let him see it. And the booke was brought and the bishop read it, demaunding how I could aunswere the same.

Phil.

My Lorde, I like S. Austens foure poyntes for the triall of the catholicke churche, whereof I am: for it can abide euery poynt therof together, which yours can not do.

Harps.

Haue not we succession of Bishops in the Sea and church of Rome? Wherfore then do you deny our Church to be the catholicke church?

Phil.

D. Austine doth not put succession of Bishops onely to be sufficient, but he addeth the vse of the Sacramentes according to antiquity and doctrine vniuersally taughte & receiued of most nations from the beginning of the primatiue Church, the whiche your Churche is farre from. But my church can auouch all these better then yours: therfore by S. Austins iudgement which you here bring, mine is the catholicke church, and not yours.

Harps. Chad.

It is but folly (my Lord) for you to reason wt him, for he is irrecuperable.It is best for you to lay so, when you haue no other way to shift of his Argumentes.

Phil.

That is a good shift for you to runne vnto, when you be confounded in your owne sayinges, & haue nothing else to say: you are euidently deceiued, and yet will not see it when it is layd to your face.

THus haue I at large set forth, as many of ye sayd Iohn Philpot his examinations & priuy conferences, as are yet come to light, being faythfully written with his owne hand. And although he was diuers other times, after this examined, both openly in the Consistory at Paules, & also secretly in the bishops house: yet, what was there sayd, is not yet sufficiently knowne, either because M. Philpot was not himselfe suffered to write, or els for that his writings are by some kept close, and not brought forth otherwise thē as the bishops Register hath noted, whose handling of such matters, because it is (either for feare or for fauor of his Lord and maister) very slender, litle light of any true & right meaning can be gathered, especially in the behalfe of the answerer. Howbeit such as it is, such thought I good to put forth requiring the reader to iudge hereof according to his aunsweres in his former examinations.

¶The last examinations of M. Philpot in open iudgement, with his finall condemnation by Byshop Boner in the Consistory at Paules.

THe Bishop hauing sufficiently taken his pleasure with M. Philpot in his priuate talkes,The last examinations of M. Philpot in open iudgement, with his finall condemnation by B. Boner in the consistory at Paules. December. 14. and seeing his zealous, learned, and immutable Constancy, thought it now high time to rid his handes of him, and therefore on the 13. and 14. dayes of December, sitting iudicially in the Consistory at Paules, he caused him to be brought thither before him and others, as it seemeth, more for orders sake, thē for any good affection to iustice and right iudgement. The effect aswell of which two sundry their procedinges, as also of one other had ye 11. day of the same month in his chappell, appeare in a maner to be all one. The Bishop therefore first speaking to Mayster Philpot, sayd:

Lond.

M. Philpot,M. Philpot called into open iudgement. 3. Speciall Articles layd to M. Philpot. amongest other thinges that were laid and obiected vnto you, these three thinges ye were especially charged and burdened withall.

The first is, that you beyng fallen from the vnitye of Christes Catholicke Church, do refuse and will not come and be reconciled thereunto.

The second is, that you haue blasphemously spoken agaynst the sacrifice of the Masse, calling it idolatry.

And the third is, that you haue spoken agaynst the sacrament of the aultar, denying the reall presence of Christes body and bloud to be in the same.

And according to the will and pleasure of the Synode legatiue, ye haue bene oft & many times by me inuited and required to go from your sayd errors and heresies, and to returne to the vnity of the catholicke Church, which if you [Page] wil now willingly do, ye shalbe mercifully▪ & gladly receiued, charitably vsed, and haue al the fauor I can shew you. And now to tell you true, it is assigned and appoynted to geue sentence agaynst you, if you stande herein, & will not return. Wherfore if ye so refuse, I doe aske of you whether you haue any cause that you can shew, why I shoulde not now geue sentence agaynst you?

Phil.

Under protestatiō, not to go from my appeale that I haue made, and also not to consent to you as my cōpetent iudge, I say▪ touching your first obiection concerning the Catholick Church, I neither was nor am out of the same. And as touching the sacrifice of the Masse, and the Sacrament of the Here eyther the Register belyeth M. Philpot, or els he ment as not offēding the law, thereby to be accused, for otherwise [...]all his former examinations doe declare that he spake against the Sacrament of the Altar. aultar, I neuer spake agaynst the same. And as concerning the pleasure of the Sinode, I say: that these xx. yeares I haue bene brought vp in the fayth of the true catholick church, which is contrary to your church, whervnto ye woulde haue me to come: and in that time I haue bene many times sworne (as wel in the reign of K. Henry the 8. as in the reigne of good King Edward his Sonne) agaynst the vsurped power of the Bishop of Rome, which othe I thinke that I am bounde in my conscience to keepe quia teneor reddere Domino iuramentum. But if you or any of the Synode can by Gods worde perswade me that my sayd othe was vnlawfull, and that I am bound by Gods law to come to your church, faith and religion, wherof you be now, I will gladly yeld, agree, and be conformable vnto you: otherwise not.

Boner then not able with all his learned Doctours to accomplish this his offered condition,B. Boner with all his Doctors not able to satisfie M. Philpots offer. fel to perswading of him, as well by his accustomed vayne promises, as also by blondye threatninges to returne to theyr Churche: to the which he answered.

Phil.

You and all other of your sorte are hypocrites, and I would al the world did know your hypocrisy, your tyranny, ignoraunce and Idolatry.

Upon these wordes, the Bishop did for that tyme dismisse him, cōmaunding that on Monday the 16. day of the same moneth,December. 16. betwene the hours of one & three in the after noone, he shoulde agayne be brought thither, there to haue the definitiue sentence of condēnation pronounced against him, if he remayned then in his former constancy.

¶The last examination of Mayster Iohn Philpot.

AT which day and time, Mayster Philpot being there presented before the bishops of London,The last examination of Iohn Philpot. Bath, Worcester, and Liechfield, Boner Bishop of London began hys talke in this maner.

London.

My Lorde Stokesley, my predecessour, when he went about to geue sentence agaynst an hereticke, vsed to make this prayer.

Deus qui errantibus vt in viam possint redire iustitiae veritatis tuae lumen ostendis, B. Stokesleys prayer when he gaue sentence vpon any. da cunctis qui Christiana professione cē sentur, & illa respuere quae huic inimica sint nomini, & ea quae sint apta sectari per Christum dominum nostrum, Amen. Which I will folow. And so he read it with a loud voice in Latin. To the which Mayster Philpot sayd:

Philpot.

I would ye would speak in English, that all men might heare and vnderstand you: for Paul willeth that all things spoken in the congregation to edify, should be spoken in a toung that all men might vnderstand.

Wherupon the Bishop did read it in English: & when he came to these wordes: to refuse those thinges which are foes to this name, Philpot said:

Phil.

B. Boner prayeth against himselfe.Then they all must turne away from you: for you are enemies to that name (meaning Christes name) and God saue vs from such hypocrites as would haue thinges in a toung that men cannot vnderstand.

London.

Whom do you meane?

Phil.

You and al other that be of your generation and sect. And I am sory to see you sit in the place that you now sitte in, pretending to execute iustice, & doe nothing lesse but deceiue all men in this Realme.

And then turning himselfe vnto the people, he farther sayd: oh all you Gentlemē, beware of these men (meaning the Bishops) and al theyr doinges, which be contrary vnto the primatiue Church. And I would knowe of you my Lord by what authority you do proceed agaynst me?B. Boner hath no authoritye by right to proceed agaynst M. Philpot.

Lond.

Because I am Bishop of London.

Philpot.

Well, then ye are not my Bishop nor I haue not offended in your Diocesse: and moreouer I haue appealed from you, and therefore by your owne law you ought not to proceed agaynst me, especially being brought hither frō an other place by violence.

Lond.

Why? who sent you hither to me?

Philpot.

That did Doctor Story and Doctor Cooke, with other the king and Queenes Commissioners: & my Lord, is it not enough for you to werry your owne sheep, but ye must also meddle with other mens sheepe?

Then the Bishop deliuered vnto Philpot two books, one of the ciuill law, and the other of the Canon, out of the which, he would haue proued that he had authority to proceede agaynst him in such sorte as he did. M. Philpot then perusing the same, and seeing the small and slender proofe that was there alledged, sayd vnto the Bishop.

Philpot.

I perceiue your law and Diuinity is all one: for you haue knowledge in neither of them: and I woulde ye did know your owne ignoraunce: but ye daunce in a net, and thinke that no man doth see you. Hereupon they hadde much talke, but what it was, it is not yet knowne. At last Boner spake vnto him and sayd:

Lond.

Philpot, as concerning your abiections agaynste my iurisdiction, ye shall vnderstand that both the Ciuill & Canon lawes make against you: and as for your appeal, it is not allowed in this case. For it is written in the law: A iudice dispositionem iuris exequente, non est appellandum.

Phil.

My Lord it appeareth by your interpretation of the law, that ye haue no knowledge therin,B. Boner noted to [...] ignorant [...] the lawe. nor that ye do vnderstand the lawe: for if ye did, ye would not bring in that Text.

Hereupon the Bishop recited a law of the Romaines that it was not lawful for a Iew to keepe a Christian man in captiuity, and to vse him as his slaue,This law seemeth eyther blindly c [...] pared of the Bishop, or els not rightly collected of his Register. laying then to the sayd Philpots charge. that he did not vnderstand the law, but did like a Iew. Wherunto Philpot aunswered:

Phil.

No, I am no Iewe: but you my Lord are a Iewe. For you professe Christ and mainteine Antichrist: you professe the Gospell, & maynteine superstition, & ye bee able to charge me with nothing.

Lond. and other Bish.

With what can you charge vs?

Phil.

You are enemies to all truth, and all your doinges be noughte full of Idolatrye, sauing the Article of the Trinity.

Whilest they were thus debating the matter, there came thither syr William Garret knight then Maior of Londō,The Lord Maio [...] with the Sh [...]ef [...]e assistan [...] to B. Boner against M. Philpot. Sir Martin Bowes knight, and Thomas Leigh, then Shiriffe of the same City, and sat downe with the sayd byshops in the sayd Consistory, where and what time bishop Boner spake these wordes in effect as foloweth.

Lond.

Philpot, before the comming of my Lord Maior, because I would not enter with you into the matter wherewith I haue heretofore & now intend to charge you with all, vntill his comming, I did rehearse vnto you a prayer both in English and in Latin, which bishop Stokesly my predecessor vsed when he entended to proceede to geue sentence agaynst an hereticke.

And here they did agayne reade the sayd prayer both in English and also in Latin: which being ended, he spake agayne vnto him and sayd:

Lond.

Philpot, amongest other I haue to charge you especially with three thinges.

1. First, where you haue fallen from the vnity of Christs catholicke church,The 3. ar [...]cles agaynst Iohn Philpot agaynst repeated. you haue therupon bene inuited and required, not onely by me, but also by many & diuers others catholicke Bishops, and other learned men, to return and come agayne to the same: and also you haue bene offred by me: that if you would so returne and confesse your errors and heresyes, you should be mercifully receiued, and haue so much fauour as I could shew vnto you.

2. The second is, that you haue blasphemously spoken agaynst the sacrifice of the Masse, calling it Idolatry and abomination.

3. And thirdly that you haue spoken and holden agaynst the Sacrament of the aulter, denying the reall presence of Christes body and bloud to be in the same.

This being spoken, the Bishop recited vnto him a certayne exhortation in English, the tenour and forme wherof is this.

*Bishop Boners exhortation.

MAyster Philpot, this is to be told you, that if you, not being yet reconciled to the vnity of the catholicke churche,An exhortation of [...]. Bone [...] to Iohn Philpot. December 16. from whence ye did fall in the time of the late schisme here in this realme of England, agaynst the sea Apostolick of Rome, will now hartely & obediently be reconciled to the vnity of the same catholicke church, professing and promising to obserue & keep to the best of your power the faith and christian Religion obserued and kept of all faythfull people of the same: & moreouer if ye whiche heretofore, especially in the yere of our Lord. 1553. 1554. 1555. or in one of them, haue offended and trespassed grieuously agaynst the sacrifice of the masse, calling it idolatry and abominable, and likewise haue offended & trespassed agaynst the sacrament of the aulter, denying the real presence of Christes body & bloud to be [Page] there in the sacramēt of the aulter, affirming also withal material bread and materiall wine to be in the sacrament of the aulter, & not the substaunce of the body and bloud of Christ: if yee, I say, wil be reconciled as is afore, and wil forsake your heresies and erroures before touched, being heretical and damnable, and will allowe also the sacrament of the Masse, yee shalbe mercifully receiued and charitable vsed, with as muche fauoure as may be: if not, ye shalbe reputed, taken and iudged for an hereticke (as yee be in deede:) Now do you chuse what ye wil doe: you are counselled herein friendly and fauourable.

Ita est quod Ed. Boner. Epis. Lond.

The Bishoppes exhortation thus ended. M. Philpot turned himselfe vnto the Lord Maior and sayd: [...] Philpot answe [...]eth to the B [...]hops exhortation before the Lord Maior.

Phil.

To you my Lorde Mayor bearing the sworde, I am glad that it is my chance now to stand before that authoritie that hath defended the Gospell, and the truth of gods word: but I am sory to see that that authoritie whiche representeth the king and Queenes persons, should now be chaunged, and be at the commaundement of Antichrist. And ye (speaking to the Bishoppes) pretend to be the fellowes of the Apostles of Christ, & yet be very Antichristes and deceauers of the people: and I am glad that GOD hath geuen me power to stand here this daye, and to declare and defend my faith, which is founded on Christ.

Therefore as touching your first obiection, I say that I am of the Cotholicke church,To the first a [...]ticle. Iohn Philpot is of the Catholicke Church, but not of the [...]a [...]ilonical Church. To the 2. Article. Iohn Philpot speaketh not agaynst the [...] sacrifice [...] agaynst [...] sacrifice [...] [...]pon the [...], vsed [...] pr [...]uate mas [...]es. To the 3. article. P [...]pot denyeth not [...] Sacrament of the [...] of the [...], but the Sacrament of the Altar of [...] he de [...]eth. Philpot chargeth the clergy of Q Mar· time▪ to be idolaters to [...], and [...] church where their [...] church [...] England [...] K. Edwarde [...] [...]me. wherof I was neuer out, and that your church (whiche ye pretend to be the Catholicke churche) is the churche of Rome, and so the Babilonicall and not the catholicke church: of that Church I am not.

As touching youre second obiection, whiche is, that I should speake agaynst the sacrifice of the Masse, I doe say, that I haue not spoken agaynst the true sacrifice, but I haue spoken agaynst your priuate Masses that you vse in corners, whiche is blasphemy to the true sacrifice, for your sacrifice dayly reitered, is a blasphemye agaynst Chrystes death, and it is a lye of your own inuention. And that abhominable sacrifice which ye set vppon the aulter, and vse in your priuate Masses in steade of the liuing sacrifice, is Idolatry, and ye shal neuer proue it by Gods word: therfore ye haue deceiued the people with that your sacrifice of the Masse, which ye make a masking.

Thirdly, where you lay to my charge that I deny the body and bloud of Christ to be in the sacrament of the aultar I cannot tell what aultar yee meane, whether it be the aultar of the Crosse, or the aultar of stone. And if yee call it the Sacrament of the aultar in respect of the aultar of the stone, then I defie your Christ: for it is a rotten Christ.

And as touching your transubstantiatiō, I vtterly deny it: for it was brought vp first by a Pope. Now as concerning your offer made from the Synode, whiche is gathered together in Antichristes name: proue me that to be of the catholicke Church (which ye shall neuer do) & I will follow you, and do as you would haue me to do. But yee are Idolaters, and dayly do commit Idolatry. Ye be also traytors: for in your Pulpits you rayle vpon good kings as king Henry, and king Edward his sonne, which haue stand agaynst the vsurped power of the Bishop of Rome: agaynst whome also I haue taken an othe, which if ye can shew me by Gods law that I haue taken vniustly, I will then yeld vnto you. But I pray God turne the King and Queenes hartes from your Sinagogue and churche, for you do abuse that good Queene.

Here the Bishop of Couentry and Lichfield began to shew where the true church was, saying.

Couen.

The true catholicke church is set vpon an high hil.

Phil.

Yea, at Rome, which is the Babylonicall church.

Couen.

No: in our true Catholicke church are ye Apostles, Euangelistes, and martyrs: but before Martine Luther, ther was no Apostle, Euāgelist, or martyr of your church.

Phil.

Will ye know the cause why? Christ did prophesie, yt in the latter dayes there should come false Prophetes and hipocrites, as you be?

Couen.

Your Church of Geneua, which ye call the Catholicke Church, is that which Christ prophesied of.

Phil.

I allow the church of Geneua, and the doctrine of ye same: for it is, vna Catholica, & Apostolica, and doth follow the doctrine that the Apostles did preach: and the doctrine taught and preached in king Edwardes dayes, was also according to the same. And are yee not ashamed to persecute me and others for your Churches sake, which is Babilonicall and contrary to the true Catholicke Church?

And after this they had great conference togethers, aswell out of the Scriptures, as also out of the Doctours. But whē Boner saw that by learning they were not able to conuince M. Phil. he thought then by his diffamations to bryng him out of credite: and therefore turning himselfe vnto the Lord Mayor of London, brought forth a knyfe, and a bladder full of pouder, and sayd.

London.

My Lorde, this man had a rosted pigge brought vnto him,B. Boner chargeth him with false surmises; for want of true matter. and this knife was put secretly betweene the skin & the flesh therof, and so was it sent him, being in prison. And also this pouder was sent vnto him, vnder pretence that it was good and comfortable for him to eate or drinke: whiche pouder was onely to make inke to wryte withall. For when his keeper did perceaue it, he tooke it & brought it vnto me. Whiche when I did see, I thought it had bene gunpouder, and thereupon I put fire to it, but it would not burne. Then I tooke it for poyson, and so gaue it to a dogge, but it was not so. Thou I tooke a little water, and it made as fayre inke, as euer I did write withall. Therefore my Lord, you may vnderstand what a naughty fellowe this is.Philpot had a knife brought him vnder a pig: Ergo the Church of Rome is a Catholicke church. Articles concluded in Cambridge, and Oxford. The catechisms set forth in K. Edwards dayes. The booke of report of the disputation in in the Conuocation house.

Phil.

Ah my Lord, haue ye nothing els to charge me withall but these trifles, seeing I stande vppon lyfe and death? Doth the knife in the pigge proue the churche of Rome to be a catholicke church. &c.

Then the bishop brought forth a certayne instrument conteyning Articles and Questions, agreed vpon both in Oxford and Cambridge, whereof yee haue mention before pag. 1428. Also he did exhibite two Bookes in Print: the one was ye Catechisme made in king Edwards dayes. An. 1552. the other concerning the true report of the disputation in the Conuocation house, mention wherof is aboue expressed.

Moreouer hee did bring foorth and layde to Mayster Philpots charge two letters: the one touching Barthelet Greene, the other contayning godly exhortations & comfortes: which both were written vnto him by some of his godly friendes: the tenour whereof wee thought here also to exhibite.

A letter exhibited by Boner, written by some frend of M. Philpot, and sent to him concerning the handling of Mayster Greene in Boners house at London.

YOu shal vnderstand that M. Greene came vnto the Bishop of London on Sonday last, where he was curteously receaued:A letter written to M. Philpot touching the handling of M. Grene. exhibited by B. Boner. Boner breaketh promise. for what policie the sequele declareth. His entertaynment for one day or two, was to dyne at my Lordes owne table, or els to haue his meate from thence. During those dayes hee lay in Doctor Chadseys chamber, and was examined. Albeit in very deede the Bishop earnestly and faythfully promised manye right worshipful men (who were suters for him, but to him vnknown) that he in no case shoulde bee examined: before which M. Fecknam would haue had him in his frendly custody, if he would haue desired to haue conferred with him, whiche he vtterly refused. And in that the bish. obiected agaynst him singularitie and obstinacie, his answere thereunto was thus: To auoyd al suspicion therof, although I my self am yong & vtterly vnlearned in respect of the learned (and yet I vnderstand, I thanke my Lord) yet let me haue such books as I shal require: and if I, by Gods spirite, do not therby answere all your books and obiections contrary therto, I wil assent to you. Wherunto the Bishop and his assented, permitting him at the first to haue suche bookes. Who at sondrye times haue reasoned with him,M. Grene strong in sriptures & Doctors. and haue found him so stronge and rise in the scriptures and godly fathers, that sithens they haue not onely taken from him such libertie of bookes, but all other bookes, not leauing him so much as the new Testament. Since they haue bayted and vsed him most cruelly. This mayster Fecknam reported:Fecknams report of Bart. Grene. saying farther, that he neuer heard the like young man, & so perfect. What shall become farther of him God knoweth, but death I thinke for he remayneth more and more willing to dye, as I vnderstand. Concerning your bill I shal conferre with others therin, knowyng that the same Courte is able to redresse the same.This bill was a supplication to be offred vp in the Parlament. And yet I thinke it will not be reformed, for that I know fewe or none that dare or wil speake therein, or preferre the same, because it concerneth spirituall thinges. Notwithstanding, I will assertain you therof: committing you to the holy Ghost, who keepe you & vs all as his.

Your owne. &c.

The copy of an other letter written by the faythful and Christen harted Lady▪ the Lady Vane, to Mayster Philpot, exhibited lykewise by Byshop Boner.

HArty thankes rendered vnto you my welbeloued in Christ, for the booke ye sent me,A letter written to M. Philpot by the faythfull Christen Lady, the Lady Vane. wherein I finde great consolations, and according to the doctrine therof, do prepare my cheekes to the strikers, and my womanish backe to theyr burthens of reproofe, and so in the strength of my [Page] God I truste to leape ouer the wall: for his sweetenesse ouercommeth me dayly, & maketh al these poticary druggs of ye world, euen medicinelike in my mouth. For the continuance wherof, I beseech thee (my deare fellow souldior) make thy faythful prayer for me, that I may with a strong and gladsome conscience finish my course, and obtayne the reward, though it be no whit due to my worke, I am not content yt you so often gratifie me with thankes for that which is none worthy, but duty on my part & small reliefe to you. But if you would loue me so much, yt I might supply your lackes, then would I think ye beleued my offers to be such, as agreed with my hart. And for the short charges ye speake of, ye meanes are not so pleasant, if god (who my trust is in) will otherwise prepare: but Salomō saith: Al things haue here their time: You to day, & I to morow, & so ye ende of Adams line is soone ronne out: The mightye God geue vs his grace, that during this time his glory be not defaced through our weakenes. Because you desire to shew your selfe a worthy souldiour, if neede so require. I will supply your request for the Scarfe yee wrote of, that ye may present my handy worke before your Captayne, that I be not forgotten in the odours of incense which our beloued Christ offereth for his owne: to whom I bequeth both our bodies and soules.

Your owne in the Lord. F.E.

Ouer and besides these letters, the Bishops did also bring forth a supplication made by mayster Philpot vnto the high Court of Parliament, whereof mention is made in the first of the two letters last mentioned: ye copy wherof doth here ensue, as followeth.

To the King and Queenes Maiesties highnesse the Lordes spiritual and temporall, and the commons of this present Parliament assembled.

IN most humble wise complayneth vnto this honorable Courte of Parliament Iohn Philpot Clarke,A supplication of Iohn Philpot to the King and Queene. that where there was by the Queenes highnesse a parliament called in the first yeare of her gracious raygne, and after the olde custome a Couocation of the Clergy, your suppliant then being one of the sayd Conuocation house, and matters there rising vppon the vsing of the Sacramentes, did dispute in the same, knowing that there all men had and hath had free speach, and ought not to be after troubled for any thinge there spoken, and yet, that notwithstanding, not long after the sayd Parliament, your sayd suppliant (without any acte or matter) was commaunded to prison to the kings Benche by the late Lord Chauncellour, where he hath remayned euer sithens, vntil now of late that my Lord the B. of London, hath sent for your sayd suppliant to examine him, (being none of his Dioces) vpon certayn matters, wherein they would haue your Oratour to declare his conscience▪ whiche the sayd bishop sayth hee hath authoritie to do, by reason of an Acte of Parliament made in the first and second yeares of the king and queeenes Maiesties raignes, for the reuiuing of three Satutes made agaynst thē that hold any opinion agaynst the Catholicke fayth: whereby he affirmeth that euery Ordinary may Ex Officio examine euery mans conscience:The strayte handling of Iohn Philpot in the Bishops Colehouse. and for that your sayde Oratour hath and doth refuse, that the sayd Bish. of London hath any authoritie ouer your sayd Oratour, for that he is neyther Diocesane, nor hath publyshed, preached▪ nor held any opinion against the Catholicke faith (notwithstanding the said Bishop of London deteineth him in the Colehouse in the stockes, without eyther bed, or any other thing to lye vpon, but straw) and for that your sayde Oratour cannot appeale for his reliefe from the sayd Bishop, to anye other Iudge, but the same bishop may refuse the same by theyr law, and therefore hath no succour and helpe, but by this high Courte of Parliament, for the explanatiō of the sayd Acte: therefore it may please you, that it may be enacted by the kinge and Queenes Maiesties the Lordes spirituall and temporall, and the Commons of this present Parliament assembled, and by the authoritie of the same, that no Byshop nor Ordinary shall committe nor detayne in prison, any suspect person or persones for the Catholicke fayth, except he or they haue spoken, written, or done some manifest Act against the Catholicke fayth, and the same to be lawfully proued agaynst euery such person and persons, by the testimony of two lawfull witnesses, to be brought afore the sayd person or persons so accused before he or they shal eyther be committed to prison or conuict for any such offence or offences: the sayd former statute, made in the sayd first & second yeare of our said soueraigne Lord and Lady notwithstanding. Whereby your sayde Oratour shal not only bee set at libertie, & diuers other mo remayning in prison: but also the bloude of diuers of the Quueenes Maiesties true and faythfull subiectes preserued.

The condemnation of the worthy Martyr of God, Iohn Philpot.

THese bookes, Letters, Supplications and other matters being thus read, the bishop demaunded of him, if the booke intituled The true report of the disputation. &c. were of his penning or not? Whereunto Philpot aunswered, that it was a good and true booke, and of hys owne penning and setting forth.

The bishops waxing now weary, and being not able by any sufficient ground, either of Gods worde, or of the true ancient Catholicke fathers,Of this booke of disputation [...] the Conuocation rea [...] before pag. 1410. to conuince & ouercome him, fell by fayre and flattering speach, to perswade wyth him, promising that if he would reuoke his opinions, and come home agayne to their Romishe and Babilonicall Church, he should not onely be pardoned that which was past, but also they would with al fauour and chearefulnes of hart, receiue him agayne as a true member therof. Whiche words when Boner saw would take no place: hee demandeth of M. Philpot (and yt with a charitable affection, I warrant you) whether he had any iust cause to alledge, why he shoulde not condemne him as an hereticke.Ah my Lord what needed this question when no reasonable aunswere could be allowed. Sentence of condemnation read agaynst M. Philpot. M. Philpots words in reading the sentēce. Well quoth M. Philpot: your idolatrous sacrament which you haue found out, ye would fayne defend, but ye cannot, nor neuer shall.

In the end, the Byshop seeing hys vnmoueable stedfastnes in the trueth, did pronounce openly the sentence of condemnation against him. In the reading wherof, when he came to these words: Teque etiam tanquam haereticum, obstinatum, pertinacem. & impoenitentem. &c. M. Philpot said, I thanke God that I am an hereticke out of your cursed Church: I am no hereticke before God. But God blesse you and geue you once grace to repent youre wicked doinges: and let all men beware of your bloudy church.

Moreouer, whiles Boner was about the middest of the sentence, the bishop of Bath pulled him by the sleeue & sayd: My Lord, my Lord, knowe of him first whether hee will recant or no? Then Boner sayd (full like himselfe) oh let me alone: and so read forth the sentence.

And when he had done, hee deliuered him to the Sheriffes:M. Philpot deliuered to the Sheriffes. M. Philpot to his seruaunt. M. Philpot brought into Newgate, his man permitted to enter with him. and so two officers brought him thorough the Byshops house into Pater noster rowe, & there his seruaunt met him, and when he saw him, he said: Ah deare mayster.

Then M. Philpot sayd to his man: content thy self, I shall do well enough: for thou shalt see me agayne.

And so the Officers thrust him away, & had his mayster to Newgate: And as hee went, he sayde to the people: Ah good people, blessed be God for this day: and so ye Officers deliuered him to the keeper. Then his man thrust to go in after his mayster, and one of the Officers sayd vnto him: hence fellow what shouldest thou haue? And he sayd I would goe speake with my Mayster? M. Philpot then turned him about, and sayde to him, to morow you shall speake with me.

Then ye vnder keeper said to Mayster Philpot: is this your man? And he sayd, yea. So he did licence his man to go in with him, and M. Philpot and his mā were turned into a litle chamber on the right hand, and there remained a litle time, vntil Alexander the chief keeper did come vnto hym: who at his entring, greeted him with these words Ah, sayd he, hast not thou done well to bringe thy selfe hether? Well sayde M. Philpot, I must bee content, for it is Gods appointmēt: & I shal desire you to let me haue your gentle fauour:Talke betweene M. Philpot & Alexander the keeper. for you and I haue bene of olde acquayntaunce. Well sayd Alexander, I will shew thee gentlenes and fauour, so yu wilt be ruled by me. Then sayd M. Philpot: I pray you shew me what you would haue me to do.

He sayd, if you would recāt, I will shew you any pleasure I can. Nay, sayd M. Phil. I wil neuer recant whilest I haue my life, that which I haue spoken, for it is a most certayne truth, and in witnesse hereof, I will seale it wyth my bloud. Then Alexander sayd: This is the saying of all the whole packe of you heretickes. Whereupon hee commaunded him to be set vpon the block,Good Philpot l [...] den with yrons, because he would not recant at Alexanders bidding. Alexander taketh Philpots tokens from his man. Alexander the cruell keeper requireth 4. poundes of M. Philpot for his yrons. and as many irons vpon his legges as he might beare, for that he would not follow hys wicked minde.

Then the Clarke tolde Alexāder in his eare that maister Philpot hadde geuen hys man money. And Alexander sayd to his man: what money hath thy mayster geuen thee? His man said: my mayster hath geuen me none. No sayd Alexander? hath he geuē thee none? that will I know for I will search thee. Do with me what you list, & search me all that you can, quoth hys s [...]ruaunt. Hee hath geuen me a tokē or two, to send to hys frends, as to hys brother and sister. Ah sayd Alexander to M. Philpot: Thou art a mayntayner of heretickes. Thy man should haue gone to some of thyne affinitie: but he shal be known wel enough. Nay, sayd M. Philpot: I do send it to my frendes. There he is: let him make aunswere to it. But good mayster Alexander, be so much my frend, that these irons may be taken of. Well, sayd Alexander, geue me my fees, and I will take them off: if not, thou shalt weare them still.

[Page]Then sayd Mayster Philpot, sir, what is your fees? he sayd, foure pound was his fees, Ah sayd mayster Philpot I haue not so muche: I am but a poore man, and I haue bene long in prison. What wilt thou geue me then, said Alexander? Syr (sayd he) I will geue you twenty shillings, and that I will send my man for, or elles I will lay my gowne to gage: for the time is not long (I am sure) that I shal be with you: for the bishop sayd vnto me that I shuld be soone dispatched.

Then sayd Alexander vnto him, what is that to me? & with that he departed from him, and commaunded hym to be had into Limbo,M. Philpot [...]. and so his commaundement was fulfilled: but before he could be taken from the blocke, ye clark would haue a grote.

Then one Wittrence, Steward of the house, took hym on his backe, [...] and caryed him downe, hys manne knewe not whether. Wherfore mayster Philpot sayd to his man: go to maister Sheriffe and shew hym how I am vsed, and desire maister Sheriffe to be good vnto me. And so hys seruaunte went strayghtway, and tooke an honest manne with him.

And when they came to mayster Sheriffe (whiche was Maister Macham) and shewed him howe mayster Phil. was handled in Newgate. The Sheriffe hearyng this, tooke his ring of from his finger, and deliuered it vnto ye honest man whiche came with M. Philpots man, and bad him go vnto Alexander ye keeper, & cōmanded him to take of his irons, and to handle him more gentlye, and to geue his man again yt which he had taken from him. And when they came agayn to the sayd Alexāder, & told their message from the Sheriffe, Alexander tooke the ring, and said: Ah, I perceaue that mayster Sheriffe is a bearer with him,Note the [...] Ph [...]lpot with much [...]. M. Philpot warned by the Sheriffes [...]o prepare him agayn [...]t the next day to [...]. Decemb. [...]. & all such heretickes as he is: therfore to morow I wil shew it to his betters: Yet at x. of the clocke he went into Mayster Philpot where he lay, and tooke of his irons, & gaue him such things as he had taken before from hys seruant.

Upon Tuesday at supper, being ye 17. day of December there came a messenger from the Sheriffes, and bad M. Philpot make him ready, for the next day he should suffer, and be burned at a stake with fire. M. Philpot aunswered and sayd, I am ready: God graunt me strength, and a ioyfull resurrection. And so he went vnto his chamber, and poured out his spirit vnto ye Lord God, geuing him most harty thankes that he of his mercy had made hym worthy to suffer for his truth.

In the morning the Sheriffes came according to the order, about viii. of the clocke, and calleth for him, & he most ioyfully came downe vnto them. And there his man dyd meete him, and sayd: A deare maister, farewell. His mayster sayd vnto him, serue God and he will helpe thee.M. Philpot brought to the place of Martyrdome. And so he went with the Sheriffes vnto the place of execution: and when he was entring into Smithfield, the way was foule, & two officers tooke him vp to beare him to ye stake. Then he sayd merily, what? will you make me a Pope? I am content to goe to my iourneys end on foote.M. Philpot [...] words going to the stake. But first comming into Smithfield, he kneeled down there saying these wordes: I will pay my vowes in thee O Smithfield.

And whē he was come to the place of suffering, he kissed the stake & saide:M. Philpot [...] prayers. shall I disdayne to suffer at this stake seeing my redeemer did not refuse to suffer most vile death vpon the Crosse for me? And then with an obedient hart full meekely he sayd the Cvi.Cvii. and Cviii. Psalms: and when he had made an end of all hys prayers,Iohn Philpot geueth▪ the Officers money. he said to the officers: What haue you done for me? & euery one of thē declared what they had don: & he gaue to euery of thē mony.

Then they bound hym vnto the stake, and set fire vnto that constant martyr: Who the xviii. day of December, in the middest of the fiery flames, yelded his soule into the handes of ye almighty God, and full like a lambe gaue vp his breath his body being consumed into ashes.

Thus hast thou (gentle reader) the lyfe and doyngs of this learned and worthy souldiour of ye Lord,The writinges & examinations of M. Iohn Philpot by the prouidēce of almighty God preserued. Iohn Philpot: wt all his examinations that came to our handes: first penned and written with his owne hand, beyng meruaylously reserued from the sight and hands of hys enemies: who by all maner meanes sought not onely to stop hym from al writing, but also to spoyle and depriue him of that which he had written. For the which cause he was manye tymes stripped and searched in the prison of his keeper: but yet so happily these his writinges were conueyed and hid in places about him or els hys keepers eies so blinded that notwithstanding all this malicious purpose of the Bishops, they are yet remayning and come to light.

A prayer to be sayd at the stake, of all them that God shall account worthy to suffer for his sake.

MErcifull God and father, to whome oure sauiour Christ approched in his feare and neede by reason of death,A godly prayer to be sayd at the tyme of Martyrdome. & found comfort: Gracious God and most bounteous Christe on whome Stephen called in his extreeme neede, and receiued strength: Most benigne holy spirite, whiche in the middest of all Crosses and death, diddest comfort the Apostle S. Paule, with more consolations in Christ, then he felt sorowes and terrors, haue mercy

❧The martirdome of maister Iohn Philpot Archdeacon, with the manner of his kneeling, and praying at the stake.

[Page] vpon me miserable, vile, and wretched sinner, which now drawe neare the gates of death, deserued both in soule and body eternally, by reason of manifold, horrible, olde and new transgressions, which to thyne eyes (O Lorde) are open and knowne: Oh be mercifull vnto me, for the bitter death and bloudshedding of thine owne onely sonne Iesus Christ. And though thy iustice do require (in respecte of my sinnes) that nowe thou shouldest not heare me, measuring me with the same measure I haue measured thy Maiesty contemning thy dayly calles: yet let thy mercy whiche is aboue all thy works, and wherewith the earth is filled, let thy mercy (I say) preuaile towardes me, through and for the mediation of Christ our sauiour. And for whose sake in that it hathe pleased thee to bring me forth now as one of his witnesses, and a record bearer of thy veritye and trueth taught by him, to geue my life therefore (to which dignitie I do acknowledge dear God that ther was neuer any so vnworthy and so vnmeet, no not the theef that hāged with him on the Crosse): I most hūbly therfore pray thee that thou wouldest, accordingly, ayde, helpe, & assiste me with thy strength and heauenly grace, that with Christe thy sonne I may finde comfort, with Stephen I may see thy presence, and gracious power, with Paule and all others whiche for thy names sake haue suffered affliction and death, I may finde so present with me thy gracious consolations, that I may by my deathe glorifie thy holy name, propagate, and ratifie thy veritie, comfort the hartes of the heauy, confirme thy Church in thy veritie, conuert some that are to be conuerted, and so depart foorth of thys miserable world, where I do nothing but daily heape sinne vpon sinne, and so enter into the fruition of thy blessed mercy: wherof now geue and encrease in me a liuely truste, sense, and feelinge, wherethrough the terrours of death, the tormentes of fire, the panges of sinne, the dartes of Sathan, and the dolours of hel may neuer depresse me, but may be driuen away thorough the working of that most gracious spirite: which now plenteously endue me withall, that through the same spirite I may offer (as I nowe desire to do in Christ by him) my selfe wholy soule and body, to be a liuely sacrifice, holy and acceptable in thy sight. Deare Father, whose I am, and alwayes haue bene, euen from my mothers wombe, yea euen before the world was made, to whome I commend my selfe, soule and body, family, and frendes, countrey and all the whole Churche, yea euen my very enemies, accordynge to thy good pleasure,He prayeth for restoring of the Gospell and peace in England. beseeching thee intirely to geue once more to this Realme of England, the blessing of thy word agayn, with godly peace, to the teaching & setting forth of the same. Oh dear father, now geue me grace to come vnto thee. Purge and so purifie me by this fire in Christes death and Passion through thy spirite, that I may be a burnt offering of sweete smell in thy sight which liuest and raignest with the sonne and the holy God, nowe and euermore world without end. Amen.

¶Letters of Mayster Philpot.
¶A letter which he sent to the christian congregation exhorting them to refrayne from the Idolatrous seruice of the papists, and to serue God after his word.

IT is a lamentable thing to behold at this present in England,A letter of M. Philpot to the Congregation. the faithles departing both of men & women frō ye true knowledge & vse of Christes sincere religion, which so plētifully they haue bene taught & do know, their own consciences bearing witnes to the veritie thereof. If that earth be cursed of God,Heb. 6· which eftsoones receiuing moisture & pleasant dewes from heauen, doth not bring forth fruite accordingly: how much more greuous iudgemēt shal such persons receiue, which hauing receiued from the father of heauē the perfect knowledge of his word by the ministery therof,Math. 25. do not shew forth Gods worship after the same? If the Lord wil require in the day of iudgemēt a godly vsury of all maner of talentes which he sendeth vnto men & women how muche more wil he require the same of his pure religion reuealed vnto vs (which is of al other talents the chiefest & most pertayning to our exercise in this life) if we hide the same in a napkin and set it not forth to ye vsurye of Gods glory, and edifying of his church by true confessiō? God hath kindled the bright light of his Gospel, which in times past was suppressed & hid vnder ye vile ashes of mās traditiōs, and hath caused the brightnes therof to shine in our harts,Math. 5. to ye end yt the same might shine before men to ye honor of his name. It is not onely geuen vs to beleue, but also to confesse & declare what we beleue in our outwarde couersation.Rom. 10. For as S. Paule writeth to the Romaynes: The beliefe of the hart iustifieth, and toe acknowledge wyth the mouth, Math. 11. maketh a man safe. It is al one before God, not to beleue at al, & not to shew forth ye liuely works of our belief. For Christe sayth:Luke. 12. Either make the tree good and his fruites good: or ells make the tree euill and the fruites euill, because a good tree bringeth forth good fruites: So that ye person which knoweth his maysters will and doth it not,Math. 7. shalbe beaten with many stripes. And not all they which say Lord Lord shall enter into the kingdome of God, but he that doth the will of the father. And whosoeuer in the tyme of tryall is ashamed of me (sayth Christ) and of my wordes, of him the sonne of man will be ashamed before his father. After that wee haue built our selues into the true church of God,Luke. 9. it hath pleased him by geuing vs ouer into the hands of the wicked sinagoges, to proue our building, & to haue it knowne as wel to ye world as to our selues yt we haue bene wise builders into ye true church of God vpon ye rock, & not on the sand,Math. 7. & therefore nowe the tempest is risen, and the stormes doe mightily blow agaynst vs, that wee might notwithstanding stand vpright and be firme in the Lord, to his honor and glory, and to our eternall felicitie. There is no newe thing happened vnto vs, for wt such tāpests & dangerous weathers the church of God hath continually bene exercised. Nowe once agayne as the Prophet Aggeus telleth vs: The Lord shaketh the earth, that those might abide for euer, Aggeus. [...]. which be not ouerthrowne.

Therefore my dearely beloued, be stable and immoueble in the word of God,Wisedome of the flesh not to be harkened vnto. and in the faythfull obseruation therof, and let no man deceiue you with vayn words: saying, that you may keepe your faith to your selues, and dissemble with Antichrist, and so liue at rest and quietnes in the world, as most men doe, yelding to necessitie. Thys is the wisedome of the fleshe but the wisedome of the fleshe is death and enmitie to God,Rom. 8. 1. Cor. 6. Math. 16. as our sauiour for ensāple aptly did declare in Peter, who exhorted Christ not to goe to Ierusalem to celebrate the Passouer and there to be slayn, but counselled him to looke better to himselfe.

Likewise the worlde woulde not haue vs to forsake it, neither to associate our selues to the true churche which is the body of Christ, whereof we are liuely members, and to vse the sacramentes after Gods word with the danger of our liues. But we must learne to answere the world,Heb. 11. Psal. 116. as Christ did Peter, and say: Go behynd me Sathan, thou fauourest not the thinges of God. Shall I not drinke of the cup whiche the father geueth me? For it is better to bee afflicted and to be slayne in the church of God, then to be counted ye sonne of the king and the sinagogue of false religion.Death for righteousnes bringeth felicity. Death for righteousnes is not to be abhorred, but rather to bee desired, which assuredly bringeth with it the crowne of euerlasting glory. These bloudy executioners do not persecute Christes martyrs, but crowne them with euerlasting felicitie, we were borne into this world to be witnesses vnto the truth, both learned and vnlearned.

Now since the time is come yt we must shew our fayth and declare whether we will be Gods seruauntes in righteousnes & holines, as we haue bene taught & are boūd to follow, or els with hipocrisie to serue vnrighteousnes: let vs take good heed that we be found faithfull in the Lords couenaunt and true members of hys Churche: in yt which through knowledge we are engraffed, from the whiche if we fall by transgression with the common sort of people, it will more straightly be required of vs, then many yet doe make accompt therof. We cannot serue two maysters: we may not halt on both sides, and thinke to please God:Godly counsell Luke. 18. 3. Reg. 18. Apoc. [...]. we must bee feruent in Gods cause, or els hee will cast vs out from him. For by the first commaundement wee are commanded to loue God with all our hart, with all our mind with all our power and strength: but they are manifest transgressours of this commaundement, which with their heart, mynde or bodely power doe communicate with a straunge religion, contrary to the word of God, in the papisticall Sinagogue, which calleth it selfe the Church, and is not. As greatly do they offend God now which so doe, as the Israelites did in tymes past by forsaking Ierusalē the true churche of God and by going to Bethell to serue God in a congregation of theyr owne setting vp,3. Reg. 31. God will not be serued after mans imagination but as himselfe prescribeth. and after theyr own imaginations and traditions: for the which doyng God vtterly destroyed all Israell, as all the Prophetes almost doe testifie. This happened vnto them for our ensample, that we might beware to haue any fellowship with any like congregation to our destruction.

God hath one Catholicke church dispersed throughout the world, and therfore we are taught in our Creed to beleue one Catholicke Churche, & to haue communion therwith: which catholicke churche is grounded vpon ye foundation of the Prophets and of the Apostles, and vpō none other, as S. Paule witnesseth to the Ephesians.Ephe. 2. Therfore whersoeuer we perceaue any people to worship God truly after the word, there we may be certayne the churche of Christe to bee: vnto the whiche we ought to associate oure selues, & to desire with the Prophet Dauid, to prayse God in ye middest of this churche.Psal. 21. But if we hehold through iniquitie of time, segregations to be made with counterfayt religion, otherwise then the word of God doth teach, wee ought then if we be required, to be companions therof, to say agayne with Dauid:Psal. 26. I haue hated the Sinagogue of the [Page]malignant, and will not sit with the wicked. In the Apocalips ye church of Ephesus is highly commended, because she tried such as said they were Apostles, and were not in deede, & therfore would not abide the company of them. Further God commanded his people yt they shuld not seek Bethel neither enter into Gilgal where idolatry was vsed by the mouth of his Prophet Amos. [...]. 5. Also wee must consider that our bodyes be ye tēple of God, & whosoeuer (as S. Paule teacheth) doth prophane the tēple of God, him the Lord wil destroy. 1 Cor. 3. May we thē take ye tēple of Christ & make it ye mēber of an harlot. All strange religion and Idolatry is counted whoredome with the Prophetes, and that more detestable in the sight of God, then the aduoutrous abuse of ye bodye.

Not lawfull [...] true [...] Popish [...].Therfore the Princes of the earthe in the reuelation of S. Iohn, be sayd to go a whoring, whē they are in loue wt false religion, and follow the same. How then by any meanes may a christian man thinke it tollerable to be present at the popish priuate Masse (which is the very prophanation of the sacrament of the body and bloud of Christ) and at other idolatrous worshippings and rites, which be not after the word of God, but rather to the derogation therof, in setting mans traditions aboue Gods preceptes, since God by his word iudgeth all straunge religion, whiche is not according to his institutiō, for whoredom & aduoutry.

Some fondly think that the presence of the body is not materiall, so that the hart doe not consent to theyr wicked doings.Not [...] to [...] God in [...], but in [...]. But suche persons litle consider what S. Paule writeth to the Corinthians, commaunding them to glorifie God as well in body as in soule.

Moreouer, wee can doe no greater iniury to the true Church of Christ, then to seeme to haue forsaken her, and disalow her by cleauing to her aduersary: whereby it appeareth to others which be weake, that we allow the same & so contrary to ye word, do geue a great offence to ye church of God, and do outwardly sclaunder (as much as menne may) the truth of Christ. But woe be vnto hym by whom any such offence commeth. Better it were for him to haue a milstone tyed about his necke, and to bee caste into the bottome of the sea. Such be traytors to the truth, like vnto Iudas, who wt a kisse betrayed christ. Our god is a gelous God, and cannot be content that we should be of any other then of yt vnspotted church, whereof he is the hed onely, and wherin he hath planted vs by baptisme. Thys gelousy which God hath towards vs, will cry for vengeance in the day of vengeance, against al such as now haue so large consciences to do that which is contrary to Gods glory,A lesson for large consciences. and the sinceritie of hys worde, excepte they doe in time repent, and cleaue vnseperable to the Gospel of christ how much soeuer at this present both men and women otherwise in theyr owne corrupt iudgement, [...] do flatter thē selues.Persons [...] true Christians ought in no [...] to par [...]cipate with [...]. God willeth vs to iudge vprightly, and to allow & follow that which is holy and acceptable in hys sight, and to abstayne from all maner of euill, and therfore Christ cō maundeth vs in the Gospell to beware of the leauen of the Phariseis, which is hipocrisie.

S. Paule to the Hebrues sayth: if any man withdraw hymselfe from the fayth, his soule shal haue no pleasure in hym: therefore he sayth also: That we are none suche as doe withdraw our selues into perdition, but wee belong vnto sayth, for the attaynment of life. Heb. 10. Apoc. 13. S. Iohn in the Apocalips telleth vs playnly, that none of those, who are written in ye book of lyfe, doe receaue the marke of the beast, which is of the Papisticall Sinagogue, [...]. 5. eyther in theyr foreheades, or els in theyr hands, that is, aparantly or obediently.

[...]. 2.S. Paule to the Philippians affirmeth, that wee may not haue any fellowship with the works of darkenes, but in the middest of this wicked and froward generation we ought to shyne lyke lightes vpholding the word of truth. Further hee sayth, that wee may not touch anye vncleane thing:1 Cor. 6. Which signifieth that our outward conuersation in forreigne thinges, ought to be pure and vndefiled as well as the inward, that with a cleane spirite and rectified body we might serue God iustly in holines and righteousnesse all the dayes of our life.

Apoc. 18.Finally in the 18. of the Apocalips, God biddeth vs playnely to depart from this Babilonicall Synagogue, & not to be partakers of her trespasse. S. Paule to the Thessalonians commaundeth vs in the name of the Lorde Iesus Chryst, to withdraw our selues from euery brother yt walketh inordinately, [...] 3. and not according to the institution whych he had receaued of hym.

Ponder ye therfore well good brethren & sisters, these scriptures whiche be written for your crudition and reformation,The place [...]. 5. [...]. wherof one iot is not written in vayne: which bee vtterlye agaynste all counterfait illusion to bee vsed of vs wt the papysts in theyr phantastical religion, and be aduersaryes to all them that haue so light cōsciences in so doing: and if they do not agree wyth thys aduersary (I meane ye word of God) which is contrary to theyr attēpts he will as it is signified in the Gospell) deliuer them to the Iudge, which is Chryst,Math. 24. and the Iudge will declare them to ye executioner, yt is the deuill, & the deuil shal commit thē to the horrible prison of hell fire (where is the portion of al hypocrites) with sulphure and brimstone,A cursed thing to sinne vpon hope of forgeuenes. wyth waylyng & gnashyng of teech world wythout ende. But yet manye wyll say for theyr vayne excuse: God is mercifull, and hys mercy is ouer al. But the scripture teacheth vs, that cursed is he that sinneth vpon hope of forgeuenes. Truth it is, yt the mercy of God is aboue all his workes, & yet but vpon such as feare him: for so is it written in the Psalmes: The mercy of God is on thē that feare him, and on such as put theyr trust in him. Psal. 102.146. Wher we may learn yt they only put theyr trust in God, that feare hym, & to feare God, is to turne from euil and to do that is good. So that such as do looke to be partakers of Gods mercy, may not abide in that which is known to be manifest euil and detestable in ye sight of god.

An other sort of persons doe make them a cloke for the rayne vnder the pretence of obedience to the Magistrates whome we ought to obey although they bee wicked.Luke. 20. 1. Pet. 2. But such must learne of Christ to geue to Caesar that is Cesars, and to God that is due to God, and with saint Peter to obey the hyher powers in the Lord, albeit they bee euill,Obedience to Magistrates, what, and how farre. if they commaund nothing contrary to Gods word: otherwise we ought not to obey theyr commaundementes, although we shoulde suffer death therefore: as wee haue the Apostles for our example herein to follow, who aunswered the magistrates as we ought to do in this case, not obeying their wicked preceptes, saying: Iudge you whether it be more righteous that we should obey man rather then God. Actes. 4. Daniell 6. Math. 15.

Also, Daniell chose rather to be cast into the denne of Lions to be deuoured, thē to obey ye kings wicked cōmandements. If ye blind lead the blind, both fall into the ditch. There is no excuse for the transgression of Gods worde, whether a man do it voluntarily or at commaundement, although great damnation is to thē, by whom the offence commeth. Some other there be yt for an extreme refuge in their euil doings, do rū to gods predestinatiō & electiō,Agaynst such [...] sinne wilfully vpon hope of Election. Rom. 3. saying: yt if I be elected of god to saluation, I shalbe saued, whatsoeuer I do. But such be great tempters of GOD and abhominable blasphemers of GODS holy election, and cast them selues downe from the pinacle of the temple in presumption, that God may preser [...] them by his aungels through predestination. Suche verily may recken themselues to be none of Gods elect children, that will doe euill that good may ensue: whose damnation is iust, as S. Paule sayth. Gods predestination and election ought to be with a simple eye cōsidered, to make vs more warely to walke in good & godly cōuersation according to Gods word, & not to set cocke in the hoope, and put all on Gods backe to do wickedly at large: for the elect childrē of God must walk in righteousnes & holynes after yt they be once called to true knowledge:Ephe. 1. For so sayth S. Paule to ye Ephesiās: That God hath chosen vs before the foūdatiōs of the world were layd, that we should be holy & blameles in his sight.

Therfore S. Peter willeth vs through good workes to make our vocation & electiō certaine to our selues,2. Heter. 1. which we know not but by the good workyng of Gods spirite in vs, accordyng to ye rule of the Gospell: & he that cōformeth not him selfe to the same in godly conuersation, may iustly trēble & doubt that he is none of the elect children of God, but of the viperous generation, and a child of darkenesse. For the children of light will walke in the workes of light and not of darkenes: though they fall, they do not lye still.Prouerb. 24.

Let all vayne excusations be set a part,Iohn. 12. and whiles ye haue light, as Christ commaundeth, beleue the light and abide in the same, lest eternall darkenesse ouertake you vnwares. The light is come into the world,Iohn. 3. but (alas) men loue darkenesse more thē the light. God geue vs his pure eyesalue to heale our blindnes in this behalfe. O that men and women would be healed, and not seeke to be wilfully blinded. The Lord open their eyes,Heb. 6.10. that they may see how daūgerous a thyng it is to decline from the knowledge of truth, contrary to their conscience.

But what sayd I conscience? many affirme their conscience will beare them well enough to do all that they do,Large consciēce. and to go to the Idolatrous Church to seruice: whose cō sciēce is very large to satisfie man more then God. And although their conscience can beare them so to do, yet I am sure that a good conscience will not permit them so to doe: which cā not be good vnlesse it be directed after the knowledge of Gods word: and therfore in Latin this feelyng of mynde is called Conscientia, which soūdeth by interpretation, as much as with knowledge.

And therfore if our conscience be led of her selfe, & not after true knowledge, yet we are not so to be excused,1. Cor. 4. 1. Tim. 1. as S. Paul beareth witnes, saying: Although my cōscience acseth[Page]me not, yet in this I am not iustified. And he ioineth a good cōscience with these 3. sisters, charitie, a pure heart, & vnfayned fayth. Charitie keepeth Gods commaundements, a pure hart loueth and feareth God aboue all, & vnfayned fayth is neuer ashamed of the profession of the Gospell, whatsoeuer damage he shal suffer in body therby:Charitye. Pure hart. Fayth vnfayned. the lord which hath reuealed hys holy will vnto vs by hys word, graunt vs neuer to be ashamed of it, and geue vs grace so earnestly to cleaue to hys holy word and true church, that for no maner of worldly respecte we become partakers of the workes of hipocrisie, which God doth abhorre: so that we may be found faythfull in the Lords Testament to the end both in hart, word, and deede, to the glory of God and our euerlasting saluation. Amen.

Ioh. Philpot prisoner in the Kinges Benche for the testimony of the truth. 1555.

*To hys deare frend in the Lord Iohn Careles prisoner in the kinges Benche.

MY dearely beloued brother Careles, I haue receaued youre louing letters full of loue and compassion,Good consciēce. An other letter of M. Philpot to Iohn Careles. in somuch that they made my hard hart to weepe, to see you so carefull for one that hath bene so vnprofitable a member as I haue bene and am in Christes church God make me worthy of that I am called vnto, and I pray you, cease not to pray for me but cease to weep for him who hath not deserued such gentle teares: and prayse God with me, for that I now approch to the company of them, whose want you may worthily lament: God geue your pittiful hart, his inward consolation. In deede my deare Careles, I am in thys world in hell, and in the shadow of death: but he that hath brought me for my desertes downe vnto hell, shall shortly lift me vpp to heauen, where I shall looke continually for your commyng & others my faythfull brethren in the kinges Benche. And though I tell you that I am in hell in the iudgement of this world,Experience of the Lordes comfort in trouble. yet assuredly I feele in the same the consolation of heauen, I prayse God: and thys lothsome and horrible prison is as pleasaunt to me, as the walke in the garden of the kinges Bench.

You know brother Careles, that the way to heauen out of this life,Example of Christes comfort to be taken by M. Philpot. is very narrow, and wee must striue to enter in at a narrowe gate. If God do mitigate the ouglenes of myne imprisonment, what will he do in the rage of the fire whereunto I am appoynted? And this hath happened vnto me that I might be hereafter an ensample of comfort, if the like happen vnto you or to any other of my deare brethren with you in these cruell dayes, in the which the deuill so rageth at the faythfull flock of Chryst, but in vayne (I trust against any of vs, who be perswaded that neither lyfe neither death is able to seperate vs from the loue of Christs Gospell, which is Gods high treasure committed to your brittle vessels to glorifie vs by the same. God of hys mercye make vs faythfull stewardes to the end, and geue vs grace to feare nothing what soeuer in hys good pleasure we shal suffer for the same. That I haue not written vnto you e [...]st, the cause is our strayt keepyng and 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 writtē since I came to prison, besides the report of mine examinations: and I am fayne to scribble it out in hast.

Commend me to al our faythfull brethren, and bid thē with a good courage looke for theyr redemption, & frame themselues to be harty souldiours in Christ. They haue taken his prest money a great while, and now let them shew themselues readye to serue hym faythfully, and not to fly out of the Lordes campe into the world, as many do. Let them remēber that in the Apocalips the fearfull be excluded the kingdome.Apoc. 21. Let vs be of good cheare for our Lord ouercame the world, that wee shoulde doe the like. Blessed is the seruaunt whome when the Lord commeth, he findeth watching. O let vs watch and pray earnestly one for an other, that we be not led into tēptation. Be ioyful vnder the crosse & prayse the Lord cōtinually, for this is the whole burnt sacrifice which the Lord delighteth in. Cōmēd me to my father Hunt and desire him to loue and continue in the vnitie of Christs true Church, which he hath begon, and then shal he make me more & more to ioy vnder my crosse with him. Tel my brother Clements that he hath cōforted me much by his louing token in significatiō of an vnfayned vnitie with vs: let him encrease my ioy vnto the end perfectly. The Lord of peace be with you al. Salute al my louyng frends. M. Mering, M. Crooche, with the rest, and specially. M. Marshal. & his wife, with great thāks for his kindnes shewed vnto me. Farewel my deare Careles. I haue dalied with the deuil a while, but now I am ouer the shoes: God sende me well out.

Out of the Colehouse

by your brother Iohn Philpot.

An other letter to Iohn Careles, profitable to be read of all them which mourne in repentaunce for theyr sinnes.An other letter of M. Philpot to the same partye.

THe God of all comfort, and the father of our Lord Iesus Christ, send vnto thee my deare brother Carles, ye inward consolation of hys holy spirite, in all the malicious assaultes and troublous temptations of our common aduersarye the deuill. Amen.

That God geueth you so contrite a hart for your sins I cannot but reioyce to beholde the liuely marke of ye children of God, whole propertie is to think more lowly and vily of themselues, then of any other,To this letter Careles maketh a very godly aunswere, which you shall see after in his story. and oftentymes doe set theyr sinnes before them, that they might the more hee stirred to bring forth the fruites of repentance, & learne to mourne in this world, yt in an other they might the more be stirred to bring forth the fruites of repentance, & learne to mourne in this worlde, that in an other they might bee glad and reioyce. Such a broken hart is a pleasaunt sacrifice vnto God: O that I had the like contrite hart. GOD mollifie my stony hart, which lamenteth not in suche wyse my former detestable iniquities. Praysed be God yt he hath geuen you this sorrowful hart in respect of righteousnesse & I pray you let me be partaker of these godly sorrowes for sin, which be ye testimony of the presence of ye holy ghost Did not the sword of sorrow pearce the hart of the electe & blessed mother of our Lord? Did not Peter weepe bitterly for his sinnes, which was so beloued of christ? Did not Mary Magdalen wash the feet of our sauiour with her teares, & receaued therwithall remission of her seuenfold sinnes.

Be of good comfort therefore myne owne deare hart,Math. 15. Psal. 125. Psal. 51. Luke. 7. Sorow in a Christian man ought to be moderate. 1. Thess. 4. in this thy sorrow, for it is the earnest peny of eternal consolation. In thy sorrow laugh, for ye spirite of God is with thee. Blessed be they (sayth Chryst) that mourne: for they shall be comforted. They went forth and wept saythe ye prophet such shall come agayne, hauing theyr gripes full of gladnes. And although a sorrowfull hart in consideratiō of his sinne, be an acceptable sacrifice before God, whereby wee are styrred vp to more thankfulnes vnto God, knowing yt much is forgeuen vs that we might loue the more: yet the mā of God must keep a measure in ye same,2. Cor. 7. least he be swallowed vp by too much sorow. S. Paul would not ye Thessaloniās to be sory as other mē which haue no hope: suche a sorrow is not cōmēdable, but worketh dānation, & is far frō ye childrē of God, who are cōtinually sorrowfull in god whē they look vpō their owne vnworthines, with hope of forgeuenes. For God to this end by his spirite setteth the sinnes of his elect still before them, yt where they perceiue sinne to abound,Rom. 5. there they might be assured yt grace shall superabound: & bringeth them down vnto hell, yt he might lift thē vp with greater ioy vnto heauen. Wherefore myne own bowels in Christ, as long as you are not voyd altogether of hope: be not dismayd through your pens [...]e hart for your sinnes, how huge so euer they haue bene, for God is able to forgeue more then you are able to sinne: yea, and he will forgeue hym which with hope is sory for his sins.

But know brother, that as oft as we doe go about, by the helpe of Gods spirite, to do that is good,Sathans practise to bring the godly repē tance of a sinner, to desperatiō. the euill spirite Sathan layeth hard wayt to turne the good vnto euil & goeth about to mixe the detestable darnell of desperation with the godly sorrow of a pure penitent hart. You be not ignoraunt of hys malicious subtletie, and howe that continually he assaulteth ye good which the grace of God planteth, I see the battel betwixt you and hym, but the victory is yours, yea and that dayly: For you haue layde hold vppon the anker of saluation, whiche is hope in Christe, the which will not suffer you to be made ashamed.

Be not discomforted that you haue this conflict: but be glad that God hath geuen you the same to try your faith, & that you might appeare dayly worthy of the kingdome of God, for the whiche you striue. God beholdeth your stryuing faith against Sathan, & is pleased wt your mighty resistance. The spirite which is in you, is mightyer then al ye aduersaries power. Tēpt he may, & lying awayt at youre heelees, geue you a fall vnwares: but ouercome hee shall not: yea he cannot,Gods children fall. The deuills children lye still. for you are sealed vp already wt a liuely fayth to be ye childe of God for euer: & whō God hath once sealed for hys owne, hym he neuer vtterly forsaketh. The iust falleth 7. times, but he ryseth agayne. It is mās fraylty to fall, but it is ye propertie of the deuils child to lye still.

This strife against sinne is a sufficient testimonye that you are the childe of God, for if you were not,Luke. 11. you shoulde feele no such malice as he now troubleth you withal. Whē this strōg Goliah hath ye hold, al things be in peace which he possesseth, & because he hath you not, hee will not suffer you vnassaulted. But stand fast,Strife agaynst sinne i [...] a token of Gods child. Iames. 4. & hold out the Buckler of fayth, & with the sword of Gods promises smite hym on ye scalpe, yt he may receiue a deadly wound, and neuer be able to stand agaynst you any more. S. Iames telleth you that he is but a coward, saying: Resist the deuill and he will flye away. It is the will of God that he should thus long tempt you and not go away as yet, or els he had done wyth you long ere this. He knoweth already that he shal receiue the [Page] foyle at your hands, and encrease the crowne of your glory: for he that ouercommeth shall be crowned. Therefore glory in your temptations, since they shall turne to your felicity. Be not afraide of your continuall assaults: which be occasions of your daily victorie. [...] The woorde of God abideth for euer. In what houre soeuer a sinner repenteth him of his sinnes, they be forgeuen. Who cā lay any thing to the charge of Gods elect: Do you not perceiue the manifest tokens of your election? First your vocation to the Gospell, and after your vocation, the manifest gifts of the spirite of God geuen vnto you aboue many other of your condition, with godlinesse which beleueth and yeldeth to the authority of ye scriptures, and is zealous for the same? Seeing you are Gods owne dearling, who can hurt you? Be not of a deiecte minde for these temptations, neyther make your vnfained frends to be more sorrowful for you, then neede doth require.

Since God hath willed you at your baptisme in Christ to be carelesse, why doe you make your selfe carefull: Cast all your care on him. [...] Sette the Lorde before your eyes alwaies, for he is on your right side, yt you shall not be mooued. Behold the goodnesse of God toward me. I am careles, being fast closed in a paire of stockes, which pinche me for very straitnes: and wil you be careful? I wil not haue that vnseemely addition to your name. Be as your name pretendeth, for doubtles you haue none other cause but so to be. Pray, I beseech you, that I may be stil careles in my careful estate, as you haue cause to be carelesse in your easier condition. Be thākful and put away all care, and then I shall be ioyfull in my straite present care. Commend me to all our brethren, and desire them to praye for me, that I may ouercome my tēptations: for the deuil rageth against me, I am putte in the stockes in a place alone, because I would not answer to such articles, as they would charge me wtall in a corner at the bishops appoyntment, and because I did not come to Masse when the bish. sent for me, I will sic all the dayes of my life in the stockes (by Gods grace) rather then I wil consent to ye wicked generation. Praise God & be ioyfull, that it hath pleased him to make vs worthy to suffer somwhat for his names sake. The deuil must rage for 10. daies. Commend me to maister F. and thanke him for his lawe bookes, but lawe, neither equitie wil take any place among these bloud thirsty. I would for your sake their vniust dealing were noted vnto the parlament house, if it might auaile. God shortē these euil daies, I haue answered the bish. meetely plaine already, and I said to him, if he wil cal me in open iudgement, I wil answer him as plainly as he will require: otherwise I haue refused, because I feare they will condemne me in hugger mugger. The peace of God be with you my dear brother. I canne wryte no more for lacke of light, and that I haue wrytten I can not reade my selfe, and God knoweth it is wrytten farre vneasily. I pray God you may picke out some vnderstanding of my minde towards you. Wrytten in a Colehouse of darkenesse, oute of a paire of paynefull stockes, by thine owne in Christ.

Iohn Philpot.

An other letter of M. Philpot, to certaine godlye women, forsaking their owne countrey for the Gospell: full of frutefull precepts and lessons for all good women.

[...]THe spirite of truthe, reuealed vnto you my dearely beloued, by the Gospell of oure Sauiour Iesus Christe, be continually abiding with you, and augmented into a perfect building of you into the liuely temple of God, through the mighty operation of hys power. Amen.

I reade in the Euangelistes, of certaine Godly women, that ministred vnto Christ, folowing him in the daies of his Passion, and neuer forsoke him, but being dead in his graue, brought oyl to annoynt him, vntill that he had shewed himselfe vnto them after his resurrection, and bidden them shewe vnto his Disciples, which at his Passion were dispearsed, and tell them that he was ri [...]en, and that they shoulde see him in Galile. To whome I may iustly compare you (my louinge Sisters in Christe) who of late haue seene him suffer in his mēbers, and haue ministred to theyr necessity, annoynting them with the comfortable oyle of your charitable assistance, euen to the death: and now since yee haue seene Christ to liue in the ashes of them, whome the tyrans haue [...], he willeth you to go away vpon iust occasion offred you, and to declare to our dispearsed brethren and sisters, that he is [...] and liueth in his electe members in Englande, and by death doth ouercome infidelitye, and that they shall see him in Galile, which is by forsaking this world, and by a faithful desire to passe out of this world by those waies which he with his holy Martyrs hath gone on before.

God therfore (entire sisters) directe your way, as he did Abraham & Tobias vnto a strange land: God geue you health both of body and soule, that ye may go from vertue to vertue,Wholsome and godly preceptes of lyfe. and grow from strength to strength, vntil yee may see face to face the God of Syon in his holy hil, with the innumerable companye of hys blessed Martyrs and Saintes. Let there be continuall ascensions vnto heauen in your hearts. Let there be no decrease of any vertue, which is already planted in you. Be as the light of the iuste, such as Salomon saith, increaseth to the perfect day of the Lord. Let the strength of God be commended in your weake vessels, as it is. Be examples of faith and sobrietie, to al that ye shal come in company with all. Let your godly conuersation speake where your toung 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 praier, and cōtinual meditation, with reuerent talking of the word of God, wythout contention amongst the Saintes. Lette your faith shine in a straunge countrey, as it hath done in youre owne, that your father which is in heauen, may be glorified by you to the ende.

This farewel I send you, not as a thing nedefull, (which know already what your duety is, & be desirous to performe the same) but as one that would haue you vnderstand that he is mindeful of your godly conuersation, wherof he hath had good experiēce and therfore wryteth this to be as a perpetual memorial betwixt you and him, vntil our meeting together before God, where we shall ioy that we haue here louingly put one an other in memory of our duetie to performe it.

Farewell againe, mine owne bowels in Christ, and take me with you where soeuer you goe, and leaue your selues wyth me, that in spirite we may be present one with an other. Commende me to the whole congregation of Christe, willing them not to leaue their countrey without witnesse of the Gospell, after that we al be slaine, which already be stalled vp and appoynted to the slaughter, and in the meane season to praye earnestly for our cō stancie, that Christ may be glorified in vs, and in them bothe by life and death. Farewel in the Lord.

Yours for euer, Iohn Philpot.

An exhortation to his owne sister, constantly to sticke to the truth, which she had frutefully professed.

GOd the eternall Father,An other letter of M. Philpot to his owne Sister, full of fruitfull exhortation. who hath iustified you by the bloud of his sonne Iesus Christ, and called you to hallow his name through a good conuersation and profession of life, he sanctifie you with daily encrease of vertue & faith by his holy spirit, that you may appeare a vessell of sanctification, in the middest of this wicked & peruerse generation, to the laud and praise of the Gospel, Amen.

I haue occasion (mine owne deare sister) to praise God in you for 2. causes: the one, that to your habilitie you are ready to shew your self a naturall louing sister to me your poore afflicted brother, as by your gētle tokens you haue eftsoones testified being absent, as also presently visiting me: which wel declareth that you be a very naturall sister in dede, and to be praised in this behalfe. But in the other, yt you be also a sister to me in faith after Christes Gospell, I am occasioned to thanke God so muche the more,Spirituall consanguinitye and naturall, compared. howe much the one excelleth the other, and the spiritual consanguinitie is more perdurable then that which is of flesh & bloud, & is a worker of that which is by nature: for commonly such as be vngodly, be vnnatural & only louers of themselues, as daily experience teacheth vs. The lyuing Lord, which through the incorruptible sede of his worde, hath begotten you to be my liege sister, geue you grace so to growe in yt generation, that you may encrease to a perfect age in the Lord, to be my sister with Christ for euer.

Looke therfore that you continue a faythfull sister as you are called and are godly entered, not onely to me but to all the Church of Christ, yea to Christ himselfe, who voucheth you in this your vnfayned fayth, worthy to bee his sister. Consider this dignitie to surmount all ye vayne dignities of the worlde, & let it accordingly preuayle more with you, then all earthly delightes: For therby you are called to an equall portion of the euerlasting inheritaunce of Christ, if now in no wise you do shew your selfe an vnnaturall sister to him in forsaking him in trouble, which I trust you will neuer for no kinde of worldly respect doe. You are vnder daungerous temptations to be turned frō that naturall loue you owe vnto Christ, and you shalbe tryed with Gods people thorough a siue of great afflictiō:The Sieue of afflictions. Luke. 22. for so Sathan desireth vs to be sifted, that through feare of sharp troubles we might fall from the stablenes of our fayth, and so be depriued of that honour, ioy, and reward, which is prepared for such as continue faythfull brothers and sisters in the Lordes couenant to the ende. Therfore the wise man in the booke of Ecclesiasticus: biddeth them that come to the seruice of the Lorde,Eccle. 2. To prepare them selues to suffer temptations.

Since then yt for the glory of God and our faith, we are called now to abide the brunt of them, and that when our [Page] aduersary hath done all that he can, yet wee may be stable and stand: this Christ our first begotten brother loketh for at our handes, and all our brethren and sisters in heauen, desire to see our faith thorough afflictions to be perfecte, that we might fulfil their number:Christ our first borne brother. and ye vniuersal church here militant, reioyceth at our constancie, whom al by the contrary we should make sorie, to the daunger of the losse both of body and soule. Feare not therfore, what soeuer be threatned of the wicked world: prepare your back, and see it be ready to carye Christes crosse. And if you see any vntowardnes in you (as the flesh is continually repugnant to the will of God) aske with faithfull praier that the good spirit of God may lead your sinful flesh whether it would not:A Christen mans backe should alwayes be ready to beare Christes crosse. for if we will dwell in the flesh and folow the counsell therof, we shall neuer doe the will of God, neither worke that tendeth to our saluation.

You are at this present in the confines and borders of Babylon, where you are in danger to drink of the whores cup, vnles you be vigilant in praier. Take hede the Serpent seduce you not frō the simplicitye of your faith, as he did our first mother Eue.Vngodly fellowship to be eschewed. Let no worldly felowship make you partaker of iniquitie. He yt toucheth tarre can not but be defiled therby. With such as be peruerse, a mā shall sone be peruerted: with the holy you shalbe holy. Therfore say continually with the Prophete Dauid:Psal. 15. Vnto the Saints that be on the earth, al my wil is on them. You haue bene sanctified and made pure thorough the truth: take heede you be not vnholied and vndefiled, lest the last be worse then the first. I wryte not this because I stand in any doubt of your sincere continuance (of the which I haue had so good experience): but because the daies be euil, and in the same it is the duety of euery one of vs to exhort an other.

I am bold to put you (my good sister) in remembrance of yt which doth not a litle comfort me to remember, in my troubles & daily temptations. Wherfore I doubt not, you will take yt in good part which commeth frō your brother both in spirit & body, who tendreth your saluation as earnestly as his owne, that we might ioye together eternally with such ioy as the world shal neuer be able to take from vs. Thankes be vnto God, you haue begon to run a good & great time wel in the waies of the Lorde: run out of the trace, to ye end which you haue begon, & then shall you receiue ye crown of glory.2. Tim. 2. None shalbe crouned but such as lawfully striueth. Be not ouercome of euill, but ouercome euil wt good,Apoc 4. & the Lorde shall make you one of those faithfull virgines that shal follow the Lambe wheresoeuer he goeth: the which Christ graunt both you and me, Amen.

Commend me to all them that loue me in ye Lord vnfainedly. God encrease our faith, and geue vs neuer to be ashamed of his Gospell. That same request which I haue made to my brother Thom. I make also to you, desiring you by all meanes you can to accōplish my request,This was for the first fruites of his A [...]chdeaconry, whereof all the tyme of his imprisonmēt he had no commoditye, and yet his suretie [...] were compelled to pay the same. yt my sureties might be satisfied with that is mine owne, to the contentation of my minde, which can not be quiet vntill they be discharged: therefore I pray you help to purchase quietnes that I might depart out of this worlde in peace. My dissolution I looke for daily, but the Lorde knoweth howe vnworthy I am of so high an honour, as to die for the testimony of his truth. Pray that God would vouchsafe to make me worthy, as he hath don of long imprisonment, for ye which his name be praised for euer. Pray and looke for the comming of the Lorde, whose wrath is great ouer vs, and I wil pray for you as long as I liue. The 9. of Iuly in the kings Bench.

Your owne louing brother as well in faith as in body. Iohn Philpot.

An other Letter of Iohn Philpot to certaine Godly brethren.

THe grace of God the Father, and the peace of our sauiour Iesus Christ his eternall sonne,An other letter of Iohn Philpot contayning godly exhortations. and the consolation of the holy Ghost our comforter, strengthen your hearts and cōfort your mindes that you maye reioyce, and liue in the truthe of Christes Gospel to the ende. Amen.

I doe much reioyce, dearely beloued in the Lord, to heare of your cōstant faith in the word of God, which you haue so purely receiued: which doe not with the wordlings decline frō the purity therof,He commēdeth their faythfull zeale to Gods word. albeit ye suffer grief & trouble therby: for the which I praise God most hartely: and the Lord of all strength, who hath begon this good woorke in you, make it perfite to the ende, as I doubt not but he wil, for the faithful zeale ye haue to his truth & to his afflicted church. Therfore that ye may the better stand and beare the brunte of many temptations, which you are like to be assaulted withall in these wicked and stormie daies:He exhorteth them to continue and to stand fast. I thought it good, as it is the duety of one christian man to exhort an other in the time of trouble, to put you in remembraunce therof, & to wil you with the wise man to prepare your selues to temptatiōs: & to beware that ye, which yet do stand by the goodnes of God, may not fall from your liuely knowledge and hope. It is an easie thing to begin to do wel, but to cōtinue out in well doing, is the onely property of the children of God, and such as assuredly shal be saued. For so sayth our Sauiour in his Gospel:Math. 1 [...]. Blessed are they that perseuere to the ende.

Let not therefore this certaintye of your saluation, which is cōtinuance in the sincerity of faith, slide frō you. Esteme it more then al the riches & pleasures of this world, for it is the most acceptable treasure of eternall life. This is that precious stone, for the which the wise marchant man, after the Gospell, doeth sell all that he hath, & bieth the same.Apoc. 3. God in the 3. of the Apocal. doth signifye to the church, that there shall come a time of temptation vpon the whole world, to trye the dwellers on the earth. Frō the danger of which temptation al such shalbe deliuered as obserue his worde: which worde there is called the worde of patience:The [...] of [...] to geue vs to vnderstande that we must be ready to suffer all kinde of iniuries and sclaunders for the profession thereof.

Therfore God cōmandeth vs there to hold it fast, that no man might berefte vs of our crowne of glorye,1. Pet. 1. and S Peter telleth vs now we are afflicted with diuers assaies, as it is need it should so be. That the triall of our faith being much more precious then gold that perisheth, and yet is tried by fire, might redound to the laud, glory, and honour of Iesus Christ.Heb. 2. S. Paule to the Hebrues sheweth vs, that Christe our Sauiour was in his humanitie made perfect by afflictions, that we being called to perfection in him, might more willingly susteine the troubles of the worlde, by the which God geueth all them that be exercised in the same for his sake, his holinesse. And in the 12. chap. of the said Epistle is wrytten: My sonne refuse not the correction of the Lord, nor shrinke not, when thou art rebuked of him: for the Lord doth chastice euery sonne whome he receiueth. &c. Christ in the Gospell of S. Iohn biddeth his disciples to looke after afflictions,Iohn. 16. saying in the worlde yee shall haue trouble, but in me yee shall haue ioy. And therefore in the middest of their trouble,Luke. 2 [...]. in the 21. of S. Luke hee biddeth them, looke vp and lift vp their heads, for your redemption (sayeth he) is at hand.Lu [...]e. 2 [...]. And in the 22 he sayth to all suche as be afflicted for him: You are those that haue abidden with me in my temptations, and therefore I appoynt vnto you a kingdom, as my father hath appoynted for me, to eate and drinke vpon my table in my kingdome.

O howe glorious be the crosses of Christe, which bring the bearers of them vnto so blessed an ende.The fruite that commeth by bearing of the Crosse. Shall we not be glad to be partakers of such shame as may bring vs to so high a dignitie? God open their eyes to see al things, as they be, and to iudge vprightly. Then doubtlesse we would thinke with Moises, that it is better to be afflicted with the people of God: then to be counted the king of Egypts sonne. Then should we ioyfully say with Dauid in all our aduersities and troubles: It is good (O Lord) thou hast brought me lowe, to the ende I might learne thy righteousnesse. Therefore S. Paule woulde not glory in any other thyng of the worlde, but in the crosse of Christ, & in other his infirmities. We haue the commaundement of Christe, daily to take vppe his crosse and follow him. We haue the godly ensamples of all his apostles and holy martyrs, which with great ioy and exultation, haue suffered the losse of landes, goods and life, for the hope of a better reward: which is laide vp for all those in heauen, that vnfainedly cleaue to the gospel, and neuer be ashamed therof.

Great is the felicitye of the world to the outwarde man, and very pleasant are the transitory delights therof: but the rewarde of the rightuous after the word of God,The delightes of the world nothing comparable to them that are to come. doth incomparably excell them all, in so much that S. Paul to the Rom. doth plainly affirme, that all the tribulations of this world can not deserue that glory which shall be shewed vpon vs.

Let vs therfore good brethren and sisterne, be mery & glad in these troublesome daies, the which be sent of God, to declare our faith, and to bring vs to the ende and fruition of that which we hope for. If we woulde enter into the Lordes Sanctuarie, and behold what is prepared for vs▪ we could not but desire the Lord to hast the day of our death, in the which we might set forth by true confession, his glory. Neither should we be afraide to meete our aduersaries, which so earnestly seeke our spoile and death, as Christ did Iudas and that wicked route,Consideration of the ioyes to come. which came to apprehēd him, saying. I am he whom ye seeke. It is commaunded vs by the Gospel, not to feare them, that canne kill the bodye, but to feare God, who can cast both body and soule into hel fire. So muche wee are bounde to obserue this commaundement as anye other which God hath geuen vs. The Lorde encrease our faith, that we feare God more then man. The Lord geue vs such loue towards him & his truth, that we may be content to forsake all & followe him. Nowe wil it appeare what we loue best: for to that we loue, we will sticke. There is none to be counted woorthy a Christian, except he can finde in his heart for Christes sake,The note of a true christian. if the confession of his truth doth require it, to renounce al which he hath and followe him: and in so doing he gaineth an hundreth folde more in this life (as our Sauiour sayde to Peter) and heere after is assured of eternal life. Beholde I pray you, what he loseth, wh [...]ch in this life receiueth a 100. for one, with assurāce of eternall [...]. [Page] O hapy exchaunge. Perchaunce your outward man will say: if I were sure of this great recompence here, I could be glad to forsake all. But where is this 100. folde in this life to be founde? Yes truely: for in stead of worldly richesse which thou doest forsake, which be but temporall, [...] thou hast found the euerlasting richesse of heauen, which be glory, honour and praise, both before God, aungels and men: and for an earthly habitation, hast an eternall mansion with Christ in heauen, for euen now thou art of the citie and housholde of the Saints with God, as it is verified in the 4 to the Philippians. For worldly peace, which canne last but a while, thou doest possesse the peace of God, which passeth al vnderstanding: and for the losse of a few frends, thou art made a felowe of the innumerable companye of heauen, and a perpetuall frend of all those that haue died in the Lord, from the beginning of the world. Is not this more then an 100. fold▪ Is not the peace of God which we in this world haue through faithfull imitation of Christ (which the world can not take from vs) x.M. fold more, then those thinges that moste highly be esteemed in the worlde, without the peace of God? Al the peace of the world is no peace but mere anguish and a gnawing fury of hel. As of late God hath set example before our eyes, to teach vs how horrible an euill it is to forsake the peace of Christes truth, which breedeth a worm in conscience that neuer shall rest.

O that we would way this with indifferent ballances. Then shoulde we not be dismaied of this troublous time, neyther sorrow after a worldly manner, for the losse which we are now lyke to sustaine, as the weake faithlesse persones do, which loue theyr goods, more then God and the things visible, aboue those which be inuisible: but rather would heartely reioyce and be thankful, that it pleaseth God to call vs to be souldiours in his cause, against the woorkes of hypocrisie, and to make vs like vnto oure Sauiour Christ in suffering, whereby we maye assure our selues of his eternall glory: For blessed are they, sayth Christ, that suffer persecution for righteousnesse sake.1. Tim▪ 2. And as S. Paule witnesseth to Timothe: If we die with Christ, we shall liue with Christ: and if we deny him, he will deny vs.

O that wee woulde enter into the veile of Gods promises. Then should we wyth S. Paule to the Phillippians,Psal. 3. reiect all and count all things but for drosse, so that we may gaine Christ. God which is the lightener of all darkenesse, and putter awaye of all blindnesse, annoynte oure eyes with the true eyesalue, that wee might beholde his glory, and our eternall felicitie, which is hidden with Christ, and prepared for vs that doe abide in his Testament: for blessed is that seruaunte, that whome the maister when he commeth, as Christ sayde, doth finde faithfull. Let vs therefore watch,He exhor [...]eth t [...] be [...] in [...]. and pray one for an other, that we yelde not in any poynt of our Religion to the Antichristian Synagogue, and that we be not ouerthrowen of these temptations. Stande therefore, and be no cowardes in the cause of your saluation: for his spirite that is in vs, is stronger then he which in the worlde doth nowe rage against vs. Let vs not put out the spirit of God from vs, by whose might we shall ouercome our ennemies, and then death shall be as greate a gaine to vs as it was to the blessed Apostle S. Paule. Why then doe ye mourne? why do ye weepe? why be ye so carefull, as though God had forsaken you? hee is neuer more present with vs, then when we be in trouble, if we doe not forsake hym. We are in his handes, and no bodye can doe vs anye iniurie or wrong without his good will and pleasure. He hath commaunded hys aungels to kepe vs, that we stomble not at a stone without his diuine prouidence. The Deuill can not hurt anye of vs, and muche lesse any of his ministers, without the good will of our eternall father.

Therefore let vs be of good comfort, and continuallye geue thankes vnto God for our estate,To be pati [...] and not murmure [...]. what so euer it be: for if we murmure against the same, wee murmure against God, who sendeth the same. Which if we doe, we kicke but against the pricke, and prouoke more the wrath of God against vs: which by pacient suffering, otherwise would sooner be turned into our fauor through faithfull prayer.

I beseeche you with S. Paule, to geue your bodies pure, and holy sacrifices vnto God. He hath geuen vs bodies to bestowe vnto his glory, and not after our owne concupiscence. If manye yeares God hathe suffered vs to vse oure bodies, which bee his temples, after the lust of the flesh, in vaine delightes, not according to his glory: is it not our duetie in the latter end of our life, the more willingly to yeelde vnto Gods glory our bodies, with all that wee haue, in demonstration of true repentaunce of that we haue euill spent before? Cannot the ensample of the blessed man Iob horribly afflicted, cause vs to say? The Lord hathe geuen it, [...] the Lorde hath taken it: blessed be the name of the Lord Euen as it hath pleased the Lord, so is it come to passe. If we cast oure whole care likewise vpon God, he will turne our misery into felity, as well as he did to Iob. God tempteth vs now, as he did our father Abraham,Gene. 22. commaunding him to slaye his sonne Isaac in sacrifice to him: which Isaac by interpretation doth signifie mirth and ioy. Who by his obedience preserued Isaac vnto long lyfe, and offered in his stead a Ramme that was tied by the hornes in the brambles. Semblably we all are commanded, to sacrifice vnto God our Isaac, which is our ioy and consolation:How to sacrific [...] our Isaac to God. the which if we be ready to do, as Abraham was, our ioy shall not pearish, but liue and be encreased, although our ramme be sacrificed for our Isaac: which doth signifie that the pride and cōcupiscence of our flesh entangled thoroughe sinne, with the cares of this stinginge world, must be mortified for the preseruation, and perfecte augmētation of our mirth & ioy, which is sealed vp for vs in Christ.

And to withstande these present temptations,Remedyes agaynst the temptations of the Deuill and the world. wherewithall we are nowe encombred, ye can not haue a better remedy then to set before our eyes, howe our Sauiour Christ ouercame them in the desert, and to follow his ensample: that if the deuill hymselfe, or any other by him, willeth you to make stones bread, that is, to take suche a worldly wise way, that yee may haue your faire houses, landes, and goodes to liue on still, yee must say, that man liueth not onely by bread, but by euery woorde that procedeth out of the mouth of God.

Againe, if the deuill counsailleth you, to cast youre selues downe to the earth, as to reuoke your sincere beliefe, and Godly conuersation,Christes temptations mistically applyed. and to be conformable to the learned men of the world, pretending that God will be wel enough content therewith: yee must aunsweare that it is wrytten, that a man shall not tempt his Lord God.

Further, if the deuill offer you large promises of honoure, dignitie and possessions, so that yee will worshippe Idols in hys Synagogue, ye must say: goe behinde me Sathan, for it is otherwise wrytten, that a man must worship his Lorde God, and serue him onely.

Finally, if your mother, brother, sister, wife, childe, kinsman, or frend, do seeke of you, to do otherwaies then the word of God hath taught you, ye must say with Christ, that they are your mothers, brothers, sisters, wiues, children and kinsmen, whiche doe the wil of God the father. To the which wil the Lord for his mercy, conforme vs all vnfainedly to the end. Amen.

Your louing and faithful brother in Christ, in captiuitie, Iohn Philpot. An. 1555·

To his friend and faithfull brother in the Lord Maister Robert Harrington.

GEntle M. Harrington, I can not tell what condigne thanks I may geue vnto God for you,An other letter of Iohn Philpot to M. Harrington his friend. in respecte of ye great gentlenesse and paine which you haue taken for the reliefe of me and of other our afflicted brethren in Christe. God be praised for his mercy, whose louing prouidēce we haue seene towardes vs by such faithful stewardes as you ben towards a great many. Blessed be you of God for the louing care whiche you haue taken for his poore flocke. God hath reserued your reward of thanks in heauen, and therfore I goe not about to render you any, least I might seeme to iudge, yt you looked for that heere, which is reserued to a better place. I thanke God for that I haue found by your faithfull and diligent industry, & God forgeue me my vnworthinesse for so great benefites. God geue mee grace to serue him faithfully, & to runne out my race with ioy. Glorious is the course of the martyrs of Christ at this day. Neuer had the electes of God a better time for theyr glory then this is. Nowe may they be assured vnder the crosse, that they are Christes disciples for euer.

Mee thinke I see you desiring to be vnder the same. The flesh draweth backe, but the spirite sayeth,Iohn. 21. it muste be brought whether it would not. Here is the victorie of the world: here is true faith and euerlasting glory. Who is he which desireth not to be foūd faithfull to his maister? And now is the time that euery faithfull seruant of Christ hath iust oportunitie to shew himselfe a glorious soldior in the Lordes sight. Nowe doe the Amalechites inuade the true Israelites, that the Israelites might with spede be glorified. I neede not, for want of vnderstanding, to admonish you hereof, but as a willing souldiour in Christ, to exhort you so to runne as you may get the victory, and that speedely with vs. A man yt is bid to a glorious feast, wisheth his frend to go wt him & to be partaker thereof. God doth cal me most vnworthy, amōg other, to drink of the bridecup of his sonne, wherby we shalbe made worthy (as many of our brethrē haue ben before vs) to sit at ye right hād & at the left hand of Christ. O what vnspeakable cōdition is that? May any worldly thing stay vs from the desire therof? Since we seeke the kingdome of God, why do we not apprehend it, being so neare offered vnto vs?

Let vs approch neare vnto God, and God will draw neare vnto vs. God drawe vs after him, that we may all runne after the sauour of his sweete oyntmentes. Christe annoynt vs, that we may be suppled in these euil daies to run lightly vnto the glory of the Lord. Shame, imprisonment, losse of goods, and shedding of our bloud, be the iust price which we must willingly bestow for the same. Wherfore (dearly beloued in the Lord) let not the great charges keepe you backe frō bying this glory:Reward greater then the price. for the reward is x. [Page] thousand fold greater then the price.

That you haue married a wife, whome God blesse, I can not excuse you from this Marte, but you must bryng your wife for a vsurie to the Lorde, whose pleasure is in godly yokefelows.Godly Matrimony how to be vsed. I wish you to be as I am, except these horrible bandes, but yet most comfortable to the spirit, assuring you that we are made woorthy thorough Christ, of the kingdome for the which we suffer. Praised be ye Lorde for the affliction which we suffer, and he geue vs strength to continue to the ende.

Commend me to M. Heath, & tel him that I woulde wish him wt me, to prooue howe apt he is to cary the crosse of Christ. I praye for his continuāce in Christ, as for mine owne. Commend me to his wife and to mistres Hal, certifying them that I am brought to the gates of hel, that I might neuer enter into the same, but be raised vp from hel to heauen, through ye word that sanctifieth vs. Commend me to M. Elsing & his wife, and thank them that they remēbred to prouide me some ease in prison, & tell them that though my Lordes Colehouse be but very blacke, yet it is more to be desired of ye faithfull, then the Queenes palace. God make her a ioyful mother, & preserue them both to ye comfort of gods people. Thus for this time, farewel dear brother. Written in posthast because of strait keeping.

This daye I looke to be called before the Commissioners againe. Pray (deare brother) for the spirite of wisedome to remaine with me. Commēd me to your wife, and I thanke you both for your tokens. Your token I haue sent to your wife, and my token vnto you, is my faithfull hart wt this letter. Commend me to all my frends, and tell them, I thanke God, I am chereful in Christ, wishing thē to feare God more then man, and to learne to despise earnestly the vanities of this worlde: desiring you all to pray for me, that I may end my iourney with fidelitie. Amen.

Iohn Philpot.

Here followeth an other letter of M. Philpot to the Lady Vane, which, because for the length I could not wholy insert, I haue excerpted certaine specialties thereout, as followeth.

THe principall spirite of GOD the father, geuen vnto vs by Christ Iesus our mercifull Sauiour, confirme, strengthen, and stablish you in the true knowledge of the gospel, that your faithful heart (worshipfull and deare sister in the Lord) may attaine & tast with all the Saincts, what is the height, the depth, the length, and the breadth of the sweete crosse of Christ. Amen. &c.

O, happy are you amōgst all other women, that haue found this precious stone which is hidden in the gospell: for the which we ought to sell all other thinges, and to purchase the same. O happy woman, whose heart God hathe mooued and enlarged to be in the profession thereof. Other seeke worldly goodes, hohours, and delightes: but you seeke with a good vnderstanding, to serue God in spirite and veritie. This is the gate that leadeth to heauen: this is your portion for euer. By this you shall see God face to face (which sight is vnspeakeable ioy) & by this shal ye see a full sight of all the beautiful heauenly powers, and of all the celestiall Paradise. By this shal ye know them that you neuer knewe, and be ioyous and gladde wyth those whiche you haue knowen heere in God, world without end. &c.

Ah, I lament the infidelitie of Englande, that after so great light, is stept into so huge darkenesse againe. The seruaunt that knoweth his maisters will and doeth it not,He bewayleth the state of England. shall be beaten wyth many stripes. Ah, great be the plagues that hang ouer England, yea though the Gospell shoulde be restored againe. Happye shall that personne be, whome the Lorde shal take out of this worlde, not to see them.Plagues prophesied to England though the Gospell be restored agayne. Ah the great periurie which menne haue runne into so wilfully against God by receiuing Antichrist againe and his wicked lawes: which doe threaten a greate ruine vnto Englande. O that the Lorde woulde tourne his iust iudgements vppon the authours of the truce breaking betweene God and vs, that they myghte be broughte lowe (as Nabuchodonosor was) that his people might be deliuered, and his glorye exalted, God graunte that that good lucke which you hope shortly to come vppon the house of God, be a true prophecie, and not a well wishing onely. Ah Lorde, take away thy heauie hande from vs, and stretch it out vpon thine ennemies these hypocrites, as thou hast begon,Good lucke forshewed in restoring agayne the Gospell. that they may be confounded. O let not the weake pearish for want of knowledge through our sinnes. Although thou kill vs, yet will we put our trust in thee.

Thus (deare heart) you teache me to pray with you in wryting. God heare our praiers, and geue vs the spirite of effectuall prayer, to poure out our harts cōtinually together before God, that we may find mercy both for our selues, and for our afflicted brethren and sistern. I can not but praise God in you, for that pitifull heart that taketh other folkes calamities to heart, as your owne. Blessed be they that mourne, for suche shall be comforted. God wipe away all teares from your pitifull eies, and sorrow frō your merciful heart, that you may (as doutles you shal do shortly) reioyce with his elects for euer. You haue so armed me to the Lordes battell both inwardly and outwardly, that except I be a very coward, I can not faint, but ouercome by death. You haue appointed me to so good and gracious a General of the field, to so victorious a Captaine, and to so fauorable a Marshall, that if I should not goe on lustely, there were no spectacle of heauenlye manhode in me. I wil present your coate armour before my Captaine, and in the same I trust by him to ouercome.Philpo [...] ▪ Scarffe. The Scarffe I desire as an outward signe to shew our enemies, who see not our glorious ende, neither what God worketh inwardly in vs, thorough the blindnesse of their hearts, that they persecute Christes crosse in vs, whereby he hath sealed vp the truthe of his Gospell by his death vnto vs, that we by our death (if neede be) myghte confirme the same, and neuer be ashamed, whatsoeuer torment we doe suffer for his names sake: and our weake brethren seeing the same mighte be more encouraged to take vp Christes crosse, and to followe him. God geue vs grace to doe all thinges to his glory. Amen. &c.

The world wondreth how we can be mery in such extreeme misery, but our God is omnipotent,Experience of Gods comfort [...] in the ti [...] of affliction. [...] whe [...] th [...]y prison mens bodies, they set their soule [...] at liberty [...]. which tourneth misery into felicity. Beleue me deare sister, there is no such ioy in the worlde as the people of Christ haue vnder the crosse. I speake by experience: therfore beleue me, and feare nothing that the world can do vnto you. For when they imprison our bodies, they sette our soules at liberty with God. When they cast vs downe, they lift vs vp: yea when they kill vs, then doe they bring vs to euerlasting life. And what greater glorye can there be, then to be at conformitie with Christ? which afflictions do worke in vs.

God open our eies to see more and more the glorye of God in the crosse of Iesus Christe, and make vs woorthy partakers of the same. Let vs reioyce in nothing with S. Paul, but in the crosse of Iesus Christ, by whom the world is crucified vnto vs, and wo to the worlde. The crosse of Christ be our standard to fight vnder for euer. Whiles I am thus talking with you of our common cō solation, I forget howe I trouble you with my rude and vnordinate tediousnesse: but you must impute it to loue which can not quickely departe from them whome hee loueth, but desireth to poure himselfe into their bosomes.

Therefore though your flesh woulde be offended (as it might iustly be) at such rudenesse, yet your spirit will say nay, which taketh all thing in good part that commeth of loue. And now I am departing: yet will I take my leaue ere I goe, and woulde faine speake somewhat that might declare my sincere loue to you for euer: farewell. O elect vessell of the Lorde, to the comfort of hys afflicted flocke, farewell on earth, whome in heauen, I am sure, I shall not forget. Farewell vnder the crosse most ioyfully: and vntil we meete, alwaies remember what Christe sayeth: Be of good cheare, for I haue ouercome the world. &c.

God poure his spirit abundantly vpon you mine owne deare bowels in Christ, vntil you may come to see the God of all Gods with his electes in the euerlasting Syon. I send to you the kisse of peace, with the which I do most entirely take my leaue of you at this present. It is necessary we depart hence, or els we could not be glorified. Your heart is heauy because I say I must depart from you. It is the calling of the mercifull father, wherewithal you are contēt, and so am I. Be of good comfort: holde out your buckler of faith: for by the strength therof we shal shortly mete in eternal glory: to the which Christ bring both vs, Amen. Amen. The 10. of December. 1555.

Death why should I feare thee, since thou canst not hurt me,

But rid me from miserie, vnto eternall glorie.

Dead to the world, and liuing to Christ, your owne brother, sealed vp in the veritie of the Gospel for euer.

Iohn Philpot.

An other letter of M. Philpot, wrytten to the same Lady, being a great supporter of hym.

I Can not but most hartily geue God thāks for these hys gifts in you,An other letter of M. Philpot to a certayne godly Lady. whose brightnes many beholding that are weake, are muche encouraged to seeke God likewise, & to cleaue to him, hauing the ensample of so faithful and constant a gentlewoman before their eyes. If the Queene of the South shall rise with the men of Christes generation, and condemne them, for that she came from the end of the world to heare the wisedome of Salomon: then shal your sincere and godly conuersation, thus shining in this dangerous time of the trial of christes people (being a womā of a right worshipfull estate and wealthy condition) condemne in the latter day a great many of these faint harted gospellers, which so soone be gone backe and turned from the truth, at ye voyce of a handmaiden: seeing that neyther the feare of imprisonment, neither the possessions of the world (wherwtal you are sufficiently indued aboue a great many) can separate you from the loue of the truthe,Agaynst faint harted Gosspellers. which God hath reueled vnto you. Wherby it appeareth that the seede of Gods word which was sown in you, fel not, neitheir in ye high way, neither amōg the thorns, neither vpō [Page] ye stones, but vpon a good ground, which is blessed of god, and bringeth forth fruit, with great affliction, an 100. fold, to the glory of God, and the encrease of his church. &c.

In consideration wherof, S. Iames biddeth vs highly to reioyce, when soeuer we fall into many temptations, knowing that it is but ye triall of our faith, that we might bring foorth that excellēt vertue pacience, by the which we are made like to our redeemer Christ, wt whome we heere being like in suffering, assuredly shall heereafter be pertakers of his eternall glory. Therefore s. Paul saith: God forbid that I should glory in any thing, but in the crosse of our lord Iesus Christ. I that am vnder the crosse with you (thankes be geuen to God therefore) haue felt in the same more true ioye and consolation, then euer I did by any benefite that God hath geuen mee in my life before. For the more the world doth hate vs, the nigher God is vnto vs, and there is no perfect ioy, [...] 16. but in God. Wherefore Christ sayd: In me you shall haue ioy, but in the worlde affliction. Blessed be God which sendeth vs this affliction, that we mighte perfectly ioy in hym. For this cause in the ripest time of iniquitie, and in the moste feruent season of persecution of the true church, [...] which Christ in the 21. of Luke prophesied to come he willeth vs to be of good chere, and to lift vp our heads, for our redemption is at hand.

Perfect ioy [...].O that the Lorde would come and deliuer vs from this worlde, which is a vale of miserie, vnto his owne kingdome, where floweth perpetuall ioy and consolation. And verily that is the true and onely ioy which is conceiued, not of the creature, but of the Creator, the which when we doe possesse, no body canne take it away from vs. To the which ioy all other ioyes being compared,Comparisō [...] the [...] this [...]. are but mournings, all delights sorrow, al sweetenes sower, all beauty filth, and finally al other things that be counted pleasant, are tediousnes. Your owne selfe is better witnes of thys, then I: aske your selfe, wt whom you are best acquainted. Doeth not the holy Ghost speake the same in your heart? Haue you not perswaded your selfe this to be true, before I wrote thereof? For howe should you, being a woman, and a yong Gentlewoman, beautifull, and at your owne liberty, haue ouercome this your fraile kinde and age, and despised your excellent beautie and estate, vnlesse all those things which be subiect to the senses, had bene counted of you vile, & l [...]tle to be estemed in cōparison of those things which inwardly do comfort you, to ouercome the flesh, the world, and the deuil. &c.

God encrease your ioy in all spirituall things, and establish your hope to ye day of eternal rest. You haue forsaken darkenes, and are entred into light, God graunt the same may shine stil in you, vntil ye perfect day come of the Lord, in the which is all our consolation.Gods Saintes shal [...] lud [...]es agaynst [...]. Here we must be darkened, that there we may appeare as brighte as the sunne in the face of the whole world, & of all them that now condemne vs for our wel doing: whose iudges then we shall be, to their horrible griefe, though nowe wrongfully they iudge vs. Pray hartily, & that often, that God once again for his Christes sake, woulde be mercifull to his afflicted church in England. Faithfull prayer is the onely remedy that we haue against the fierie dartes of the Deuil, that be kindled against vs. By prayer the Amalechites shall be ouercome, and the roarings of the Lion, which seeketh still to deuoure vs, shalbe stopped & put to silence. The Lorde stoppe Leuiathans mouth, that he swalow not vp Gods seely people, according to his expectation.

Praise the Lord for the faithfull testimonie and sacrifice which 2. of our brethren of late, haue through fire rendred to the truth of the gospell, which nowe triumpheth by the death of godly Martyrs.The Gospel triumpheth by the death of Martyrs. The Lorde is at hande, therefore watche and pray. The last of May. 1555. Captiue in the kings Bench.

Yours with heart in Christ, Iohn Philpot.

An other letter of maister Philpot, to the godly Ladie Vane.

An other [...] of [...] Philpot to the Lady Vane.GOd the Father of our Lorde Iesus Christ encrease in your godly heart the faith of the gospell, which is your eternall inheritance, & the holy ghost comfort your spirite wt all spirituall consolation, to the day of the Lord. Amen.

I can not but praise God moste highly & earnestly, my deare & faithful lady, for the great & vnfained loue whych you beare vnto me in Christ,Lady Vane [...] benefactor to Gods [...]. declared oftentimes, as wel now as of late, by manifest and liberal tokens. Blessed be God that hath made you so worthy a mēber in his kingdome. For it can not be but such shal reape with abūdance in time of reward, that here do sowe so plenteously in well doing. Albeit I am moste vnwoorthy to receiue any suche benefit at your hands, as in respect of a piller of Christes church, which am scarse a shadow thereof. But the zeale of Christes church in you wisheth me to be such a one as the time doth require. God fulfill your desire of me, yt I may be foūd constant, & no wandring starre. I am not worthy of the name of a prophet, or of a minister of Gods woorde, for that I haue (being letted by the iniquitie of time) little or nothing labored therein. I am a friend of our common spouse Iesus, and do reioyce of the veritie of his woorde: for the which (praised be hys name) hee hath counted mee worthy to suffer:Marke. 9. and in deede who that geueth a draughte of water in the name of a disciple (as Christ hath promised) shall not lose his reward. Therefore, that your gentlenes doth in the name of him, which I am not, the Lorde recompence vnto you in all hys blessings, which he is accustomed to powre on them which loue his flocke vnfainedly.

Good Lady, you haue to ioy that the kingdome of God is thus continually before your eies, and that you are not ashamed of the bands of Christ, which you with his people in part do suffer. They may be assured of ye glory euerlasting, which heere are not ashamed to take vp the crosse of Christ, & to folowe him. Heere we must weepe and lament, whiles the worlde laugheth & triumpheth ouer vs: but our teares shall shortly be turned into vnspeakeable ioy, and we shall eternallye be merrye together, when the world shall lament their infidelitie without ende. &c.

I woulde I were able to doe any thing yt myght shewe condigne thāks for that sincere loue you beare vnto me in Christ. You adiure me (as it were) by your gentle letters to be bolde on you in all my needes. I thanke God whych ceaseth not to prouide for his. I lacke nothing at this present, but only hability to thank your faithful hart for your goodnesse towards me. I loue you and not yours, as it is meete christians to loue one an other in God: & your faith which I beholde in you, is more woorth vnto me then al your possessiōs. And I thinke I shal not neede long to be chargeable vnto you, for yt this weeke I looke for commissioners to sit on me, & my fellow prisoners in prison, least the spirit of our breath might blowe further abroade. The wil of God be don. We are not so good as Iohn the Baptist which was beheaded in prison. Darknes cannot abide the light. Therefore their doings must declare what they are. We are as shepe appoynted for a sacrifice to the Lord. We must not feare the fire, for our Lord is a cōsuming fire which will put out the fiercenes of raging torments from vs. Be not afraid of them yt can kil the body, but feare him yt can cast both body and soul into hel fire. God forbid that we should reioyce otherwise then in the crosse of Christ, & pray that he would make vs worthy to suffer for his sake. God wil haue our faith tried & knowen,A perfect Christen man how he is knowen. and therefore let vs willingly humble our selues vnder the mighty hād of God, that he may gloriously lifte vs vp in his good time. There is none perfectly faithfull in deede till he can say wt S. Paule: I am perswaded that neither death, neither life, Rom. 8. neyther aungels, neither princes or powers, neither things present, neither things to come, neither highnes, neither lownes, neither any other creature is able to separate me from the loue of God which is in Christ Iesu our Lord. This faith God plant both in you and me vnmooueably. In this faith we haue to reioyce, and in none other.

All the tribulations of the worlde are not worthy of the eternall weighte of glory which is prepared for them, that here do with pacience abide the crosse. Wherefore let vs be stronge with the strengthe in him, that is able to make vs strong, & lament the weakenes, I might say the infidelitie of our faint gospellers. Christ whome we woulde pretend to haue put vpon vs, is the strēgth of God, and how then may they be weake where Christe is? We haue more to be glad, touching our selues, of this time, then we haue had of any time before, in ye which we haue so ready a way to goe vnto God, and so good occasion to shew our duety in glorifying his holy name.The tyme of tribulation better for a Christian then the tyme of ioy. For if we be imprisonned in this cause, we are blessed. If we loose all that we haue, we are blessed a 100. fold. If we die, we are blessed eternally: so that in suffering of persecutions, all is full of blessings. Be blessed therefore (O elect Lady) of God, with the blessed of God, and flee (as you do) the concupiscence of the worlde. Embrace that which is perfect, and ioyfully looke for the comming and crosse of our Lorde Iesus Christ. &c. Thus desiring God to preserue you to his true peace, & to geue you victorie of that temptation which now is come to try our faith. Christe be with you, and blesse you both in body and soule: and my praier shal folow you wheresoeuer you goe, as I desire that you may be with me. The last weeke I sent your beneficence to Oxforde: I coulde not before haue a conuenient messenger. As soone as I haue worde, you shall be satisfied of your request. Loue me as you doe, and the God of loue be with you. The 20. day of August.

By yours with all his power, in the Lord, Iohn Philpot.

An other Letter full of spiritual consolation, to the sayd Ladie.

[Page]

THe mercye of God the father, & the consolation of the holy ghost thorow Iesus Christ,An other letter of M. Philpot to the same Ladye. be with you & strengthē you my deare mother and sister in the Lord, in these daungerous dayes, to the crowne of eternall glorye whiche is nowe offered to all faithfull souldiours in the Gospell. Amen.

As your good Ladiship doeth desire to heare from me, so am I desirous to wryte, as your gentlenesse and daily goodnes binedeth me. But Sathan of late hath letted me, who enuying al good exercises which I haue had and receiued by mine easie imprisonment in times past, hath brought me out of the kings Bench, into the bishop of Londons Colehouse, a darke and a vgly prison as any is about London (but my darke body of sinne hathe well deserued the same, and the Lord now hath brought me into outward darkenes, that I might the more be lightened by him, as he is moste present with his children in the middest of darkenesse) where I can not be suffred to haue any candle light, neither inke nor paper, but by stealth. Wherefore I can not wryte to you as I would, neither as my duety is. As Christ my maister was sent frō Annas to Caiphas, so am I sent from Winchester Dioces to London. I trust to make a speedye ende of my course: God geue mee grace and patience to be a faithfull follower of my master. I haue beene already this seuennight in his Colehouse, and haue of late bene foure times called to mine answere, but hitherto not called to iudgement, which I do daily looke for, but I feare they wil prolong me and trie me by straight imprisonmēt a whyle, in the which Gods will be done.

Experience of Christ, comforting his Saintes in their persecution.Pray (deare Lady) that my faith faint not, which I praise God is presently more liuely wyth mee then it hathe beene in tymes past. I taste and feele the faithfulnesse of God in his promise, who hathe promised to be wyth hys in their trouble, and to delyuer them. I thanke the Lorde, I am not alone, but haue sixe other faithfull companions: who in our darknesse doe chearfully sing Hymnes and praises vnto God for his great goodnesse. Wee are so ioyful, that I wish you part of my ioy. For you that are so carefull of my bodely reliefe, howe can I but wish you spirituall consolation, and that aboundantly? Let not, deare heart, my straite imprisonment any thing molest you: for it hath added and daily doth, vnto my ioy: but rather be glad and thankfull vnto GOD with me, that it hath pleased him to make me most wretched sinner, woorthy to suffer any thing for his sake. Hitherto we haue not resisted vnto bloud God make vs neuer to count our bloud more precious in our eyes then his truth.

Ah my deare sister, I thanke you againe for your last letter you sent me: it is a singular comfort vnto me, as oft as I reade the same. I haue it in my bosome, and wil carie the same euen to the stake with me, in witnesse that Christ hath so constant and faithfull a Ladie in Englande. God succoure and keepe that spirite in you, for it is the verye spirite of adoption of the childe of God. Suche chearefull and holy spirites vnder the crosse, bee acceptable sacrifices in the sight of God: for Christ came to cast fire into the earth, and looketh that it shoulde be kindled. Be you feruent in spirite in our Christes cause, as you haue begonne, for that is the principall spirite wherewithall Dauid desired to be confirmed. O howe I doe reioyce your Ladiship to goe arme in arme with me vnto Christe, or rather before me. I can not but ioye of suche a worshipfull fellowe. Me thinketh I see you to mourne, and desire to be loosed out of the earthly and fraile habitacle of this body. O how amiable and pleasant is it to dwel in the Lords tabernacle? Our Christe and his heauenly companye looke for vs: let vs haste and runne thereto, for beholde the Lord is ready to embrace vs. Mine owne bowels in the Lorde, be merry in the Lorde with your afflicted brother, who daily offereth your merciful almes: which most vnworthely I do receiue still of you, vnto the Lorde. But nowe deare mother, you neede not to burden so muche your selfe (as my last letters did signifie) for that my chargeable imprisonment is cut off, and a litle nowe serueth me: wherefore I praye you sende no more vntill I sende to you, for I haue sufficient and abounde. Gods peace be with you for euer. Out of my Lord of Londons Colehouse, the last of October.

Your owne, Iohn Philpot.

An other Letter of Maister Philpot to the sayde Ladie, wherin partly he complaineth of the dissimulation and periurie of English men, falling againe to the Pope, and partlye he expresseth his ioy in his afflictions.

I Cannot but ioy with you, my hearty beloued in Christ, of the fall of Senacherib,An other letter of M. Philpot. since it is to the glory of God, and to the consolation of his church, to see the fall of theyr enemies before their face, according as it is wrytten: The iust shall reioyce when hee seeth the vengeaunce of the wicked. By this Senacharib, he meaneth the death of the Bishop of Winchester. God make this your ioy perfite: for as cōcerning my self, I counte not to see those good dayes whereof you haue a glimmering in this life. For although the Cockatrice be dead, yet his pestilent chickens, wt the whore of Babylon yet liueth. But a great hope there is of their shorte confusion, because god doth not prosper their doings according to their expectation. Most happiest shal he be, whome the Lorde shall moste soonest take out of this life, that he may not see the plagues, which the manifest periurie, and the manifolde idolatrie and detestable dissimulation, and that of such as do know the truth, do threaten to come.

The Lord is iust, & all vnrighteousnes displeaseth him, & either heere or els in an other world he will punish this grosse infidelity of the worlde: but his elect, and such as he loueth, wil he punish here, that they should not be condē ned heereafter with the world eternally, we haue nothing so much to reioyce in, as in the crosse of Iesu Christ, and in that we are partakers of his afflictions, which be the earnest penie of that eternall kingdome, which he vppon the crosse for vs hathe purchased. For as Paule hys faithfull witnes saith: If we suffer with him, we shall raigne with him. If we die with him, we shall liue with him.

Wherefore mine owne deare bowels, praise God wt me moste intirely, that it hath pleased him now mercifully to visite the sinnes of my youth, & my huge vnthankfulnes, and by the same doth geue me such consolation, that he assureth me of his great goodnesse & mercy, and turneth his fatherly castigation into my crown of glory. O good God, what am I on whome he should shew this great mercy? To him that is immortal, inuisible, and onely wise, be all honor, praise and glory therfore, Amen.

This is the day that the Lord hath made, let vs reioyce and be glad in ye same. This is the way, though it be narrow, which is ful of the peace of God,He expresseth the great ioy which Gods prisoners feel [...] in ther suffringes. & leadeth to eternal blisse, O how my heart leapeth for ioy, yt I am so neare the apprehēsion therof. God forgiue me mine vnthākfulnes, and vnworthines of so great glory. The swordes whyche pearced Maries hart in ye passion of our Sauiour, whych daily also go through your faithful hart, be more glorious and to be desired then the golden Scepters of this world, O blessed be they yt mourne in this world to Godwarde, for they shall eternally be comforted. God make my stony heart to mourne more then it doth. I haue so muche ioy of the reward that is prepared for me most wretched sinner, yt though I be in a place of darknes & mourning, yet I cā not lament, but both night & day am so ioyfull, as though I were vnder no Crosse at all: yea in all the dayes of my life I was neuer so merry,Iohn Philpot neuer so mery in all his lyfe before. the name of the Lorde be praised therfore for euer & euer, and he pardon mine vnthankfulnes. Our enemies do freat, fume, and gnash their teeth to see and heare that we, vnder this grieuous affliction in the world, can be so mery. We are of them counted as desperate persones, for the certaine hope & feeling which we haue of our euerlasting saluation: and it is no maruell, for the worldly man can not perceiue the things of God, it is meere foolishnesse and abhomination to them.

Be thankefull vnto our God mine owne deare helper, for his wonderous working in his chosen people. Praye instantly yt this ioy be neuer taken from vs, for it passeth all the delightes of this worlde. This is the peace of God which surmounteth all vnderstanding: this peace ye more his chosen be afflicted, ye more they feele, & therfore can not faint, neither for fire, neither for water. Lette vs pray for our weake brethren & sisters sake, that it may please God to alleuiate the greeuous and intollerable burden of these cruel daies. But touching our selues, let vs hartily besech our sauiour to vouchsafe to geue vs this glorious gifte to suffer for hys Gospels sake, and that we may thincke the shame of the world to be our glory, as it is in deede. God increase our faith, and open our eyes to beholde what is prepared for vs. I lack nothing, praise be to God. I trust my marriage garment is ready. I will send you my examinations as soone as I can get them wrytten, if you be desirous of them.

God of his mercy fill your mercifull heart with all ioy and consolation of the hope to come. Out of the colehouse the 19. of Nouember.

Your owne louer, Iohn Philpot.

A Letter of M. Philpot, to a frende of his, prisoner the same time in Newgate, wherein is debated and discussed the matter or question of Infants to be baptised.

THe God of all lighte and vnderstanding, lighten your heart wyth all true knowledge of his word,A letter of M. Philpot, stablishing A certaine brother in the matter of baptising of infantes. and make you perfect to the day of our Lorde Iesus Christ, wherevnto you are nowe called, through the mighty operation of his holy spirite. Amen.

I receiued yesternight from you deare brother S. and felow prisoner for the truth of Christes Gospell, a Letter, wherein you gently require my iudgement cōcerning the Baptisme of infantes, which is the effect thereof. And before I doe shewe you what I haue learned out of Gods [Page] word & of his true & infallible church touchyng the same, I thinke it not out of the matter first to declare what vision I had the same night whiles musing on your letter I fell a sleepe, knowing that God doth not without cause reueale to his people who haue their mynds fixed on him speciall and spirituall reuelations to their comfort, as a tast of their ioy and kingdome to come, which fleshe and bloud can not comprehend.

[...]Being in the middest of my sweete rest, it seemed me to see a great beautifull Citie all of the colour of Azure, and white, foure square in a marueilous beautifull composition in the middest of the skie, the sight whereof so inwardly comforted me, that I am not able to expresse the consolation I had thereof, yea the remembrance thereof causeth as yet my hart to leape for ioy, and as charitie is no churle, but would others to bee pertakers of his delight, so mee thought I called to others (I cannot tel whom) & whiles they came, and we together beheld the same, by and by to my great griefe it vaded away.

This dreame I thinke not to haue come of the illusion of the senses, because it brought with it so much spirituall ioy, and I take it to be of the workyng of Gods spirite for the contentation of your request, as he wrought in Peter to satisfy Cornelius. Therfore I interprete this beautifull Citie to be the glorious Church of Christ, [...] and the appearance of it in the skie, signifieth the heauenly state thereof, whose conuersation is in heauē, and that according to the Primitiue Church which is now in heauen, men ought to measure and iudge the church of Christ now in earth▪ for, as the Prophet Dauid sayth: The foundations thereof be in the holy hils, [...] and glorious thyngs be spoken of the city of God. And the maruelous quadrature of the same, I take to signifie the vniuersal agreement in the same, and that all the Church here militant ought to consent to the Primitiue Church throughout the foure parts of the worlde, as the Prophete affirmeth, [...] saying: God maketh vs to dwell after one maner in one house. And that I conceyued so wonderfull ioy at the contemplation therof, I vnderstand the vnspeakeable ioy which they haue that bee at vnitie wyth Christes Primitiue Church: For there is ioy in the holye Ghost, and peace, which passeth all vnderstanding, as it is written in the Psalmes: As of ioyful persons is the dwelling of all them that be in thee. And that I called others to the fruition of this vision, and to behold this wonderfull city, I conster it by the will of God this vision to haue come vppon me, musing on your letter, to the ende, that vnder this figure I might haue occasion to mooue you with many others, to behold the Primatiue church in all your opinions concernyng fayth, and to conforme your selfe in all poynts to the same, which is the piller and stablishment of truth, and teacheth the true vse of the sacraments, and hauyng with a greater fulnesse then we haue, now the first fruits of the holy Ghost, did declare the true interpretatiō of the scriptures accordyng to all veritie, euen as our Sauiour promised to send them an other comforter, whiche should teach them all truth.

And since all truth was taught & reuealed to the Primitiue church which is our mother, let vs all that be obedient children of God submit our selues to the iudgement of the Church for the better vnderstanding of the Articles of our faith, and of the doubtful sentences of the scripture. Let vs not go about to shew in vs by followyng any priuate mans interpretation vpon the word, an other spirite then they of the Primitiue Church had, least we deceyue ourselues. For there is but one fayth and one spirit, which is not contrary to hymselfe, neyther otherwyse now teacheth vs then he did then. Therefore let vs beleue as they haue taught vs of the Scriptures, and be at peace wt them, accordyng as the true Catholicke Church is at this day: and the God of peace assuredly will be with vs, & deliuer vs out of all our worldly troubles and miseries, & make vs partakers of their ioy and blisse, through our obedience to sayth with them.

[...]Therefore God commaundeth vs in Iob, to aske of the elder generation, and to search diligently the memory of the Fathers. For we are but yesterdayes children, and be ignorant, and our dayes are like a shadowe, and they shall teach thee (sayth the Lorde) and speake to thee, and shall vtter wordes from their hartes. And by Salomon w [...] are commaunded, [...] not to reiecte the direction of our mother. The Lorde graunt you to direct your steppes in all thinges after her, and to abhorre all contention with her. For as S. Paule writeth: If any man be contentious, neither we, 1 Cor. 11. neither the Church of God hath any such custome.

Hitherto I haue shewed you good brother S. my iudgement generally of that you stande in doubt and dissent frō others, to the which I wishe you as myne owne harte to be conformable, and then doubtles you can not erre, but boldly may be glad in your troubles and triumph at the houre of your death, that you shall dye in the Church of God a faythfull Martyr, and receiue the crowne of eternall glory. And thus much haue I written vpon the occasion of a vision before God vnfayned. But that you may not thinke that I goe about to satisfie you with vncertain visions onely, and not after Gods word,Proo [...]e by testimonyes and Scriptures. I will take the ground of your letter and specially answere to the same by the scriptures and by vnfallible reasons reduced out of the same, & proue the Baptisme of Infantes to be lawfull, commendable, and necessary, whereof you seeme to stand in doubt.

In deed if you looke vppon the papisticall Synagogue onely, which hath corrupted gods word by false interpretations, and hath peruerted the true vse of Christes sacraments,Baptisme of infantes of olde Antiquity in the Church. you might seeme to haue good handfast of your opinion agaynst the Baptisme of Infants. But forasmuch as it is of more antiquitie and hath his beginning from gods worde, and from the vse of the Primatiue Church, it must not in respect of the abuse in the popish Church be neglected, or thought not expedient to be vsed in Christs church. Auxentius, one of the Arrians sect, with hys adherentes, was one of the first that denied the Baptisme of children, and next after hym, Pelagius the heretike, and some other there were in S. Bernardes tyme, as it doth appeare by hys writyngs, and in our dayes the Anabaptists,Euery thing abused in the Popes Church is not to be reiected, but the Antiquity therof to be searched and to be reduced agayne to the same. an inordinate kynd of men stirred vp by the deuill, to the destruction of the Gospel. But the Catholike truth deliuered vnto vs by the Scriptures▪ playnly determineth, that al such are to be baptised, as whom God acknowledgeth for hys people, and voucheth them worthy of sanctification or remission of theyr sinnes. Therefore since that Infants be in the number or scroll of Gods people, and be partakers of the promise by theyr purification in Christ, it must needes follow thereby, that they ought to be baptised as well as those that can professe their fayth. For we iudge the people of God as well by the free and liberall promise of GOD, as by the confession of fayth.The people of God is to be iudged by his free promise, & not by their confession. For to whome so euer God promiseth hymselfe to be theyr God, & whom he acknowledgeth for his, those no man without great impietie may exclude from the number of the faythful. But God promiseth, that he will not onely be the God of such as doe professe hym, but also of Infants: promising them hys grace and remission of sinnes, as it appereth by the words of the couenaunt made vnto Abraham:Gene. 17. I will set my couenant betweene thee and me (sayth the Lord) and betweene thy seede after thee in their generations, with an euerlasting couenaunt, to be thy God, and the God of thy seede after thee. To the which couenaunt Circumcision was added to be a signe of satisfaction as well in children as in men, & no man may think that this promise is abrogated with Circumcision & other ceremoniall lawes.Math. 5: For Christ came to fulfill the promises and not to dissolue them. Therfore in the Gospell he sayth of Infants, that is, of such as yet beleeued not:Math. 10. Let thy little ones come vnto me, and forbid them not, for of such is the kingdome of heauen. Agayne,Math. 19. Math. 18. It is not the will of your father which is in heauen, that any of these little ones do perish. Also, He that receyueth one such little chyld in my name, receyueth me. Take heede therefore that ye despise not one of these babes, for I tell you, their Angels do continually see in heauen my fathers face. And what may be sayd more playner then this: It is not the wyll of the heauenly father, that the Infants should perish? whereby we may gather that he receyueth them freely vnto this grace, although as yet they confesse not their fayth. Since then that the worde of the promise which is conteyned in Baptisme, pertayneth as well to children as to men, why shoulde the signe of the promise which is Baptisme in water, be withdrawen from childrē when Christ hymselfe commandeth them to be receiued of vs, and promiseth the reward of a Prophet to those that receiue such a little Infant:Math. 28. as he for an example dyd put before hys disciples.

Now will I prooue with manifest argumentes,Argumentes p [...]ouing the baptisme of children to be of God and that the Apostles baptised childrē. that children ought to be baptised, & that the Apostles of Christ did baptise children. The Lord commanded his Apostles to baptise all nations: therfore also children ought to bee baptised, for they are comprehended vnder this worde, All nations.

Further, whom God doth account among the faithfull, they are faythfull, for it was sayd to Peter,Actes. 10. That thyng which God hath purified, thou shalt not say to bee common or vncleane: But God doth repute children among the faithfull: Ergo, they be faithfull,An other Argument. except wee had leaue to resiste God, and seeme stronger and wiser then he.

And without all doubte the Apostles baptised those which Christ commanded:1. Cor. 1. but he commanded the faythfull to be baptised, among the which infants be reckoned: The Apostles then baptised Infants.

[Page]The Gospell is more then Baptisme, for Paule sayd: The Lord sent me to preach the Gospell, and not to baptise: not that he denied absolutely that he was sent to baptise, but that he preferred doctrine before Baptisme, for the Lorde commaunded both to the Apostles:1. Cor. 1. An other Argument. but children be receyued by the doctrine of the gospel of God, & not refused: therfore what person being of reason, may deny thē baptisme, which is a thing lesser then the Gospell? for in the Sacraments be two things to be considered,In Sacramentes 2. thinges to be considered. the thing signified, and the signe, & the thing signified is greater thē the signe, and from the thing signified in Baptisme, children are not excluded: who therfore may deny them the sign, which is, Baptisme in water?

Actes. 20.S. Peter could not deny them to be baptised in water, to whom he sawe the holy Ghost geuen, which is the certayne signe of Gods people: For he sayeth in the Actes: May any body forbid them to be baptised in water, An other reason. who haue receyued the holy Ghost as well as we? Therefore S. Peter denied not Baptisme to Infantes, for hee knew certaynely both by the doctrine of Christ, and by the couenant which is euerlasting, that the kingdome of heauen pertayned to Infants.

None be receyued into the kyngdome of heauen, but such as God loueth,Another reason. Rom. 8. and which are endued with his spirit, for who so hath not the spirite of God, he is none of hys. But Infantes be beloued of God, and therefore want not the spirit of God: wherefore if they haue the spirit of God as well as men, if they bee numbred among the people of God as well as we that be of age, who (I pray you) may well withstand children to be baptised with water, in the name of the Lord?

The Apostles in tymes past beyng yet not sufficiently instructed,Another reason. did murmure against those which broght their children vnto the Lord, but the Lord rebuked them, & said: Let the Babes come vnto me. Math. 10. Why then doe not these rebellions Anabaptists obey the cōmandement of the Lord? For what do they now adayes els that bring their children to baptisme, then that they did in tymes past, which brought their children to the Lord, and our lord receiued them, and puttyng his hands on them, blessed them, & both by words and by gentle behauiour towardes them, declared manifestly that children be the people of God, and entirely beloued of God.Obiection. But some will say, why then did not Christ baptise them? Because it is written: Iesus hymselfe baptised not, but hys disciples.

Moreouer, Circumcision in the old law was ministred to infants:Iohn. 4. therfore baptisme ought to be ministred in the new law vnto children. For baptisme is come in the stead of Circumcision,Another reason. as S. Paule witnesseth, saying to ye Collossians: By Christ yee are circumcised with a Circumcision which is without hands, Coloss. 2. when ye put of the body of sinne of the flesh, by the Circumcision of Christ, beyng buried together with hym through Baptisme. Behold, Paule calleth Baptisme the Circumcision of a Christian man, which is done without hands, not that water may be ministred without handes, but that with hands no man any longer ought to bee circumcised, albeit the mysterie of Circumcisiō do stil remain in faythfull people.

Another reason.To this I may adde, that the seruaunts of God were alwayes redy to minister the sacraments to them, for whō they were instituted. As for an example, we may beholde Iosue,Iosua. 5. who most diligently procured the people of Israell to be circumcised, before they entred into the lande of promise: but since the Apostles were the preachers of ye word, and the very faithful seruants of Iesus Christ, who maye hereafter doubt that they baptised infants sithen baptisme is in place of Circumcision?

Item, the Apostles dyd attemperate all their doyngs to the shadowes and figures of the olde Testament: therfore it is certayne that they did attemperate Baptisme accordingly to Circumcision,Another reason. and baptised children because they were vnder the figure of Baptisme: for the people of Israell passed through the red sea, and the bottome of the water of Iordane, with their children. And although the children be not alwayes expressed, neither the women in the holy Scriptures, yet they are comprehended and vnderstood in the same.

Also the Scripture euidently telleth vs, that the Apostles baptised whole families or households: But the children bee comprehended in a familie or householde,Another reason. as the chiefest and dearest part thereof: Therefore we may conclude, that the Apostles dyd baptise Infantes or children, and not onely men of lawfull age. And that the house or houshold is taken for man, woman, and chyld, it is manifest in the 17. of Genesis, and also in that Ioseph doth call Iacob with all hys house, to come out of the land of Chanaan, into Egypt.

Finally, I can declare out of auncient writers, that the Baptisme of Infantes hath continued from the Apostles tyme, vnto oures,Argu [...] of [...] & [...]. neyther that it was instituted by anye Councels, neyther of the Pope, or of other men, but commended from the Scripture by the Apostles themselues. Origene vpon the declaration of S. Paules Epistles to the Romaines, expoundyng the vj. chapter, sayeth:Origen who was 200. yeares after Christ. S. Austen & S. Hierome 400. after Christ. Verba Iohannis Cō stantinopol. [...]. Cyprian. 250. after Christ. August. contra Donati [...] a [...]. Cyrillus. That the Church of Christ receyued the Baptisme of Infants from the very Apostles. S. Hierome maketh mention of the Baptisme of Infantes, in the third booke agaynst the Pelagians, and in hys Epistle vnto Leta. Saint Augustine reciteth for this purpose, a place out of Iohn Bishop of Cō stantinople, in hys first booke agaynst Iulian, chap. 2. and he agayne writyng to S. Hierome Epist. 28. sayth: That Saint Cyprian not makyng any newe decree, but firmely obseruyng the fayth of the Church iudged with hys fellowe Bishops, that as soone as one was borne, he might bee lawfully baptised. The place of Cypriā is to be seene in his Epistle to Fidus.

Also S. Augustine writyng agaynst the Donatists in the 4. booke, chap. 23. and 24. sayth, That the Baptisme of Infantes was not deriued from the authoritie of man, neyther of Councels, but from the tradition or doctrine of the Apostles.

Cyrill vpon Leuiticus, chap. 8. approoueth the Baptisme of children, and condemneth the iteration of Baptisme. These authorities of men I do alledge, not to tie the Baptisme of children vnto the testimonies of men, but to shew how mens testimonies do agree with Gods word, and that the veritie of antiquity is on our side, & that the Anabaptists haue nothyng but lyes for them, & new imaginations which fayne the Baptisme of children to be the Popes commandement.

After this will I aunswer to the summe of your argumentes for the contrary. The first which includeth all the rest, is, It is written: Goe ye into all the worlde, and preach the gladde tidynges to all creatures. He that beleeueth and is baptised, shall bee saued: but hee that beleeueth not, shall bee damned. &c.

To this I aunswer, that nothyng is added to Gods word by the baptisme of children, as you pretend, but that is done which the same word doth require, for that children are accounted of Christ in the gospell, among the nū ber of such as beleeue, as it appeareth by these words: He that offendeth one of these little babes which beleeue in mee, Math. 18. it were better for hym to haue a myllstone tyed about hys necke, & to be cast into the bottome of the sea. Where plainly Christ calleth such as be not able to confesse their fayth, beleuers: because of his meere grace he reputeth them for beleeuers. And this is no wonder so to be taken,Righteousnes and acceptation is onely by imputacion and mere grace. 1. Cor. 7. sithen God imputeth fayth for righteousnes vnto mē that be of a riper age: for both in men and children righteousnes, acceptation, or sanctification is of meere grace and by imputation, that the glory of Gods grace might be praysed.

And that the children of faythfull parents are sanctified, and among such as doe beleeue, is apparant in the 1. Cor. 7. And where as you doe gather by the order of the wordes in the sayd commaundement of Christ, that childrē ought to be taught before they be baptised, and to this ende you alledge many places out of the Actes, proouyng that such as confessed their fayth first, were baptised after: I aunswer, that if the order of wordes might weigh anye thyng [...]o this cause, we haue the Scripture that maketh as well for vs. For in Marke. 1. S. Marke we read, that Iohn dyd baptise in the desert, preachyng Baptisme of repentaunce. In the which place we see baptising go before, & preaching to follow.

And also I wyll declare this place of Mathew exactly considered, to make for the vse of baptisme in children, for S. Mathew hath it written in this wyse: All power is geuen me (sayth the Lord) in heauen and in earth, therefore going forth, [...], that is,Math. 28. Disciple ye (as I may expres the signification of the word:) that is, make or gather to me Disciples of all nations. And followyng, he declareth the way how they should gather to hym Disciples out of all nations, baptising them and teachyng: by baptising and teachyng ye shall procure a Church to me. And both these aptly and briefly seuerally he setteth foorth, saying:The place of Mathew. 28. [he that beleeueth and is baptised] opened. Baptising them in the name of the Father and of the Sonne and the holy Ghost, teachyng them to obserue all thyngs whatsoeuer I haue commaunded you. Now then Baptisme goeth before doctrine.

But hereby I do not gather, that the Gentiles which neuer heard any thyng before of God, and of the sonne of God, and of the holy Ghost, ought to be baptised, neyther they would permit themselues to bee baptised before they knew to what end. But this I haue declared to shew you vpon how feeble foundation the Anabaptistes bee grounded. And playnly it is not true which they imagine of this text, that the Lord dyd onely commaund such to bee baptised [Page] whome the Apostles had first of all taught. Neyther here verily is signified who onely be to be baptised, but he speaketh of such as bee not of perfect age, and of the first foundations of fayth, and of the Church to bee planted among the Gentiles which were as yet rude and ignorant of religion.

Such as be of age may heare, beleue and confesse that is preached and taught, but so cannot infants: therfore we may iustly collect, that he speaketh here nothing of infants or children. But for al this they be not to be excluded from Baptisme.

It is a generall rule: He that doth not labour, must not eate. But who is so barbarous that might thinke hereby, that children should be famished?

In the fi [...]st c [...]uerting of [...]fidels, beleeuing ought to [...] before bapti [...]ing, but where [...] the p [...]rceiued: Gods grace and Sacramentes goe [...] by age, but as well be children of the faith [...] recea [...] at the fathers.The Lord sent hys Apostles at the beginnyng of the settyng vp his true religion vnto al nations, vnto such as were both ignorant of God, and were out of the couenant of God, and truly such persons it behooued not first to bee baptised and afterward taught, but first to be taught and after baptised. If at this day we should go to the Turkes to conuert them to the faith of Christ, verily first we ought to teach them, and afterward baptise such as would yeeld to be the seruants of Christ. Likewyse the Lorde hymselfe in tymes past dyd, when first he renewed the couenāt with Abraham, and ordeyned Circumcision to be a seale of the couenaunt after that Abraham was circumcised. But hee when he perceiued the infantes also to pertaine to the couenant, and that Circumcision was the sealyng vp of the couenant, did not only circumcise Ismael his sonne yt was 13. yeres of age, but all other infantes that were borne in his house, among whom we recken Isaac.

Euen so faythfull people which were conuerted from Heathen Idolatry by the preaching of the gospel, and cō fessing the faith, were baptised, when they vnderstood their children to be counted among the people of God, and that Baptisme was the token of the people of God, [...] child [...]e [...] of chris [...] pa [...]ents be receaued [...] baptisme. they procured also their children to be baptised. Therefore as it is written: Abraham circumcised all the male children of hys house Semblably we read in the Actes and writyngs of the Apostles, that after the Maister of the house was turned to the fayth, all the whole house was baptised. And as concernyng those which of olde tyme were compelled to confesse their fayth before they receyued baptisme, whiche were called Cathecumeni, Cathecumenius a much to say [...] Nouecies & beginners in Christes fayth. they were such as with our forefathers came from the Gentiles to the Church, who beyng yet rude of fayth, they did instruct in the principles of their beliefe, and afterward they did baptise them: but the same auncient Fathers notwithstandyng, dyd baptise the children of faythfull men, as I haue already partly declared.

And because you doe require a hasty aunswer of your letter of one that is but a dull writer, I am here enforced to cease particularly, to go through your letter in aunswering thereto, knowyng that I haue fully answered euery part thereof, in that I haue already written, although not in such order as it had bene meet, and as I purposed. But forasmuch as I vnderstand that you will be no contentious man, neither in this matter, neither in any other, contrary to the iudgement of Christes Primatiue Churche, which is the body and fulnesse of Christ. I desire you in the entire loue of hym, or rather Christ desireth you by me (that your ioy may be perfect, whereto you are now called) to submit your iudgement to that Church, and to bee at peace and vnitie with the same, that the coate of Christ which ought to be without seame, but now alas most miserably is torne in pieces by many daungerous sectes and damnable opinions, may appeare by you in no part to haue bene rented, neither that any giddy head in these dog dayes myght take an example by you to dissent frō Christes true Church: I beseech thee deare brother in the Gospell, follow the steps of the faith of the glorious Martirs in the Primatiue Church, and of such as at this day folow the same: decline not from them neither to the right hand nor to the left. Then shall death be it neuer so bitter, bee more sweeter then this lyfe: then shall Christ with al the heauenly Hierusalem triumphantly embrace your spirite with vnspeakeable gladnes and exaltation, who in this earth was content to ioyne your spirit with their spirites, accordyng as it is commaunded by the word, that the spirite of Prophets should be subiect to the Prophetes. One thyng aske with Dauid ere you depart, and require the same that you may dwell with a full accorde in hys house,2. Cor. 14. for there is glory and worship: and so with Simeon in ye temple embracing Christ, depart in peace: to the whiche peace Christ bryng both you and me, and all our louyng brethren that loue God in the vnity of fayth, by such wais as shall please hym to his glory. Let the bitter passion of Christ which he suffred for your sake, and the horrible torments which the godly Martyrs of Christ haue endured before vs,Concerning the party to whom this letter was written, note that he was conuerted and afterward dyed in the same faith as this letter did perswade him. and also the inestimable reward of your lyfe to come, which is hidden yet a little whyle from you wyth Christ, strengthen, comfort, and encourage you to the end of that glorious race which you are in, Amen.

Your yoke fellow in captiuitie for the veri [...]ie of Christes Gospell, to lyue and dye with you in the vnitie of fayth, Iohn Philpot.

❧ Diuers other letters were written by M. Philpot to diuers, but these as most principall I haue excerpted, and inserted. Amongest which I thought here not much impertinent to the place, to adioyne an other certayne letter of a godly & zealous Gospeller (whose name in her writyng doth not appeare) who in defendyng and commendyng the quarell of this M. Iohn Philpot, Christes most famous and worthy Martyr, was therefore troubled and brought before B. Boner. And therefore beyng appoynted by the sayd bishop, to appeare vpon a certayne day to aunswer for her selfe, In deede kept not her day with the Bishop, but in stead of her appearance, sent hym this letter, here followyng.

¶Wo be vnto the Idolatrous Shepeherds of England that feede themselues. Should not the Shepeherdes feede the flocke? but ye haue eaten the fatte, ye haue clothed you with the wooll, the best fed haue ye slayne, but the flocke haue ye not nourished, the weake haue ye not holden vp, the sicke haue ye not healed, the broken haue ye not bound together, the outcastes haue ye not brought agayne, the lost haue ye not sought, but churlishly and cruelly haue ye ruled them. Ezech. 34.

FOr as much my Lord as my busines is such that I can not come vnto your Lordshippe accordyng to my promise, I haue bene so bold to write these few wordes vnto you, partly to excuse myne absence, and partly to answere your Lordships demaunds at my last most happy departure from you. As touchyng the breache of my promise wt you in not commyng agayne at the hower appoynted, your Lordship shall vnderstand that I take the counsaile of the Angell, which warned the wyse men not to come agayne to Herode accordyng to their promise, but to turne home agayne another way. Now my Lord I perceiuyng your Lordship to be a more cruell tyraunt then euer was Herode, and more desirous to destroy Christ in hys poore members then euer was he, which to destroy Christ killed hys owne sonne, I thought good to take the Angels counsaile, and to come no more at you, for I see that you are set all in a rage lyke a rauenyng wolfe agaynst ye poore lambs of Christ appoynted to the slaughter for the testimonye of the truth. In deed you are called the common cut throte & generall slaughter slaue to all the Bishops of Englande, and therefore it is wisedome for me and all other simple sheepe of the Lord, to keepe vs out of your butchers stalle as long as we can: especially seyng that you haue suche store alredy, that you are not able to drinke al their bloud, least you should breake your belly: and therefore let them lye still and dye for hunger. Therefore my L. I thought it good to tary a tyme vntill your Lordships stomacke were come to you a little better, for I do perceyue by your great fat cheekes that you lacke no lambes fleshe yet, and belike you are almost glutted with suppyng so much bloud, and therefore you wyll let some of the leanest dye in prysonne, which wyll then bee meate good enough for your barkyng beagles Harpsfield and hys fellowes, but yet my Lord it were a great deale more for your Lordshippes honour, if your chaplaines myght haue the meat roasted in Smithfield at the fire of the stake, yea, and when it is somethyng fat and fayre likyng, for now they haue nothyng but skin and bones, and if the dogges come hastily to it, they maye chance shortly to be choked, and then your huntyng wyll be hindered greatly if it be not altogether marred. I heare say my Lord yt some of the butcherly curres came of late to my house to seeke their pray, & that they go round about ye citie (as Dauid sayeth) grinnyng and grudgyng that they haue not meat enough, therefore belyke they haue kylled my poore brethren and sistern that haue lyen so long vpon the butcherly stall, and eaten them vp: for I heare say their friends could not be suffred to see them this three dayes & more, therefore I perceyue now that if I had come againe accordyng to my promise, that your Lordship lyke a rauenyng Wolf, or els some of your helhounds would quickly haue weried me: but I see wel my appoynted time is not yet come, therefore I wyll yet lyue and thanke him for my deliueraunce, with continuall songs of laude and prayse. [Page] Thus haue I ben bold to trouble your lordship wt telling you the truth, and the very cause that I came not vnto you again accordyng to my vnpurposed promise, I trust your Lordship wil take this in good part, and accept it as a lawfull excuse, not doubtyng but your Lordship would haue done the lyke, if you had bene in my case.

Now as concernyng the second part that caused me to write vnto your Lordship, which is to answer vnto your subtile or rather cruell demaund of my iudgement of the death of that blessed Martyr of Christ Iesus, good maister Iohn Philpot, I will not aunswer your Lordship simply and plainly, what perill so euer shall come thereof. Truly my Lord I do not onely thinke, but I am also most certayne and sure, that he as a very man of God, dyed a true Martyr and constant confesser of hys deare Lord and Sauiour Iesus Christ, to whō he did most faithfully commit his sweete soule, who will surely kepe the same with hym in ioy and felicitie for euermore. Also my Lord I do verily beleeue and know that your Lordship hath committed an horrible and most cruell murder in the vniustly condemnyng and killyng of hym, and that you shall make as heauy an account for hys bloud, which shortly shall be required at your handes, as euer your great graundfather cruell Caine did or shall do for his innocent brother Abell. Moreouer,Your deedes declare and beare witnes to the same. because I am crediblye informed that your Lordship doth beleeue, and haue in secrete sayd, that there is no hell, I certifie you that your Lordship did neuer any thyng in all your lyfe that so much did redounde to your Lordships dishonor, and perpetual shame and infamy, as your killyng the body of this blessed Prophet doth, especially seeyng that he was none of your Dioces, nor had not offended any of your Lordships diuelish and cruel lawes. Uerily I heare almost euery body say in all places where I come, that your Lordship is made the common slaughter slaue to all your fellows, bitesheep Bishops I would say: yea the very papists themselues beginne now to abhorre your bloudthirstines, and speake shame of your tiranny. Lyke tiranny beleeue me my Lord, euery chylde that can any whit speake, can call you by your name & say, bloudy Boner is bishop of London, and euery man hath it as perfect vppon hys fingers endes, as his Pater noster, how many you for your part haue burned with fire, and famished in prison, they say the whole summe surmounteth to forty personnes within this three quarters of this yeare. Therefore my Lord, though your Lordship beleeueth that there is neither heauen, nor hell, nor God, nor deuill: yet if your Lordship loue your own honesty which was lost long agone, you were best to surcese frō this cruel burnyng of true christian men, and also from murderyng of some in prison, for that in deed offendeth mens myndes most, yea euen your olde friendes the rankest papists that be. For say they Felix the Heathen ruler did not forbidde Paules friends to visite hym in prison, and to bring hym necessary reliefe, and therfore it is a very great shame and sinne, to see a Bishop that beareth the name of a christian, to be more cruell vpon his poore brethren, then an Heathen, Turke, or Infidell.

This is mens saying in euery place, not onely of this Realme, but also of the most part of the world, & the common talke they haue of your Lordship, therfore I thought to be so bold with your Lordship as to tell you of it, thogh perchance you wil geue me but small thanks for my labor. Well, as for that I put it to your Lordships choise, for I haue as much alredy as I looke for. Finally, my L. I will geue you to vnderstande, that the death of this constant Martyr and valiaunt souldiour of Iesus Christ, hath geuen a greater shake towards the ouerthrowyng of your papisticall kyngdome, then you shall euer be able to recouer agayne this 7. yeres, do the best ye can, and set as many crafty dawbers to patch it vp with vntempered clay as you wyll, yea, though pratyng Pendleton that wycked Apostata, apply all hys wily wits to helpe them. Uerilye my Lord, by all mens reports, his blessed lyfe could neuer ha [...]e done the lyke sorrow to Satans Synagoge, whereof some say your Lordship is a mightye member, as hys happy death hath done. You haue broken a pot in deede, but the precious worde conteined therein, is so notably therewithall shed abroad, that the sweete sauour thereof hath woonderfully well refreshed all the true household or congregation of Christ, that they cannot abyde any more the stinkyng sauour of your filthy ware that came from the dunghill of Rome, though your Lordships Iudasses do set them a sayle euery where to fill your bagges, I put your Lordship out of doubt, that if you do breake mo such pots, you will marre your owne market altogether: for I promise you most men beginne to mislike your diuelish doyngs, and wonderfully to lothe your popishe pedlary wares.

Thus haue I accordyng to your Lordships commandements, shewed you simply what I thinke of that good mans death, whose bloud cryeth for vengeaunce agaynst your Lordships butcherly bloudy proceedings in ye eares of the Lord of hostes, who will shortly reuenge the same, vpon your pilled pate, and vpon the rest of all your pollshorne brethren, the very marked cattell of the great Antichrist of Rome. The measure of your iniquitie is filled vp to the brimme, therefore will God shortly poure in double vnto your deserued destruction. And then I weene your new made Prosolites will be glad to couer their crowns with a Cowe turd (sauyng your Lordships reuerence I should haue sayd first. Well, I rather desire the conuersion then confusion, the Lord send the one of them shortly as may be most to his glory. Amen.

I signifye also vnto your Lordshyp, that the raylyng words which your lying preacher shewed forth of hys filthy fountayne vpon Sonday, agaynst the deare seruaunt of God good M. Philpot, doth greatly redounde to your Lordships dishonesty, and much deface your spiritual honour. Uerily I see that the great wrath of GOD hath so blynded your eyes, that you see not what is with you, nor what is against you, but still you vomite out your owne shame, and make all the world wonder vpon you. Was it not enough for you to condemne hym most vniustly, ye contrary to your own lawes, and to kill his innocent body most tirannously, but you must also set a lying limme of the Deuill, to blaspheme, slaunder, and belye him now he is dead. Oh viperous generation▪ seed of the serpent, & right children of the deuill, full well doe you counterfaite the fathers steps, whom Christ calleth a murderer, and a lyer from the beginnyng, which two thinges be the onely weapons of your war, wherwith you maintaine all your mischiefe, that is to say, lying and murder: for those whom ye cannot ouercome wt your lying perswasions, them you kill most cruelly, and then blaspheme & belye them with railyng sentenses when they are deade. But all this will not blynd the people of God, nor yet make them any whit the lesse beleeue the truth, nor abate their loue from ye true preachers thereof, yea it is a true signe and token that they are the very disciples of Christ: for he hath sayd, Blessed are ye when men reuile you and say all maner of euill sayings agaynst you for my names sake. Reioyce & be glad, for great is your reward in heauen. And doubtlesse great is that good mans reward in heauen by this time, as your Lordships damnation shall be great in hel, except you repent and surcease from sheddyng innocent bloud. But it is to be feared your hart is hardned as Pharaoes was, seyng that with Iudas ye haue sold and betraied your maister. Take heed my Lord lest you come to the same ende or a worse then he did. For verily I cānot perceiue how you should escape it long: Therfore say not but a womā gaue you warning if you list to take it. And as for the obteining of your popish purpose in suppressing the truth. I put you out of doubt, you shall not obtaine it so long as ye go this way to worke as you doe: for verily I beleeue that you haue lost the harts of 20000. that were ranke papists with in this 12. months.

It is found very true that one holy doctor sayeth, the bloud of the Martyrs, is the seed of the Gospel, when one is put to death, a thousand doth rise for hym. And that this is true, you may well perceiue by the harty loue that the people shewed vnto good M· Philpot at his goyng to his death. They went not about to make an Idoll of hym as your adders brood would beare mē in hand, but they worshipped God which gaue such strength to his deare child, to die so constantly for the testimony of his truth, to ye vtter destruction of that detestable idolatry which your lordship doth most diuelishly maintaine with the force of fire fagots, and sword: yea, & rather then faile, to famish men in prison agayne as ye haue done already. It is reported of your owne tormenters, that the 6. prisoners that you haue in your prison, be put into 6. seueral places al the day and euery night brought together and set in the stockes. Forsooth my L. this doth get you a foule name all abroad the countrey, and yet all will not helpe your lordships pestilent purpose, but euery way hinder the fame. For Zorobabell will bee founde no lyer, which sayd, The truth should haue victory, you do but striue agaynst the streame and kicke against the pricke, the Lord doth laugh your doyngs to scorne, and will bring all your counsailes and deuises to naugh (as knoweth the Lord God) who of hys great mercy shortly conuert your Lordship, or vtterly cō found you, and get his name a glory ouer you. Amen.

Your Lordships Oratour, who praieth daily to God that he may rewarde you according to your deeds.

[...]*Anno. 1556. ¶The Story of seuen Martyrs suffryng together at London for the lyke testimony of Christes Gospell.

[Page]

THe Catholike prelates of the Popes band beyng as yet not satisfied with this their one [...]eres bloudy murderyng of the reuerend, lerned, & principal members of Christes church, (whereof there were now very few, which either were not consumed by most cruel fire, or els for the auoidyng of their pop [...]sh rage, compelled to flee their natural country) continued still this next yere also, which was an. 1556. in no lesse crueltie towards the more simple & inferior sort of people (I meane in degree, though, God be praysed, not in stedfastnes) hauing yet sometimes amōgst them such as were both learned and of good estimation, as in continuance of this history shall appeare.

Wherfore (as the first fruites thereof) to beginne this yeare withall, about the 27. day of Ianuary were burned in Smithfield at London, these seuen personnes hereafter followyng, to witte:

Thomas Whittle, Priest.

Barthelet Greene, Gentleman.

Iohn Tudson, Artificer.

Iohn Went, Artificer.

Thomas Browne.

Isabel Foster, wyfe.

Ioane Warren, alias Lashford, Mayd.

All whith seuen as they were burned together in one fire, so were they likewyse all vppon one sort and forme of Articles condemned in one day. Howbeit, forasmuch as the gyfts of God in them were diuers (some more abounding in knowledge then others) their dealyngs wythall were also diuers, as shall be more plainly perceiued in the discoursing of their seuerall processes hereafter folowing. And therefore for the better vnderstandyng hereof, I will first (by the leaue of the Lord) passing ouer their priuate articles and examinations had at sundry tymes in the bishops house, set foorth their generall examinations in the publike Consistorie, vpon the Bishops articles there ministred vnto them, with their aunswers also vnto ye same, accordyng as they all agreed after one maner and sort together, as here by the words both of the articles and theyr aunswers vnder written, may appeare.

¶The forme and wordes of Boners Articles ministred to the seuen persons aboue mentioned in his Consistorie.

ANd first to behold the maner of speach in these bishops sittyng in their maiesty to terrifie the eares of the simple withall, let vs heare the pontificall phrase of this Bishops, beginnyng in this sort.

¶The within written articles, and euery of them, and euery part and parcell of them, we Edmund by the permission of God Bishop of London, do obiect and minister to thee Thomas Whittle, &c of our meere office▪ for thy soule health, & for reformation of thyne offences and misdemeanours, nourishyng thee in the vertue of obedience, and vnder the paynes of both censures of the Churche, and also of other paynes of the lawe, to aunswere fully, playnely, and truely to all the same.

1 FIrst, that thou N. hast firmly, stedfastly, and constātly beleeued in tymes past, and so doest now beleue at this present, that there is here in earth a catholike Church, in the which Catholike Church, the fayth and religion of Christ, is truely professed, allowed, receyued, kept and reteined of all faithfull and true christian people.

[...]2. Item, that thou the sayd N. in tymes past, hast also beleeued, and so doest beleeue at this present, that there are in the Catholique Church seuen Sacramentes, instituted & ordeined by God, and by the consent of the holy churche allowed, approoued, receiued, kept, and reteyned.

3. Item, that thou the sayd N. wast in tymes past baptised in the fayth of the sayd catholike church, [...] professyng by thy godfather and godmothers, the fayth and Religion of Christ and the obseruation thereof, renouncing there the deuil & all hys pomps and works, and wast by the said sacrament of baptisme incorporate to the catholike church, & made a faythfull member thereof.

4. Item, that thou the sayd N. commyng to the age of 14. yeares, and so to the age of discretion, didst not depart from the sayd profession and fayth, nor diddest mislike any part of the same fayth or doyngs, but diddest like a faythfull Christian person abide and continue in all the same, by the space of certayne yeares, ratifieng and confirmyng all the same.

5. Item, that thou the said N. notwithstanding the premisses, hast of late, that is to say, within these two yeares last past, within the City & dioces of London, swarued at the lest way from some part of the sayd catholike faith and religion: and among other thyngs thou hast misliked and earnestly spoken agaynst the sacrifice of the Masse,Sacrifice of the Masse. the sacrament of the altar, and the vnity of the church, raisyng & malignyng on the authoritie of the See of Rome, and the fayth obserued in the same.

6 Item, that thou the sayd N. hast heretofore refused, & doest refuse at this present to be reconciled againe to the vnitie of the church,Sea of Rome. knowledging and confessing the autoritie of the sayd See of Rome to be lawfull.

7 Item, that thou the sayd N. mislikyng the sacrifice of the Masse, and the sacrament of the aultar, hast refused to come to thy parish Church to heare Masse,Sacrament of the Altar. and to receyue the sayd Sacrament, and hast also expresly sayd, that in the sayd Sacrament of the aultar, there is not the very bodye and bloud of our Sauiour Christ, really, substantially, & truly, but hast affirmed expresly that the Masse is idolatry and abhomination, and that in the Sacrament of the aultar there is none other substance, but only material bread, and materiall wyne, which are tokens of Christes body & bloud onely, and that the substance of Christes bodye and bloud is in no wyse in the sayd Sacrament of the aultar.

8 Item, that thou the sayd N. beyng conuented before certaine Iudges or Commissioners, for thy disorder herein, and beyng found obstinate, wilfull, and heady, wast by their commaundement sent vnto me and my prison, to be examined by me, & Processe to be made against thee for thy offence herein.

9. Item, that all and singuler the premisses haue bene, and be true and manifest, and thy selfe not onely infamed and suspected therof, but also culpable therin: and by reason of the same, thou wast and art, of the iurisdiction of me Edmund B. of London, and before me accordingly, to the order of the Ecclesiasticall lawes, art to be conuented, and also by me to be punished and reformed.

¶Here follow likewyse their aunsweres in a generall, made to the Articles aboue rehearsed.

¶And first concernyng the first Article, in beleeuyng there is a Catholike Church.

TO the first Article they altogether agreeyng,Aunswere to the 1. article. affirmed the same to bee true: Iohn Tudson, and Thomas Browne, further addyng, that the Church of England as it was at that present vsed, was no part of the true catholike Church.

¶Concernyng the second Article, that there be in the Churche seuen Sacraments.

To the second Article they aunswered,To the 2 article. that they acknowledged but onely two Sacraments in Christes catholike Church, that is to say, Baptisme and the Supper of the Lord: Iohn Went and Tudson affirmyng that the sacrament of the aultar as it is vsed, is an Idoll, and no sacrament at all.

¶Concernyng the third Article, that they were first baptised in the fayth of the Catholike Church, professing by their Godfathers the profession of the same. &c.

To the third article they agreed and confessed all to be true,To the 3 article. that they were baptised in the fayth of Christ and of the church then taught: and afterward duryng the time of K. Edward the vj. they hearyng the Gospel preached, and the truth opened, followed the order of religion & doctrine then vsed and set foorth in the raigne of the sayd kyng Edward.

Concernyng the fourth Article that they for the space of certayne yeares did ratifie or allowe, and not departe from any part of the profession of the same Church.

To this fourth Article they graunted also and agreed: Iohn Went addyng moreouer,To the 4. ar [...]icle. that about seuen yeares past, he then beyng about twenty yeares of age, began to mislyke certayne thyngs vsed in the Church of England, as the ministration of the Sacrament of the aultare: likewyse all the ceremonies of the sayd Church, and dyd lykewyse at that present tyme mislike the same as they were vsed, although hys godfathers and godmothers promised for hym the contrary.

Iohn Tudson added also in much like sort, and sayde, that when he came to the yeres of discretion, that is, about nine yeares past, beyng about eighteene yeares of age, he [Page] did mislike the doctrine and religion then taught and set forth in the church of England, sauyng in king Edwards tyme, in whose tyme the Gospell was truly set forth: and further sayde, that the doctrine set forth in the Queenes raigne,The fayth which they were baptised in, was in the name of the Father, the Sonne, and the holy Ghost, beleeuing the articles of the Creede, with promise made to abrenounce the Deuill, the flesh, and the wo [...]ld of the which sayth their godfath [...]rs and godmothers were suretyes for them, and in this fayth they continue still. As for other ceremonyes & abuses of the Church, they neuer made any promise in their baptisme. was not agreeable to Gods word, nor yet to the true catholike church that Christ speaketh of, &c.

Isabell Foster with other graunted, adding likewyse, and saying to the sayde foure Articles, that she continued in the same faith and Religion which she was baptised in, after she came to the yeres of discretion as other common people did: howbeit, blindly and without knowledge, till the raigne of King Edward the sixt: at which tyme shee hearing the Gospel truly preached and opened to the people, receyued thereupon the fayth and religion then taught and set forth. &c.

¶Concernyng the fift Article, that they of late yeares haue swarued and gone away, misliked, and spokē agaynst the profession of the same Church, at least some part thereof, especially, the sacrifice of the Masse, the Sacrament of the aultar, and the authoritie of the Church of Rome.

To the fift article, they aunswered the same to be true, accordyng to the contents thereof: Tho. Whittle addyng moreouer, that he had swarued & gone away, not in whole but in part, not from the whole Catholike Church, but frō the church of Rome, in speakyng agaynst the masse the sacrifice thereof, and the Sea of Rome.

To swarue from the corruptions of the Sea of Rome, and Sacrifice of the Masse is not to goe from the Catholicke Church of Christ.Ioane Lashford (aliâs Ioane Warne) grauntyng with the other the sayd Article, addeth moreouer, that she neuer hitherto swarued or went awaye, nor yet doth, from any part of Christs catholike faith and religion: but saith, that from the tyme she was xj. yeres of age, shee hath misliked the sacrifice of the masse, the sacrament of the altar, and the authoritie of the See of Rome, with the doctrine thereof, because they be agaynst Christes catholike church, and the right fayth of the same.

Bartlet Greene answering with the other to this Article, addeth, & saith, that he swarued not from the Catholike fayth, but only from the church of Rome, &c.

To the 6. article.¶Concernyng the sixt article, that they refuse to be reconciled to the vnitie of the sayd Church of Rome.

To the 6. article they aunswer and confesse the same to be true, rendering the cause thereof, because (say they) the same church and doctrine therein set forth and taught, disagreeth from the vnitie of Christes word, and the true catholike fayth, &c.

Whereunto Bartlet Greene answered▪ that he is contented to be reconciled to the vnitie of Christes Catholike church, but not of the church of Rome.

In lyke maner added also Iohn Went.

The Catholicke Church and the church of Rome are 2. thinges. To the 7. article. The Masse dissonant from the word of the Gospell.¶Concernyng the seuenth Article, that they refuse to come to heare Masse, and to receyue the sayde Sacrament, callyng it an Idol, &c.

To the seuenth Article, they aunswer and confesse the contents thereof to be true, geuyng withall the reason and cause of this their so doyng, for that the masse with the sacrament thereof, as it was then vsed and set foorth in the Church of England, is dissonant to the word & teachyng of the Gospell. &c.

Iohn Went furthermore said, as concerning the masse, that he beleueth no lesse, but the masse which he calleth the supper of the Lord,The Masse full of Idolatry. Iohn Went repenteth his going to Masse. as it is now vsed in the realm of England, is naught, full of Idolatry, and against gods worde so farre as he seeth it: howbeit, he sayd yt since the Queens coronation, by chance he hath bene present where ye Masse hath bene sayd, whereof he is sory.

Isabel Foster also answering to the sayd articles with the other before, confessed moreouer, that since Queene Maries raigne she hath not heard Masse, nor receiued the sacrament, but hath refused to come in place where it was ministred: for she knoweth no such sacrament to bee. And beyng demanded of her beliefe in the same, she sayth, that there is but onely materiall bread, and material wine, and not the substance reall of the body of Christ in the same sacrament: for so she hath bene taught to beleue by the preachers in the tyme of K. Edward, whom she beleeueth to haue preached the truth in that behalfe.

¶Concerning the 8. Article, that they were sent by the Commissioners to the B. to be examined and imprisoned.To the 8. article.

To the 8. Article they grant the same, and the contents thereof to be so.

Thom. Whittle, addyng and affirmyng that the Lord Chancellor that then was, sent hym vp to the Bish. there present.

Bartlet Greene added, that he was sent vp to the sayd B. but for no offence herein articulate.

Iohn Went sayd that D. Story, Quene Maries commissioner examined hym vpon the Sacrament, & because he denied the reall presence, he presented this Examinate to the bishop.

Iohn Tudson likewise examined by M. Cholmly and D. Story, vpon the same matters, and for not commyng to the Church, and accused by the same, because he would not agree to them, was sent to the B.

Tho. Browne also sayde, that he, for not commyng to the church of S. Brides, was brought by the Constable to the B. &c.

Ioane Warne confessed that she was sent by Doctour Story to the Bishoppe of London,Of this Ioane Warne read before, pag. 1878. To the 9. article ▪ about twelue weekes agoe, since which tyme shee hath continued with the sayd Bishop.

¶Concernyng the 9. Article.

To the 9. Article they confesse and say, that as they beleeue the premisses before by them confessed to be true: so they deny not the same to be manifest, and that they bee of the iurisdiction of London.

And thus hauyng expressed their Articles, with their answers iointly made vnto the same, yet remayneth further more fully now to discourse the stories & handlyng of all the 7. aforesayd Martyrs seuerally and particularly by themselues, first beginning with Tho. Whittle.

❧ The history of all these 7. Martyrs, particularly described in order here followeth, & first of Tho. Whittle, who first recanting, then returning agayne with great constancy and fortitude, stoode to the defence of Christes doctrine agaynst the Papists, to the fire.

IN the story of M. Philpot, mention was made before, of a maried Priest,Thomas Whittell, Martyr. whom he found in the Colehouse at hys first commyng thither, in heauines of mynd and great sorow, for recantyng the doctrine which hee had taught in K. Edwards dayes, whose name was Thom. Whittle of Essex: and thus lyeth his story. This Tho. Whittle after he had bene expulsed from the place in Essex where he serued, went abroad where he might, now here and there as occasion was ministred, preachyng and sowyng the Gospel of Christ. At length beyng apprehended by one Edmund Alabaster, in hope of reward & promotion,Edmond Alabaster, after a promoter and persecuter. whiche he miserably gaped after, he was brought first as prisoner before the B. of Winchester, who then was fallen lately sicke of his disease, whereof not long after hee dyed most straungely. But the apprehender for his profered seruice, was highly checked & rated of the B. askyng if there were no man vnto whome he might bring such Rascals, but to him? Hence (quoth he) out of my sight thou varlet, what doest thou trouble me with such matters? The gredy cormorant beyng thus defeated of his desired pray, yet thinking to seek and to hunt further, caried his prisoner to the B. of London, with whom what an euill messe of hādling this Whittle had, and how he was by the B. all to beaten & buffeted about the face, by this his owne narration in a letter sent vnto his friend, manifestly may appeare.

Upon Thursday which was the x. of Ianuary, the B. of London sent for me Thom. Whittle minister out of the porters lodge,Tho. Whittell reporteth of the maner of his handling with B. Boner. where I had bene all night lying vpon the earth, vpō a pallet where I had as painful a night of sicknes as euer I had, God be thanked. And when I came before hym, he talked with me many thyngs of the sacrament so grossely, as is not worthy to be rehearsed. And amongst other thynges he asked me if I would haue come to masse that mornyng if he had sent for me. Whereunto I answered, that I would haue come to hym at hys cōmandement, but to your Masse (sayd I) I haue small affectiō. At which aunswer he was displeased sore,Tho. Whittell beaten on the face by Boner. & sayd I should be fedde with bread and water. And as I followed hym through the great hall, he turned backe and beat me with his fist, first on the one cheeke, and then on the other, as the signe of my beatyng did many dayes appeare. And then he led me into a little salthouse, where I had no straw nor bed, but lay two nightes on a table, and slept soundly, I thanke God.

Then vpon the Friday next after,Episcopum non per [...] sorem esse oporte [...]. Tit. 1. I was brought to my L. and he then gaue me many fayre words, and said he would be good to me. And so he goyng to Fulham, committed me to Doct. Harpsfield, that he and I in that after noone should common together, and drewe out certayne Articles, whereunto if I would subscribe, I shoulde bee dismissed. But D. Harpsfield sent not for me til night, and then perswaded me very sore to forsake my opinions. I answered I held nothing but the truth,Tho. Whittell conuented before D. Harpsfield. & therfore I could not so lightly turne therefrom. So I thought I should at y• time haue had no more ado: but he had made a certaine bill, whiche the Register pulled out of his bosom, & red it. [Page] The bill in deed was very easily made, and therefore more daungerous: for the effect therof was to detest all errours and heresies against the sacrament of the aultar, and other sacramentes, & to beleue the fayth of the catholicke church, and liue accordingly.

¶The copy of this bill here mentioned, if it please the gētle reader to peruse, so as it came to our hands we haue hereunto adioyned, written and conteined in theyr owne wordes, as foloweth to be sene.

¶The Bill of submission offered to Thomas Whittell to subscribe.

I Thomas Whittell Prieste, of the Dioces of London, knowledge and confesse with my mouth agreeing wyth my hart before you reuerend father in God Edm. bishop of London my Ordinary, [...] that I do detest and abhorre all maner of heresies and errours agaynst the Sacrament of the aulter, or any of the Sacramentes of the Church, whiche heresies and errours haue heretofore bene condemned in any wise by the catholicke church: and I do protest and declare by these presents that I do both now hold, and also entēd by gods grace alwayes hereafter to hold, obserue and keepe in all poyntes the Catholicke fayth and beliefe of Christes Church, according as this church of England being a member of the sayd Catholicke Church doth now professe and keepe, and in no wise to swerue, decline or go from the sayd faith during my naturall life, submitting my selfe fully and wholly to you reuerend father my sayd Ordinarye in all thinges concerninge my reformation and amendement at all times. In witnesse whereof I the sayde Thomas Whittell Prieste haue hereunto subscribed my name, written. &c.

[...]To this Bill I did in deed set to my hand, being much desired and counselled so to do, and the flesh being alwaies desirous to haue libertye. I considered not throughly the inconuenience that might come thereupon: and respite I desired to haue had, but earnestlye they desired me to subscribe. Now when I had so done, I had litle ioy thereof. For by and by my mind and conscience tolde me by Gods worde that I had done euill by such a sleighty meanes to shake of the sweete Crosse of Christ, and yet it was not my seking, as God he knoweth, but altogether came of them. O the crafty subtlety of Sathan in his members. Let euery man that God shall deliuer into theyr hands, take good heede, and cleaue fast to Christ: for they will leaue no corner of his conscience vnsought, but will attempt all guilefull and subtle meanes to corrupt him, to fall both frō God and his trueth. But yet let no man dispayre of Gods help: for Peter did fall and rise agayne. And Dauid sayeth: A righteous man though he fall, he shall not bee cast away: for the Lorde vpholdeth him with his hande. For I for my part haue felt my infirmities, and yet haue I found Gods present helpe and comfort in time of neede, I thanke hym therfore.

The night after I had subscribed, I was sore greeued, and for sorrowe of conscience coulde not sleepe. For in the deliueraunce of my body out of bondes, whiche I mighte haue had, I could finde no ioy nor comfort, but still was in my conscience tormented more and more, being assured by Gods spirit and his word, that I through euill councell & aduisement had done amisse. And both with disquietnesse of minde and with my other cruell handeling, I was sickly, lying vpon the ground when the keeper came: and so I desired him to pray Doctour Harpsfield to come to me, and so he did.

[...]And when he came, and the Register with him, I told him that I was not well at ease, but especially I told him I was greued very much in my conscience and minde because I had subscribed. And I sayd that my conscience had so accused me, through the iust iudgement of God and hys word, that I had felt hell in my conscience, and Sathan ready to deuoure me: and therefore I pray you M. Harpsfield (sayd I) let me haue the bill agayne, for I wyll not stande to it. So he gentlye commaunded it to be fetched, and gaue it mee, and suffered mee to pull out my name, whereof I was right glad when I had so done, although death should folow, [...] And hereby I had experience of gods prouidence and mercy towardes me, who trieth his people, and suffereth them to fall, but not to be lost: for in the middest of this temptation and trouble he gaue me warning of my deed, and also deliuered me, his name be praysed for euermore Amen.

Neither deuill nor cruell tyrant can plucke any of Christes sheepe out of his hand. Of the which flock of Christes sheepe I trust vndoubtedly I am one by meanes of hys death and bloudshedding, [...] which shall at the last day stand at his right hand, and receiue with other his blessed benediction. And now being condemned to dye, my conscience and minde, I prayse God is, quiet in Christ, and I by hys grace am very well willing and content to geue ouer this body to the death for the testimony of his truth & pure religion, agaynst Antichrist and all his false Religion & doctrine. They that report otherwise of me, speake not truely. And as for Fountayne, I saw not him all that while.

By me Thomas Whittell Minister.

¶Concerning the troubled mind of this Godly man, and tearing of his name out of the bill, here followeth the report of the same, written in the letters both of the sayde Harpsfield, and also of Iohnson the Register, beyng then present thereat, and reporters of the same vnto the bishop, as in theyr letters hereto annexed is to be sene.

*The Copy of Nich. Harpsfieldes Letter, touching Mayster Whittell, written to Boner Byshop of London.

PLeaseth your good Lordship to vnderstand, that yesterday I dined with my Lord of Exceter,A letter of M. Harpsfield declaring how Tho. Whittell rent his subscription out of the Bishops Register. who soon after my first cōming vnto him, asked me what newes. I answered none but good, that I had heard. No sayth he? Why, it is a rumour in the City, that tomorowe the Queenes Grace will take her iourney towardes the king. I aunswered, that I thought it not to bee any whit true, but an inuention of Heretickes: yea and further sayeth he, there is report made abroad of my Lorde our Mayster, that he is in discomfort, and therefore will suffer no man to come vnto him. When I heard thus much, I began to laugh, and declare how vntrue this report was, so that my Lord (who before was very sad) afterward knowing the truth, reioyced much to heare that all was wel with your lordship, and desired me to do his harty commendations to your Lordship.

One of my Lord of Penbrokes retinue a very handsome mā, and as farre as I can yet learne Catholicke, is a suter to your lordship to haue licence to erect a schoole: and the order which he intēdeth to vse, is cōteined in this printed paper, which I send here in inclosed to your Lordship. I would be gladde for my Lorde of Penbrokes sake that he vnderstood, that vppon my motion your Lordship were content he should teach as he intendeth. Mayster Iohnson and I haue trauelled with the Prieste, and he hath subscribed his name to this draughte whiche is herein inclosed, and hath promised he will stand to the same before your Lordship.

When I had written thus much, sodenly came tydinges to me that Iordanis conuersus est retrorsum.He meaneth of the returne agayne of Tho. Whittell. Cluney comming to the Priest, found him lying prostrate, & groning as though he should haue dyed forthwith. Then Cluney tooke him vppe, and set hym vpon a stoole, and came to me and told me of this reuell. It chaū ced that M. Iohnson was with me, and we went to this fond hereticke & foūd him lying all a long, holding his hands vp, & looking hypocritically towardes heauen. I caused Thomas More & Cluney to set him on the stoole, and with much adoe at length he tolde me that Sathan had bene with him in the night, and tolde him that he was damned, and weeping he prayed M. Iohnson and me to see the bill whereunto he subscribed, and when he sawe it, he tare out his name è libro scilicet viuentium. Me thinketh by him he will needes burne a Fagot, neither is there any other likelihood of the young woman. I haue enquired of the two persons which sue to haue a licence to eat flesh.This young woman was Ioane Warren▪ otherwise named Ioane Lashford, who was burned also with the same Whittell. And the woman of Christ Church is in deed very much diseased, and hath bene long diseased, and she and her husband both Catholicke. Of the other yet I canne learne nothing. Thus Iesus euermore preserue your good Lordship, and my Mistres your Lordshippes sister, with all yours. This present Saterday.

Your Lordships most bounden seruaunt Iohn Harpsfield.

¶Here foloweth an other letter of Robert Iohnson Register, touching Thomas Whittell, written to Boner Bishop of London.

MY bounden duety premised, pleaseth your Lordshyp to vnderstande that this laste Fridaye in the after noone,An other letter of Iohnson touching the sayd Tho. Whittell. Mayster Archdeacon of London did diligently trauell with Syr Thomas Whittell I being present, and perceiuing his conformity, as outwardlye appeared, deuised a submission, and hee being content therewith did subscribe the same. But now this saterday morning Mayster Archdeacon and I, vpon Cluneys report, declaring that he fayned himselfe to be extracted of his senses, went vnto hym, to whom he declared that Sathan in the night time appeared vnto him, and said that he was damned, for that he had done against his conscience in subscribing the said submission, with other like wordes. &c. And thē Mayster Archdeacon at his earnest request, deliuered vnto him the submissiō. And thereupon the sayd Whittell did teare out his subscription, made in the foot of the same, as [Page] your Lordshippe shall perceiue by the submission sent now vnto your Lordship by Mayster Archdeacō: wherewith the sayd Whittell was somewhat quieted.

And as touching Ioane Lashford, Mayster Archdeacon didde likewise trauell with her, and shewing her Syr Thomas submission,Touching Ioane Lashford. which I readde vnto her two times, demaunded if she could bee content to make the like submission, and she desired respite vntill this morning. And beyng nowe eftsoones demaunded, in likewise, sayth, that she will not make any thing in writing, nor put any signe thereunto. Mayster Archdeacon and I entend thy [...] after noone to examine the sayd Syr Thomas vpon Articles: for as yet there doeth appeare nothing in writing agaynste hym, as knoweth almighty GOD, who preserue your good Lordshyp in prosperity long with honour to endure. From London thys Saterday.

By your Lordships dayly bedesman, and bounden seruaunt, Robert Iohnson.

¶The Condemnation, Death, and Martyrdome of Thomas Whittell.

COncerning the woordes and aunsweres of the sayde Thomas Whittell at his laste examination before the Bishop,The last examination of Tho. Whittell. vpon the xiiij. day of Ianuary, the yere aboue expressed, Boner with his other felow Bonerlinge [...] sittyng in his Consistory at after noone, first called forth Thomas Whittell, with who he began in effect as foloweth: because ye be a Priest (sayth he) as I and other Bishops here bee, and did receiue the order of Priesthoode after the ri [...]e and fourme of the Catholicke Churche, ye shall not thinke but I will minister iustice as well vnto you, as to other. And then the sayd Boner in further communication did charge hym: that when in tymes past he had sayde Mas [...]e according to the order then vsed, the same Whittell nowe of late had rayled and spoken agaynste the same, saying that it was Idolatry and abhomination. Whereunto Thomas Whittell aunswering agayne sayd,Eleuatiō of the Sacramēt cause of Idolatry. that at such times as he so sayde Masse, he was then ignoraunt. &c. adding moreouer that the eleuation of the Sacramente at the Masse geueth occasion of Idolatry to them that be ignoraunt & vnlearned.

After this the bishop making hast to the Articles (whiche in all his examinations euer he harped vpon) came to this Article:B. Boners argument. He was baptised in the fayth of the Catholicke Church: Ergo, he was baptised in the fayth of Rome. That thou wast in times past baptised in the fayth of the catholicke church.

To this the sayd Whittell inferred agayne: I was baptised in the fayth of the catholicke church, although I did forsake the Church of Rome. And ye my Lord do call these heresies that be no heresies, and do charge me therwith as heresies, and ye ground your selfe vpon that religion whiche is not agreable to Gods word. &c.

Then the sayd victorious souldiour and seruant of our Sauior, constant in the verity receiued and professed, was agayne admonished, and with perswasions entreated by the bishop: who because he would not agree vnto ye same, the bishop forthwith proceeded, first to his actuall degradation, that is, to vnpriest him of all his priestly trinkets, and clarkly habite. The order and maner of whiche theyr popish and most vayne degradation, before in the storye of Bishop Hooper pag. 1435. is to be sene. Then Whittell in the middest of the ceremonies,Tho. Whitell degraded. whē he saw them so busy in disgrading him after theyr father the Popes Pontifical fashion, sayd vnto them: Paule and Titus had not so much ado with theyr priestes and bishops. And farther speaking to the bishop,Whittel [...] words to B. Boner. he sayd vnto him: My Lord, your Religion standeth most with the church of Rome, and not with the catholicke church of Christ.

The Bishop after this, according to his accustomed & formall procedinges, assayed him yet agayne with words, rather then with substantiall arguments, to conforme him to his Religion. Who then denying so to doe, sayd: As for your religion. I cannot be perswaded that it is accordyng to Gods worde.

The Bishop then asked what fault he found in the administration of the Sacrament of the Aultar.

Causes why the administration of the Popish Sacrament is to be reproued.Whittell aunswered and sayde, it is not vsed according to Christes institution, in that it is priuately and not openlye done: And also for that it is ministred but in one kinde to the lay people, which is agaynst Christes ordinaunce. Farther, Christ commaunded it not to be eleuated nor adored: For the adoration and eleuation cannot be approued by Scripture.

Well, quoth Boner, my Lords here and other learned men haue shewed great learning for thy cōuersion, wherfore if thou wilt yet returne to the fayth and religion of the catholicke Church, I will receiue thee thereunto, and not cōmit thee to the secular power. &c. To make short, Whittell strengthened with the grace of the Lord, stood strong & vnmoueable in that he had affirmed. Wherfore the sentēce being readde, the next day folowing he was committed to the secular power, and so in few dayes after brought to the fire with the other sixe aforenamed, sealing vp the testimony of his doctrine with his bloud, which he willingly and chearefully gaue for witnes of the truth.

¶Letters of Thomas Whittell.
¶A letter of Thomas Whittell to Iohn Careles prisoner in the kinges bench.

THe peace of God in Christ bee with you continuallye dearely beloued bother in Christ,A letter of Tho. Whittell written to Iohn Careles. with the assistaunce of Gods grace and holy spirit, to the working and perfourming of those thinges which may comfort and edefye hys Churche (as ye dayly doe) to the glory of his name, and the encrease of your ioye and solace of Soule in this lyfe, and also your reward in heauen with Christ our Captain, whose faythfull Souldiours ye are in the life to come. Amen.

I haue greatly reioyced (my deare hart) with thankes to God for you, since I haue hearde of your fayth and loue which you bare towardes God and his Sayntes, wyth a most godly ardent zeale to the verity of Christs doctrine and religion which I haue heard by the report of manye, but specially by the declaring of that valiaunt captayne in Christes church, that stout Champion in Gods cause, that Spectacle to the worlde, I meane our good brother Philpot, who now lyeth vnder the Aultar and sweetly enioyeth the promised reward. And specially I and my cōdemned fellowes gene thankes to God for your louyng and comfortable Letter in the deepenesse of our trouble (after the flesh) sent vnto vs to the consolation of vs al but most specially to me most sinnefull miser on mine own behalfe, but happye, I hope, through Gods louing kindnesse in Christ shewed vnto me: who suffered me to faynt & fayle through humaine infirmity, by the working of the Archenemy in his sworne Souldiours the Bishops and Priestes:His iudgement and experience of Popish Prelates. In whom so liuely appereth the very visage & shape of Sathan, that a man (if it were not preiudice to Gods word) might well affirme them to be Deuils incarnate, as I by experience do speake. Wherefore, who so shall for cō science matters come in theyr handes, had need of the wylynesse of the Serpent to saue his head, though it be wyth the wounding of his body, and to take diligent heede how he consenteth to theyr wicked writings, or setteth his hād to theyr conueyances.

Sore did they assault me and craftely tempt me to their wicked wayes, or at least to a denegation of my fayth and true opinions, though it were but by colour and dissimulation. And (alas) something they did preuaile. Not that I did any thing at all like theyr opinions and false papisticall religion, or els doubted of the truth wherein I stand, but onely the infirmity of the fleshe beguiled me, desiring liberty by an vnlawfull meanes: GOD lay it not to my charge at that daye, and so I hartely desire you to praye. Howbeit vncertayne I am whether more profite came therby: profite to me, in that God suffered Sathan to buffet me by his foresayd minister of mischiefe, shewinge me myne infirmity, that I should not boast nor reioyce in my selfe but onely in the Lord, who whē he had led me to hell in my conscience through the respect of his feareful iudgementes agaynst me for my fearefulnes, mistrust and crafty cloking in such spirituall and weighty matters (in the which mine agonye and distresse, I founde this olde verse true, Non patitur ludum fama, fides oculus) yet he brought me from thence agayne to the magnifiyng of his name, suspecting of flesh and bloude, and consolation of mine owne soule, or els that I might feele disprofite in offending the congregation of God, which peraduenture wil rather adiudge my fall to come of doubtfulnesse in my doctrine and religion, then of humaine imbecility.

Well, of the importune burden of a troubled conscience for denying or dissembling the knowne verity,The burden of a troubled conscience. I by experiēce could say very much more, which perhaps I will declare by writing, to the warding of other, if God graunte time: For now am I and my felowes ready to go hence euen for Christs cause: Gods name be praysed who hath hitherto called vs. Pray, I pray you that we maye ende our course with ioy, & at your appoynted time you shall come after. But as the Lorde hath kept you, so will he preserue your life still, to the intent you should labour (as you do) to appease and conuince these vngodlye contentions and controuersies which now do too much raygn, brawling about termes to no edificatiō. God is dishonored, ye church disquieted, & occasiō to speake euill of the gospel ministred [Page] to our aduersaries. But such is the subtlety of sathan that whom he cannot winne with grosse Idolatry in open religion, thē he seeketh to corrupt and deceiue in opinions, in a priuate profession. But here I will abruptly leaue, lest with my rude & simple veyne I should be tedious to you, desiring you (my louing brother) if it shall not seeme grieuous vnto you, to write vnto me & my fellowes yet once agayne, if you haue leysure, and we tune to the same.

He writeth [...] the examinations of M. Phil [...].Prouide me M. Philpots 9. examinations for a friend of mine, and I shall pay you therefore, by the leaue of almighty God our heauenly Father, who correcteth all hys deare children in this world, that they should not be damned with the world, and tryeth the fayth of his Saynctes through many tribulations, that being founde constant to the end, he may crowne his owne giftes in them, & in heauen highly reward thē: Whether I trust to goe before, looking for you to followe (my faythfull frend) that we maye sing perpetuall praise to our louing Lord God for victory ouer Sathan and sinne, won for vs by Iesus Christ God and man, our onely and sufficient Sauiour and Aduocate, Amen. Farewell and pray in fayth.

Yours Thomas Whittell Minister, and nowe condemned to dye for the Gospels sake. 1556. Ianuary. 21.

¶All my felowes salute you. Salute all our faythful brethren with you.

¶To my deare frend and brother Iohn Went, and other his prison felowes in Lollardes Tower.

HE that preserued Ioseph prisoner in Egypt, fed Daniel in the Lions denne, [...]. 16. and deliuered Paul, Peter and the Apostles out of prison, vouchsafe of his goodnes to keep, feed, and deliuer you my good brother Went, with the other our felow souldiors your prison felowes, as may be most to his glory, to your consolatiō, and the edification of his Church.

I cannot but praise God most earnestly, when I heare of your constancy in the fayth and ioye in the crosse of Christ which you now beare and suffer together,1. [...] 1. with many other good members of Christ: which is a token that by Christ you are counted worthy the kingdome of God, as Paule sayth. And though the world counteth the yoake and crosse of Christ as a most pernicious and hurtfull thing, yet we which haue tasted how frendly the Lord is, cannot but reioice in this persecution as touching our selues, in as much as the cause for the which we suffer is the Lordes cause, and not ours:1. Peter. 2. at whose hand if we endure to the end, we shall receiue through his liberall promise in Christ, not onely a greate reward in heauen but also the kingdome of heauen it selfe, & also in the meane season be sure to bee defended and cared for, so that we shall lacke no necessarye thinges, neither a heare of our heades shall perishe without his knowledge. Oh what is he that would mistrust, or not gladly serue so louing a father? O how vnhappy are they that forsake him and put theyr trust in man?Math. 10. But how blessed are they that for his loue and for his holy woordes sake, in these troublesome dayes doe committe theyr soules and bodyes into his handes with wel doing, counting it greater happines and riches to suffer rebuke with Christ and his Church,1 Peter. 4. thē to enioy the pleasures of this life for a litle short seasō? This crosse that we nowe beare hath bene common to all the faythfull from Abell hitherto, [...]. 11. and shalbe to the end, because the Deuill hauyng great wrath agaynst God and his Christ,Apoc 12. can not abide that hee should for his manifolde mercies bee lauded and magnified, and Christ to be taken and beleued vpon for our onely and sufficient redemer, [...] can [...] to [...] persecuted [...] onely [...] & [...] this [...] Apo [...]. 2. [...] 115. Sauiour, and aduocate: and therefore, because we will not deny Christ, nor dissemble with out fayth, but openly protest and professe the same before the world, he seeketh by all meanes to styrre vp his wicked members, to persecute and kill the bodies of the true Christians: as S. Iohn sayth, the Deuill shall cast some of you into prison, And Dauid sayth, I beleued, and therfore haue I spoken, but I was sore troubled. This notwithstanding, goe forward deare brethren, as ye haue begon, to fight the Lords battel, considering Christe the Captayne of your warre, who will both fight for you, geue you victorye, and also highlye rewarde your paynes. Consider to your comfort, the notable and chiefe shepheardes and souldiours of Christe, whiche are gone before vs in these dayes, I meane those learned and godly Bishops, Doctours, & other ministers of Gods word: whose fayth and examples we that be inferiours ought to folowe, as S. Paule sayth: Remember them that haue declared vnto you the worde of God, [...]. 13. the ende of whose conuersation see that ye look vpon, and folow theyr faith. The grace & blessing of God, with the ministery of his holy Angels, be with you for euer, Amen. All my prison felowes greete you.

From the Colehouse this 4. of December,

By your poore brother Thomas Whittell, an vnworthy Minister of Christ, nowe his prisoner for the Gospels sake. Amen.

¶To all the true professors and louers of Gods holy Gospell within the City of London.

THe same faith for the whiche Abraham was counted righteous, and Mary blessed,A letter of [...]. Whittell to the true professor [...] of the Citye of London. Rom. 4. Luke. 1. the Lorde GOD encrease and make stable in your hartes, my deare and faithfull brethren & sisters of London, for euer and euer, Amen.

Dearely beloued, be not troubled in this heat which is now come amongest you to try you, as though some straunge thing had happened vnto you, but reioyce in as much as ye are partakers of Christes passions, that when his glory appeareth, ye may be mery and glad. &c. Out of these wordes of S. Peter I gather most specially these 4. notes. First,4, Notes. ye persecution happeneth to Christes Church for their triall, that is, for the probation and proofe of their fayth. Which fayth, like as it is knowne with God in the depth of our hartes, so will he haue it made manifest to ye whole worlde through persecution, that so it may euidently appeare that hee hath such a Churche and people vpon earth, which so trusteth in hym and feareth his holy name that no kinde of persecution, paynes, nor death,Rom. 8. Gene. 22. Iob. 1. shalbe able to seperate them from the loue of hym. And thus was Abraham tried, and Iob tempted, that their fayth whiche before laye hid almost in their hartes, might bee made knowne to the whole world to be so stedfast and stronge, that the deuill, naturall loue, nor no other enemie, coulde bee able to bereaue them thereof. Whereby also GOD was to be magnefied, who both tryeth his people by many tribulations, and also standeth by them in the middest of their troubles to deliuer them by lyfe or death, as he seeth best: like as he assisted Loth, and deliuered hym out of his enemies handes, Ioseph out of the handes of his Brethren and out of Prison,Rom. 9. 2. Corin. 11. Actes. 16. Genesis. 4. 2. Machab. 6. Actes. 7. Math. 17. Iames. 5.4. Paule from his enemies in Damasco, and the Apostles out of the Stockes and Prison. These with many mo he deliuered to lyfe: And also he deliuered Abell, Eleazar, Steuen, and Iohn Baptist, with other manye by deathe, and hathe also by the tryall of their fayth made them good presidentes and examples to vs and all that come after, to suffer affliction in the like cause as Saynt Iames sayeth: Take, my brethren (sayth he) the prophets for an ensample of suffering aduersity and of long pacience, which spake vnto you in the name of the Lord: beholde we count them happy which endure. Y [...] haue heard of the pacience of Iob, and haue knowne what end the Lord made with him, for the Lord is very pitifull and mercifull. Also the Lorde tryeth vs, to let vs see our owne hartes and thoughtes, that no Hypocrisy or Ambitiō deceiue vs, & that the strong in Christ may pray that he fall not but endure to the ende, and that those that fall through fearefull infirmity, might speedely repent and rise agayne with Peter, and also that the weake ones mighte bewayle theyr weakenes, and crye with Dauid: haue mercy vpon me O Lord, for I am weak: O Lord heale me for all my bones are vexed.Psalm. 6.

Of this opening of the heart by persecution, spake holy Simion to Mary Christes mother when he sayde:Luke. [...]. the Sworde, that is, the Crosse of persecution shall pearse thy Soule, that the thoughtes of many hartes may be opened. For like as a king that should go to battell, is cō pelled to looke in his cofers what treasure he hath, and also what number and puisaunce of menne and weapons hee hath, so that if he himselfe be vnready and vnarmed to bicker with hys enemye, he surceaseth and taketh truice for a time: euen so wee by persecutions haue our heartes opened that wee maye looke therein to see what fayth in Christ we haue, and what strength to withstand the enemies, and to beare the Crosse, that if we be riche in these treasures, we might reioyce and valiauntly go to Battell: or if we want these thinges, with all speede to call and crye vppon him which geueth all good giftes to those that aske them. Item, the crosse trieth the good people from the bad, the faythfull from the worldlinges and hipocrites,The crosse trieth the good people from the bad. and also cleanseth and scoureth the faythfull hartes from all corruption and filthinesse both of the flesh and the spirit. And euen as yron, except it be often scoured, will soone waxe rusty: so except our sinnefull hartes and flesh be often scoured with the whetstone of the Crosse, they will soone corrupt & ouergrowe with the ruste of all filthinesse and sinne. And therefore it is meete and good for vs (as the wise man sayeth) that as gold & siluer are tryed in the fire, so should the hartes of acceptable men be tried in the fornace of aduersity. Abide the triall (deare frendes) that yee may obteyne the Crowne of life. Fighte manfully in this the Lordes cause, that ye may obteyne a glorious victorye here,Lirach. 2. and receiue a greate rewarde in heauen hereafter. As yee are called Christians, and woulde be angry to be called Iewes or Turkes, so declare your Christianity by folowing the steps of Christ, whose name ye beare: suffer with hym [Page] and for his Gospelles sake, rather then to denye him or to defile your fayth and conscience with false worshipping of Romish religion.

Take vp your Crosse (my deare hartes) now when it is offered you, and go vp with Christ to Ierusalem amō gest the Bishoppes, Priestes, and Rulers if God call you thereto, and they will anone sende you to Caluery: from whence (dying in the cause of the Gospell, wherein our good Preachers and Brethren haue geuen theyr liues) your soules (I warrant you) through Christ Iesu, shall ascend to God that gaue them,Preach. 12. and the body shall come after at the last day, and so shal ye dwell with the Lord for euer in vnspeakeable ioy and blisse. O blessed are they that suffer persecution for righteousnesse sake, as Christes people in this Iewish Englande nowe doth, for theyrs is the kingdome of heauen. O my beloued, set your mindes on this kingdome where Christ our head and king is, considering that as the brute beast tooketh downewardes with the face towardes the earth, so man is made contrariwise with his face looking vpward towardes, the heauens, because his conuersation should be in heauen and heauenlye thinges, and not vpon the earth and earthly thinges, and S. Paule sayth: set your mindes on thinges whiche are aboue,Coloss. 3. where Christ is. And agayne he sayth: our conuersation is in heauen, from whence we looke for our Sauiour, who will chaunge our vile bodyes, and make them like to his glorious body. Oh ye glorious estate that we be called vnto.Philip. 3. The Lord preserue vs harmeles to his eternal kingdome through Christ Iesus our Lord. Amen.

The second thing that I note in the foresayde wordes of Peter,The 2. note. Persecetion no strange thing in the Church. is that he calleth persecution no straunge thinge. And trueth it is: for which of the Prophetes were not persecuted with Christ and his Apostles, and some of them in the end cruelly killed for the truthes sake? Cain killed Abell,3. Regum. 4. Regum. 2. Mac. 6.7. Act. 14. Isaac was persecuted of Ismaell, Iacob was hated of Esau, Ioseph was prisoned and set in the Stockes, the Prophet Esay was cut in two with a Saw, Ieremy was stoned, Micheas was buffeted and fed with bread and water, Helias was sore persecuted, Eleazar, and the woman with her 7. sonnes were cruelly killed. What Christ and the Apostles suffered it is well knowne. So that by many tribulations as (Paul sayth) we must enter into the kingdome of Heauen. All the holy Prophetes, Christ and hys Apostles suffered such afflictions not for euill doing, but for preaching Gods word, for rebuking the world of sinne, and for theyr fayth in Iesus Christ. This is the ordinance of GOD (my Frendes) this is the high way to heauen, by corporall death to eternall life: as Christ sayth, he that heareth my woordes and beleeueth in him that sent mee,Iohn. [...]. hath eternall life, and shall not come into iudgement, but is escaped from death to life. Let vs neuer feare death, which is killed by Christ, but beleue in him and liue for euer, as Paule sayth: There is no damnation to them that are in Christ Iesu, which walke not after the fleshe, but after the Spirit. And agayne Paule sayth: Death where is thy styng?Romans 8. 1. Cor. 15. Example of Gods Martyrs going before Hell where is thy victory? Thankes be to God which hath geuen vs victory through Iesu Christe. Besides this, ye haue seene and dayly doe see the bloud of your good Preachers and Brethren which hath bene shed in the Gospelles cause in this sinnefull Sodome, this bloudy Ierusalem, this vnhappy City of London. Lette not theyr bloud be forgotten,Iohn. 10. Heb. 13. nor the bloud of your good Bishop Ridley, who like a Shepheard, to your comforte & exāple, hath geuen his life for his sheepe, good S. Paule sath: remember them that haue spoken to you the word of God, and looke vpon the end of theyr conuersation, and folow theyr fayth.2. Peter. 2. 1. Tim. 4. 2. Tim. 3. Iude. 1.

The Deuill euer stirreth vp false teachers, as he hath done now ouer all Englande, as Peter, Paule and Iude prophesied it should be, to poyson and kill our soules with the false doctrine. And where he fayleth of his purpose that way, then mooueth he his members to persecute the seely carcases of the Saynctes, because they will not denye nor dissemble theyr pure fayth in our liuing Christ, and confesse a dead breadye Christ, and honour the same as Christ God and man, contrary to Gods commaūdement. This is the working of Sathan,Exod. 10. 1. Iohn. 5. who knowing hys owne iust damnation, woulde all mankinde to be partakers wyth him of the same:2. Cor. 10. such a mortall hatred beareth he agaynst GOD and his people. And therefore when this wicked Tempter coulde not kill Christe with subtle tentation to fall downe and worship him,Math. 4. Where Sathan could not bring Christ to fall downe and worship him, he [...] the Phariseys [...] kill him. then he styrred vp his seruauntes the Bishops and Pharises to kill his body, wherby notwithstanding the Deuill loste his title and interest whiche hee had to mans soule, and man by his precious passion and death was raunsomed from the Deuil, death and Hell, to immortality & life euerlasting: and so when Sathan thought to haue wonne all in killing of Christ, he lost all: and so shall he doe in vs if wee abide constaunt [...] and strong in the fayth of our Lorde and Sauiour Iesus Christe vnto the ende. God graunte it for his mercyes sake in Christ. Blessed are all they that put theyr trust in him, Amen.

Wherefore my hartely beloued brethren and sisters (be of good comfort through Iesus Christ: for he that is in vs, is stronger then he that is in the world. Therfore draw ye neare to God, and he will drawe neare to you. Resist the Deuill and he will (as Iames sayth) flee frō you. Beware of the leuen of the Phariseis. Touch not pitch,Iames. [...]. Math. 1 [...] least ye be defiled therewith. Eate no Swines flesh, for it is agaynst the law: I meane, defile not your selues neither inwardly nor outwardly with this false and wicked religion of Antichrist: for it is nothing els but pitche and Swines fleshe. Beware of the beastes marke least ye drinke of the cup of Gods wrath. If God haue geuen you knowledge & faith,Apo. 13 14. dissemble not therewith. Denye not the knowne veritye before men, least Christ deny you before his Father.Apo [...]. 18. Come away from Babilon, as Iohn biddeth you, [...]. Cor. [...]. and touche no vncleane thinge, but separate your selues from the company of the vngodly, as Paule commaundeth you.Psal. 126. Whatsoeuer ye haue done amisse heretofore, now repent & amend, for with the Lorde there is mercy and plenteous redemption.

The thirde thing and note which I gather out of the forsayd wordes of Peter, is this, that he sayth:The 3. [...] Reioyce because ye are pertakers of Christes Passion. Our sufferinges (my welbeloued) are Christes sufferinges: and that iniury that is done to vs for his sake, he reckoneth it to be done to himselfe, as he sayd to Paule: Saul, Saul,Act. [...] ▪why persecutest thou me? Therefore we ought to reioyce in our sufferinges, as Paule writeth: whiche we suffer with Christ and one with another, as Peter sayeth, and so to fulfill that whiche is behinde of the Passions of Christ in our flesh: whiche Christ hath by his Passion,Col. 1. fully redeemed and saued vs in his owne person: how be it hys electe must suffer with hym and for him vnto the worldes ende, that he may be glorified in them, and they thereby corrected and cleansed from sinne in this worlde, and bee made more meete Temples for the holy Ghoste,Math 6, and also obteyne a greate rewarde in heauen for theyr suffering for righteousnesse sake, according to his promise. And therfore I saye (my Brethren) reioyce in the Lorde alwayes, and agayne I say reioyce.Phil. 3. Gal. 6. Let vs reioyce in the Crosse of our Lord Iesus Christ, whereby the world is crucified to vs, and we to it.

And why shoulde wee so greatly reioyce in the Crosse of Christ, which we now suffer?The 4. none. Because (sayth Peter) when his glory appeareth, we may be mery and glad. And this is the fourth note that I gather out of his wordes aboue written: Wherein is set out the reward of suffering, not to be had in this worlde: but at his comming to iudgement when we shalbe raysed agayne: and then shal they that haue sowne in teares, reape in ioy, as Christ sayth: Blessed are they that weepe here, for they shall laughe.Luke. [...]. Blessed are ye when men hate you, and thrust you out of theyr companye, raylinge on you, and abhorring your name as an euill thing for the sonne of mans sake, reioyce ye in that day and be gladde, for your reward is greate in Heauen.

Wherefore (my dearely beloued) through the hope of this heauenly ioy and rewarde, which he that can not lye hath promised (whiche ioye is so greate that no eare hath heard, no eye hath sene, nor the hart can thinke, where we shall dwell for euer in the heauenly City, the celestiall Ierusalem, in the presence of God the Father, & Iesus Christ our Mediatour, as Paul sayth, and in the company of innumerable Angels, and with the spirites and soules of all faythfull and iust men) reioyce and be glad: and seing ye be called to so great glory,1. Cor. [...]. see that ye make your election and vocation sure by good workes,Heb. 2. and specially by sufferinge aduersitye for the Gospelles sake: for it is geuen vs of GOD (sayth Paule) not onely to beleue in Christ, but also to suffer for his sake. Continue in prayer, and praye for me that I may ende my course with ioy. Haue Brotherly loue amongest your selues, whiche is a token that ye be Christes Disciples.1. Peter. 1. Phi [...]. 1. Iohn. 14. Edify and comfort one an other in the word of the Lord, and the God of peace and loue be with you alwayes. Amen. For your liberality and kindnesse shewed vppon the Prisoners and afflicted people of GOD in thys time of persecution, the Lorde wyll reward you when he commeth to reward euery man according to theyr deedes, and will not leaue a cuppe of colde water bestowed vpon his faythfull people, vnrewarded.Math. 1 [...] 2. Cor. [...] God make you riche in all grace, that ye alwayes hauyng sufficient maye be riche vnto all manner of good woorkes. The Grace of our Lord Iesus Christ, the loue of GOD, [Page] and the felowship of the holy ghost be with you alwayes. Amen.

Your brother now in bondes for the Gospell, Thomas Whittell.

*To my louing and faythfull brother, Iohn Careles Prisoner in the kinges bench.

An other [...] of [...].THe same fayth for the which Abraham was accounted iust & Mary blessed, whereby also all iust men liue the Lord GOD our louing father encrease and stablish in you and me, to the obteining of eternal life in our alone and sweet Sauior Iesus Christ. Amen.

I can not worthely and sufficiently prayse GOD (my hartely beloued brother) for the consolation and ioy that I receiued by reason of your louing letters, repenting me much that I being so long so neare you, did not enterprise to styrre vppe familiarity and communication betweene vs by writing, to mutuall consolation in Christe. For what is there vpon earth wherein to reioyce (where all thinges are transitory and vayne, yea manne himselfe, respecting this life) but, as Dauid sayeth, the Saynctes that dwell vpon the earth, [...]· 16. and such as excell in vertue? But here now I consider, that if the felowshippe, loue, and ioye of faythfull men and children of God being as wee nowe be in double bondage, the body within clay walles, and the soule within these frail earthly bodies, be so greate and comfortable: how vnspeakeable will these ioyes be, when we shall be deliuered from all corruption into the glorious liberty of the sonnes of God? Where we shalbe present together continuallye in our glorified bodies, [...] beholding the face of our father presently (whō now we see but in the glasse of fayth) with his deare sonne Christ our redemer & brother, and the blessed company of Aungels and all faithfull saued soules.

Of the incomparable good thinges and heauenlye treasures layd vp for vs in heauen by Christ Iesu. For the obteining wherof, we ought to set light by all temporall griefes and transitorye afflictions so much the more, in that our good God is faythfull & will not suffer vs to be tempted aboue our strength, & that namely in the end of our life, when the tree where it falleth, lieth styll, as the preacher sayth: when euery one, causa sua dormit, & causa sua resurget: for els before the ende he suffereth his sometime to fall, [...] but not finally to peryshe: as Peter sinked vpon the Sea, but yet was not drowned, and sinned grieuouslye vpon the land thorow infirmity denying his Mayster, but yet found mercy: for the righteous falleth oftentimes. And Christes holye Apostles are taught to [...]ay, remitte nobis debita nostra. Yea though the righteous fall, sayth Dauid, he shall not be cast away, for the Lord vpholdeth him with his hand. Oh the bottomlesse mercy of God towardes vs miserable sinners. He vouchsafe to plant in my heart, true repentaunce and fayth, to the obteining of remission of all my sinnes in the mercies of God and merites of Christ his sonne, and therto I pray you say, Amen.

Oh my hartely beloued, it grieueth me to see the spoyle & hauocke that Saule maketh with the congregation of Christe: but what remedy? This is Gods will and ordinaunce, that his people shall here both be punished in the fleshe, and tryed in theyr fayth, as it is written: Many are the troubles of the righteous, but the Lord deliuereth them out of all: for by a strayt path and narrowe doore must we enter. Whether? Into the ioyfull kyngdome of heauen: therefore blessed are you, and other that suffer persecution for Christes sake, for the professing of the same. Pray for me & my felowes (good brother) that we may fight a good fight, that we may keepe the fayth, and ende our course with ioyfull gladnesse, for now the time of our deliueraunce is at hand. The Lord guide, defend and keep vs and you, and al his people in our iourney, that we may safely through a shorte death passe, to that long lasting life.

Farewell my deare and louing brother and felowe souldiour in Christ: farewell (I say) in him: who receiue our soules in peace when they shall depart from these tabernacles, and he graunte vs a ioyfull resurrection, and a mery meeting at the last day, & continuall dwelling together in his eternall heauenlye kingdome, through Iesus Christ our Lord, Amen.

Yours with my poore prayer, other pleasure can I do you none, Thomas Whittell, Minister.

*To my deare brethren M. Filles and Cutbert.

MY deare and welbeloued brethren in Christ, Mayster Filles and Cutbert, [...] I wish you all welfare of soule & body. Welfare to the soule, is repentance of sinne, faythfull affiaunce in Christ Iesus, & a godly life. Welfare to the body, is the health of the same, with all necessary thinges for this bodely life. The soule of man is immortall, and therefore ought to be well kept, least immortality to ioy, should turne to immortality of sorow. As for the body, be it neuer so well kept and much made of, yet shortly by nature will it perish and decay: But those that are engraffed & incorporated into Christe by true fayth, feeling the motion of Gods holy spirite, as a pledge of theyr election and inheritaunce, exciting and styrring them, not onely to seek heauenly thinges, but also to hate vice, and embrace vertue, will not onely doe these thinges, but also if need requyre, will gladly take vp theyr Crosse and folow their capteine, their king,Math. 26. Marke. 24. & theyr Sauior Iesus Christ (as his poore afflicted church of England now doth) agaynst that false and Antichristian doctrine and religion now vsed, & specially that blasphemous Masse,Luke. 22. wherin Christs supper and holy ordinaunce is altogether peruerted & abused contrarye to his institutiō, & to Paules procedinges: so that, that which they haue in theyr Masse, is neither Sacrament of Christ,2. Cor. 11. nor yet sacrifice for sinne, as the Priestes falsely pretend. It is a sacrament, that is, as S. Augustine saith,No sacrifice of the Masse is to be made for sinne. Heb. 9.10. a visible sign of inuisible grace, when it is ministred to ye communicants according to Christes example, and as it was of late yeres in this realm. And as for sacrifice, there is none to be made now for sinne: for Christ with one sacrifice hath perfited for euer those that are sanctified.

Beware of false Religion, and mens vayne traditiōs, and serue God with reuerence and godlye feare according to the doctrine of his Gospell, whereto cleaue ye that yee may be blessed,Luke 11. Apocalip. 18. though of wicked men ye bee hated and accursed. Rather drink of the cup of Christ with his church, then of the cuppe of that rosecoloured whore of Babilon, which is full of abhominations. Rather striue ye to go to heauen by the path which is strait to flesh and bloud, with the litle flock, then to goe in the wide waye, folowing the enticementes of the world and the flesh, which leadeth to damnation. Like as Christ suffered in the flesh, sayeth S. Peter, so arme ye your selues with the same minde:Peter. 4.3. for Christ suffred for vs, leauing vs example to folow his footsteps. Blessed are they that suffer for his sake, great is their reward in heauen.Apocalip. 23. He that ouercommeth (sayth S. Iohn) shall eat of the tree of life: he shall haue a crowne of life, & not be hurt of the second death: he shall be clothed wt white araye, & not be put out of the booke of life: Yea I will confesse his name sayth Christ, before my father, and before his Aungels, & he shalbe a piller in the house of God, and sitte with me on my seat. And thus I bidde you farewell, myne owne Brethren and deare felowes in Christ. Whose grace and peace be alway with you. Amen.

This world I do forsake:

To Christ I me betake,

And for his Gospell sake.

Paciently death I take.

My body to the dust,

Now to returne it must:

My soule I know full well,

With my God it shal dwel.

Thomas Whittell.

¶An other Letter of M. Thomas Whittell written to a certayne Godly woman.

OH my deare and louing sister in Christe, be not dismayde in this storme of persecution,An other letter of Thomas Whittell to a godly woma [...]. for Paule calleth the Gospell the word of the Crosse, because it is neuer truely taught, but the crosse and cruell persecution immediately and necessarily doeth folow the same, and therfore it is a manifest token of Gods truth, and hath bene here and is still abroade, and that is a cause of the rage and crueltye of Sathan agaynste Christe and his members, which must bee corrected for theyr sinnes in this worlde: theyr fayth must be tried, that after triall and pacient suffering the faythfull may receiue the crowne of glorye. Feare not therefore my welbeloued, but proceede in the knowledge and feare of God,To be strong agaynst Sathan, and not to feare persecution. and he will keepe you from all euill. Call vpon his holy name, & he will strengthen you and assiste you in all your wayes: and if it please him to lay his crosse vpon you for his Gospelles sake, refuse it not, neither shake it off by vnlawefull meanes, leaste you should (as God forbidde) finde a more grieuous crosse, and torment of conscience, if you shoulde dissemble and denye the knowen verity, then is any persecution or death of body.Good counsell not to forsake the Lord for persecution. Oh howe happye are they that suffer persecution for righteousnesse sake? their rewarde is great in heauen. The momentanie afflictions of this life are not worthy of the glory that shal be shewed vpon vs. Oh remember the Godly weman of the old testament and new, which liued in Gods seruice and feare, and therefore are now in blisse and commended for euer: as namely Iudith, Hester, Abigael, the mother of the 7. sonnes, Mary, Elizabeth, Susanna, Lidia, and Phebe, and others. Set theyr examples before your eyes, and feare nothing: for Sathan is conquered by our Sauiour Christe: sinne is put to flight, and the gate of immortality and eternall life is set wide open: God graunt we may enter therein through the doore Iesus Christ, Amen.

Thomas Whittell.

¶The Story of Mayster Bartlet Greene, Gentlemanne and Lawyer, Martyr.

[Page]

The story of M. Bartlet Grene gentleman and Martyr. Ianuary. 27. AFter the Martyrdome of Thomas Whittell, nexte followeth in order to speake of Bartlet Greene, who the nexte day after the foresayde Whittell, was likewise condemned. Thys Greene was of a good house, and hauinge such Parentes, as both fauoured learning, and were also willing to bring vp this theyr childe in the same. Who after some enteraunce in other inferiour Schooles, was by them sent vnto the Uniuersity of Oxforde:Bartlet Grene student at Oxford. where thorow exercise and diligent study, he so profited, that within short time he atteined, aswell to the knowledge of sundery prophane Sciences, and also now in his last yeares, vnto the godly vnderstanding of Diuinitye. Whereunto through ignorance (in which he was trayned vp from his youth) he was at the first an vtter enemy, vntill such tyme as God of his mercy had opened his eyes, by his often repayring vnto the commō Lectures of Peter Martyr, reader of the Diuinity Lecture in the same Uniuersity:M· Grene conuerted by the Lecture of Peter Martyr. so that therby (as by Gods instrument) he saw the true lighte of Christes Gospell.

Whereof when he had once tasted, it became vnto hym as the fountayne of liuely water, that our Sauiour Christ spake of vnto the woman of Samaria,Iohn. 4. so as he neuer thirsted any more, but had a well springing vnto euerlastyng life. In so much as when he was called by his frendes frō the vniuersity, and was placed in the Temple at London, there to attayne to the knowledge of the common Lawes of the Realme,M. Grene studēt in the Temple at London. he yet continued still in his former study, & earnest profession of the Gospell: wherein also he did not a litle profite. Howbeit (suche is the fraylety of our corrupte nature, without the speciall assistaunce of Gods holy spirit) through the continuall accompanying, and felowshyp of such worldly (I will not say to much youthfull) young gentlemen, as are commonly in that and the like houses, he became by litle and litle, a compartner of theyr fond follies, and youthfull vanities, aswell in his apparell, as also in banquettinges, and other superfluous excesses, whiche he afterward (being agayne called by Gods mercifull correction) did sore lament and bewayle: as appeareth by his one testimonye, notified and lefte in a booke of a certayne frend of his, a litle before his death, written with his owne hand, in maner as foloweth.

¶This did Mayster Bartlet Greene write in Mayster Bartram Calthrops Booke.

A good note or lesson for young Lawyers to marke and follow.TWo thinges haue very muche troubled me whilest I was in the Temple, Pride, and Glottonye, whiche vnder the coulour of glorye and good felowshippe, drewe me almoste from GOD. Agaynst both there is one remedye, by prayer earnest, and without ceasing. And for as much as vayne glory is so subtle an Aduersarye, that almoste it woundeth deadly, ere euer a manne can perceiue himselfe to be smitten, therefore we ought so muche the rather by continuall prayer, to labour for humblenesse of minde. Truely Glottony beginneth vnder a charitable pretence, of mutuall loue and society, and hath in it most vncharitablenesse.What leaude company doth. When we seeke to refresh our bodies, that they may be the more apte to serue GOD, and performe our duetyes towardes our Neyghbours, then stealeth it in as a priuye theefe, and murthereth both body and soule, that nowe it is not apte to to pray, or serue GOD, nor apte to studye, or labour for our neighbours. Let vs therefore watch and be sober: For our aduersary the Deuill walketh about like a roaring Lyon seeking whom he may deuour. And remember what Salomon sayth: Melior est patiens viro forti, & qui dominatur animo expugnatore vrbium. 1. A pacient man is better then a strong warrior, and he that conquereth his owne stomacke, is better then hee that conquereth Townes and Cityes.

i. Agreement of mindes ioyning in vnitye of fayth, & growing vp in charitye, is true and stedfast amitye. Farewell (my Bartrame) and remember me, that euer we may be like together fare wel, at Newgate. Ianuary. 20. An. 1556.Bartlet Greene.

Animorum in fide vnio, per charitatem acta, firma est amicitia. Vale (mi Bartrame) & mei memineris, vt semper simillimi efficiamur. Vale. Apud nouam Portam 20. Ianuarij. 1556.

Set sober loue agaynst hasty wrath.

Bartlet Greene.

Thus we see the fatherly kindenesse of our moste gracious and mercifull God, who neuer suffereth his electe children so to fall, that they lye still in security of sinne, but oftentymes quickeneth them vp by some such meanes, as perhaps they thinke least of, as he did here this his strayed sheepe. And now therfore to returne to our history:Large [...] offered [...] M. [...] by Doct [...] Bartlet [...] returne to the Church of Rome▪ for the better maynteinaunce of himselfe in these his studyes, and other his affayres he had a large exhibition of his grandfather Mayster Doctour Bartlet, who during the tyme of Greenes inprisonment made vnto him large offers of great liuinges, if he would recant, and (forsake the truth, and Gospell of Christ) come home agayne to the Church and Sinagogue of Rome. But these his perswasions (the Lord be therefore praysed) tooke small effect in this faythfull hart, as the sequell did declare. He was a man beloued of all men except of the Papistes, who loue none that loue the truth) and so he well deserued: for he was of a meeke, humble, discreete, and most gentle behauiour to all. Iniurious he was to none, beneficiall to many, especiallye to those that were of the householde of fayth: as appeared (amongest other) by his frendly dealing with maister Christopher Goodman, beeing at that present a poore exile beyond the Seas.Friendship betweene Christopher Goodman and M. Grene. With whom this Bartlet Greene (aswell for his toward learning, as also for his sober and Godly behauiour) had often society in Oxforde, in the dayes of good king Edwarde: which now, notwithstanding hys frendes misery and banishment, he did not lightly forget, and that turned as it chaunced (not without the prouidence of almightye GOD) to the greate griefe of both, the one of heart for the losse of his Frende, and the other of body in suffering the cruell and murthering rage of Papistes.

The cause hereof was a Letter which Grene did write vnto the sayde Goodman, conteining aswell the reporte of certayne demaundes or questions, which were cast abroad in London (as appeareth hereafter in a letter of hys owne penning, whiche he meant to haue sent vnto M. Philpot, wherein hee declareth his full vsage before the Bishop of London and others) as also an aunswere to a question made by the sayd Christopher Goodman, in a letter writtē vnto him, in which he required to haue the certaynetye of the report, which was spread amongest them on the other side of the Seas, that the Queene was deade. Whereunto mayster Greene aunswered simply, and as the truth then was, that she was not dead.

These letters with manye other, written to diuers of the godly exiles, by theyr frendes here in Englande,Occasion of apprehending of M. Grene came by letters intercepted. beyng deliuered to a messenger to carry ouer, came by the apprehension of the said bearer, vnto the handes of the king and Queenes Councel. Who at theyr conuenient leasure (whiche in those daies by some of them was quickely found out for suche matters) perused the whole number of the sayde letters, and amongest them espyed this letter of Mayster Greenes, written vnto his frend Christopher Goodman, in the contentes whereof (amongest other newes and priuate matters) they found these woordes: The Queene is not yet dead. Which wordes were onely written as an answere, to certifye Mayster Goodman of the trueth of hys former demaunde. Howbeit (to some of the Councell) they seemed verye haynous woordes, yea, treason they would haue made them, if the Law would haue suffered. Whiche when they coulde not doe (and being yet verye lothe to let any such depart freely,M. Grene examined by the counsell of his fayth. whom they suspected to be a fauourer of the Gospell) they then examined him vpon his fayth in religion, but vpon what poyntes, it is not certaynely knowne.

Neuerthelesse (as it semeth) his aunsweres were such, as litle pleased them (especially the annoynted sorte) and therefore after they had longe detayned him in prison, as well in the Tower of London, as elsewhere, they sente him at last vnto Boner Bishop of London, to be ordered according to his Ecclesiasticall law: as appeareth by theyr Letters sent vnto the Byshop, with the sayd prisoner also: wherein it may appeare that Syr Iohn Bourne (then Secretary to the Queene) was a chiefe stirrer in such cases, yea, and an entiser of others of the counsell:Iohn Bourne a stirrer of persecution. who otherwise (if for feare they durst) woulde haue bene content to haue let such matters alone. The Lord forgeue them theyr weakenesse (if it be his good pleasure) and geue them true repentaunce. Amen.

¶A Letter sent vnto Boner Bishop of London, by the Queenes Counsell, dated the 11. daye of Nouember. 1555. but not deliuered vntill the 17. of the same moneth.

AFter our right harty commendations to your good Lordship, we send to the same herewith, the body of one Bartlet Grene,A letter from th [...] Counse [...]l to Boner. who hath of good time remayned in the Tower for his obstinate standing in matters agaynst the Catholicke Religion, whome the king and Queenes Maiesties pleasures are (because he is of your Lordshippes Dioces) ye shall cause to bee ordered accordinge to the Lawes in suche cases prouided. And thus wee bydde your [Page] Lordship hartily farewell. From Sainct Iames the xi. of Nouember. 1555.

Your good Lordships louing friendes, Winchester.

Penbroke.

Thomas Ely.

William Haward.

Iohn Bourne.

Thomas Wharton.

*I Sir Iohn Bourne will wayt vppon your Lordship, and signifie further of the king and Queenes Maiesties pleasures herein.

Post script.

Now that ye may the better vnderstand, the certaynty of his handling, after this hys comming vnto Boners custody, I haue thought it good to put forth hys own letter, contayning at large the discourse of the same. Whiche letter he wrote, and did meane to haue sent vnto mayster Philpot, but was preuented, belike eyther by Phil. death, or els (& rather) by the wily watching of hys keeper: for it came (by what means I know not certaynly) vnto ye byshops hands, and being deliuered vnto his register, was found in one of his bookes of recorde. The copye where of here followeth.

A letter of Barthelet Greene, written vnto Iohn Philpot, contayning besides other particular matter betwixt him and M. Philpot, a briefe rehearsall of his handling, and certain his conferences with Boner and others, at his first comming to the Bishops.

THat whiche was lacking in talke (through my defaulte) at your being here, I haue supplyed by writing in your absence now at the length getting some opportunitie and leysure.M Grene presented before B. Boner. The 17. day of Nouember, beyng brought hither by two of the clocke at after noone, I was presented before my Lord of London and other two byshops, Mayster Deane, M. Roper, M. Welche, Doct. Harpsfield Archdeacon of London, and other two or three, all sitting at one table. There were also present Doct. Dale. Maister George Mordant, M. Dee. Then, after the byshop of London had read vnto himselfe the letter that came from the Counsell, hee spake with mo wordes, but (as I remember) to this effect: that the cause of theyr assembly was,M. Dee was [...]et vnder band of recognisance for the good [...] [...]earing & sorth comming till Christmas next after. to heare mine examination, wherevnto hee had authoritie by the Counsell, and had prouided Mayster Welch and an other, whose name I knowe not (but wel I remember, though he obtayned it not, yet desired hee my Lorde, that I might heare the Councels letters) to be there if anye matters of the common lawe shoulde arise, to discusse them, he intreated my Lorde to determine all controuersies of Scriptures: and as for the Ciuill law, he and Doctor Dale should take it on them.

Wherfore he demaunded of me the cause of mine imprisonment I sayd that the occasion of myne apprehension was a letter which I wrote to one Christofer Gooodman, wherein (certifiyng hym of such newes as happened here) amonge the reste,M. Grene committed [...] to the Fleete, and vpon what occasion. I wrote that there were certayne printed papers of questions scattered abroad. Whereupon, beyng suspected to be priuye vnto the deuising or publishing of the same, I was committed to the Fleete: but sithens heard I nothing therof, after the Commissioners had receaued my submission. The summe wherof was: that as I was sure there neyther coulde be true witnesses, nor probable coniecture agaynst me in that behalfe: so refused I no punishment, if they of theyr consciences would iudge me priuy to the deuising, printing, or publishing of those questions. But my Lord affirming that there was an other cause of mine imprisonment sithens, demaunded if I had not after, sith I was committed vnto the Fleete spoken or written somewhat agaynst the naturall presence of Christ in the sacrament of the aultar.

Then desired I his Lordship to bee good vnto me, trusting that he would put me to aunswere to no new matters, excepte I were first discharged of the old. And when I stoode long in that, M. Welch aunswered that it was procured that I shoulde so doe, right well. For albeit I were imprisoned for treason, if during the tyme of enduraunce, I had mayntayned heresie, that were no sufficient allegation agaynst the Ordinarye: neyther, whether I were before him acquitted or condemned, shoulde it take awaye the former fault. Then my Lord affirming that I was not brought before him but for heresie, and the other Gentleman saying that doubtles I was discharged of my former matter, my desire was, that I might bee charged according to the order of the lawe, to heare my accusers.

Then Doctour Chadsey was sent for, who reported that in the presence of Mayster Mosley & the Lieuetenant of the Tower,D. Chadsey witnesseth agaynst M. Grene. I spake agaynst the reall presence and the sacrifice of the Masse, and that I affirmed that theyr Church was the Churche of Antichrist.

Is not this true, quoth my Lord▪ I sayde yea. Will you continue therein, quoth he? Yea sayde I. Wilt thou then mayntayne it by learning, sayd he? Therein quoth I, I should shewe my selfe to haue little witte, knowing myne owne youth and ignoraunce,Talke betweene M. Grene and the Commissioners. if I would take on me to mayntayne any controuersie agaynste so many graue and learned men. But my conscience was satisfied in the truth which was sufficient to my saluation.

Roper.

Conscience? (quoth M. Roper) so shall euerye Iewe and Turke be saued.

We had hereafter much talke to no purpose, and especiallye on my part, who felt in my selfe, through colde and open ayre muche dullnesse of witte and memorye. At the length I was asked what conscience was: and I sayde, the certifying of the trueth.

M. Welch.

With that M Welch rose vp, desiring leaue to talke with me alone. So he taking me aside into an other chamber,Perswasion of M. Welch to M. Grene. said that he was sory for my trouble, and woulde gladly see me at libertie, he maruayled, that I being a young man, would stande agaynst all the learned men of the realme, yea, and contrary to the whole determination of the Catholicke Churche from Chrystes time, in a matter wherin I could haue no great learning▪ I ought not to thinke mine owne wit better then all mennes, but shoulde beleue them that were learned. I promise you (quoth hee) I haue read all Peter Martyrs booke, and Cranmers, and all the rest of them, and haue conferred them with the contrary, as Roffensis, and the Byshop of Winchester. &c. and could not perceiue but that there was one continuall truth, whiche from the begynning had bene mayntayned: and those that at anye time seuered from this vnitie, were aunswered and aunswered agayn. This was the summe of hys tale, whiche lacked neyther witte nor eloquence.

M. Greene.

Then spake I. For asmuche as it pleaseth youre Maystership to vse me so familiarly (for hee so behaued hymselfe towardes me,Aunswere of M. Grene to M. Welche. as though I had bene hys equall) I shall open my mind freely vnto you desiring you for to take it in good worth. I consider my youth, lack of wit and learning, which would god it were but a little vnder the opinion that some men haue of me.Modestye of M. Grene. But God is not bounde to time, witte, or knowledge, but rather choseth infirma mundi. vt confunderet fortia. Neyther can men appoynt bondes to Gods mercy: For, I will haue compassion (sayth he) on whome I will shew mercy. There is no respecte of persons with God, whether it be olde or young, riche, or poore, wise, or foolish, Fisher, or Basket maker. God geueth knowledge of hys truth, through hys free grace, to whome he liste. Iames. i. Neither doe I thinke my selfe onely to haue the trueth,Rom. 9. The spirite of God addicted neyther to person, nor place. but steadfastly beleue that Christ hath hys spouse the Catholicke and vniuersall Church, dispersed in many realmes where it pleaseth him spiritus vbi vult spirat: no more is hee addicted to any one place then to the person and qualitie of one man. Of this Church I nothing doubt my selfe to be a member, trusting to be saued by the fayth that is taught in the same.The end of all controuersies is to know the true Church. But how this Church is knowne is in a maner the end of all controuersie. And the true markes of Christes Church is the true preaching of his worde and ministering of his sacramentes. These markes were sealed by the Apostles, and confirmed by the auncient fathers, till at the length they were through the wickednes of men and the deuill,Markes of the true Church. sore worne, and almost vtterly taken away. But God bee praysed that he hath renewed the print, that hys truth may be knowne in many places. For my selfe, I call God to witnesse, I haue no hope in mine owne wit and learning, whiche is very small: but I was perswaded thereto by hym, as by an By this instrument he meaneth Peter Martyr. instrument, that is excellent in al good learning and liuing. And God is my record, that chiefly I sought it of hym, by continuall prayer with teares.

Furthermore, what I haue done herein, it is not needefull for me to speake: but one thing (I say) I wish of God with all my hart that all men which are of contrary iudgement,M. Grene seeking his knowledge of God with teares. woulde seeke the truth in like maner. Now I am [...]rought hether before a great many of Byshops, and learned men, to be made a foole and laughing stocke: but I waygh it not a rushe: For God knoweth that my whole study is to please hym: Besides that, care I not for mannes pleasure, or displeasure.

M. Welch.

No M. Greene (quoth he) thinke not so vncharitably of any man, but iudge rather that men labour for your soules health, as for theyr owne. And alas,M. Welche replyeth to M. Grene. how will you condemne all our forefathers? Or how can you thinke your selfe to bee of the catholicke Church, without anye continuaunce, and contrary to the iudgement of all learned men?

Greene.

Then sayde I, Syr, I haue no authoritie to iudge anye manne: neuerthelesse, I doubte not but that I am of the true catholicke Church, howe soeuer our learned men here iudge of me.

Welche▪

Why, then (sayd he) do you suppose your own wyt and learning, better then all theirs? if you doe not geue credite onely to them, other learned men shall resort vnto you, that shal perswade you by the Scriptures and Doctours.

Greene.

Sir (ꝙ I) God knoweth that I refuse not to learn of any childe, but I would embrace the trueth from the mouth of a naturall foole, in any thing wherein I am ignoraūt, and that in all thinges, sauing my faith: But concerning the truth, wherein I [Page] am throughly perswaded, I cannot submit my selfe to learne, vnlesse it be, as youre maistership sayd, that I perused the bookes on both sides: For so might I make my selfe an indifferent iudge: otherwise I may be seduced.

And here we fell out agayne in a long talke of the Churche, wherein his learning and wit, was much aboue myne: but in the ende I told hym I was perswaded, and that hee did but lose his labour.

Welch.

Why then (ꝙ he) what shall I report to my Lord?

Greene.

Euen as pleaseth you (ꝙ I) or els you may say that I would be glad to learne, if I had bookes on both sides. So he going in, the Bishoppes (euen then risen, and ready to depart) asked how he liked me? He aunswered: in fayth my Lord, he will be glad to learne, whiche wordes when they were taken least they should mistake his meaning and mine, I sayde yea my Lorde, so that I maye haue bookes on both sides, as Caluin, and my Lord of Caunterburies bookes, and such other. Well (ꝙ my lordt I will satisfie thy minde therein also: and they all were in grea hope, that shortly I shoulde become a good Catholicke as they call it.

Then was I brought into my Lordes inner chamber (Where Philpot was, he meaneth, to whom he wrote this letter. where you were) and there was put in a chamber with mayster Dee, who entreated me very frendly. That night I supped at my Lords table, and lay with mayster Dee in the chamber you did see On the morrow I was serued at dinner from my Lordes table, and at night did eate in the hall with his gentlemē: where I haue bene placed euer sithence, and fared wonderfull well. Yea, to say the truth,Friendly entertaynment of M. Grene, in Bishop Boners house for a time. for my liberty within the bondes of his Lordships house: for my lodging and fare, scarce haue I bene at any time abroade, in better case so long together, and haue found so much gentlenesse of my Lorde, and his Chaplaynes, and other seruauntes that I should easily haue forgotten that I was in prison, were it not that this great cheare was often pouthered with vnsauery sauses of examinations, exhortations, posinges, and disputations.M. Grene had in priuate examination before the Bishop.

For shortly after supper the first monday at night, I was hadde into my Lordes bedde chamber, and there he woulde know of me howe I came first into these heresies I sayde I was perswaded thereto by the scriptures, and authorities of the Doctours, alledged by Peter Martyr in hys Lectures vppon the xi. Chapiter of the first Epistle to the Corinthians, whiles hee intreated there on that place De coena domini, by the space of a moneth together.M. Grene vrged with the literall sense of the wordes [this is my body.] But then my Lord enforced the playnnesse of Chrystes woordes, and his almightye power demaundinge of mee, what reason shuld moue me from the litterall sense of the words: but I hauing no lust to those matters, woulde haue alledged that there were bookes sufficient of that matter, as Peter Martyr, Cranmer, and Oecolampadius: neuerthelesse when this shifte would not serue,Causes mouing M. Grene from the literall sense of the woedes aforesayd. but I was constrayned to say somewhat, I sayd I was moued from the litterall sense, by the manner of speakyng by the circumstaunce, and by conference of other places of the scriptures. It is euident that Christ tooke breade, and that hee shewed them (they seeing it) bread, whiche hee affirmed to be his body.

Argument.Christ affirmed that bread was his body.

But that affirmation taken literally, can by no meanes be true.

Why the words of Christ of his body, must be taken Spiritually.Ergo, the wordes, if they bee taken according to the letter, cannot be true.

For this predication, Panis est corpus Christi, or corpus Christi est panis, is neither identica nor accidentalis, nor aessentialis praedicatio, Wherfore of necessitie, I must say it was spoken in the like sense, as Christ was a dore, a vyne, and a waye. Neyther can it serue to say: that it was not of bread that he affirmed to bee his body,Argument. and that for two causes.

For what soeuer he shewed, that was bread: for nought els was seene.

But that which he shewed, he affirmed to be hys body:

Ergo he affirmed of bread, that it was his body.

The second reason is: for that it was not chaunged before, seeyng benedixit, is gratias egit, or ells Christe affirmed no true proposition, and you are without authoritie.

In the end of this letter, there were noted these sentences following, collected for confirmation of his former assertions, videlicet.

Eadem locutio poculi. i. The same phrase is vsed and spoken vpon the cup.

Dicitur postea panis. It is called bread in the same place afterward.

Eadem ratione reiecero corpus, qua tu panem. i. By the reason,Reasons mouing M. Grene to take the wordes Spiritually, not literally. as it may be denyed to be bread, it may be denyed to be the body.

Ascendit in coelum. i. His body ascended into heauen.

Corpore nobis factus est similis in omnibus post natiuitatem. At nostrum corpus non potest esse in duobus locis: Ergo &c.

In body hee was lyke to vs in all thinges after his natiuitie (sinne excepted.) Seeyng then our body cannot be in two places at once: Ergo, neyther his.

Discipuli non stupebant. &c. His Disciples tooke it as no miracle nor wonder.

The last examination and condemnation of Mayster Greene.

THus (as it seemeth) for this tyme they lefte off.The last ex [...]aminatiō of M. Grene. But not long after the Byshop perceauyng Greenes learning, and constancy to be suche, as neyther hee, nor any of his Doctours and Chaplaynes, coulde by the scriptures refell, beganne then to obiecte and put in practise hys chiefe, and strongest argument agaynst him: whiche was the rigour of the Lawe, and crueltye of execution: an argument I ensure you, which without the speciall grace of our God, to flesh is importable. And therefore vsynge lawe as a cloke of hys tyrannye, the xxviii. daye of Nouember, the sayde Byshoppe examined him vppon certayne poyntes of Christian Religion. Whereunto when hee had aunswered the, Byshop appointed the register (as their most common manner is) to draw there out an order of confession. Whiche beyng afterwardes redd vnto Greene, was also subscribed by him, as a confirmation of hys former assertions: The tenour whereof here ensueth.

¶The confession and saying of Bartlet Greene.A draught of Mayster Grenes confession, gathered by the Bishops Register.

BArtlet Greene borne in the Cittye of London, in the Parish of Bassingshall of the Dioces of London, and of the age of xxv. yeares, being examined in the Byshops palace, the xxvii, daye of Nouember, anno. 1555. vppon certayne articles aunswered as followeth. Videlicet, that neither in ye tyme of K. Edw., after yt the Masse by hym was put down, neither in ye time of Q. Mary after yt the masse was restored agayn, he hath heard any masse at al: but he sayth yt in the raygne of the sayd Queenes Maiesty he the sayde Bartlet two tymes, to witte, at two Easter tides or dayes, in the chamber of Iohn Polline, one of the Preachers in king Edwardes tyme, within the paryshe of Saincte Michaels in Cornhill, of the Dioces of London, did receiue the Communion wyth the sayde Pulline and Christopher Goodman, sometyme reader of the Dyuinitie Lecture in Oxford, now gone beyond the sea, and the second tyme with the sayd Pulline with one Runneger,Ex Regist. Mayster of Arte of Magdalen Colledge in Oxford and this Examinate also sayth, that at both the sayd Communions he, and the other before named did take, and receiue bread and wyne, whiche Bread and wyne hee called Sacramentall bread, and sacramentall wyne, whiche he sayth were vsed there by them,Transubstantiatio [...] denyed. Pulline onely readyng the wordes of the institution, expressed in the boooke of Communion.

In which receiuyng and vsing, this Examinate sayth, that the other aforenamed, dyd receaue the Sacramente of the Lordes Supper, and that they receyued materyall bread, and materiall wyne,M. Grene refusing to heare mass [...] Sacrifice of the Masse not maintaynable by Gods word. M. Grene agaynst the Sacrament of the Altar. no substaunce therof changed and so no reall presence of the body and bloude of Chryste there beyng, but onely grace added thereto. And further this Examinate sayth, that he had heretofore, duryng the raygne of the Queenes Maiestie aforesayd, refused, and so now doth refuse to come and heare Masse, and to receiue the sacramente of the Aultar, as they are now vsed and ministred in thys Churche, of Englande, because he saith that concerning the Masse, he cannot bee perswaded, in hys conscience, that the sacrifice pretended to bee in the same, is agreeable to Gods word, or mayntaynable by ye same: or that wythout deadly offence, he cannot worshyp the body and bloud of Chryst, that is pretēded to be there. And as concerning the sacrament of the Aultar, this Examinate sayth, that he heretofore duryng the sayd raygne hath refused, and nowe doth refuse to receiue the same, as is nowe vsed in thys Churche of Englande, because it is not vsed,Auricular confession refused. accordynge to the institution of Chryste but bothe in a straunge tongue, and also not ministred in bothe kyndes, and besides that, contrary to Gods worde it is there taughte, that the thynge there minystred is to bee adored, as the reall and true bodye of Chryste. And furthermore this Examinate saythe, that duryng the sayd raygne, he hath not bene confessed to the Prieste, nor receaued absolution at hys handes, because hee is not bound by Gods word, to make auricular confession.

Bartlet Greene.

Many other sondrye conferences, and publicke examinations [Page] they brought hym vnto. But in the end (seeyng hys steadfastnesse of faythe to bee suche, as agaynst the whiche, neither the threatninges, nor yet their flattering promises could preuayle, the xv. day of Ianuary, the Bishop caused him wt the rest aboue named,M. Grene [...] the [...] [...]rought [...] the Cō sistory. to be brought into the Consistory in Paules: where, being set in hys Iudgement seate, accompanied with Fecknā, then Deane of the same church, and other his Chaplaines, after he had condemned ye other sixe he then called for Bartlet Grene began with these or the like wordes.

Honourable audience, I thinke it best to open vnto you, the conuersation of this man, called Bartlet Greene. And because you shall not charge me, that I go aboute to seeke any mans bloud, [...] here you shal heare the Councelles letters, which they sēt with him vnto me. The effect wherof is: that where hee had bene of long time in the Tower of London for heresie, they haue now sent him vnto me to be ordered, according to the lawes therefore prouided. And now to thee Bartlet Greene I propose these ix. articles. [...] Articles [...] M. Grene. Then he read the Articles aboue mentioned, whiche were generally obiected to all these seuen prisoners, to wit Thomas Whittell, Iohn Tudson, Iohn Went, Thomas Browne, Isabell Foster, Ioane Lashforde, Bartlet Greene.

But when M. Greene woulde haue aunswered them particularly,M. Grene [...]. Doctors [...] with [...]ifferent [...]gement, [...] more agaynst the Papistes, [...] with them. he was putte to silence, with promise that he should haue time to aunswere sufficiently, and therfore the Byshoppe proceeding, sayd that when Greene came first to his house, he desired to haue thee bookes of the ancient Doctors of the Churche to read, whiche hee sayd hee graunted him.

Whereunto Greene aunswered and sayde, that if the Doctours were with indifferēt iudgement weighed, they made more a greate deale wyth hym, then they did with them.

Feck.

Upon which wordes Fecknam Deane of Paules stoode vp, and marueiling why hee sayd so, asked hym if he would be content, to stand to the iudgemente of the Doctours.

Greene.

Greene then sayd, that he was content, to stād to theyr Doctours iudgement.

Feck.

Chrisost. Ad popul. A [...]tioch.I will then propound vnto you (quoth Feck.) the Doctours, and interprete them your selfe. So hee alledged a place of Chrisostome, ad popul. Antioch. whiche was this [...] vp [...] his [...] behind him but Christ a [...]cending [...] [...]ooke [...], and also [...] him. Chrisost. in 1. Cor. 10. [...] not the [...] which we [...] the [...] of the Lordes body. M. Grene [...] a ranke Papist. [...] report of Peter Martyr. Elias ascendens melotem suum post se reliquit: Christus verò ascendens carnem suam assumpsit, & eandem post se reliquit: and he demaunded Greene, how he vnderstoode the place.

Greene.

Then Greene prayed him that he would confer the Doctours saying together, and therefore alledged ye same Doctour agayne, writing vpon the 1. Cor. 10. An non est panis, quem nos benedicimus, communicatio corporis Domini? Non ne est Calix &c. Whereby hee prooued that this Doctour called this sacrament but a signe of the Lordes body. Many other wordes of brobation and denyal were betwixe them.

Feck.

At last Fecknam demaunded of hym, how longe he had bene of his opinion? For M. Greene (said hee) you confessed once to me, that when you were at Oxforde at schoole, you were called the rankest papist in that house, & being compelled to go to the lecture of Peter Martyr, you were conuerted from your old doctrine.

Greene.

And Greene confessed the same.

Feck.

Then agayne he sayd, that Greene told him that the sayd Peter Martyr was a Papist in his first comming to Oxford. Whereupon he made an exclamation, and praied the people to consider, howe vayne his doctrine that he professed was, whiche was grounded vppon one man and that vpon so vnconstāt a man is Peter Martyr, whiche perceiuing the wicked intent of the Counsel, was content to please them, and forsake the true and Catholicke fayth.

Greene.

Greene sayd that hee grounded not his fayth vpō Martir,Peter Martyr first [...] frō Popery to the truth, i [...] prayer and reading [...] Doctors. nor any other, nor did beleue so because martyr beleued the same, but because that he hadde heard the Scriptures, and the Doctours of the Church truely and wholesomely expounded by him: neyther had he anye regard of the man, but of the word which he spake. And further he sayd, that he heard the sayde. M. Peter saye often, that he had not as yet, while he was a papiste, read Chrysostome vpon the x. to the Corinthes, nor many other places of the Doctours: but when he had read them, and wel considered them, he was content to yelde to the Doctours hauing first humbled himselfe in prayer, desiring God to illuminate hym, and bring him to the true vnderstandyng of the scripture. Whiche thinge (sayde Greene) if you my Lorde would doe, I doe not doubt, but God woulde open your eyes, and shewe you his truthe, no more then I doe doubt hys wordes be true: that sayth: Aske, and it shall be geuen to you, knocke, and it shall be opened vnto you &c.

Feck.

Then Fecknam asked him, what he thoughte of this article: Sanctam ecclesiam catholicam. One holy Catholicke church.

Greene.

And Greene aunswered that hee dyd beleeue one holye and vniuersall Churche throughoute all the worlde.

Feck.

Then Fecknam sayd, that he woulde sayne haue a sure marke and token, whereby hee might knowe thys Churche, and therefore he prayed Greene, to define vnto him this church.

Greene.

Greene answered,True markes of the Church. that his Church dyd agree in veritie of the true doctrine of Christ, and was knowne by the true administration of hys sacramentes.

Feck.

Whereupon Fecknam sayd that he would proue the Church wherof he was,Disagreement noted amongest piofessors of the Gospell, by Fecknam. to be neuer agreeyng in doctrine, but alwayes to haue bene in controuersie in theyr religion. For (sayd he) Luther and Zwinglius, coulde neuer agree in theyr writinges or sayinges, nor Oecolampadius with Carolostadius, nor Caralostadius wyth eyther Zwinglius or Luther. &c. for Luther writing vppon the sacrament of the aultar, said: that in hoc pane vel sub hoc pane corpus domini accipimus: Zwinglius controlling hym sayd: sub signo panis corpus domini accipimus: and the other controlled him in like case.

Greene.

Then M. Greene proued theyr opinions of the sacrament to be one in effect, being rightly weighed:The Gospellers in words seeme to discent, but in effect do agree [...] with the wor [...]. and though theyr words dyd not sound al one, yet they meant one thing: and theyr opinions were all one, as he proued by diuers other examples.

Feck.

Then Fecknam desired hym that he woulde not so wilfully caste himselfe away, but to be rather conformable to reason, and that my Lord Byshoppe there present, would be good vnto hym, and would graunt him respite (if hee woulde demaund it) for a fortnight, or three weeks and that hee shoulde choose anye learned man whome he would, and shoulde goe with hym home to his house and that hee whome he would choose, woulde willingly take the paynes to reade and conferre the Doctoures wyth him, and open the Doctours myndes & meaninges vnto hym.

Boner.

Then Boner sayd, that hee was proud and an obstinate boy,Boner forbiddeth M. Grene to be called Maister. and therfore hee bad Fecknam to holde hys peace, and to call him no more M. Greene: for (sayd hee) you ought not to call an hereticke maister.

Pendle.

After this, Doctor Pendleton alledged to hym this text out of the xxii. of Luke: Ex hoc non manducabo illud▪ donec impleatur in regno Dei. Note the blind ignorance of Pendleton, as though the kingdome of Christ was not gotten at the death of Christ. Here (sayd he) you muste confesse your opinion to be false, ells you must saye that Christ was a lyer: for Christ sayde: I will eate no more of this, while it bee fulfilled in my fathers kingdome. If Christ did eate no more the bread whē he spake these wordes, then must you say that he was a lyer, for hee dyd eate bread after with hys Disciples before he ascended. But if you say he dyd eate hys body then, and after but breade, it will not agree with the Scriptures, nor with go [...]d reason.

Greene.

Then Greene aunswered and sayd, that thys was spoken by anticipation, as one of theyr owne Byshops (which is now dead) did say.

Pendle.

Then Doctour Pendleton sayd, that that was no sufficient discharge,This Bishop belyke was the Bishop of Winchester. nor no sufficient aunswere for him in this case: for (sayd he) it is well knowne that that bishop was of a contrary opinion to you, and that he dyed a good christian man.

Greene.

To whiche wordes Greene sayd: I do not cal hym to witnesse in this case, as though he were a sufficient man, to proue my saying to bee true in this matter: but I doe alledge hym agaynst you, as Paule did the scripture, whiche he found grauen in the aultar of the Atheniens agaynst themselues, ignoto Deo.

These with many other wordes, were betweene them which I doe ouerpasse, because it were to longe to stande vpon recitall of euery thing. Last of all the Byshop asked him if he would recant. He sayd nay, he would not. But my Lord (sayd he) in old tyme there were no men put to death for theyr conscience,In the old time excommunicatiō was the greatest penalty in matters of fayth and conscience. vntill such time as Byshoppes found the meanes to make it death, to beleue contrarye to them: but excommunication (my Lorde) was the greatest penaltie, which men hadde for theyr conscience: yea, in so muche that S. Augustine wrote, and commaunded that no man should be put to death for his opinion.

Boner.

Then Boner sayd that when saincte Augustine sawe, what inconueniences followed of that commaundement, he wrote agayne to the Temporall rulers, commaundyng [Page] them to punishe their bodyes also.

Greene.

But, sayde Greene, hee bad not put them to death.

Boner.

He bad punish them quoth Boner.

Greene.

Yea, sayd Greene, but not put them to death.

Bo.

That they should be punished, quoth Boner again.

This talke ended, he asked Greene if he woulde recant and returne to theyr Romishe mother.Sentence geuen agaynst M. Grene. Whiche when hee denyed, the Bishoppe pronounced the sentence difinitiue agaynst hym, and so committed him to the Sheriffes of London, who caused him to be carried to Newgate.

And as he was goyng thether, ther met with him two gentlemen, being both his speciall frendes, minding belike to comfort this theyr persecuted brother? but at theyr meeting, theyr louing and friendly hartes (not able anye longer to hide themselues) were manifested by the aboundaunce of theyr pittifull teares. To whom, when Greene sawe them, he sayd in these or like wordes: Ah my friends is this your comfort you are come to geue me, in this my occasion of heauinesse?The wordes of M. Grene to his friendes by the way going to Newgate. Must I, who needed to haue comfort ministred to me, become now a comforter of you? And thus declaring his moste quiet and peaceable minde and conscience, he chearefully spake to them and others, vntil he came to the prison doore, into the which he ioyfully entred, and there remayned alwayes either in praier (whervnto he much gaue himselfe) or els in some other godlye meditations and exercises, vnto the xxviii. day of Ianuary, when hee with hys other aboue mentioned brethren went most chearefully vnto the place of their tormentes often repeating, as well by the waye, as also at the stake these Latine verses following.

Christe Deus, sine te spes est mihi nulla salutis.

Te duce vera sequor, te duce falsa nego.

In English thus.

Verses of M. Grene written in his friendes booke.

O Christ my God, sure hope of health,

besides thee haue I none:

The truth I loue, and falsehoode hate,

by thee my guyde alone.

During the tyme of hys imprisonment in Newgate, diuers of hys frendes had accesse vnto him, to whome he gaue sundry godly exhortations: wherewith they were not only well contented, but for better remēbrance, aswel of the same his instructions, as also of hys own good and godly person, they desired him to write somewhat in their bookes, which request he willingly graunted, as in maner here ensueth.

These verses were written in a booke of mayster

Hussey of the Temple.

Behold thy selfe by me, such one was I, as thou:

And thou in tyme shalt be, euen dust as I am now.

Bartlet Greene.

¶These verses were also written in a booke of mayster William Fleetwood, of the same house.

My resting roode is founde, vayne hope & hap a dew.

Loue whome you list wt chāge, death shall me rid frō you.

Bartlet Greene.

Amonges others diuers and singular good vertues of this good manne, especially in him was to bee noted such a modest nature, so humbly thinking of himselfe, as in few men is to be found, euer de [...]ecting hymselfe vnder that was in him, and euer seeming to be lesse then he was so that nothing lesse hee coulde abide▪ then to heare of hys prayse or commendation: as well declareth not onely his letter written to M. Philpot,The singular modesty, and humble nature of M. Grene. wherin he doth earnestly expostulate with hym, for slaundring hym with prayse of his witte and learning, and other manifold vertues of great excellency, but also by his owne speache and aunsweres in his examination wherein he casteth from hym all knowledge of learning and cunning, when notwithstanding he had more in hym, then to anye mennes eyes dyd appeare.

So great and admirable was this gift of modesty grafted in the nature of him, so farre abhorring from a [...] pryde and arrogancie, that as he could not abide any thinge that was spoken to his aduauncement or prayse: so neither did there appeare in hym any shewe or bragge in those things wherein he might iustly glorye, whiche were his punishmentes and sufferinges for the cause and quarrel of christ. For when hee was beaten and scourged with roddes by Byshoppe Boner (which scarse any man would beleue, nor I neither, but that I heard it of him, whiche hearde it of his mouth) and he greatly reioyced in the same, yet his shamefast modestie was suche, that neuer hee woulde expresse any mention therof, least he shoulde seeme to glorye to muche in hymselfe, saue that onely he opened the same to one M. Cotten of the Temple a friend of hys, a little before his death.

Moreouer,The [...] nature of M. Grene. to this rare and maydenly modestie in him was also adioyned the like nature of mercye and pittifull compassion: whiche affection though it seemed to be little regarded of some, yet in my minde is there no other thing wrought in nature, wherein man resembleth more truely the image of the high maiestie of almightye GOD then thys. And as in thys respecte of mercifull tendernesse, manne onely excelleth all other beastes: so almost no lesse may thys manne seeme to passe many other men, whose customable propertie and exercise was to visite the poore prysoners wyth hym in prison, both with bodily reliefe, and also wyth spirituall comforte: and finding manye of them (I meane suche as were there for thefte, and other naughty factes) verye penitent and sorye for theyr euill demeanours, in hope of theyr amendment, dyd not onely by mouthe, but also by hys letters require, yea, as it were of duetye in loue, dyd charge his friendes, to trauayle for theyr deliueraunces: such was the pittye and charritable mercye of thys godlye and most true member of Christes Churche: as appeareth by this letter here following.

To my very louing frendes and maysters. M Goringe, M. Ferneham, M. Fleetwood, M. Rusewll. M. Bel, M Hussey, M. Calthrop, M. Boyer, and other my maisters of the Temple, Bartlet Greene wisheth health of bodye and soule.

VEry friendes are they, whiche are knitte together wyth the knotte of Charitie. Charitie doth not decaye,A letter of M. Bartlet Grene to certayne of his louing friendes in the Temple What true frendship is. True frendship is not measured by distance of place or of person [...] but increase in them that dye faythfully: whereof it followeth, that thoughe we be absent in body, yet are we present in the spirite, coupled together with the vnity of fayth in the bonde of peace, whyche is loue. How hee is worthy the name of a friend, that measureth hys frendship with the distaunce of place, or parting of persons? If thy frend be out of sight, is thy friendshyp ended? If he be gone into the Countrey, wilt thou cease to loue hym? If hee be passed the seas, will you so for sake hym? If hee be caryed into heauen, is Charitie hindred thereby? On the one side we haue the vse of the fathers from the primatiue Church, that gaue thankes for theyr frendes that dyed in the fayth, to proue that Charitie dyed not with death. On the other side (sayth Horace) Coelum non animum mutant, qui trans mare currunt.

What speake I of Horrace?Loue onely coupleth together. Sayth not saincte Paule the same thynge: For we are members of hys bodye, of his flesh, and of his bloud, yea, we are members one of an other. Is the hand or arme foote or legge a member, when it is disseuered from the bodye? How can we be members, excepte we be ioyned together? What is the line that coupleth vs, but loue? When all thinges shal fayle loue fayleth neuer. Hope hath hys ende,All other thinges fayle, loue onely indureth for euer. when wee get that wee hoped for. Fayth is finished in heauen, loue endureth for euer: Loue (I say) that proceedeth of charitie, for carnall loue, when that which he loued is lost, doth pearish wyth the fleshe. Neyther was that euer but fleshly loue, which by distaunce of place, or seuering of bodyes, is parted asunder. If loue be the ende or sūme of the lawe, if heauen and yearth shall pearishe, it one iote of Gods wordes shall not decaye, why shouldee we thinke that loue lasteth not euer.

I neede not to write much to you my frendes, neyther can I haue laysure nowe that the keepers are risen: but thys I saye: if we keepe Chrystes commaundemente in louynge eache other, as he loued vs, then should our loue be euerlasting. This frendship Paule felt when it moued him to saye,Loue vnfained neuer endeth. that neyther lengthe nor bredth (meanyng no distaunce of place) neyther height nor depth shoulde seuere hym from the loue of Christe. Waighe well thys place, and meate it wyth Paules measures: so shall we find that if our loue be vnfayned, it can neuer bee ended. Nowe may you saye, why wrytest thou this? Certes to the ende that if oure frendshippe bee stable, you may accomplishe thys the laste request of your friende, and performe after my death the friendshippe wee beganne in oure lyfe, that amitie maye encrease vntill GOD make it perfecte at oure next meetynge together.The sute of M. Grene for the sauing of certayne poor [...] prisoners in Newgate.

Mayster Feetewood, I beseeche you remember Wittrance and Cooke, two singular men amongest common prisoners, M Fernham and mayster Bell, with M. Hussey (as I hope) wyll dispatch Palmer and Richardson with his companions. I praye [Page] you M. Calthrop thinke on Iohn Groue, an honest poore man, Traiford, and Rice Aprice his accomplices. My cosin Thomas Witton (a Scriuener in Lombardstreete) hath promised to further their deliuerie: at the least hee can instruct you whiche waye to worke. I doubt not but that Maister Boyer will labour for the good wife Cooper (for she is worthy to bee holpen) and Berard the Frenchman. There bee also diuers other well disposed men, whose deliueraunce if ye will not labour for: yet I humbly beseeche you to seeke their reliefe, as you shall see cause, namely of Henry Aprice, Lancelot, Hobbes, Lother, Homes, C [...]rre, and Bockyngham, a young man of goodly giftes in witte and learnyng, and (sauyng that he is somewhat wilde) likely to doe well hereafter. There bee also two women, Conyngham and Alice Alexander that may proue honest. For these and all other poore prisoners, here I make this my humble sute, and prayer to you all my Maisters, and especiall good frendes, beseechyng you of all bondes of amitie, for the precious bloud of Iesus Christ, in the bowelles of mercie: to tender the causes of miserable captiues: helpe to clothe Christ, visite the afflicted, comfort the sorrowfull, and releue the needy. The very God of peace guide your hartes to haue mercy on the poore, and loue faythfully together, Amen. This present Monday, when I looke to dye, and liue for euer.

Yours as euer Bartlet Greene.

*An other letter of M. Greene to Mistres Elizabeth Clarke.

An other letter of [...] to Mi [...]tres Elizabeth Clarke.WOuld GOD (if it were his pleasure) that with this Letter I might send you may harte and mynde, and whatsoeuer there is in me elles, that pertayneth vnto GOD: So should I thinke it the beste message, and happyest Letter that euer I could write. But though I obtaine not my desire, yet shall I not cease with continuall prayer to labour for you, desiryng almighty GOD to encrease that, which he hath long sith begonne in you, of sober lyfe, and earnest zeale towardes his Religion. In fayth (as sayth Sainct Paule) she that is a true widowe and frendlesse,1. Tim. 5. putteth her trust in GOD, continuyng day and night in Supplication and prayer: but she that liueth in pleasure is dead, euen yet aliue. And verely a true widowe is she that hath maryed Christ, forsakyng the vanities of the worlde, and luste of the fleshe. For as the maryed woman careth howe to loue, [...]. Cor. 5. please, and serue her husband: so ought the widowe to geue all her hart and soule, thoughtes and wordes, studies and labours: faythfully to loue GOD, vertuously to bryng vp her children and houshold, and diligently to prouide for the poore and oppressed.

1. Tim. 5.Therefore Sainct Paule first instructeth a widow how to behaue her selfe, that is: Not to liue in pleasure, then to watche vnto prayer,Psalm 3 [...]. [...]. 2. as the onely meanes to obtayne all our desires, stedfastly laying vppe all our trust in GOD, as Dauid right well sayeth: First eschew euill, then doe good. Of Anna the prayse was written, that shee neuer went out of the Temple, but serued GOD with fastyng and prayer night and day:Iudith. 8. so well had she espoused Christ. Iudith ware a smocke of heare, continuyng in fastyng,Ephesian. 6. and had good report of all men.

The next care that belongeth to a widowe, is that she bryng vppe her children and houshold godly,1. Tim. 5. in the nourture and information of the Lorde. Whereof Saincte Paule sayeth: If any haue Children or Nephewes,1. Reg. 2. lette them learne firste to rule their owne house Godly, and to recompence their elders. The incontinencie and coueteousnesse of Phinees and Ophny,1. Reg. 15. not corrected by Ely their Father, prouoked GODS vengeaunce vppon him, and all his kynred. The ouer tender loue of Absolon, expelled Dauid from his kyngdome. The vnrebuked sinnes of Ammon encouraged Absolon to flea his brother:1. Reg 8. most manifest examples agaynste the parentes, for the offences of their Children.

Contrarywise, how greatly might Hannah reioyce ouer Samuell her Sonne, [...] ▪ Reg. 13. whome she had brought vppe in the house of the Lorde: What thankes might Tobias wife giue for her Sonne Toby? How happy was Salomō to be taught by the prophet Nathan? But aboue all widowes, thrise blessed was the happy mother of the vij. Sonnes, [...]. Reg. 1. that so had instructed them by the feare of GOD, that by no tormentes they would shrincke from the loue of his truth? [...]. Ma [...]h. 7.

Of the last parte Saincte Paule sheweth that a widowe shoulde bee chosen,1. Tim. 5. If shee haue nourished her Children, if shee haue been liberall to straungers, if shee haue washed the Sainctes feete, and if shee haue ministred to them in aduersitie. Herein it is euident howe earnestly Saincte Paule would haue widowes bent towardes the poore,The office [...] exercise of christen widowes [...] the prim [...]tiue Church. for that (as though they onely had been therefore meete) hee appointed onely widowes to minister to the Sainctes, and to gather for the poore. Whiche vse also continued, almost throughout the primitiue Churche, that widowes had the charge, and gatheryng for the poore men and straungers.

Of your neighboures I neede not to put you in remembraunce, seeynge you dayly feede them with good Hospitalitie, by whiche meanes also many foreners are of you relieued: but of the poore Almes houses, and miserable prisoners here in London many lacking their libertie wythout cause, some vnder the colour of Religion, some onely kept for fees, and some on priuate mennes displeasure. Alas that Christe so hungereth, and no man will feede hym: is so sore opprest with thyrst, and no man will geue him to drinke: destitute of all lodgyng, and not relieued: naked, and not cloathed: sicke, and not visited: imprisoned, and not seene. In tyme past menne could bestowe large summes of money on copes, vestimentes, and ornamentes of the Churche. Why rather follow we not S. Ambrose tooke from the church, & gaue to the poore: we take from the poore their tithes and improperations, & giue them to Churches and ministers where is nothing but singing, and idlenes. S. Ambroses example, whiche solde the same to the reliefe of the poore, or Chrysostomes commaundement, which willeth first to decke and garnish the liuing temple of God? But alas, suche is the wickednesse of these our last dayes, that nothing moueth vs: neyther the pure doctrine, the godlines of life, nor good examples of the auncient Fathers. If in any thing they erred, if they haue written anye thynge that serueth for sectes and dissension, that will their charitable children embrace, publishe and mayntayne with sworde, Fagot and fire. But all in vayne: they stryue agaynst the streame. For though in despite of the truth, by force of the oers of crafty perswasion, they maye bringe themselues into the hauen of hell: yet can they not make all menne bebeleue, that the bankes moue whilest the shippe sayleth, nor euer shall be able to turne the directe course of the streame of Gods truth. Our Lord Iesus Christ strengthen you in al pure doctrine and vpright liuing, and geue you grace, vertuously to bring vp your children and family, and carefully to prouide for the poore and oppressed, Amen. At Newgate the 20. of Ianuary, Ann. 1556.

Your assured, Bartlet Greene.

An other certayne writing of M. Bartlet Greene.

BEtter is the day of death (sayth Salomon) then the daye of birth. Man that is borne of woman, liueth but a shorte tyme,An other certayne writing of M. Bartlet Grene. and is replenished with many miseries: but happye are the dead that dye in the Lord. Man of woman is borne in trauell, to liue in misery: manne thorough Christe dothe dye in ioye, and lyue in felicitie. He is borne to dye, and dyeth to liue. Straight as he cō meth into the world, with cryes he vttereth his miserable estate: straight as he departeth, with songes hee prayseth God for euer. Scarse yet in his cradle 3. deadly enemies assault him: after death no aduersary may annoy him. Whilest hee is here, he displeaseth God: when he is dead he fulfilleth his will. In this lyfe here he dyeth through sinne: in the life to come he liueth in righteousnesse. Through many tribulations in earth he is still purged: with ioye vnspeakeable in heauen is he made pure for euer. Here he dyeth euery houre: there hee liueth continuallye: Here is sinne: there is righteousnes Here is tyme: there is eternitie. Here is hatred: there is loue. Here is payne: there is pleasure. Here is miserye: there is felicity. Here is corruption: there is immortalitie. Here we see vanitie: there shall we behold the maiestie of god, with triumphant and vnspeakeable ioy in glory euerlasting. Seeke therefore the thinges that are aboue, where Christ sitteth on the right hand of God the father: vnto whom with the sonne and the holy Ghost, be all honour and glory, world without end. Amen.

Yours in Christ, Bartlet Grene.

Diuers other letters and matters there were beside which this seruaunt of God did write, as namely certayn notes & extractes in Latine out of the Doct. & other authours for his memory, wherby is declared how studious he was in ye searching and knowledge of the law of God, although his profession was the temporall lawe. Where I would [...] God, he were not among the lawyers such a phenix that he had very few or no fellowes to f [...]ye wt hym or to follow [...] hys steppes. But God is to be praysed, that although we read of few or none among that sort that dyed as he did,A commendatiō of Lawyers. yet good witnesse doe spring vpp dayly of the same profession, to such towardnes and Godly zeale, that some hope already appeareth, shortly to come to passe, that this godly Phenix shall not flye alone. These foresayde notes and gatheringes of his out of the Doctoures, were taken from him by Boner, being found about hym, which was to him no little griefe. Hee among the rest was first apprehended, but last of them condemned, which was the xv. day of Ianuary, and afterward burned with the other Martyrs, the 27. of the same moneth.

3. Thomas Browne, Martyr.

THomas Browne, borne in the Paryshe of Hyston, wythin the Dyoces of Elye,Ex Regist. Tho. Browne, Martyr. Ianuary. 27. came afterwarde to London, where hee dwelled in the Parysh of Sainct Brides in Fleetestreete, a maryed manne, of the age of 37. yeares: who because he came not to hys parish church [Page] was presented by the Constable of the Parishe to Boner. As touching whose articles, wherupon he was examined by the sayd Boner, with his aunsweres also annexed to ye same, mention goeth before, as in the generall processe of him and of the rest,Tho. Browne presented by the Constable of S. Brides. may appeare. This Tomas Browne being had to Fulhā, wt the other thereto be examined, was required vpon Thursday, being ye xxvi. day of September, to come into the Chappell to heare Masse, whiche he refusing to doe, went into the warren, and there kneled among the trees.Browne kneeleth among the trees at the Masse tyme. For this hee was greatly charged of the Bishop, as for an haynous matter, because he sayd it was done in despite and contempt of theyr masse: which seemed to the Byshop and his Chaplaynes no small offence. At length being producted to his last examination before the sayd Bishop, xv. day of Ianuarye, there to heare the sentence diffinitiue agaynst him, first hee was required wyth many fayre wordes and glosing promises to reuoke hys doctrine, to whome the foresayd Byshoppe speaking these woordes,B. Boners words to Tho. Browne. sayde: Browne, ye haue bene before me many tymes and ofte, and I haue trauailed with thee, to wynne thee from thyne erroures: yet thou and suche like haue and doe reporte that I goe about to seeke thy bloud. &c.

B. Boner charged to be a bloudsucker.To whome the sayd Thomas Browne aunswered agayne: yea my Lord (sayd he) in deede ye be a bloudsucker & I would I had as much bloud, as is water in the Sea, for you to sucke.

Boner then proceeding to the articles, when he hadde red them vnto him agayne, as he had done diuers tymes before, asked him whether he was content and willing to relinquishe those hys heresies and erroneous opinions (as he called them) and returne agayne vnto the vnitie of the catholicke fayth.The aunswere of Thomas Browne to Bishop Boner. Whereunto he made aunswere again saying, if they were heresies, he would forsake them. They be heresies (quoth the Byshoppe.) Howe will ye proue it, sayd Browne? for I will not goe frō mine aunsweres, except you cā proue them to be heresies, which ye shal neuer do. For that whiche you call heresie, is no heresie. Wyth that Boner not able, or els not disposed to supply the part of a sufficient teacher, in prouing that which the other had denyed by good authoritie and doctrine of the scripture went about with wordes and promise of pardon, to allure him to renounce those his heresies, as he called them and to returne vnto the vnitie of his mother the Catholicke Churche. &c.

To whom the sayd Thomas inferred agayne, as followeth: Proue it (sayd he) to be heresie, that I do hold and mayntayne, and I will turne to you. But you condemne me, because I wil not confesse and beleue the bread and in the sacrament of the aultar (as you call it to be the body of Christ, and therfore ye spill myne and such like innocents bloud,Sentence read against Thomas Browne. being the Queenes true subiectes, for whiche you shall aunswere, and that shortly.

After this being spoken, Boner as hee had done to the other before, read in writing the sentence diffinitiue agaynst him. The copie and forme of which sentence wherwith the Papistes were wont to condemne all the innocent saynts of Christes, is aboue expressed, pag. 1417. And so this done he was committed to the Sheriffes to be had away, and burned the xxvii. day of the sayd moneth of Ianuary, constantly abiding with the other, the Popes tormentes for the true confession of his Christian fayth.

4. Iohn Tudson Martyr.

THe same daye and tyme, when the foresayde Iohn Browne, with his fellowes was condemned (as is aboue rehearsed) being the xv. day of Ianuarye was also producted Iohn Tudson with the rest of the sayde company,Iohn Tudson, Martyr. vnto the like condemnation. This Iohn Tudson was borne in Ipswich in the Countye of Suffolke,Ianuary. 27. after that apprentise in London, dwelling with one George Goodyeare of the parishe of saynct Mary Botulphe, within the dioces of London, who being complayned of to Sir Richard Cholmley and Doct. Story, was by them sent vnto Boner bishop of London, and was diuers tymes before him in examination.

The Articles and interrogatories ministred vnto hym, as vnto the rest, before are specified, with hys aunsweres also to the same annexed. &c. After this hee was brought vnto the open Consistory: where the sayd blessed and true seruaunt of the Lord Iohn Tudson, appearyng before the sayde byshoppe and his complices,Of these articles read before pag. 215. The constant persisting of Iohn Tudson. was moued with sundry perswasions (as theyr maner is) to goe from his opinion (which they named heresie) and to persiste in the vnitie of the Churche which they were of, but hee constātly persisting in that which he had receiued by the preachers in king Edwardes tyme, refused so to doe, saying there was no heresie in his answeres. For I (sayd he) defy all heresie. The Byshop yet still vsed his olde accustomed perswasions to remoue him, promising moreouer all hys offences and erroures (as he called them) to bee forgeuen hym, if he would returne. &c. Then sayde Tudson: Tell me wherein I haue offended, and I will returne. Then sayd the Byshop: In your aunsweres. No, sayd Tudson agayne, I haue not therein offended: and ye, my Lord pretend Charitie, but nothing therof appeareth in your workes. Thus after a few wordes ye bishop did likewise promulgate agaynst hym sentence of condemnation,Sentence read against Iohn Tudson. whiche being red, the godly and constant martyr was committed to the secular power, and so wyth much pacience finished this life with the other aboue named, the xxvii. daye of Ianuary.

5. Iohn Went Martyr.

IOhn Went borne in Langham in Essex, within the Dyoces of London,Iohn· Went Martyr. Ianuary. 27. of the age of 27. & a Shereman by occupation, first was examined (as partly is touched before) by Doctor Story vpon the sacrament of his popishe Aultar and because the poore man did not accord wt him throughly in the reall presence of the body and bloud of Chryst, the sayd Story did send hym vp to Boner Byshop of London. Who likewise after diuers examinations vppon the articles aforesayde in the Consistory, attempted the lyke maner of perswasions with hym, as he did to the other to recant and returne. To whome in fewe wordes the sayde Went aunswered agayne, he woulde not, but that by the leaue of God, he would stand firme and constant in that he had sayd. And when the Bishop yet notwithstanding did still vrge and call vpon him with words and fayre gloses,Iohn Went withstandeth the Bishops perswasiōs. Iohn Went cōdemned. to geue ouer himselfe to theyr opinion, he could haue no other answer of hym but this: No, I say as I haue sayd &c. Whereuupon being condemned by the Bishops sentence, he was committed vnto the Sheriffes (whom that shameles shaueling at y• time abused for hys seruile Butchers) and so brought to hys martyrdome, which he with no lesse constancie suffered to the ende with the rest of that blessed societie of Martyrs aboue named.

6. Isabell Foster Martyr.

WIth these fiue persons aboue recited and condemned, were also two women in the foresayd company condemned the same tyme,Isabel Foster, Martyr. Ianuary. 27. and likewise burned for the same cause, the one a wife called Isabell Foster, the other a mayde named Ioane Warne, or otherwise Lashford.

This foresayd Isabell was borne in Grafestocke in the Dioces of Carlill, and afterward maried to one Iohn Foster Cutler, of the Parish of S. Brides in Fleetstreete, beyng of the age of Lv. yeares.Isabell Foster constāt in confessing Christes Gospell. She likewise for not commyng vnto the Churche, beyng sent vnto Boner, and so imprisoned, was sundry tymes examined by the sayd Byshop, but neuer ouercome, nor remoued from the constant confession of Christes Gospell.

At length commyng vnto her finall examination before the Byshop in the Consistory the xv. day of the sayd moneth of Ianuary, she was moued agayne, whether she would yet goe from her former aunsweres. Whereunto she gaue a resolute aunswere in few wordes: I will not (sayth she) goe from them by Gods grace: and thereunto did adhere, neither beyng cast downe by the manacyng threates of the Byshop, nor yet yeldyng thorough his alluryng enticementes,The wordes of Isabell Foster of her last examination▪ promising both lyfe and libertie if she would associate her selfe in the vnitie of the Catholicke Churche. Whereunto she sayd agayne in this wise, that she trusted she was neuer out of the Catholicke Church. &c. and so persisting in the same, continued constaunt, till the sentence diffinitiue was pronounced, and thē she was committed by commaundemēt of the Byshop to the secular power, and so brought a fewe dayes after to the stake, the 27. day of the foresayd moneth:Isabell Foster condemned. where she like a faythfull witnesse of the Lordes truth (with the other fiue aforesayd) ended her troubles here, to finde a better rest in the kyngdome of Christ our Sauiour.

7. Ioane Lashford, alias Ioane Warne, Martyr.

IN a certaine place of these Actes and Monumentes heretofore, mētion was made of one Elizabeth Warne,Ioane Lashford alias, Ioane Warne, Martyr. Ianuary. 27. pag. 1608. col. 2. who with her husband Iohn Warne (as is aforesayd) in the begynnyng of Queene Maries Reigne was apprehended in Bowe Churchyard for beyng there at a Cōmunion: and both suffered for the same, first the man in the moneth of May, then the wife in Iuly after: and now the daughter in the moneth of Ianuary [Page] followed her parents in the same martyrdome. Furthermore in the same place and page mention was made also of D. Storie: who there (we sayde) was somewhat neare vnto the sayd parties, eyther in kindred or alliance, albeit as I vnderstande since of some, there was no kindred betweene them, but only that she was his seruant. Yet notwythstanding the said D. Storie (as it is aboue specified) before he was Commissioner, [...] made intercession for ye parties to D. Martine then Commissioner: but afterwarde being placed in Commission hymselfe, so farre forgat him sel [...]e and hys olde seruaunt, that hee became no small procurer of theyr deathes. I will not heere expostulate wyth the hard heart of that man, nor with hys incōstancie: Who [...]et notwythstanding, after he had brought them to death, was rested him selfe for lx. pounde, charged wyth dette in theyr behalfe: which if it be true, it may thereby appeare that he was in some peece of kindred ioyned or allied vnto them. But leauing that persone vnto the good pleasure of the Lord, let vs returne vnto that we haue in hand.

[...]Thys Ioane Lashforde, borne in the parishe of little Hallowes in Thames streete, was the daughter of one Robert Lashford Cutler, and of the foresayde Elizabeth, who afterward was married to Iohn Warne vpholster, who (as is sayde) was persecuted for the Gospell of God, to the burning fire: and after him his wife, and after her thys Ioane Lashford theyr daughter. Who about the age of xx. yeares, ministring to her father and mother in prisone, [...] suspected and knowen to bee of the same doctrine and religion, was sent vp to Boner bishop of London by D. Storie (as is aboue in her answeres to the articles declared) and so committed to the Counter in the Poultrie, where shee remained the space of 5. wekes, and frō thence had to Newgate, where shee continued the space of certaine moneths.

After that, remaining prisonner in the custodie of the sayd Boner, her confession was, being examined, that the whole xij. moneth before and more,The confession of Ioane Lashford before the Bishop. she came vnto no popish masse seruice in the church, neither would doe, eyther to receiue the Sacrament of the aultare, or to be confessed, because her conscience would not suffer her so to doe, confessing and protesting, that in the sacrament of the aultar, there is not the reall presence of Christes body and bloud, nor that auricular cōfession or absolution after the popish sort, was necessary, nor the Masse to be good, or according vnto the scripture, but sayd that both the sayd sacrament,Superfluous and Popish Ceremonyes. confession, absolution, and the Masse, with all other theyr superfluous sacramēts, ceremonies and diuine seruice as then vsed in thys Realme of Englande, were moste vile, and contrary to Christes woordes and institution, so that neyther they were at the beginning, nor shal be at the latter ende. Thys godly damosell, feeble and tender of age,The worthy constancye of a mayde. yet strong by grace in this her Confession and faith, stoode so firme, that neyther the flattering promises, nor the violent threates of the Byshops could [...]ourne her, but being mooued and exhorted by the Byshoppe to retourne to the catholicke vnitie of the church, sayth boldly to him againe:The wordes of Ioane Lashford at her last examination. If yee wil leaue off your abhomination, so I wil returne, and otherwyse I will not.

Whereupon the Bishop yet againe promised her pardon of all her errours (as he called them) if shee would be conformed. To thys shee answeared againe, saying vnto the Bishop: Doe as it pleaseth you, and I pray God that you may doe that whych may please God.

And thus shee constantly perseueryng in the Lordes holy truthe, was by the sentence definitiue cōdemned and committed vnto the Sheriffes,The Sentence and condemnation of Ioane Lashford. Ianuary. 27. by whom the foresayd 27. day of Ianuarie shee with the rest being brought vnto the stake, there washed her clothes in the bloud of the lambe, dying most constantly for hys woord and truth, to whom most louingly shee espoused her selfe.

And thus muche concerning the life, storie, & condemnation of these vij. Martyrs afore specified.

❧ Seuen godly and constant Martyrs, suffering at one fire together in Smithfield.

[...]

Fiue other Martyrs in Caunterburie, foure women and one man, at two stakes and one fire, all together burned.

AFter these seuen aboue rehearsed, Martyred together in Smithfielde, [...] 31. shortly after in the same moneth, the [...]. day of Ianuarie, followed an other like fellowship of godly Martyrs at Caunterburie, four women and one man, whose names be these.

Iohn Lomas, a yong man.

Anne Albright.

4. Women and one man Martir.

Ioane Catmer.

Annes Snoth, widowe,

Ioane Sole, wife.

1 Iohn Lomas Martyr.

[Page]

IOhn Lomas of the parish of Tenterden, detected and presented of that religion which the papists call heresie, and cited vpon the same to appeare at Canterburie, examined there of the first article,Iohn Lomas, Martyr. whether he beleued the catholicke church or no, answeared thus: that he beleeued so much as is contained in Gods booke and no more.

Then being assigned to appeare againe vnder the pain of lawe the next Wednesday seuennight after,The aunswere of Iohn Lomas at his examination. which was the xvij. day of Ianuarie, the said Lomas examined whether he would be confessed of a priest or no, answeared and sayde, that he founde it not wrytten that he should be confessed to any Priest in Gods booke, neither would be confessed, vnlesse hee were accused by some man of sinne. Againe, examined whether he beleeued the body of Christe to be in the Sacrament of the Altare really vnder the formes of bread and wine after the consecration or no,The Sacrament of the Altar denyed. he answeared that he beleeued no realtie of Christes body to be in the Sacrament, neither founde hee wrytten, that hee is there vnder forme or tressell,Realty of Christ, neyther vnder forme nor tressel. but he beleeued so muche as is wrytten. Being then demaunded whether he beleeued that there is a catholicke churche or no, and whether hee would be content to be a member of the same, he answeared thereunto that he beleeued so muche as was wrytten in Gods booke,Sentence against Iohn Lomas. and other aunsweare then this hee refused to geue. &c. Whereuppon the sentence was geuen and red against hym the xviij. day of Ianuarie, and so committed to the seculare power, hee constantly suffered for the conscience of a true Faith, wyth the other fower women here following.

2 Agnes Snoth, Martyr.

AGnes Snoth widowe, of the Parishe of Smarden, likewise accused & cited for the true profession of Christes religion,Ianuary. 31. was diuers times examined before the Pharisaicall fathers. Who there compelled to answere to suche Articles and Interrogatories as should be ministred vnto her,Confession auricular refused. firste denied to be confessed to a Priest: notwithstanding, shee denied not to confesse her offences as one to an other, but not auricularlye to anye Priest. And as touching the Sacrament of the aultare, shee protested that if shee or any other,The Sacrament how to be receaued. did receiue the Sacrament so as Christe and as his Apostles after him did deliuer it, then shee and they did receiue it to their comfort: but as it is nowe vsed in the church, shee sayd that no man coulde otherwise receiue it than to his damnation, as she thought. Afterward being examined againe concerning penaunce, whether it were a Sacrament or no,Penaunce is denyed to be a Sacrament. she plainly denied the same, and that the Popish manner of their absolution, was not consonant to the woorde, nor necessary to be taken: with suche other like, agreeing with the aunsweres and confession of Iohn Lomas before mentioned. Whereupon the sentence likewise being red,Agnes Snoth condemned and committed to the secular power. she was committed to the sheriffes of Canterbury, and so suffering Martyrdome with the rest, declared her selfe a perfect and constant witnesse of Christ and of his truth, the xxxj. day of Ianuarie.

3 Anne Albright, aliàs Champnes, Martyr.

Anne Albright Martyr.AGainst Anne Albright, likewise appearing before the Iudge and his Colleagues, it was also obiected concerning the same matter of Confession. Whereunto shee answeared in these woordes, saying: that shee woulde not be confessed of a priest,Auricular confession. The wordes of Anne Albright to the Priestes. Anne Albright denyeth the Sacrament of the Altar. Condemnation of Anne Albright. Ianuary. 18. and added moreouer, speaking vnto the Priests: You Priests (sayde shee) are the children of perdition, and can doe no good by your Confession. And likewise speaking vnto the Iudge and his assistants, shee tolde them that they were subuerters of Christes truth.

And as touching the Sacrament of the aultar, she said it was a noughty and abhominable idoll, and so vtterlye denied the same sacrament. Thus persisting and perseuering in her former sayings & answers, shee was condemned the sayd 18. day of the sayde moneth, with the other aboue mentioned: with whom also she suffered quietly and with great comfort for the right of Christes religion.

Ioane Sole.

IN like maner Ioane Sole, of ye parish of Horton, was condemned of the same Phariseis and Priestes,Ioane Sole Martyr. Ionuary. 31. for not allowing confession ariculare, and for denyinge the reall presence and substaunce of Christ to be in the sacrament of the aultare. Who after their Pharisaicall sentence beynge promulgate, was brought by the Sheriffes to the stake wt the other fower, and sustained the like Martyrdome with them,Condemnation of Ioane Sole. Ianuary. 18. through the assistaunce of Gods holy grace and spirite mightely woorking in her, to the glorye of his name, and confirmation of his truth.

Ioane Catmer.

THe fift and last of this heauenly company of Martyrs, was Ioane Catmer of the parish of Hith, wife (as it should seeme) of George Catmer burned before.Io [...]e Catmer, martyr. Who being asked what shee sayde to Confession made to a Priest, denyed to be confessed to any suche priest. And moreouer, the Iudge speaking of the sacrament of the altar,Ianuary. 31. she sayd and affirmed that shee beleeued not in that sacrament, as it was then vsed, for that it was made (sayd shee) a very idoll. In this her confession she remaining and persisting, was by the like sentence cruelly of them condemned, and so suffered with the foresayd Thomas Lomas, and the other three fellow Martyrs, ratifying and confessing wyth their bloud the true knowledge and doctrine o [...] the glorious Gospel of Christ Iesus our Sauiour.

The burning of the foresayd man and foure women.

The Martyrdome of Iohn Lomas, Agnes Snoth, Anne Albright, Ioane Sole, Ioane Catmer, at Canterburye. An. 1556. Ianuary. 3 [...].

These 5. persones were burnt at 2. stakes and one fire together at Canterbury, as is before sayd. Who, when the fire was flaming aboute their eares, did singe Psalmes. Whereat the good Knight Syr Iohn Norton being there present, wept bitterly at the sight thereof.

The Iudges and the other assistantes which sate vppon her, and the other foure aboue mentioned, were Richard Faucet, Iohn Warren, Iohn Milles, Robert Collins, and Iohn Baker the Notarie.Persecuto [...]

❧The life, state, and storie of the Reuerend Pastour and Prelate, Thomas Cranmer Archbishop of Caunterburie, Martyr, burned at Oxforde, for the Confession of Christes true Doctrine, vnder Queene Marie. An. 1556. March. 21.

AS concerning the life and estate of that moste reuerend father in God, and woorthy Prelate of godlye memorie,March, 21. Thomas Cranmer Archb. of Canterbury and Martyr. Thomas Cranmer late Archbishop of Canterburie, and of the originall cause and occasion of his preferment vnto hys Archiepiscopall dignitie, who of many hath bene thought to haue procured the same by friendshippe onelye, and of some other esteemed vnwoorthy of so high a vocation: It is first therefore to be noted and considered, that the same Thomas Cranmer comming of an ancient Parentage, from the conquest to be deducted, and continuing sithens in the name and familie of a Gentleman,Thomas Cranmer a gentleman borne. was borne in a Uillage called Arselacton in Notingham shire. Of whose saide name and family there remaineth at these daies one Manour and mansion house in Lincolne shire, called Cranmer Hall. &c. Some times of heritage of the saide stocke and familie. Who being from his infancie kept at schoole, and brought vp not without much good [Page] ciuilitie, [...] came in processe of time vnto the Uniuersitye of Cambridge, & there prospering in right good knowledge amongst the better sort of students, was chosen fellow of Iesus Colledge in Cambridge. And so being maister of Arte, [...] and fellow of the same Colledge, it chaunced him to marrye a Gentlemans daughter: by meanes whereof he lost and gaue ouer his fellowship there, and became the reader in Buckingham Colledge: and for that hee woulde with more diligence apply that his office of reading, placed his sayd w [...]te in an Inne, called the Dolphin in Cambridge, the wife of the house being of affinitie vnto her. By reason wherof, and for that his often resorte vnto his wife, in that Inne he was muche marked of some Popish marchaunts: whereupon rose the slaunderous noyse and report against him, after he was preferred to the Archbyshopricke of Canterb. raised vp by the malicious disdaine of certaine malignant aduersaries to Christ and his truth, bruting abroad euery where, that he was but an Hostler, and therfore without all good learning. Of whose malicious reportes, one of their practises in that behalfe shall heereafter be declared, as place and time shall serue.

But in the meane time to retourne to the matter present. Whilest this saide M. Cranmer continued as reader in Buckingham Colledge, his wife died in childebed. After whose death, the maisters and fellowes of Iesus Colledge desirous againe of their old companion, namely for his towardnes in learning, chose him againe fellow of the same Colledge. Where he remaining at his studie, became in fewe yeares after, the reader of Diuinitie lecture in the same Colledge, and in such special estimation and reputation with the whole vniuersit [...]e, that being Doctor of diuinitie, hee was commonly appoynted one of the heades (which are two or three of the chiefest learned men) to examine suche as yearely professe in commencement, eyther Bachelers, or Doctors of Diuinitie, by whose approbation the whole vniuersitie licenceth them to proceede vnto their degree: and againe by whose disallowance the Uniuersitie also reiecteth them for a time to proceede, vntill they be better furnished with more knowledge.

[...]Nowe, Doctour Cranmer euer muche fauouringe the knowledge of the Scripture, would neuer admitte any to proceede in Diuinitie, vnlesse they were substantially sene in the storie of the Bible: by meanes where of certayne friers and other religious persons, who were principally brought vp in the studie of schoole autho [...]s wythout regard had to the aucthoritie of scriptures, were commonly reiected by him, so that hee was greatly for that his seuere examination of the religious sort, much hated, and had in great indignation: and yet it came to passe in the end, that diuers of them being thus compelled to study the Scriptures, became afterwardes very wel learned and wel [...], in so much, that when they proceeded Doctours of diuinitie, could not ouermuch extol and commend master Doc. Cranmers goodnesse towardes them, who had for a time put them backe, to aspire vnto better knowledge and perfection. Among whom D. Barret a white Frier, who afterwardes dwelt at Norwich, was after that sort hādled, geuing him no lesse commendation for his happye reiecting of him for a better amendement. Thus muche I repeat that our [...]pish and popish sort of ignorant priestes may well vnderstande that this his exercise, kinde of life, and vocation was not altogether Hostlerlike.

Well, to goe forwardes: Like as hee was neyther in fame vnknowen, nor in knowledge obscure, so was hee greatly solicited by Doct. Capon, to haue beene one of the felowes in the foundation of Cardinal Wolseis Colledge in Oxforde (which he vtterly refused, not without danger of indignation. Notwithstanding foreseeing that whyche after chaunced, to the vtter confusion of many wel affected learned men there without consideration (because mans glory was there more sought for, then Gods) hee stoode to the danger of the sayd indignation, whych chaunced more prosperously vnto him within fewe yeares after, then hee looked for. For whiles hee thus continued in Cambridge. The great and weighty cause of king Henry the viij. hys diuorce with the Lady Katherine Dowager of Spayne, came into question, which being many waies by the space of ij. or iij. yeares amongst the Canonists, Ciuilians, and other learned men diuersly disputed and debated, it came to passe that this sayde Doct. Cranmer, by reason that the plague was in Cambridge, resorted to Waltham Abbey, to one M. Cresses house there, whose wife was of kinne to the sayde M. Cranmer. And for that he had ij. sonnes of the said Cressey with him at Cambridge as his pupulles, he rested at Waltham crosse, at the house of the sayd master Cressey, with the sayde ij. children, during that somer time whiles the plague reigned.

In this somer time Cardinall Campeius and Cardinall Wolsey, being in commission from the Pope,Of this Campeius and discourse of his legacy read before pag. 1049. to here and determine that greate cause in controuersie betweene the K. & the Queene his pretended wife, dalyed and delaied all the sommer time vntill the moneth of Aug. came in, hearing the said cause in controuersie debated. When August was come, the sayd Cardinals little minding to procede to sentence geuing, tooke occasion to finish their commission, and not further to determine therein, pretending not to be permitted by the lawes to kepe courts of Ecclesiasticall matters in haruest time, which sodeine stay & geuing ouer of the said commissiō by both the cardinals, being vnknowen to the king, it so much mooued him that he taking it as a mocke at the cardinals hands, commanded the dukes of Northfolke and Suffolke to dispatch forthwt cardinal Campeius home againe to Rome, and so in hast remooued him selfe from London to Waltham, for a night or twaine whiles his houshold remooued to Grenewich: by meanes wherof it chanced that the harbengers lodged D. Stephens Secretarie, and D. Foxe Almosiner (who were the chief furtherers,Stephen Gardiner & Doct. Foxe, chiefe stirrers of the kinges diuorce. preferrers and defendors on the kings behalfe of the said cause) in the house of the sayd M. Cressey, where the sayd doctor Cranmer was also lodged and resident. When supper time came, they all iij. Doctors met together, Doctor Stephens and Doctor Foxe, muche marueiling of Doctor Cranmers being there.D. Stephens, D. Foxe, D. Cranmer, conferring together in the kinges cause. Who declared to them the cause of his there being, namely, for that the plague was in Cambridge. And as they were of olde acquaintance, so the Secretarie and the Almosiner right wel entertained Doctor Cranmer, minding to vnderstād part of his opinion touching their great busines they had in hād. And so as good occasion serued, whiles they were at supper, they conferred wyth Doctor Cranmer concerning the kings cause, requesting him of his opinion what he thought therein.

Whereto D. Cranmer answered, that he could say little to the matter, for yt he had not studied nor looked for it. Notwtstanding he sayde to them, that in hys opinion they made more ado in prosecuting the law Ecclesiastical, then needed. It were better as I suppose (quod D. Cranmer) that the question,D. Cranmers aunswere in the question of the kinges diuorce. whether a mā may marry his brothers wife or no, were decided and discussed by the diuines, and by the authority of the woord of God, whereby the conscience of the Prince might be better satisfied & quieted, then thus from yeare to yere by frustratorie delaies to prolong the time, leauing the very truthe of the matter vnboulted out by the woorde of God. There is but one trueth in it, which the Scripture will soone declare, make open & manifest, being by learned men wel handled, and that may be aswell done in Englande in the Uniuersities heere, as at Rome or els where in any forraine nation, the aucthority whereof will compell any Iudge soone to come to a definitiue sentence: and therfore as I take it, you might thys way haue made an end of this matter long sithens.D. Cranmers deuise well liked of. When D. Cranmer had thus ended hys tale, the other two well liked of his deuise, and wished that they had so proceeded afore time, and thereupon conceiued some matter of that deuise to instruct the king withall, who then was minded to send to Rome againe for a new Commission.

Now, the next day when ye king remooued to Grenewich, like as he tooke himselfe not wel handled by the cardinals in thus deferring his cause, so his mind being vnquieted,The king troubled about the diuorce. and desirous of an end of his long & tedious sute he called to him these his two principall doers of his saide cause, namely the saide D. Stephens and D. Foxe, saying vnto them: What now my maisters (quoth the king) shall we do in this infinite cause of mine? I see by it there must be a new commission procured from Rome, and when we shall haue an ende, God knoweth and not I. When the king had said somewhat his minde heerein, the Almosiner D. Foxe said vnto the king again: We trust that there shal be better wayes deuised for your Maiestie, then to make trauaile so farre as to Rome anye more in your highnesse cause, which by chance was put into our heads this other night being at Waltham. The King being very desirous to vnderstand his meaning, said: Who hath [...]aken in hand to instruct you by any better or shorter way to proceede in our sayd cause? Then sayd Doctor Foxe: It chaunced vs to be lodged at Waltham in M. Cresseis house this other night, your highnesse being there, where we mette wyth an olde acquaintaunce of ours, named Doctor Cranmer, with whom hauing conference concerning your highnes cause, he thought that the next way were, first to instructe and quiet your maiesties conscience by trying your highnesse question out by the authoritye of the woorde of God, & therupon to procede to a final sentence. With this report the Secretary was not content wt the Almosiner,D. Cranmers deuise reported to the king. for yt hee did not vtter this deuise as of their owne inuention. And when the Secretarie woulde haue seemed by colourable [Page] woordes to make it appeare to the king, that they of them selues had deuised that meanes: the king then said, where is that Doctour Cranmer? is he still at Waltham? They aunsweared that they left him there. Mary, said the king, I will surely speake with hym,Note the glorious head of D. Stephens. and therefore lette hym bee sent for out of hande. I perceyue quoth the Kynge, that that man hathe the sowe by the righte eare. And if I had knowen this deuise but two yeare agoe, it had beene in my way a great peece of money, and had also ridde mee out of much disquietnesse.

D. Cranmer sent for to the K [...]ng.Whereupon Doctor Cranmer was sent for, and being remooued from Waltham to Cambridge, and so towards his friendes in Notingham shire, a Poste went for hym. But when he came to London, he began to quarell wyth these two his acquaintaunces,D. Cranmer seeketh excuses both to come vnto the kinges presence. that hee by theyr meanes was thus troubled and brought thither to be combred in a matter wherein hee had nothing at all trauailed in studie, and therefore most instantly intreated them, that they would make his excuse in such sorte, that he might be dispatched away from comming in the kings presence. They promised and tooke the matter vppon them so to doe, if by any meanes they might compasse it. But al was in vaine, for the more they began to excuse Doctour Cranmers absence, the more the King chid with them, for yt they brought him not out of hande to his presence, so that no excuse seruing, hee was faine vndelaiedly to come to the Courte vnto the king,D. Cranmer brought to the king. Talke betweene the king and D. Cranmer. whome the gentle Prince benignely accepting, demaunded his name, and sayd vnto him: Were you not at Waltham suche a time, in the companye of my Secretarie and my Almosiner? Doctour Cranmer affirming the same, the king sayd againe: had you not cōference with them concerning our matter of diuorce nowe in question after this sorte, repeating the manner and order thereof? That is right true, if it please your highnesse quod Doctor Cranmer. Well sayde the king, I well perceiue that you haue the right scope of this matter. You must vnderstand (quoth the King,The king troubled in conscience. that I haue bene long troubled in conscience, and now I perceiue that by this meanes I might haue beene long agoe relieued one way or other from the same, if we had this way proceeded. And therefore maister Doctour I pray you, and neuerthelesse because you are a subiecte, I charge and commaund you (al your other businesse and affaires sette aparte) to take some paines to see this my cause to be furthered according to your deuise, asmuche as it may lie in you,Marke this you Papistes, which so rashly iudge the kinges diuorce, and the Popes ouerthrowe to haue sprong of light causes. so that I may shortly vnderstand whereunto I may trust. For this I protest before God and the world, that I seeke not to be deuorced from the Queene, if by any meanes I were iustly perswaded that our matrimonie were inuiolable, and not against the lawes of God: for otherwise there was neuer cause to mooue me to seeke any such extremitie. Neither there was euer Prince had a more gentler, a more obedient and louing companion and wife then the Queene is, nor I neuer fansied woman in all respectes better, if thys doubte had not risen: assuring you that for the singulare vertues wherewith she is indued, besides the consideration of her noble stocke, I could be right wel contented stil to remain with her, if so it would stand with the will and pleasure of almighty God. And thus greatly commending her many and singular qualities, the King sayde: I therefore praye you with an indifferent eye, and with asmuch dexterity as lieth in you, that you for your part doe handle the matter for the discharging of both our consciences.

Doctour Cranmer much disabling himselfe to meddle in so weighty a matter,D. Cranmer excusing and disabling himself to the king. besoughte the kings highnesse to commit the trial and examining of this matter by ye word of God, vnto the best learned men of bothe his Uniuersities, Cambridge and Oxforde. You say wel, said the king, and I am content therewith. But yet neuerthelesse, I wil haue you specially to wryte your minde therein. And so calling the Earle of Wiltshiere to him, sayde: I praye you my Lorde, let Doctour Cranmer haue intertainement in your house at Durham place for a time,D. Cranmer assigned by the king to search the Scriptures in the cause of his diuorce. to the intent hee may be there quiet to accomplish my request, and let him lacke neither bookes, ne any thing requisite for his studie. And thus after the kinges departure, Doctour Cranmer went with my Lorde of Wiltshiere vnto his house, where hee incontinent wrote hys minde concerning the kinges question: adding to the same besides the authorities of the Scriptures: of generall Councels, and of auncient wryters: also his opinion which was this: that the Bishop of Rome had no suche authoritie,The king first geuen to vnderstand that the Pope hath no authority to dispence with the word of God. as whereby hee myghte dispence wyth the woorde of God and ye Scripture. When Doctour Cranmer had made this Booke, and committed it to the king, the king sayd to him: wil you abide by this, that you haue heere wrytten before the Bishop of Rome: That will I do, by Gods grace, quoth Doctor Cranmer, if your Maiestie doe sende me thether. Marye quoth the king, I will send you euen to him in a sure Ambassage.The kinges [...] the Pope [...] Canō [...] to the [...] of the [...] tures.

And thus by meanes of doctour Cranmers handling of this matter with the King, not onely certaine learned men were sent abroad to the most part of the vniuersities in Christendome, to dispute the question, but also the same being by Commission disputed by the diuines in both the Uniuersities of Cambridge and Oxforde, it was there concluded that no suche matrimonie was by the woorde of God lawfull.The kinges mariage found by Gods word vnlawfull. Whereuppon a solemne ambassage was then prepared and sent to the Bishop of Rome, then being at Bononie, wherein went the Earle of Wiltshire, D. Cranmer, D. Stokesley, D. Carne, D. Benet, and diuers other learned men and Gentlemen. And when the time came that they shoulde come before the Byshoppe of Rome to declare the cause of their ambassage,Doctor Cranmer with other sent to Rome Ambassadour to the Pope. the Bishop sitting on high in his cloth of estate, and in his rich apparell, with his sandales on his feete, offring as it were, hys foote to be kissed of the Ambassadours, the Earle of Wiltshiere disdaining thereat, stoode still, and made no countenaunce thereunto, so that al the rest kept themselues from that Idolatrie.

How be it, one thing is not heere to be omitted,The English Ambassadours not hasty to kisse the Popes foote. as a prognosticate of our separation from the Sea of Rome, which then chaunced by a Spaniell of the Earle of Wiltshiere. For he hauing there a great Spaniel whiche came out of Englande with him, stoode directly betweene the Earle and the Bishoppe of Rome. When the sayd bishop had aduaunced foorth his foote to be kissed, nowe whether the Spaniell perceiued the Bishops foote of an other nature then it ought to be, and so taking it to be some kinde of repast, or whether it was the will of God to shew some token by the dogge vnto the Bishoppe of hys inordinate pride, that his feete were more meete to be bitten of dogs,The vnmanerly nature of a Dogge presuming to kisse the Popes foote. then kissed of Christian men: the Spaniell (I say) when the Bishoppe extended his foote to be kist, no man regarding the same, straight way (as thoughe hee had beene of purpose appoynted thereunto) went directly to the popes feet, & not onely kissed the same vnmanerlye, but as some plainly reported & affirmed, tooke fast with his mouth the great Toe of the Pope, so that in haste hee pulled in hys glorious feete from the Spaniell. Whereat our men smiling in their sleeues, what they thought, God knoweth. But in fine, the Pontificall bishoppe after that sought no more at that present for kissing his feete, but without any further ceremonie gaue eare to the Ambassadoures what they had to say.

Who entring there before the Byshoppe, offred on the kings behalfe to bee defended, that no manne Iure diuino, Arguing to the Popes face, that contrary to the word of God he had no power to dispense▪ Doctor Cranmer made the Popes Penitenciary. Doctor Cranmer Ambassadour to the Emperour. coulde or ought to marrie his brothers wife, and that the Bishoppe of Rome by no meanes oughte to dispence to the contrary. Diuers promises were made, and sundrye dayes appoynted, wherein the question should haue bene disputed, and when our parte was readye to aunsweare, no manne there appeared to dispute in that behalfe. So in the ende the Bishoppe making to our Ambassadoures good countenaunce, and gratifying D. Cranmer with the office of the Penitenciarshippe, dismissed them vndisputed withall.

Whereuppon the Earle of Wiltshire and other Commissioners, sauing Doctour Cranmer, retourned home againe into England. And foorthwith Doctour Cranmer went to the Emperour being in hys iourney towardes Uienna, in expedition againste the Turke, there to aunswere suche learned men of the Emperours counsaile, as woulde or coulde say anye thinge to the contrarye parte.Conference betwene B. Cranmer & Cornelius Agrippa▪ Where amongest the rest, at the same time was Cornelius Agrippa, an highe Officer in the Emperours Courte, who hauing priuate conference with Doctoure Cranmer in the question, was so fully resolued and satisfied in the matter, that afterwardes there was neuer disputation openly offered to Doctoure Cranmer in that behalfe. For thorowe the perswasion of Agrippa, al other learned men there were muche discouraged: In so much that after D. Cranmer was retourned into Englande, Agrippa fel into suche displeasure wyth the Emperour, as some men thoughte, that because of the hindering and discouraging so muche the contrary part, he was committed to prisone, where hee for sorrowe ended his life, as it was reported. In the meane space while the Emperour returned home from Uienna throughe Germanie, Doctour Cranmer in that voyage had conference with diuers learned menne of Germanie concerning the sayde question, who very ambiguously heeretofore conceiuing the cause, were fully resolued and satisfied by him.

This matter thus prospering on Doctor Cranmers behalfe, aswell touchinge the kinges question, as concerning the inualiditie of the Bishop of Romes authoritye, Bishop Warrham then Archbishop of Canterburie, departed [Page] this transitory life, wherby that dignity then bring in the kings gift and disposition, was immediately geuen to D. Cranmer as worthy for his trauail, of such a promotion. Thus much touching the preferment of D. Cranmer vnto his dignity, [...] and by what meanes he atchieued vnto the same: not by flattery, not by bribes, nor by none other vnlawfull meanes: which thing I haue more at large discoursed, to stoppe the railing mouthes of such, who being themselues obscure & vnlearned, shame not so to detracte a learned man moste ignominiously with the surname of an Hos [...]ler, whome for his godly zeale vnto sincere religion, they ought with muche humilitye to haue had in regarde and reputation.

Nowe, as concerning his behauiour and trade of life towardes God and the world, being now entred into his sayd dignity, and for so much as the Apostle s. Paul wryting to two Bishops, [...] Timothie and Titus, setteth oute vnto vs a perfecte description of a true Bishop, wyth all the properties and conditions belonging to the same, vnto the which exemplare it shall be harde in these straunge daies to finde the image of any Bishop correspondent: yet for example sake let vs take thys Archbishop of Canterburie, and trie him by the rule thereof, to see either howe neere hee commeth to the description of S. Paule, or els howe farre off he swarueth from the common course of other in his time, [...] of his calling. The rule of S. Paule is to be found, first, 1. Timothie 3. also in his Epistle to Titus, chap. 1. in these woordes.

A Bishoppe must be faultlesse, as becommeth the Minister of God: Not stubburne, nor angrie, no drunkard, no fighter, not geuen to filthy luker▪ but harberous, one that loueth goodnesse, sober minded, righteous, holy, temperate, and such as cleaueth vnto the true word and doctrine, that he may be able to exhort. &c.

Unto this rule and touchstone, to lay now the life and conuersation of this Archb. we will first begin wyth that which is thus wrytten: [...] A Bishop must be faultlesse, as becommeth the Minister of God. Like as no man is without sinne, and euery man carieth with him his especiall vice & fault: so yet neuerthelesse, the Apostle meaneth, that the Bishop and minister must be fautlesse, in comparison of the common conuersation of men of the world, which seeme more licentiously to liue at their owne liberties and pleasures, then the bishop or minister ought to doe, hauing small regard vnto good example geuing: which a bishop and minister most carefully ought to consider, least by hys dissolute life, the woord of God be sclandered & euill spoken of. Which thing to auoide, and the better to accomplish thys precept of the Apostle, this woorthy man euermore gaue him selfe to continuall studie, not breaking that order that he in the Uniuersitie commonly vsed:t [...]e order [...] Cran [...] study. that is, by 5. of the clocke in the morning at his booke, and so consuming that time in studie and praier, vntill 9. of the clocke, he then applied himselfe (if the Princes affaires did not call hym away) vntill dinner time, to heare suters, and to dispatche suche matters as appertained vnto his speciall cure and charge, cōmitting his temporall affaires both of his housholde and other forraine businesse, vnto his officers. So that such things were neuer impediments neither to hys studie, nor to his pastoral charge, which principally consisted in reformation of corrupt religion, & in setting foorth of true and sincere doctrine. For ye most parte alwaies being in Commission, he associated himselfe wt learned men for sifting and boulting out of one matter or other, for the commoditie and profite of the Church of Englande. By meanes wherof, & what for his priuate studie, he was neuer idle: besides that, he accounted it no idle poynte to bestow one houre or twaine of the day in ouer reading such woorkes and bookes as daily came from beyond the seas.

After dinner, if any suters were attendant, he woulde very diligently heare them, and dispatch them in such sort as euery man commended hys lenitie and gentlenesse, althoughe ye case required that some whiles diuers of them were committed by him to prisone. And hauing no suters after dinner, for an houre or thereabout, he would play at the Chests, or behold such as could play. That done, then againe to his ordinarye study, at the which commonly, he for the most part stoode, and seldome sate: and there continuing vntill 5. of the clocke, bestowed that houre in hearing the common prayer, and walking or vsing some honest pastime vntill supper time. [...] At supper, if he had appetite (as many times he would not suppe) yet would he sit downe at the table, hauing his ordinarie prouision of hys m [...]sse furnished with expedient companye, he wearing on his hāds his gloues, because he would (as it were) therby weane himself frō eating of meat, but yet keping the company with such fruitful talke as did repast, & much delight the hearers: so that by this meanes hospitalitie was well furnished, and the almes chest well maintained for reliefe of the poore. After supper he would consume one houre at the least, in walking, or some other honest pastime: and then againe vntill 9. of the clocke, at one kinde of study or other. So that no houre of the day was spent in vaine, but the same was so bestowed, as tended to the glory of God, the seruice of the Prince, or to the commoditie of the Church. Which his well bestowing of his time, procured to him most happely a good report of all men, to be in respecte of other mennes conuersation fautlesse, as it became the Minister of God.

That a Bishop ought not to be stubberne.

Secondly it is required: That a Bishop ought not to bee stubberne. With which kinde of vice,The gentle nature of Doctour Cranmer. without great wrong thys Archbyshop in no wise oughte to be charged: whose nature was such, as none more gentle, or sooner wonne to any honest sute or purpose, specially in such things, wherin by hys woord, wryting, counsell or deede, he might gratifie either any gentle or noble manne, or doe good to anye meane person, or els relieue the needy and poore. Onely in causes pertaining to God or his Prince, no man more stoute, more constant, or more harde to be wonne: as in that part hys earnest defence in the Parliament house aboue three dayes together,Cranmer stout and constant in Gods cause. in disputing against the six articles of Gardiners deuice, can testifie. And thoughe the King would needes haue them vpon some politicke consideration to goe forwarde, yet hee so handled himselfe aswell in the Parliament house, as afterwardes by wryting, so obediently and with suche humble behauioure in woordes towardes hys Prince, protesting the cause not to be his, but almighty Gods, who was the authoure of all truthe, that the King did not onely well like hys defence, willing hym to departe out of the Parliament house, into the Counsaile chamber, whilest the Acte should passe and be graunted, for safegard of hys conscience, which he wyth humble protestation refused, hoping that his Maiestie in processe of time woulde reuoke them againe:D. Cranmer a stout enemy agaynst the 6. articles. but also after the Parliament was finished, the King perceiuing the zealous affection that the Archbishop bare towardes the defence of hys cause, whiche many wayes by Scriptures and manifolde authorities and reasons he had substantially confirmed and defended, sent the Lorde Cromwell, then Uicegerent, with the two dukes of Northfolke and Suffolke, and all the Lordes of the Parliament, to dine wyth hym at Lambeth: Where it was declared by the Uicegerent, and the two Dukes, that it was the Kinges pleasure, that they all shoulde in hys highnesse behalfe,Of this cōming of the L. Cromwell, and the two Dukes to the Archbishop read before. chearish, comfort and animate him, as one that for his trauaile in that Parliament, had shewed hymself both greatly learned, and also discrete and wise, and therefore they willed hym not to be discouraged for any thyng that was passed contrary to hys allegations. Hee moste humblye thancked the Kings maiestie of hys greate goodnesse towardes hym and them for all their paines, saying: I hope in God, that heereafter my allegations and authorityes shall take place to the glorye of God and the commoditie of the Realme, in the meane time I will satisfie my selfe wyth the honourable consent of your honoures, and the whole Parliament.

Heere is to be noted, that this mans stoute and godly defence of the truthe heerein, so bounde the Princes conscience, that he woulde not permitte the truth in that man to be cleane ouerthrown wyth authoritie and power, and therefore this way God woorking in the Princes minde, a playne token was declared heereby, that all thynges were not so sincerely handled in the confirmation of the sayde sixe Articles, as it oughte to haue beene, for else the Prince mighte haue hadde a iust cause to haue borne hys great indignation towardes the Archbishop. Let vs pray that both the like stoutnesse maye be perceiued in all Ecclesiasticall and learned men where the truthe ought to be defended,Example for Ecclesiasticall pastors. and also the like relenting and flexibilitie maye take place in Princes and Noble menne, when they shall haue occasion offered them to maintaine the same, so that they vtterly ouerwhelme not the truth by selfe wil, power and authority. Now in the end this Archb. cōstancie was such towardes Gods cause, that he confirmed al hys doinges by bitter death in the fire, without respecte of anye worldly treasure or pleasure. And as touching hys stoutnesse in his Princes cause, the contrary resistaunce of the Duke of Northumberland against him prooued right wel his good minde that waye:Archbishop Cranmer in displeasure about the imploying of Chauntrey landes. which chaunced by reason that hee woulde not consent to the dissoluinge of Chaunteries, vntill the Kynge came of age, to the intent that they myghte then better serue to furnishe hys royall estate, then to haue so greate treasure consumed in hys nonage. [Page] Which his stonenesse ioyned with suche simplicitie, surely was thought to diuers of the Counsaile, a thing incredible, specially in such sorte to contende with him, who was so accounted in this realm, as few or none would or durst gainstande him.

So deare was to him the cause of God, and of hys Prince, that for the one he would not keepe his conscience clogged, nor for the other lurke or hide his heade. Otherwise (as it is sayde) his very enemies might easily intreat him in any cause reasonable: and such things as he graū ted, hee did without any suspition of rebroiding or meede therefore: So that hee was altogether voide of the vice of stubbernnesse, and rather culpable of ouer muche facilitie and gentlenesse.

Not angrie.

The singular patience of this Archbishop.Then foloweth: Not angrie. Surely if ouermuch pacience may be a vice, this man maye seeme peraduenture to offend rather on this part then on the contrary. Albeit for all his doings I cannot say: for the most parte, suche was his mortification yt way, that few we shal finde in whom the saying of our Sauiour Christ so much preuailed as wt him, who would not onely haue a man to forgiue his ennemies, but also to pray for them: that lesson neuer went out of his memory. For it was knowen that he had many cruel ennemies, not for his owne deserts, but only for his religion sake: and yet what soeuer he was yt either sought his hinderance, either in goods, estimation, or life, and vpon conference woulde seeme neuer so slenderly any thing to relent or excuse himself, he would both forget the offence committed, and also euermore afterwards frendly entertaine him, & shew such pleasure to him, as by any meanes possible he might performe or declare: In so muche that it came into a common prouerb: Do vnto my Lord of Canterb. displeasure or a shrewed turne, and then you may be sure to haue him your frende whiles he liueth. Of which his gentle disposition in abstaining from reuengement, amongst many examples thereof, I wil repeat heere one.

A story betwene the Archbishop of Canterbury, & a popish priest his enemy.It chaunced an ignoraunte Priest and parsone in the North parties, the Towne is not now in remembrance, but he was a kinsman of one Chersey a grocer, dwelling within London (being one of those priestes that vse more to studie at the alehouse, then in his chamber or in his studie) to sit on a time with his honest neighbours at the alehouse within his owne Parish, where was communication ministred in commendation of my Lorde Cranmer Archbishop of Cant. This said parson enuying his name only for Religion sake, sayd to his neighbors: what make you of him (quod he) he was but an Hostler,The rayling of a Popish Priest agayn [...]t Doctor Cranmer. and hathe no more learning then the Goslings that goeth yonder on the greene, with suche like sclaunderous and vncomelye woordes. These honest neighbours of his, not well bearing those his vnseemely woordes, articled against hym, and sent their complaint vnto the Lorde Cromwell, then Uicegerent in causes Ecclesiasticall, who sent for ye priest, and cōmitted hym to the Fleete, minding to haue had him recant those his sclaunderous woordes at Paules Crosse. Howbeit, the Lord Cromwell hauing great affairs of the Prince then in hand, forgate his prisoner in the Flete: So that this Chersey ye Grocer, vnderstanding that his kinsmanne was in duraunce in the Fleete, onely for speaking woordes against my Lord of Canterb. consulted wyth the Priest, and betwene them deuised to make sute rather vnto the Archbishoppe for his deliuerance, then to the Lord Cromwel, before whome he was accused: vnderstanding right well that there was greate diuersitie of natures betweene those two estates, the one gentle and full of clemencie, and the other seuere and somewhat intractable, namely against a Papist: So that Chersey tooke vppon him firste to trie my Lorde of Caunterburies benignitie, namely,Chersey suing for his kinsman to the Archbish. for that his cousins accusation touched onely the offence against him and none other. Whereupon the sayde Chersey came to one of the Archbish. Gentlemen (whose father bought yearely all his spices and fruite of the sayde Chersey, and so thereby of familiar acquaintance with the Gentleman) who openinge to him the trouble wherein his kinsman was, requested that hee woulde be a meanes to my Lorde his maister, to heare his sute in the behalfe of his kinsman.

The matter was mooued. The Archbishop, like as he was of nature gentle, and of much clemencie, so woulde he neuer shewe him selfe straunge vnto suters, but incontinently sent for the saide Chersey. When hee came before him, Chersey declared, that there was a kinsman of his in the Fleete, a Priest of the North countrey, and as I maye tell your grace the truth (quod Chersey) a man of small ciuilitie and of lesse learning. And yet he hath a personnage there, which now (by reason that my lord Cromwel hath laid him in prisone being in his cure) is vnserued, and hee hath continued in durance aboue 2. monethes, and is called to no answer, and knoweth not when he shall come to any ende, so that this his imprisonment cōsumeth his substaunce, and will vtterly vndoe him, vnlesse your grace be his good Lord. I know not the mā (sayd the Archbishop) nor what he hath done, why he should be thus in trouble.

Said Chersey againe, hee onely hath offended against your grace, and against no man els, as maye well be perceiued by ye Articles obiected against him, the copie wherof the sayd Chersey then exhibited vnto the sayd Archb. of Canterbury. Who well perusing the sayd Articles, sayde: This is the common talke of all the ignorant Papisticall Priests in England against me. Surely, sayde he, I was neuer made priuie vnto this accusation, nor of his indurance I neuer heard before this time. Notwithstanding,The Priest sent for to the Archbishop. if there be nothing els to charge him withall against the Prince or any of the Counsail, I will at your request take order with him, and send him home againe to his cure to doe his duetie: and so therupon sent his ring to the Warden of the Fleete, willing him to sende the prisonner vnto him, with his keeper at after noone.

When the keeper had brought the prisoner at the hour appoynted, and Chersey had well instructed his cousin in any wise to submit himselfe vnto the Archbishop, confessing his fault, where by that way hee shoulde moste easely haue an ende and winne his fauour: thus the persone being brought into the garden at Lambeth, and there sitting vnder the vine, the Archbishop demaunded of the parsone what was the cause of his induraunce, and who committed him to the Fleete? The parsone answeared and sayde: that the Lord Cromwel sent him thether, for that certaine malicious parishioners of his parish, had wrongfully accused him of woordes which hee neuer spake nor meante. Chersey hearing his foolish cousin so farre out of the way from his former instruction, sayde: Thou dasterdly dolte and varlet, is this thy promise that thou madest to me? Is there not a great number of thy honest neighbors handes against thee, to prooue thee a lier? Surely my Lorde (quod Chersey) it is pitie to do him good. I am sorie that I haue troubled your grace thus farre with him.

Well, said the Archb. vnto the parsone,The Arch [...]bishop [...] wordes to the Parson. if you haue not offended me, I can doe you no good, for I am intreated to helpe one out of trouble that hath offended against me. If my Lord Cromwel hath committed you [...]o prison wrōgfully, that lieth in himselfe to amende, and not in mee. If your offence onely toucheth me, I will be bold to do some what for your friendes sake heere. If you haue not offended against me, then haue I nothing to doe with you, but that you maye goe and remaine from whence you came. Lorde what adoe his kinsman Chersey made wyth him, calling him all kinde of opprobrious names. In the end my Lorde of Caunterburie seeming to rise and goe hys waies, the fond priest fell downe on his knees, and sayde: I beseeche your grace to forgeue me this offence: assuring your grace that I spake those woordes being druncke and not well aduised. Ah, said my Lord, this is somewhat,The Priest confesseth his fault to the Archbishop. and yet it is no good excuse, for drunkennes euermore vttereth that which lieth hid in the heart of man when he is sober, alleadging a text or twaine out of the Scriptures concerning the vice of drunckennesse, which commeth not nowe to remembraunce.

Now therfore (said the Archbishop) that you acknowledge somewhat your fault, I am cōtent to common with you, hoping that you are at this present of an indifferent sobrietie. Tell me then, quod hee, did you euer see me, or were you euer acquainted with me before this day?The rashe tongues of men sclaū derously speaking euill by men, whom they neuer knew nor saw before. The Priest answered and sayd, that neuer in his life he saw his grace. Why than (saide the Archbishop) what occasion had you to call me an Hostler: and yt I had not so muche learning as the Goslings which then went on the greene before your face? If I haue no learning, you may nowe trye it, and be out of doubt thereof: therfore I pray you appose me, either in Grammer or in other liberall sciences, for I haue at one time or other tasted partly of them. Or els if you are a Diuine, say somewhat that way.

The priest being amased at my Lords familiar talke,The Priests aunswere. made answere and sayd: I beseeche your grace to pardon me. I am altogether vnlearned, and vnderstand not the Latin toung but very simply. My onely studie hath bene to say my seruice and Masse, faire and deliberate, which I can do aswel as any priest in the countrey where I dwel, I thanke God. Well, said the other, if you will not appose me, I wil be so bolde to appose you, and yet as easely as I can deuise, and that only in the storie of the Bible nowe in English, in which I suppose yt you are daily exercised. Tel me therfore who was king Dauids father, sayd my Lord? [Page] The Priest stoode still pausing a while and sayd: In good fayth my Lord, I haue forgotten his name. Then said the other agayne to him: if you cannot tel that, I pray you tel me then who was Salomons father? The fonde foolishe priest without all consideration what was demaunded of hym before, [...] made answer. Good my L. beare with me, I am not further seene in the Bible, then is daily read in our seruice in the Church.

[...]The Archb. then aunswering, sayd: this my question may be found well answered in your seruice. But I now well perceiue, howsoeuer ye haue iudged heretofore of my learnyng, sure I am that you haue none at all. But this is the common practise of all you which are ignorant and superstitious Priestes, to slaunder, backbite, and hate all suche as are learned and well affected towardes Gods word and sincere religion. Common reason myght haue taught you what an vnlikely thyng it was, and contrary to all maner of reason, that a Prince hauyng two Uniuersities within his realme of well learned men, & desirous to be resolued of as doubtfull a question as in these many yeares was not mooued the lyke within Christendome, should bee driuen to that necessitie for the defence of hys cause, to send out of his Realme an Hostler, beyng a man of no better knowledge then is a gosling, in an ambassade to answer all learned men, both in the court of Rome, and in the Emperours court, in so difficult a question as toucheth the kings matrimony, and the diuorce thereof. I say if you were men of any reasonable consideration, [...] you might thinke it both vnseemly and vncomely for a Prince so to doe. But looke where malice raigneth in man, there reason can take no place: and therefore I see by it, that you all are at a poynt with me, that no reason or authoritie can perswade you co fauor my name, who neuer ment euill to you, but your both commoditie and profite. How be it, God amend you all, forgeue you, and send you better myndes.

With these words the Priest seemed to weepe, and desired his grace to pardon his fault and frailetie, so that by hys meanes he myght returne to hys cure agayne, and he would sure recant those hys foolish wordes before hys parishioners so soone as he came home, [...] and would become a new man. Well, sayd the Archbishoppe, so had you need. And geuyng hym a godly admonition to refuse the hauntyng of the Alehouse, and to bestowe his tyme better in the continuall reading of the scriptures, he dimissed hym from the Fleete.

The L. Cromwell perceiuyng within a fortnight afte,The Lord C [...]omwell offended w [...]en the Archbi [...]hop [...] Priest. that his prisoner was sent home without any open punishment, came to Lambheth vnto the Archb. & in a great heate sayd to hym: My Lord I vnderstand that you haue dispatched the Northren Priest that I of late sente to the Fleete, home agayne, who vnhonestly railed of you, and called you an hostler.

In deed I haue so done (said he againe) for that in his absence the people of his cure wanted their diuine seruice. It is very deuout diuine seruice that he sayeth, quoth the L. Cromwell: It were more meete for hym to be an hostler then a Curate, who sticked not to call you an Hostler. But I thought so much what you would do, and therfore I would not tell you of his knauery when I sent hym to prison. Howbeit henceforth they shall cut your throte before that I say any thyng more to them on your behalfe. [...] Why? what would you haue done with hym, quoth the Archbishop? there was nothing layd to hys charge, other then words spoken agaynst me, and now the man is repentant and well reconciled, and hath bene at great charges in prison: it is tyme therefore that he were rid of hys trouble. Well, sayd my L. Cromwel, I ment that he shold haue preached at Paules crosse a recantation before he had gone home. That had bene well done, quoth the other, for then you would haue had all the world as well to wonder at me as at hym. Well, well, sayd the L. Cromwell: wee shall so long beare with these popish knaues, yt at length they will bring vs in deed to be wondered at of the whole world.

This example among other, serueth to declare yt there remayned small desire of reuengyng in the sayd Archbish. But what should I say more? [...] His quietnes and mortification this way, was such, that it is reported of all yt knew hym, that he neuer raged so far with any of his household seruauntes, as once to call the meanest of them, varlet, or knaue in anger, much lesse to reprooue a stranger with any reprochfull words. Much vnlike in this part to ye propertie (as it seemeth) to some other inferiour Bishops of this realme, which haue not spared to flie in the faces, to plucke of the beards, to burne the hands, to beat & scourge with rods the bodies both of Gentlemen, maried mē and other, hauyng almost nothyng elles in theyr mouthe, but fooles and knaues, &c. and yet after all this, thinke themselues good perfect bishops, after the rule which followeth and sayth.

No striker, nor fighter.

No striker, nor fighter: From whiche kynde of vice, the nature of this Archbishop was so farre of, as was his doctrine which hee professed, and death which hee suffered, farre of from all condition and example of blynde Popery. After the prohibition of these foresayde vices, succeedeth the mother of all good vertues necessarily required of all true Christians, but chieflye of a spirituall Prelate, which is.

Not geuen to filthy luker, but harberous.

Not geuen to filthy luker, but harberous. &c. Not geuen to filthy luker, but harberous. The contrary whereof, was so odious vnto S. Paul, that he estemed the same no lesse then a kynd of Idolatry, in that it maketh men to forget their dutie to God so far, and in stead of him to worship their treasure. How litle this prelate we speak of, was infected with this vice, and how he was no niggard, all kynd of people that know hym,The liberall doinges of this Archbishop. as well learned beyond the seas, and on this side, to whom yerely he gaue in exhibition no small summes of money, as other, both Gentlemen, meane men, and poore men, who had in their necessitie that which he could conueniently spare, lende, or make, can well testifie. And albeit such was his liberalitie to all sortes of men, that no man did lacke whom he could do for, either in geuyng or lendyng: yet neuerthelesse such was agayne hys circumspection, that when he was apprehended and committed by Quene Mary to the tower, he ought no man liuyng a peny that could or woulde demaund any dutie of him, but satisfied euery man to the vttermost: where els no small summes of money were owyng to hym of diuers persones, which by breakyng theyr bils and obligations,The Archbishop clearing all his debtes before his attainder. he freely forgaue and suppressed before his attainder. In so much that when he perceiued the fatall end of kyng Edward should worke to hym no good successe touching his body and goods, he incontinently called for his officers, his Steward and other, commandyng them in any wyse to paye where any penye was owyng, which was out of hand dispatched. And thē he said: Now I thanke God I am myne owne man, and in conscience with Gods helpe able els to aunswer all the worlde and worldly aduersities, which some men supposeth he myght also haue auoyded, if hee would haue bene counsailed by some of his friends. It followeth moreouer.

Harberous.

And as touching this word Harberous, wherby is ment the good maintenance of hospitalitie, so litle was this propertie lacking in hym, that some men mislikyng the same, thought it rather a house of ouermuch lauishing and vnprofitable expence. But as nothyng can be so well done,The large expenses of Doct. Cranmer. which by some or other shall not be maligned & detracted, so neither did this man lacke his cauillers, some findyng fault with his ouermuch prodigalitie, some on the cōtrary part repinyng & complayning of his spare house & straite order much vnder ye state of hys reuenues and callyng. Of which two, the first sorte must consider the causes whiche mooued hym to that liberall and large kynde of expenses. Wherein here commeth to be considered, the tyme wherein he serued: which was when reformation of religion first began to bee aduaunced. In which tyme the whole weight and care of the same, most chiefly depended vppon hys hand. Duryng which season, almost for the space of xvi. yeares together, hys house was neuer lightly vnfurnished of a number both of learned men and Commissioners from tyme to tyme appoynted for decidyng of ecclesiasticall affaires.

And thus as hee seemed to some ouer large and lauishyng more then neded in hospitalitie: so on the other side there wanted not some, of whom he was much noted and accused agayne, yea & also complained of to K. Henry the 8. for too slender and niggardly housekeping, as not worthy to be accounted the hospitalitie of a meane gentleman, as here followyng shall appeare.

After that the ample and great possessions, reuenues, iuels, rich ornamentes and other treasures of the Abbeys were dissolued and brought into the kyngs handes, in the dissoluyng whereof many cormorantes were fed and satisfied, and yet not so fully satisfied, but that within a fewe yeares they began to waxe hungry agayne: & for so much as no more could be scraped now out of the Abbeys: they [Page] began to seeke how by some other pray to satisfie their appetites, which was to tickle the kings eares with the rich reuenue of the bishops lands. And to bring this deuise to passe, they procured sir Thomas Seimour knight, of the priuy chāber,The Bishops landes sought. to be a promooter of the matter, who not in all pointes much fauouryng the Archbishop, hauing time and a conuenient occasion, declared to the king that my Lord of Caunterbury did nothyng els but sell his woods,Vn [...]roth told to the king of the Archbi [...]hop of Canterburyes housekeeping. and let hys Leases by great and many fines, makyng hauocke of all the Roialties of the Archbishoprike, and that not onely to the intent to gather vp treasure for his wyfe and hys children, keepyng no maner of hospitalitie, in respect of so great a reuenew: aduertising the Kyng further, that it was the opinion of many wyse men, that it were more meete for the bishops to haue a sufficient yerely stipend in money out of the Exchequer, then to be comhered with those temporall affaires of their Roialties, beyng impedimentes vnto their studie, and pastoral charge, and hys hyghnesse to haue their Landes and Royalties conuerted to hys proper vse, whiche besides their honest stipends, would be vnto his maiestie no small commoditie and profite.

When the kyng had heard hys faire tale, he sayd little thereunto,The kinges answere to the cō playner of the Archbishop. other then this: Well (quoth he) we wil talke more of this matter an other tyme. Nowe, within a fortnight after or thereabout whether by chance, or of set purpose, it is not knowen) it came to passe that one day hys highnes going to diner had washed, sir Thomas Seimor then holdyng the Ewer, he sayd to the sayd sir Tho. Goe you out of hand to Lambeth vnto my L. of Caunterbury, & bid hym to be with me at two of the clocke at after noone and faile not. Sir Tho. straightwayes went to Lambeth, and as he came to the gate the Porter beyng in the lodge, came out and conueighed hym to the Hall, whiche was throughly furnished and set, both with the housholde seruants & strāgers, with 4. principal hed messes of officers, as daily it was accustomed to be. When sir Thomas Seimor sawe that stately large Hall so well set and furnished, beyng therewith abashed, and somewhat guiltie of an vntruth told to the Kyng before, he retired backe, and would needes haue gone to the Archbishop of Caunterbury by the Chappell, and not through the Hall. Richard Neuell Gentleman, then Steward of the household, perceiuyng hys retire, came by and by vnto hym, and after gentle intertaynment, demanded of hym whether he would speake with my Lord or no. Sir Tho. sayd, that he must needes do so from the Kyngs highnesse, saying to hym: and this way I am goyng to my Lords grace. Sir, said the Steward you cannot go that way,The Archbishop of Canterburyes house keeping. for the dore is fast shut, in the diner tyme: and so by gentle meanes brought hym vp to my Lordes chamber through the Hall, who then was at diner: with whom he dined after he had done his message whose ordinarie fare might alwayes well beseeme a right honorable personage. When dinner was scarce done, Sir Thomas tooke hys leaue of my Lorde, and went againe to the Court.

So soone as the Kyngs highnesse sawe hym, he sayde to hym: Haue you bene with my Lord of Caunterbury? Sir Thomas aunswered: That I haue if it please your Maiestie,The comylayne [...] asketh pardon of the king for his vntrue report. and he wyll be with your Highnesse strayghtwayes. Dined you not with hym sayd the Kyng? Yes sir (sayd he) that haue I done. And wyth that worde, whether hee espied by the Kinges countenaunce, or by hys wordes any thing tendyng to displeasure, he straightway without delay, kneeled downe vppon hys knee, and sayd: I beseech your Maiestie to pardon me: I doe now well remember and vnderstand, that of late I tolde your highnesse a great vntruth concernyng my Lord of Canterburies house keepyng: but from hencefoorth I entend neuer to beleeue that person which dyd put that vayne tale into my head: For I assure your hyghnesse that I neuer sawe so honourable a Halle set in this Realme, (besides your Maiesties Hall) in all my lyfe, with better order, and so well furnished in eche degree, If I had not seene it my selfe, I could neuer haue beleeued it, and hymselfe also so honourably serued.

Ah sir, quoth the Kyngs highnesse? Haue you now espied the truth?The King speaketh in defence of [...] Archbishop of Canterbury. I thought you would tell me another tale when you had bene there. Hee was a very varlet (quoth the kyng) that told you that tale: for he spendeth (ah good man sayd the kyng) all that he hath in housekepyng. But now I perceyue which way the wynde bloweth. There are a sorte of you to whome I haue liberally geuen of the possessions and reuenewes of the suppressed monasteries, which lyke as you haue lightly gotten, so haue you more vnthriftily spent, some at dice, other some in gay apparell, & other ways worse I feare me: & now as al is gone you would fain haue me make another cheuance with the Bishops lands, to accomplish your gredy appetites. But let no other bishops bestow their reuenewes worse then my L. of Cant. doth, then shall you haue no cause to complain of their kepyng of house.

And thus the tale beyng shutte vp, and ended by the kings highnes, neither sir Tho. Seimor, nor none els on hys behalfe euer after durst renue, or reuine that sute any more in K. Henries dayes: so that it may be euident to all indifferēt men, the liberality of the Archb. in housekeping what it was, which beyng defended, and commended by the prince himselfe, rather may geue a good example to his posterity to follow, then was then to be depraued of any priuate subiect, such as knew hym not.

In which Archb. this moreouer is to be noted,The almes of the Archbishop towardes the poore. with a memorandum touchyng the reliefe of the poore, impotent, sicke, and such as then came from the warres at Bullen, & other partes beyond the seas, lame, wounded, & destitute: for whom he prouided, besides hys mansion house at Beckjsborne in Kent, the Personage barne well furnished wt certayne lodgyngs for the sicke and maymed souldiours. To whom were also appoynted the Almosiner, a phisitiō, and a surgeon to attend vppon them, and to dresse & cure such as were not able to resort to their countries, hauyng dayly from the bishops kitchin who [...]e broth and meate, for otherwyse the common almes of the housholde was bestowed vpon the poore neighbours of the shiere. And whē any of the impotent dyd recouer and were able to trauail, they had conuenient money deliuered to beare their charges, accordyng to the number of myles from that place distant. And this good example of mercy and liberal benignity, I thought here good not in silence to be suppressed, wherby other may be mooued accordyng to their vocatiō, to walke in the steps of no lesse liberality, then in hym in this behalfe appeared.

¶One that loueth goodnesse, sober mynded, righteous, holy, and temperate.

Now followeth together these vertues, One that loueth goodnesse, sober mynded, righteous, holye, and temperate. As concernyng these qualities, the trade of hys lyfe before ioyned, with hys benigne and gentle disposition, do testify that he could not be voyde of these good vertues raignyng in hym, which was so aboundantly adorned wyth the other, which aboue we haue declared.

¶To cleaue fast vnto the true worde of doctrine, that he may be able to exhort with wholesome learnyng,To cleaue fast to the worde of doctrine: able to exhorte in holsome learning, & to reproue the gaynsayer. Titus. 1. and to improoue that say agaynst it.

Then concludeth S. Paule with the most excellent vertue of all other to be wished in a Prelate of the church. For if this constancy be not in hym to this ende, that is: To cleaue fast vnto the true worde of doctrine, that he may bee able to exhort with wholesome learning, and to improoue that say agaynst it: If he be voyde (I say) of these gyfts & graces, he is worthy of no commendation, but shall seeme an Idoll, and a deceyuer of the world. Neyther shall he deserue the name of a Byshop, if eyther for dread or meed, affection or fauor, he do at any tyme or in any point swarue from the truth. As in this behalfe the worthy constancy of this sayd Archbishop neuer, for the most part, shronke for no maner of storme: but was so many wayes tried, that neyther fauour of hys Prince, nor feare of the indignation of the same,Archbishop Cranmer euer constāt in defence of Christes truth and Gospell. nor any other worldly respect coulde alienate or change hys purpose, grounded vpon that infallible doctrine of the Gospell. Notwithstandyng hys constant defence of Gods truth, was euer ioyned with such meekenes toward the kyng, that he neuer tooke occasion of offence agaynst hym.

At the tyme of settyng forth the sixe Articles, mention was made before in the story of kyng Henry the viij. how aduenturously this Archbishop Tho. Cranmer did oppose hymselfe, standyng as it were, post alone, agaynst the whole Parliament, disputyng and replying three dayes together agaynst the sayd Articles. In so much, that the kyng, when neyther he could mislike his reasons, and yet would needes haue these Articles to passe, required hym to absent hymselfe for the tyme out of the chamber, whyle the Acte should passe, & so he did, & how the K. afterward sent all the Lordes of the Parliament, vnto the Archb. to Lambeth to cheare his mynd agayne, that he might not be discouraged, all whiche appeareth aboue expressed. And this was done during yet the state & time of the L. Cromwels authority. And now yt it may appeare likewise, yt after the decay of the L. Cromwel, yet his constācy in Christes cause did not decay, you shal hear what folowed after.

For after the apprehension of the L. Cromwell, when [Page] the aduersaries of the Gospell thought all thynges sure now on their side, it was so appointed amongest thē, that x. or xij. bishops, and other learned men ioyned together in commission, came to the said Archb. of Cant. for the establishing of certaine Articles of our Religion, which the Papists then thought to win to their purpose agaynst the sayd Archb. For hauyng now the L. Cromwell fast and sure, they thought all had bene safe, and sure for euer: as in deed to all mens reasonable consideration, that tyme appeared so dangerous, that there was no maner hope that religion reformed, should any one weeke longer stande, such account was then made of the kyngs vntowardnesse thereunto. [...] In so much, that of all those Commissioners, there was not one lefte to stay on the Archbishops part, but he alone agaynst them all, stood in defence of the truth, and those that he most trusted to, namely, B. Heath, and B. Skip left hym in the playne field, who then so turned against hym, that they tooke vpon them to perswade hym to their purpose: and hauyng hym downe from the rest of the Commissioners, into his garden at Lambheth, there by all maner of effectuall perswasions, entreated hym to leaue of his ouermuch constancie, and to encline vnto the kings entent, who was fully set to haue it otherwise then he then had penned, or ment to haue set abroad. Whē those two his familiars, with one or two others his friendes, had vsed all their eloquence, and pollicie, he little regardyng their inconstancy and remisnesse in Gods cause or quarell, sayd vnto them right notably.

You make much adoe to haue me come to your purpose, [...] alledgyng that it is the Kinges pleasure to haue the Articles in that sort you haue deuised them to proceed, and now that you do perceiue his highnes by sinister information, to be bent that way, you thinke it a conuenient thing to apply vnto his highnes mynd. You be my friends both especially the one of you I did put to his Maiestie as of trust. Beware I say, what you do. There is but one truth in our Articles to be concluded vpon, which if you do hide from his highnes by consenting vnto a contrary doctrine, and then after in processe of tyme, when the truth cannot be hidden from hym, his highnes shall perceiue how that you haue delt colourably with hym, I know hys graces nature so well (quoth the Archbishop) that he will neuer after trust and credite you, or put any good confidence in you. And as you are both my friends, so therefore I wyll you to beware thereof in time, and discharge your consciences in maintenaunce of the truth. But all this woulde not serue, for they still swarued: and in the end by dischargyng of his conscience, and declaryng the truth vnto the king, God so wrought with the king, that his highnesse ioyned with hym agaynst the rest, so that the booke of articles passing on his side, he wan the Gole from them all, contrary to all their expectations, when many wagers would haue bene laid in London, that he should haue ben layd vp with Cromwell at that tyme in the tower for his stiffe standyng to his tackle. After that day there could neither Counsellor, bishop, or papist win hym out of ye kings fauour.

[...] Papists [...] the Arc [...]bishop out of [...] w [...]th [...].Notwithstanding, not long after that, certayne of the Counsaile, whose names neede not to be repeated, by the entisement and prouocation of his auncient enemye the Byshoppe of Winchester, and other of the same secte, attempted the Kyng agaynst him, declaring plainely, that the Realme was so enfected with heresies and heretickes, that it was daungerous for his highnesse, farther to permit it vnreformed, least peraduenture by long suffering, such contention should arise, & ensue in the realme among his subiectes, that thereby might spring horrible commotions,The Archb. agayne [...] to the [...]. and vprores, like as in some partes of Germanie, it did not long agoe: The enormitie whereof they coulde not impute to any so much, as to the Archbishop of Canterbury, who by his owne preaching, and his Chapleins had defiled the whole realme full of diuers pernicious heresies. The Kyng woulde needes knowe his accusers, They aunswered that forasmuch as he was a Counceller no man durst take vpon him to accuse him: but if it would please his highnesse, to committe him to the Tower for a tyme, there would be accusations, and proofes enough against him, for otherwise iust testimonie, and witnesse against him would not appeare, and therefore your highnesse (sayde they) must needes giue vs the Counsell libertie, and leaue to commit him to duraunce.

[...]The King perceiuing their importunate sute against the Archbishop (but yet meaning not to haue him wronged, and vtterly geuen ouer vnto their handes) graunted vnto them that they should the next day, committe him to the Tower for his triall. When night came, ye King sent Sir Anthonie Denie about midnight, to Lambeth to the Archbishop, willing him forthwith to resorte vnto him at the Court. The message done, the Archbishop spedely addressed himselfe to the Court, and comming into the Galerie where the king walked, and taried for him, his highnesse sayd: Ah my Lord of Caunterburie, I can tell you newes.The kinge [...] wordes and aduise for the supportation of the Archbishop. For diuers waightie considerations it is determined by me, and the Counsaile, that you to morrowe at nine of the clocke shalbe committed to the Tower, for that you and your Chaplains (as information is geuen vs) haue taught and preached, and thereby sowen within the realme such a number of execrable heresies, that it is feared, the whole realme being infected with them no smale contention, and commotions will rise thereby amongest my subiectes, as of late dayes ye like was in diuers partes of Germanie, and therefore the Counsaile haue requested me, for the triall of the matter, to suffer them to commit you to the Tower, or els no man dare come forth, as witnesse in these matters, you being a Counsellour.

When the king had sayde his minde, the Archbishop kneeled downe and sayd:The Archbishops aunswere to the king. I am content if it please your grace, with all my heart, to goe thither at your highnesse commandement, and I most humbly thanke your Maiesty that I may come to my trial, for there be that haue many wayes slandered me, and now this way I hope to try my selfe not worthy of such report.

The king perceiuyng the mans vprightnesse, ioyned with such simplicitie, sayd: Oh Lorde, what maner a man be you? What simplicitie is in you? I had thought yt you would rather haue sued to vs to haue taken the paynes to haue heard you, and your accusers together for your trial, without any such indurāce. Do not you know, what state you be in with the whole world, and how many great enemies you haue? Do you not consider what an easy thing it is, to procure three or foure false knaues to witnesse agaynst you? Thinke you to haue better lucke that way, thē your maister Christ had? I see by it,The kinges fauorable care and consideration toward the Archbishop of Canterbury. you will run hedlong to your vndoyng, if I would suffer you. Your enemies shall not so preuayle against you, for I haue otherwyse deuised with my selfe to keepe you out of their handes. Yet notwithstandyng to morrow when the Counsaile shal sit, and send for you, resort vnto them, and if in chargyng you with this matter, they do commit you to the Tower, require of them, because you are one of them, a Counsailor, that you may haue your accusers brought before thē without any further indurance, and vse for your selfe as good perswasions that way as you may deuise, and if no intretie or reasonable request wil serue, then deliuer vnto them this my ring,The king sendeth his signet in the behalfe of the Archbishop of Canterbury. (which when the king deliuered vnto the Archbishop) and say vnto them, if there be no remedy my Lordes, but that I must needes go to the Tower, then I reuoke my cause from you, and appeale to the kings own person by this his token vnto you all, for (sayd the Kyng then vnto the Archbishop) so soone as they shall see this my ryng, they know it so well that they shall vnderstande that I haue resumed the whole cause into myne owne handes and determination, and that I haue discharged them thereof.

The Archbishop perceiuyng the Kinges benignitie so muche to hym wardes, had much adoe to forbeare teares. Well, sayde the Kyng, goe your wayes my Lorde, and doe as I haue bidden you. My Lord humblyng himselfe with thankes, tooke hys leaue of the Kynges highnesse for that nyght.

On the morrow about 9. of the clocke before noone,The Archbishop being one of the Counsel, made to stand at the Counsell chamber dore wayting. the Counsaile sent a gentleman Usher for the Archbish. who when he came to the Counsaile chamber dore, could not be let in, but of purpose (as it seemed) was compelled there to waite amonge the Pages, Lackies, and seruyng men all alone. D. Buts the Kings phisition resortyng that way, & espying how my Lord of Cant. was handled, went to the Kings highnesse and sayd: My Lord of Cant. if it please your grace is well promooted:D. Buttes the kings Phisition, a friend of the Archbishops. for nowe hee is become a Lackey or a seruyng man, for yonder he standeth this halfe hower at the Counsaile chamber dore amongest them. It is not so (quoth the Kyng) I trowe, nor the counsail hath not so little discretion as to vse the Metropolitane of the Realme in that sort, specially beyng one of their own nū ber. But let them alone (said the King) and we shal heare more soone.

Anone the Arcchbishop was called into the Counsaile chamber, to whome was alledged, as before is rehearsed.The Archb called before the Counsayle. The Archb. aunswered in lyke sort, as the kyng had aduised hym: and in the ende when he perceiued that no manner of perswasion or intreatie could serue, he deliuered thē the Kings ring, reuoking his cause into the kings hands.The Counsaile being set against the Archb, he sheweth the kinges ring and appealeth from them. The whole Counsaile beyng thereat somewhat amased, the Erle of Bedford with a loude voyce confirmyng hys wordes with a solemne othe, sayde: when you first began the matter my Lordes, I told you what would come of it. [Page] Do you thinke that the king will suffer this mans finger to ake? Much more (I warrant you) will hee defend hys ly [...]e agaynst brabling varlets. You doe but comber your selues to heare tales & fables agaynst hym. And so incontinently vpon the receipt of the kyngs token, they all rose, and caried to the king his ryng, surrenderyng that matter as the order and vse was, into hys owne hands.

When they were all come to the kynges presence, hys highnes with a seuere countenaunce,The kinges wordes to the Counsaile in defence o [...] the Archbishop. sayd vnto them: Ah my Lordes, I thought I had had wiser men of my counsaile then now I finde you. What discretion was this in you, thus to make the Primate of the realme, & one of you in office, to waite at the counsaile chamber dore amongest seruyng men? You might haue considered that hee was a counsellor as well as you, and you had no such commission of me so to handle hym. I was content that you should try hym as a Counseller, and not as a meane subiect. But now I well perceiue that thynges bee done agaynst him maliciously, & if some of you might haue had your minds, you would haue tried him to the vttermost. But I do you all to wit, and protest, that if a Prince may bee beholdyng vnto hys subiect (and so solemnly laying his hand vppon his brest) sayde: by the fayth I owe to God. I take this man here my L. of Canterbury, to bee of all other a most faythfull subiect vnto vs, and one to whom we are much beholding, geuyng him great commendations otherwise. And with that one or two of the chiefest of the Counsaile, makyng their excuse, declared, that in requesting his induraunce, it was rather ment for hys triall, and his purgation agaynst the common fame, and slaunder of the world, then for any malice conceyued agaynst hym. Well, well my Lordes,The Lordes of the Counsaile glad to be friendes agayne with the Arrhbishop. quoth the kyng, take hym and well vse hym, as he is worthy to be, and make no more adoe. And with that euery man caught hym by the hand, and made fayre weather of altogethers, which might easily bee done with that man.

And it was much to be meruailed, that they would go so far with hym, thus to seeke his vndoyng, this well vnderstandyng before,The king a great supporter of Cranmer. that the kyng most entirely loued him and always would stand in hys defence whosoeuer spake against hym: as many other tymes the Kynges pacience was by sinister informations agaynst hym tried. In so much that the Lorde Cromwell was euermore woont to say vnto hym:The L Cromwells wordes to the Archbishop. My Lord of Caunterbury, you are most happy of all men: for you may doe and speake what you list, and say what all men can agaynst you, the kyng wyll neuer beleeue one worde to your detriment or hinderance. I am sure I take more paynes then all the counsaile doth, and spend more largely in the Kings affayres, as well beyond the seas as on this side: yea I assure you, euen very spies in other forreine Realmes, and at Rome else where, costeth me aboue one 1000. markes a yeare: and doe what I can to bryng matters to knowledge, for the commoditie of the King and the Realme, I am euery day chidden, and many false tales now and then beleeued agaynst me: and therefore you are most happy, for in no poynt can you be discredited with the kyng. To this the Archbishop agayne aunsweryng, If the kyngs Maiestie were not good to me that way, I were not able to stande and endure one whole weeke, but your wisedome and pollicy is such, that you are able to shift well enough for your selfe.

Now when the kyngs highnes had thus benignly & mercifully dispatched the sayd Archbishop from this sore accusation by the Counsaile layd agaynst hym, all wise mē would haue thought that it had bene meere follye afterwards to haue attēpted any matter agaynst hym: but yet looke where malice raigneth, there neither reason nor honesty can take place. Such therfore as had conceiued deep rancor and displeasure agaynst hym, ceased not to persecute hym by all possible meanes. Then brought they against him a new kynde of accusation,An other accusation brought into the Parlament house by Sir Iohn Gostwicke agaynst the Archb. and caused sir Iohn Gostwike knight, a man of a contrary religion, to accuse the Archb. openly in the Parliament house, laying to hys charge his sermons preched at Sandwich, & his Lectures red at Canterbury, wherein should be conteined manifest heresies agaynst the Sacrament of the aultar, &c. Whiche accusation came to the kyngs eare. Why (quoth the kyng) where dwelleth Gostwike? As I take it, eyther in Bedfordshire or Buckinghamshire, and hath he so opē an eare that he can heare my L. of Cant. preachyng out of Kent? This is very like sayde the kyng. If hee had bene a Kentishman, there had bene some thyng worthy of consideration: but as for Gostwike, I know him well enough, and what good religion he is of.Gostwicke check [...]e of the king for accusing the Archbishop. Go to hym and tell hym, sayd the king to one of his priuy chamber, if he go not to my L. of Cant. and so reconcile hymselfe to hym that he may become hys good Lord, I will pull the Goslings fethers so, that hereafter he shall haue little lust to slaunder the Metropolitane, or any other learned man.Gostw [...] glad to [...] in agay [...] with th [...] [...] When sir I. Gostwike heard these words, it was no neede to bid hym hast hymselfe to Lambheth vnto the Metropolitane makyng to hym as many friends as possible he myght. When hee came to the Archb. he was fayne to disclose vnto hym, by what meanes he was procured to doe that he did, requestyng hys clemency to be his good lord, or els he tooke him selfe vtterly vndone, beyng so in the kyngs indignation, as he vnderstood he was by that afore declared, which sute was soone wonne at hys hand: and so the Archb. castyng into the satchell behynd him all those sir Iohn Gostwikes ingratitudes, went to the king, and wan to sir Iohn hys princes fauour agayne. And thus the kyng made a short end of this accusation.

Well, here you may perceyue that malicious inuention, went not the wisest way to worke, to procure a stranger dwellyng a farre of,New [...] the [...] Iustice [...] [...] Kent agaynst the Archb. to accuse the Archbishoppe of hys doctrine preached in his Diocesse: and therfore hath blind malice learned some more wisedome nowe, to accuse the Archbishop in such sort as he shall neuer be able to auoyd it. And therfore it was procured by hys ancient enemies, that not onely the Prebendaries of his Cathedral Church in Caunterbury, but also the moste famous Iustices of Peace in the Shire should accuse hym, and Article against hym: which in very deed was most substantially brought to passe, and the Articles both well written and subscribed, were deliuered to the kyngs highnesse, as a thyng of such effect, that there must needes follow to the said Archbishop both indignation of the prince, and condigne punishment for hys grieuous offence committed by him and his chaplaines, in preachyng such erroneous doctrine, as they did within his Diocesse of Cant. whereof they beyng such witnesse of credite, no man had cause to doubt of their circumspect doyngs. This accusation articularly sent out, was deliuered to the Kyng by some of the Counsailes meanes. When the kyng had perused the booke,Articles put to the King agaynst D. Cranmer. he wrapt it vp, and put it into hys sleeue: and findyng occasion to solace hymselfe vpon the Thames, came with hys Barge furnished with hys Musitions, a long by Lambeth bridge towards Chelsey. The noyse of the Musitions prouoked the Archb. to resort to the bridge to do his duety, and to salute hys prince. Whome when the kyng had perceyued to stand at the bridge, eftsoones he commaunded the Watermen to draw towards the shore, and so came straite to the Bridge.

Ah my Chaplaine, sayd the kyng to the Archb. Come into the barge to me. The Archb. declared to his highnes,The king maketh the Archbishop priuy of the articles. that he would take his owne barge and waite vppon hys maiestie. No sayd the kyng, you must come into my barge for I haue to talke with you. When the kyng & the Archbishop all alone in the barge were set together, sayde the kyng to the Archb. I haue newes out of Kent for you my Lord. The Archb. answered, Good I hope if it please your highnes. Marry sayd the king they be so good, that I now know the greatest heretike in Kent, and with that pulled out of hys sleeue the booke of Articles agaynst both the said Archb. and his preachers, and gaue the booke to hym, willyng hym to peruse the same. When the Archb. had red the Articles, and saw hymselfe so vncurteously handled of his owne church, whereof he was head, I meane of the Prebendaries of his Cathedral Church, and of such his neighbours as he had many wayes gratified,Commissiō appointed to be sent into Kent, for tryall of the articles. I meane the Iustices of the Peace, it much grieued hym. Notwithstāding he kneeled downe to the kyng, and besought hys Maiesty to graunt out a Commission to whomsoeuer it plesed his highnesse, for them to try out the truth of this accusation. In very deede (sayde the kyng) I doe so meane, and you yourselfe shall be chiefe Commissioner, to adioyne to you such two or three more as you shall thinke good your self. Then it will bee thought (quoth the Archb. to the kyng) that it is not indifferent if it please your grace) yt I should be myne owne iudge, and my Chaplains also. Well,Commissioners appointed to Cranmer, Doct. Bellowes D. Coxe Chime. M. Husley Register. sayde the kyng, I will haue none other but your selfe, & suche as you will appoynt. For I am sure that you will not halt wt me in any thyng, although you bee driuen to accuse your selfe, and I know partly how this geare proceedeth, and if you handle the matter wisely, you shall find a prety conspiracy deuised agaynst you. Whome will you haue wyth you sayde the kyng? Whome it shall please your grace to name (quoth the Archb.) I will appoynt Doc. Belhouse for one, name you the other, said the kyng, meete for that purpose. My Chancellor D. Coxe, and Hussey my Register sayd the Archb. are men expert to examine such troublesome matters. Well, sayd the kyng, let there be a Commission made forth, and out of hand get you into Kent, & aduertise me of your doyngs.

They came into Kent, and there they sate aboue three weekes to bult out who was the first occasion of this accusation, [Page] for thereof the kyng would chiefly be aduertised. Now the Inquisition beyng begunne by the Commissioners, euery man shronke in his hornes, and no mā would confesse any thyng to the purpose. For D. Coxe and Hussey, [...] being friendly vnto the Papistes, handled the matter so, that they would permit nothyng materiall to come to sight. This thyng beyng well perceyued by one of the Archbishops seruants his Secretary, he wrote incontinently vnto Doct. Buttes and Master Deny, declaring that if the Kynges Maiestie did not send some other to assist my Lord, then those that then were there with him, it were not possible that any thing should come to light: and therefore wished that Doct. Lee or some other stoute man that had beene exercised in the Kings Ecclesiasticall affaires in his visitations, might be sent to the Archbishop. [...] Upon these letters Doct. Lee was sent for to yorke by the King, and hauing the kings farther mind declared vnto him, when he came to the Court, he resorted incontinently into Kent, so that on Alhallow euen, he deliuered to the Archbishop the kings Ring, with a declaration of his highnes farther pleasure: and by and by vpon his message done, he appointed the Archbishop aforesaid to name him a dosen or xvi. of his Officers and gentlemen, such as had both discretion, wit, and audacitie: to whom he gaue in Commission from the King, to search both the purses, Chestes, and chambers, of all those that were deemed or suspected to be of this confederacie both within the Cathedrall church and without, and such letters or writinges as they could find about them, to bring them to the Archbishop and him.

These men thus appointed, went in one houre and instant, [...] to the persons, houses, and places, that they were appointed vnto: and within foure houres afterwardes the whole conspiracie was disclosed by finding of letters, some from the Bishop of Winchester, some from D. London at Oxford, and from Iustices of the Shiere, with other: so that the first beginning, the proceeding, and what should haue beene the ende of their conspiracie, was now made manifest. Certaine chambers and Chests of Gentlemen of the shiere were also searched, where also were found letters seruing to this purpose. Amongst all other, came to my Lords hands two letters, one of the Suffragan of Douer, and an other of Doct. Barbar a Ciuilian, whom continually the Archbishop reteined with him in housholde for expedition of matters in sute before him, as a counsellour in the Law when need required. These two men being well promoted by the Archbishop, he vsed euer in such familiarity, that when the Suffragan being a prebend of Caunterbury, came to him, he alwaies set him at his owne messe, [...] and the other neuer from his table, as men in whom he had much delight and comfort, when time of care and pensiuenes chaunced. But that which they did, was altogither counterfait, and the Deuill was turned into the Aungell of light, for they both were of this confederacy.

When my Lord had gotten these their letters into his hands, he on a day, when it chanced the Suffragan to come to him to his house at Bekisburne, called to him into his studie the said Suffragan of Douer and D. Barbar, saieng: come your waies with me, for I must haue your aduise in a matter. When they were with him in his study all togethers, he said to them, you twaine be men in whom I haue had much confidence and trust: you must now giue me some good counsaile, for I am shamfully abused with one or twaine to whom I haue shewed all my secretes from time to time, [...] and did trust them as my selfe. The matter is so nowe fallen out that they not onelie haue disclosed my secretes, but also haue taken vpon them to accuse me of heresie and are become witnes against me. I require you therfore of your good aduice how I shall behaue my selfe towards them. You are both my frends, and such as I alwaies haue vsed when I needed counsell. What say you to the matter, quoth the Archbishop?

Mary, quoth Doct. Barbar, such vilens and knaues, (sauing your honour) were worthy to be hanged out of hand without any other law. [...] Hanging were to good, quoth the Suffragan, and if there lacked one to do execution. I would be hangman my selfe.

[...]At these words, the Archbishop cast vp hys handes to heauen, and sayd: Oh Lord most mercifull God, whome may a man trust now adayes? It is most true whiche is sayde: Maledictus qui confidit in homine, & ponit carnem brachium suum. There was neuer man handled as I am: but oh Lord thou hast euermore defended me, and lent me one great friend and maister (meanyng the kyng) wythout whose protection I wer not able to stand vpright one day vnouerthrowen, I prayse thy holy name therfore: and with that he pulled out of his bosome their two letters, & sayd: Know ye these letters my maisters? With that they fell downe vpon their knees, and desired forgiuenesse,The false Suffragan, and Barbar the Ciuilian, aske the Archbishop forgiuenes. The Archbishop forgiueth his enemyes. declaring how they a yeare before were attempted to do the same, and so verye lamentably weeping and bewailyng their doynges, besought hys grace to pardon and forgeue them. Well, sayde the gentle Archbishop, God make you both good men. I neuer deserued this at your hands: but aske God forgeuenesse, agaynst whom you haue highly offended. If suche men as you are not to be trusted, what should I doe alyue? I perceyue now that there is no fidelitie or truth amongest men. I am brought to this point now, that I feare my left hand will accuse my right hand. I neede not much meruaile hereat, for our Sauior Christ truly prophesied of such a world to come in the latter dais. I beseech him of his great mercy to finish that time shortly, and so departyng, he dismissed them both with gentle and comfortable wordes, in such sort that neuer after appeared in hys countenaunce or wordes any remembrance thereof.

Nowe, when all those letters and accusations were found, they were put into a chest, the kings Maiesty minding to haue perused some of them, and to haue partly punished the principals of it. The chest and writynges were brought to Lambeth. At what tyme began the Parliamēt, Lord what ado there was to procure the kyng a subsidie,Practise to get pardon for malefactors. to the intent that thereupon might ensue a pardon, which in deed followed, and so nothyng was done, other then their falsshood known. This was the last push of the pike that was inferred agaynst the sayd Archb. in king Henry the 8. his dayes: for neuer after durst any man moue matter agaynst hym in hys tyme.

And thus haue ye both the working and disclosing of this popish conspiracy against this worthy Archbishop & Martyr of Christ Thomas Cranmer. In the which conspiracie, for so much as complaint was also made vnto the kyng of his chaplaines and good preachers in Kent, it shal not be out of the story somethyng likewyse to touch thereof,Richard Turner a faithfull preacher in Kent. Papistes set against the Archbishop, by occasion of Turners Preaching. especially of Richard Turner then preacher the same time in this Archbishops Diocesse, and Curate to maister Morice the Archbishops Secretary, in the towne of Chartham, by whose diligent preaching a great part of this hartburning of the Papists toke his first kindling against the Archbishop. Touching the description of which storie, because by me nothing shalbe said either more or lesse, then is the truth, ye shall heare the very certeinty thereof truely compiled in a letter sent the same time to Doct. Buttes and Sir Anth. Deny, to be shewed vnto the kyng, and so it was, written by the foresaid M. Moryce Secretary then to the Archbishop farmour of the same benefice of Chartham, and patrone to M. Turner there minister and Preacher aforesaid.

¶A Letter or Apologie of M. Morice, sent to Sir Will. Buttes, and Sir Anthony Denny, defending the cause of M. Richard Turner preacher, agaynst the Papistes.

THe letter first beginnyng in these wordes: I am certain right worshipfull, that it is not vnknown to your discrete wisdoms, &c. And after a few lynes, commyng to the matter, thus the said letter proceedeth.

As your worships wel know,The trouble [...] of Richard Turner minister at Cartham. It was my chance to be broght vp vnder my L. of Caunterbury my maister, in writyng of the ecclesiasticall affaires of this Realme, as well touchyng reformation of corrupt religion, as concernyng the aduauncement of that pure and sincere religion receyued by the doctrine of the Gospel which I take to be so substantially handled and builded vpon the doctrine of the Prophets and Apostles, that hell gates shal neuer preuaile agaynst it. The consideration whereof compelled me, being a Farmer of the personage of Chartham in Kent, to retaine with me one named M Richard Turner, a man not onely learned in the scriptures of God, but also in conuersation of lyfe towards the world, irreprehensible, whome for discharging of my conscience I placed at Chartham aforesayd to be Curate there This mā because he was a stranger in the countrey there, and so thereby voyd of grudge or displeasure of any old rancor in the country,M. Raphe Morice▪ patrone of Richard Turner Preacher. I thought it had bene a meane to haue gotten hym the better credite in his doctrine: but where malice once taketh fire agaynst truth, no pollicie I see is able to quench it. Well, this man as hee knew what appertained vnto his office, so he spared not weekely both Sundayes and holydayes to open the Gospell and Epistle vnto his audience after such a sort (when occasion serued) that as well by his vehement inueying against the bishop of Romes vsurped power and authoritie,The great concourse of people to M. Turner [...] Preaching. as in the earnest settyng forth and aduauncing of the kyngs Maiesties supremacie, innumerable of the people of the countrey resortyng vnto his sermons, changed their opinions, and fauoured effectually the religion receyued. The confluence of the people so daily encreased, that the church [Page] beyng a faire, ample, and large church, was not now and then able to receyue the number. The fame of this new instruction of the people was so blasted abroade, that the popishe priestes were wonderfully amased and displeased, to see their Pope so to bee defaced, & their prince so highly aduanced.

Now thought they it is high tyme for vs to worke, or els all will here be vtterly lost by this mans preaching. Some thē went with capons,Syr Iohn Baker, Syr Christopher Hales, Syr Tho. Moile, Iustices, with the Prebendaryes of Canterbury, persecuters of Gods people. some with hennes, some with chickens, some with one thyng, some with another, vnto the Iustices, such as then fauoured their cause and faction, and such as are no small fooles, as sir Iohn Baker, sir Christofer Hales, sir Tho. Moyle Knightes, with other Iustices. The Prebendaries of Christes Church in Cā terbury were made priuy hereof, geuyng their succour and ayd thereunto: So that in conclusion poore Turner and other preachers were grieuously complained of vnto the Kynges maiestie. Whereupon my Lord of Caunterbury and certaine other commissioners were appoynted at Lambheth to sit vppon the examination of these seditious preachers. Howbeit, before Turner went vp to hys examination, I obtayned of sir Thomas Moyle that he in Easter weeke was content to heare Turner preache a rehearsall Sermon in hys parish Church at Westwell, of all the doctrine of hys Sermons preached at hys Cure in Charteham,Syr Thomas Moile hearing Turner, could finde no fault with his doctrine. whiche hee moste gently grauntyng, heard Turner both before noone and after noone on the Wednesday in Easter weeke laste past, and (as it seemed) tooke all thynges in good part, remittyng Turner home to his sayd Cure with gentle and fauourable wordes. I supposed by this meanes to haue stayed Maister Turner at home from further examination, hopyng that sir Thomas Moyle would haue aunswered for hym at Lambheth before the Commissioners.M. Turner appearing before the Commissioners at Lambeth, was discharged, and sent home. Notwithstandyng, after Maister Moyles commyng to London, suche information was layed in agaynst Turner, that he was sent for to make aunswere hymselfe before the sayd Commissioners, and there appearyng before them, he made such an honest, perfect, and learned aunswere vnto the Articles obiected, that he was with a good exhortation discharged home agayne, without anye manner of recantation or other Iniunction.

Now when the Pope catholicke Clergy of Kent vnderstoode of his commyng home without controllement, so that hee preached as freely as he did before,New matter made agaynst Richard Turner. agaynst their blynde and dumme ceremonies, straightway by the helpe of the B. of Winchester Steuen Gardiner, they found a new meanes to put hym to an vtter confusion, deuising that he came home from examination in such glorious pompe by the hyewayes side in the woods adjoynyng,The practise of of Papistes to hold vp their kingdome with lyes. that 500. persones met hym then with bankettyng dishes to welcome hym home, stirryng the people rather to an vprore and a commotion, then to keepe them in any quiet obedience: when in very deed contrary to this surmise (as God would) on this side Rochester a myle or two▪ for auoyding all such lyght & glorious talke with any of hys familiars or acquaintaunce, he of purpose left the hye way, and came through the woods all alone aboue 18. myles together on foote, so weried and megered for want of sustenance, that when he came into my house at Chartham, he was not well able to stand or speake for fayntnesse and thurst.

The king deceiu [...]d by sinister information.This malicious tale beyng reported vnto the Kinges hyghnesse, his Maiestie was so sore agrieued therewith, that hee sente for the Archb. of Caunterbury, willyng hym to cause Turner to be whipt out of the countrey. By meanes whereof, the Archbishop of Caunterbury sent agayne for Turner. I hearyng thereof, made incontinently report by my letters, with suche vehemencie proouyng it meere malice, that the Archb. vnderstāding the truth, pacified agayne the kings maiesties wrath. Home commeth Turner once agayne to his Cure without blotte. Which so wroong the Papistes, in that they could not preuayle, that they thought it all in vayne any further to attempt against hym concernyng any accusation for matters in Kent, the Archb. of Canterbury beyng his Ordinarie.New matter made agaynst Richard Turner. Well, yet woulde they not thus leaue him vndiscredited. Then was there other new matter deuised, howe that he had preached erroneous doctrine in other countries before he came into Kent, laying to his charge, that he had both translated the Masse into English, and said, or ministred the same, and that he had preached agaynst Purgatory, Pilgrimages, and praying for the dead, &c. By meanes whereof, he was now conuented before the whole counsaile by the B. of Wint. Who sent Siriacke Petite Gentleman for hym, whiche brought hym vp to London bound (as I heard say) and beyng examined before the sayd Bish. of Winchester and other, was committed to warde for a season.

In the which meane tyme the Archbishop of Caunterbury, beyng in Kent about the triall of conspiracie purposed agaynst hymselfe by the Iustices of the Shiere,Conspiracye against the Archb [...]op Cranmer by the Iustices of Kent. and the Prebendaries of Christes church. Turner is now sent downe to the Archbishop, to the entent he should recant that doctrine which long agoe he in other places out of Kent had preached, to the vtter subuersion and defacyng of all that he had most godly and earnestly here in Kent taught, both to the glory of God, and the furtheraunce and settyng foorth of the Kinges highnesse proceedynges. If hys Maiestie wyll thus permit learned honest men thus dayly to bee ouercrowed and troden vnder foote with a sort of tyrannous or rather trayterous Papists (who cannot abide to heare his Maiesties supremacy aduaunced, nor the sincere worde of God preached) it were better for men to dwell amongest the Infidels and miscreaunts, then in England.

What reason is this that Turner should recant here in Kent the doctrine which in other Countreys he hath taught, to the woundyng and ouerthrowyng most desperately of fiue hundred mens consciences and aboue, (I dare say) who lately by hys sincere preachyng haue embraced a right good opinion both of the Kyngs supremacy, and also of the reformed religion receyued. All good subiectes may well lament the kynges Maiesties estate in this behalfe, that no man may dare to be so bold to aduaunce hys highnesse title, but that euery ignoraunt and malicious Papist shall spurne against hym, seekyng his vtter vndoyng, and that by the ayde of papisticall Iustices set in authoritie, I beseech your worships to pardon me of my rude & homely termes. They herein deserue worse, if worse may bee deuised. For what honest man can beare with this, that so noble a Princes eares, shall be thus impudently abused with manifest lyes and fables, as this one is of Turners commyng home in such a triumph as they craftily and falsely had deuised? It is easilye to bee espied what they meane and goe about, that the Prince beyng alyue, dare take in hand so vncurteously to abuse both the gentle nature of the Prince, and his godly preacher, the aduancer and extoller of hys iust authoritie.

What thinke your worships they would attempt if hys Maiestie were at Gods mercy (as God forefend that euer any of vs should see that day, without better reformation) that can thus dally with hys highnesse, blindyng hys eyes with mistes, whylest he lyueth and raigneth amongest vs in most prosperitie? As for my Lord of Cant. dare nothyng doe for the poore mans deliuerie, he hath done so much for hym already. And hys grace hath told me playnely, that it is put into the Kyngs head, that he is the mainteiner and supporter of all the heretikes within the realme, nor will not permit me nor my neighboures to resort vnto the Counsaile for his purgation whilest he was at Chartham, sauyng onely I haue obtained this at his hand, that I may become a suter in writyng to my friends and good Maisters in the court for hys deliuerie.

And therefore it is (right worshipfull) that I haue nowe taken penne in hand, thus to discourse and open our miserie vnto you concernyng the extreme handling of this honest poore man Maister Turner, that if it may possibly be broght to passe by your godly wisedome, that the poore man may bee released and discharged of hys recantation, you cannot doe to God and your prince a more acceptable seruice in my poore opinion. For otherwyse if he should be driuen to recant (as I am sure he wyll sooner dye) both Gods cause and the kyngs shall suffer no small detriment amongst hys poore louyng subiects here. For if there be no better stay for the maintenaunce of these godly preachers, the Kyngs authoritie concernyng his supremacy, shall lye poste alone hidden in the Acte of Parliament, and not in the hartes of his subiectes.

If they can bryng to passe that Turner may recant to the defacyng of his good doctrine preached here, then haue they that for which they haue thus long trauailed. And yet in effect shall not Turner recant, but king Henry the 8. in Turners person shal most odiously recant, to the woundyng of all mens consciences here. If the kynges Maiestie do not esteeme his authoritie geuen to his highnesse by Gods word and his Parliament, it were wel done, that the preachers had good warnyng to talke no more to the people thereof, then thus to be tossed and turmoiled for doyng their duties by the members of Antichrist.

And now to the entent that they might effectually for euer slander Turners doctrine here, they haue indited hym for offending agaynst the vj. Articles, this last Sessions,Sander▪ and Browne, 2. per [...]ecuting Papistes. by the witnesse of two Papists of the parish of Chartham his vtter enemies, Sander and Browne by name, for a Sermon preached at Chartham or Passion Sunday, which chanced on S. Gregories euen, they both beyng absent that day at Wye faire, as it is well prooued, namely, for that he preached against the Masse, saying, that our Sauiour Christ was the onely soule Priest which song Masse on the aultar of the Crosse, there sacrifising for the sinnes of the worlde once for euer, and that all other Masses were but remembraunces and thankesgeuing for that one sacrifice, or such wordes in effect.

Wherefore, to conclude (right worshipfull) knowyng your godly zeales, as well towardes the preferment of sincere Religion, as your no lesse affection towardes the Kyng hys Maiesties persone and his godly proceedinges, I most humbly beseeche you in the bowels of our Sauiour Christ, so to ponder the weightye consideration of the premisses, as by your trauailes vnto the Kinges Maiestie, or to the honourable Counsaile, we here in Kent that haue now of late our heartes bent towardes the obseruation of the lawe of God and the Prince, thorough Turners godlye perswasions, may receyue from your worships some comfortable [Page] worde of his deliueraunce, or els certaynely many an honest and simple man lately embracing the trueth, may perhaps fall away desperately from the same, not without danger of their soules In accomplishing whereof your worships shall not onely do vnto almighty God and the Prince most true and acceptable seruice, but also binde the sayd M. Turner, with all other to whom this cause doth apperteine, both dayly to pray for your prosperities, and also to bee at your commaundementes during theyr lyues. From Caunterbury the second day of Nouember.

Your worships euermore at commaundement. R. M.

And thus much conteineth the letter sent (as is sayd) by M. Morice to Doctor Buttes and Syr Anthony Denye. Now, what successe and speede this letter had, it foloweth to be declared. For Doctour Buttes the kinges Phisition aforesayd, after the receipte of these letters, considering the weighty contentes of the same, as he was euer a forwarde friend in the Gospels cause, so he thought not to fors [...]acke this matter to the vttermost of his diligence, and so spying his time, whē the king was in trimming and in washing (as his maner was at certayne times to call for his Barbar) Doctour Buttes (whose manner was at such times euer to be present, [...] and with some pleasaunt conceites to refresh and solace the kinges minde) brought with hym in his hand this Letter. The king asking what newes, Doctour Buttes pleasantly and merely beginneth to insinuate vnto the king the effect of the matter, and so at the kinges commaundement read out the letter: which when the king had heard, and paused a little with himselfe vpon the same, commaunded agayne the letter to be read vnto him. The hearing and consideration wherof so altered the kinges minde, that wheras before he commaunded the sayde Turner to be whipped out of the countrey, he now commaunded him to be reteined as a faythfull Subiect. And here of that matter an end. Let vs now returne to the Archbishop agayne.

Who although he was compassed about (as is sayde) with mighty enemies, and by many crafty traynes impugned, yet through Gods more mighty prouidēce, working in the kinges hart so to fauor him, he rubbed out all Kyng Henryes time without blemishe or foyle by meanes of the kinges supportation, who not onely defended the sayd archbishop agaynst all his conspired aduersaryes,This Archbi [...]hop maryed his second wyfe at Noremberge. but also extended such speciall fauour vnto him in such sort, that he being not ignorant of hys wife, whō he had maryed before at Noremberge (being Niece to the wife of Osiander) keping her also all the sixe Articles time contrary to the law, notwithstanding he both permitted the same, and kept his counsell.

Then after the death of Kyng Henry, immediatelye succeeded his sonne K. Edwarde, vnder whose gouernement and protection the state of this Archbishoppe, beyng his Godfather, was nothing appayred, but rather more aduaunced.

During all this meane time of king Henry aforesayd, vntill the entring of king Edward, it seemeth that Cranmer was scarsly yet throughly persuaded in ye right knowledge of the Sacrament, or at least, was not yet fully rypened in the same: wherin shortly after he being more groūdly confirmed by conferēce with Bishop Ridley, in processe of time did so profite in more ryper knowledge, that at last he tooke vpon him the defence of that whole doctrine, that is, to refute and throw downe first the corporall presence: secondly the phantasticall Transubstantiation:The true & [...] of the [...]acrament [...] ▪ bookes [...] forth by [...] Archb. [...] Cant. Thirdly the Idolatrous adoration: Fourthlye the false errour of the Papistes, that wicked menne doe eate the naturall body of Christ: and lastly the blasphemous sacrifice of the Masse. Whereupon in conclusion he wrote fiue bookes for the publicke instruction of the Church of England, which instruction yet to this day standeth and is receiued in this Church of England.

Agaynste these fiue bookes of the Archbishop, Steuen Gardiner, the archenemy to Christ and his Gospell, being then in the Tower, slubbereth vp a certayne answere such as it was, which he in open Court exhibited vp at Lambeth being there examined by the Archbishop aforesayd & other the kinges Cōmissioners in king Edwardes dayes, [...] which booke was intituled: An Explication and assertion of the true Catholick fayth, touching the blessed Sacramēt of the aultar, with a confutation of a booke written against the same.

Agaynste this Explication, or rather a cauilling Sophistication of Steuen Gardiner Doctour of law, ye Archbishop of Caunterbury learnedlye and copiously replying againe, maketh aunswere, which also he published abroad to the eies and iudgementes of all men in print. All which writinges and bookes,The aunswere of D. Cranmer Archb. of C [...]nterbury agaynst Stephen Gardiner. as well of the one part as of the other, our present story woulde require here to be inferred: but because to prosecute the whole matter at length wyll not be comprehended in a small roome, and maye make to long taryaunce in our story, it shall therfore be best to put of the same vnto the place of the Apendix folowing, wherin (the Lord willing) we intend to close vp both these, and other diuers treatises of these learned Martyrs, as to this our story shall apperteine.

The vnquiet spirite of Stephen Gardiner beyng not yet contented, after all this thrusteth out an other booke in Latine of the like Popishe Argument,Marcus Anthonius written by Stephen Gardiner. but after an other title, named Marcus Anthonius Constantius. Whereunto first the Archbishoppe agayne intending a full confutation, had already absolued three partes of his aunsweare lying in prison. Of the which partes,Archbshop of Cant. about an aunswere to Marcus Anthonius. two perished in Oxforde: the other yet remayneth in my handes ready to bee seene and set forth, as the Lord shall see good. Also Bishop Ridley lying likewise the same time in prison, hauing ther the sayd booke of Marcus Antonius, for lack of penne and paper, with a lead of a window in the margent of the booke wrote annotations,Notes of D. Ridley agaynst Marcus Anthonius. as strayghtnesse of time would serue him, in refutation of the same booke. And finally because those worthy Martyrs had neither libertye nor leysure to go through with that trauaile, that which lacked in them, for accomplishment of that behalfe, was supplied shortlye after by Peter Martyr, Peter Martyrs booke of defēce agaynst Marcus Anthonius. who aboundantly and substantially hath ouerthrowne that booke in his learned Desension of the trueth, agaynst the false Sophistication of Marcus Antonius aforesayd.

Besides these bookes aboue recited, of this archbishop diuers other thinges there were also of his doing, as the booke of the reformation, the Catechisme, with the booke of Homelies, whereof part was by him contriued, parte by his procurement approued and published. Whereunto also may be adioyned an other writing or confutation of his agaynst 88. Articles by the conuocation deuised and propounded, but yet not ratified nor receiued, in the reigne & time of king Henry the eight.

And thus much hetherto concerning the doynges and trauelles of this Archbishop of Caunterbury duringe the lyues both of kynge Henrye, and of kinge Edwarde hys sonne. Which two kinges so long as they continued, this Archbishop lacked no staye of maynteinaunce agaynst all his maligners.

Afterward this king Edward Prince of most worthy towardnesse falling sicke, when hee perceyued that hys death was at hande, and the force of his paynefull disease woulde not suffer him to liue longer, and knowing that his sister Mary was wholy wedded to popish Religion, bequeathed the succession of this Realm to the Lady Iane (a Ladye of greate byrthe, but of greater learning, being Neece to king Henry the eight by his sister) by consent of all the Councell and lawers of this realme.Lady Iane. To this testament of the kinges, when all the Nobles of the Realme, states and Iudges had subscribed: they sent for the Archbishop, and required him that he also would subscribe. But he excusing himselfe on this maner, sayd:Cranmer refuseth to sweare to Lady Iane. that it was other wise in the testament of king Hēry his father, and that he had sworn to the successiō of Mary as then the next heire, by which oth he was so bound, that without manifest periury he could not go from it. The Councell answered, that they were not ignoraunt of that, and that they had consciences as well as he, and moreouer that they were sworne to that testament, and therfore he should not thinke there was any daunger therein, or that he should be in no more perill of periury then the rest.

To this the Archbishop answered, that he was iudge of no mans conscience but his owne: and therefore as hee would not be preiudiciall to others, so he would not commit his conscience vnto other mens factes, or cast himselfe to daunger, seing that euery man shoulde geue account of his owne conscience and not of other mens. And as concerning subscription, before he had spoken with the kynge himselfe, he vtterly refused to do it.

The king therefore being demaunded of the Archbyshop concerning this matter, sayde: that the Nobles and Lawyers of the Realme counselled him vnto it, and perswaded him that the bond of the first testament coulde nothing let, but that this Lady Iane might succeede hym as heyre,Cranmer thorough the perswasion of the Counsell, the king, and lawyers subscribed to K. Edwardes Testament. and the people without daunger acknowledge her as theyr Queene. Who then demaūding leaue of the king, that he might first talke with certayne Lawye [...]s that were in the Court, when they all agreed that by law of the realme it might be so, returning to the king, with much ado, he subscribed.

Well, not long after this, king Edwarde dyed, beyng [Page] almost sixtene yeares olde, to the great sorowe, but greater calamity of the whole Realme. After whose decease immediatelye it was commaunded that the Ladye Iane which was vnwilling thereunto, shoulde be proclaymed Queene. Which thing much misliked the common people: not that they did so much fauor Mary, before whom they saw the Lady Iane preferred, as for the hatred conceiued agaynst some, whom they could not fauor. Besides this, other causes there happened also of discord betwene the nobles and the commons the same time, for what iniuryes of commons and enclosures wrongfully holden, wyth other inordinate polinges & vncharitable dealing betwene the landlordes and tenauntes, I cannot tell. But in fyne, thus the matter fell out, that Mary hearing of the death of her brother, and shifting for her selfe, was so assisted by the Commons, that eftsoones shee preuayled. Who being established in the possession of the realme, not long after came to London, and after she had caused first the two Fathers, the Duke of Northumberland and the Duke of Suffolke to be executed (as is aboue remembred) likewise she caused the Lady Iane being both in age tender and innocent frō this crime, after she coulde by no meanes be turned frō the constancy of her fayth, together with her husband to be beheaded.

The rest of the nobles paying fines, were forgeuen, the Archbishop of Cant. onely excepted.Manet alta mente repostū Iudicium paridis, [...]pretaeque iniuria matris. Virgil. Aeneid. 1. Who though he desired pardon by meanes of frendes, could obteine none: in so much that the Queene would not once vouchsafe to see him: For as yet the olde grudges agaynst the Archbishop for the deuorcemēt of her mother, remayned hid in the bottome of her hart. Besides this diuorce, she remembred the state of religion chaunged: all whiche was reputed to the Archbishop, as the chiefe cause therof.

While these thinges were in doing, a rumor was in all mens mouthes, that the Archbishop, to curry fauour with the Queene, had promised to say a Dirige Masse after ye old custome, for the funeral of king Edward her brother. Neither wanted there some which reported that he had already sayd Masse at Caunterbury: which Masse in deed was sayd by D. Thornton.This Doctour Thornton was after the Bishop of Douer, a cruell and wicked persecuter. This rumour Cranmer thynkyng speedely to stay, gaue forth a writing in his purgation: the tenour whereof being before expressed, I need not here agayne to recite.

This bill being thus written, and lying openlye in a window in his chamber, commeth in by chaunce M. Scory, Bishop then of Rochester, who after he had read & pervsed the same, required of the Archbishop to haue a Copy of the bill. The Archbishop when he had graūted and permitted the same to M. Scory, by the occasion thereof M. Scory lending it to some frēd of his, there were diuers copyes taken out thereof, and the thing published abroad among the cōmon people: in so much that euery scriueners shop almost, was occupied in writing and copying out the same, and so at length some of these copies comming to the Bishops handes, and so brought to the Counsel, and they sending it to the Commissioners, the matter was known, and so he commaunded to appeare.

Wherupon D. Cranmer at his day prefixed, appeared before the sayd Commissioners, bringing a true Inuentory,This Bishoppe was D. Heath, Bishop after of Yorke. as he was commaunded, of all his goodes. That done, a Bishop of the Queenes priuy counsell, being one of ye sayd Commissioners, after the Inuentory was receiued, bringing in mention of the bill: My Lord (sayd he) there is a bil put forth in your name, wherein you seeme to be agreeued with setting vp the Masse agayne: we doubt not but you are sory that it is gone abroad.

To whome the Archbishop aunswered agayn, saying: as I do not deny my selfe to be the very author of that bill or letter, so much I confesse here vnto you, concerning the same bill, that I am sory that the said bill went from me in such sort as it did. For when I had written it, M. Scorye got the copy of me, and is now come abroad, and as I vnderstand, the City is full of it. For which I am sory, that it so passed my hands: for I had intended otherwise to haue made it in a more large and ample maner, and minded to haue set it on Paules Church doore, and on the doores of al the Churches in London, which mine owne seale ioyned thereto.

At which wordes when they sawe the constantnesse of the man, they dismissed him, affirming they had no more at that present to say vnto him, but that shortly he shoulde heare further. The sayd Bishop declared afterward to one of Doctour Cranmers frendes, that notwithstanding his atteinder of treason, the Queenes determination at that tyme was, that Cranmer shoulde onely haue bene depriued of his Archbishopricke, and haue had a sufficient lyuing assigned hym, vpon his exhibiting of a true Inuentory, with commaundement to keepe his house withoute medling in matters of Religion. But how that was true, I haue not to say. This is certaine, that not lōg after this,Cranmer condem [...] of treaso [...] ▪ he was sent vnto the Tower, and soone after condemned of Treason. Notwithstanding, the Queene when shee coulde not honestly denye him his pardon, seeyng all the rest were discharged, and specially seeing he last of all other subscribed to Kyng Edwardes request, and that agaynst his owne will,Cranmer released treason, [...] accused [...] heresie. released to him his action of Treason, and accused him onely of heresy: which liked the Archbishop right well, and came to passe as he wished, because the cause was not nowe his owne, but Christes, not the Queenes, but the churches. Thus stood the cause of Cranmer, till at length it was determined by the Queene and the Councell, that he should be remoued from the Tower where he was prisoner, to Oxforde, there to dispute wyth the Doctours and Diuines. And priuily word was sent before to them of Oxford to prepare themselues, and make them ready to dispute. And although the Queene and the bishops had concluded before what should become of him, yet it pleased them that the matter should be debated with argumentes, that vnder some honest shew of disputation, the murther of the man might bee couered. Neither coulde theyr hasty speed of reuengemēt abide any long delay:Cranmer had to Oxford. and therfore in all hast he was caried to Oxford.

What this disputation was, and how it was handled, what were the questions, and reasons on both sides, and also touching his condemnation by the Uniuersitye and the Prolocutour, because sufficiently it hath bene declared we minde nowe therefore to proceede to his finall iudgement and order of condemnation, which was the xij. day of September an. 1556. and seauen dayes before the condemnation of Bishoppe Ridley and Mayster Latimer, as is aboue foretouched. The storye whereof here followeth, faythfullye collected by the reporte and narration (commyng by chaunce to our handes) of one who being both present thereat, and also a deuoute Fauourer of the Sea and faction of Rome canne lacke no credite (I trowe) with suche, which seeke what they can to discredite what so euer maketh not with theyr phantasied Religion of Rome.

After the disputations done and finished in Oxford betwene the Doctors of both Uniuersityes & the three worthy Bishops D. Cranmer, Ridley, and Latimer, he heard then howe sentence condemnatory immediatlye vpon the same was ministred agaynst them by D. Weston & other of the Uniuersitye: whereby they were iudged to be heretickes, & so committed to the Maior and Sheriffes of Oxford. But forasmuch as the sentence geuē them, was voyd in law (for at that time the authority of the Pope was not yet receiued into the land) therfore was a new commission sent from Rome, and a new processe framed for the cōuiction of these reuerend and godly learned mē aforesayd. In which commission first was Doct. Iames Brookes Bishop of Glocester the Popes Subdelegate,D. Brookes, D. Martyn, D. Storye. Commissioners agaynst the Archb. D. Martyn not so bitter in this persecution, as other Cō missioners were. wt D. Martin and D. Story Commissioners in the king & queenes behalfe, for the execution of the same. Of the which 3 Cōmissioners aboue named, as touching D. Martin, this by the way is to be vnderstand, that although he was vsed for an instrument of the Popes side, to serue a turne (whose book also is extant agaynst the lawfull mariage of Priestes) yet notwithstāding neither was he so bitter an enemy in this persecution, as other Commissioners were, and also in this time of Queene Elizabeth, were diuers other Doctors of the Arches refused to be sworne agaynst the Pope, he denied not the othe: and yet notwithstanding not a together here to be excused. But to the purpose of this story. Wherof first it shall be requisite to declare the circumstaunce, and the whole state of the matter, as in a generall description, before we come to theyr Orations, according as in a percell of a certain letter touching the same, it came to our handes.

In primis, here is to be vnderstande, that the commyng downe of the foresayde Commissioners, which was vpon Thursday, the xij. of September, an. 1555. in the church of S. Mary,The order of [...] & placing [...] Commi [...]oners. and in the East end of the sayd church at the hie aultar, was erected a solemne Scaffold for bishop Brokes aforesayde, representing the Popes person, ten foote high. The seat was made that he might sit vnder the Sacramēt of the aultar. And on the righte hand of the Popes Delegate beneath him sate Doctour Martin, and on the lefte hand sate Doctour Story the kynge and Queenes Commissioners, which were both Doctours of the Ciuill law, and vnderneth them other Doctours, Scribes and Phariseis also, with the Popes Collectour and a rablement of such other like.

And thus these Byshops being placed in theyr Pontificalibus, ye B. of Canterbury was sent for to come before thē. He hauing intelligence of them that were there, thus [Page] ordered himselfe. He came forth of the prison to the church of S. Mary, set forth with billes and gleues for feare least he shoulde starte awaye, being cloathed in a fayre blacke gowne, with his hoode on both shoulders, suche as Doctors of Diuinity in the Uniuersity vse to weare.The appe [...]ng of the Archb. of Canterbury before the Commissioners. Who after he was come into the Church, and did see them sitte in theyr Pontificalibus, he did not put of his cappe to none of them, but stood still till that he was called. And anon one of the Proctors for the Pope, or els his Doctour, called Thomas Archbishop of Caunterbury, appeare here and make aunswere to that shall be layd to thy charge: that is to say, for blasphemy, incontinency, and heresy: and make answere here to the Bishop of Glocester representing the Popes person.

Upon this he being brought more neare vnto the scaffold, where the foresayd Bishops sate, he first well viewed the place of iudgemēt, & spying where the king & queenes maiesties Proctors were, putting of his cap, he first humbly bowing his knee to the ground, made reuerence to the one, and after to the other.

That done, beholding the bishop in the face, he put on his bonet agayne,The Archb. goeth reuerence to the Quenes C [...]mm [...]ners. D. Cranmer [...] reuere [...]ce to [...]. making no maner of token of obedience towardes him at all. Whereat the Bishop being offended, sayd vnto him, that it might beseeme him right well, weying the authority he did represēt, to do his duety vnto him. Wherunto Doctor Cranmer aunswered and sayd, that he had once taken a solemne othe, neuer to consent to the admitting of the bishop of Romes authority into this realm of England agayne, and that he had done it aduisedly, and meant by Gods grace to keepe it, and therefore would cō mit nothing either by signe or token, which might argue his consent to the receiuing of the same, and so he desired the sayd Bishop to iudge of him, and that he did it not for any contempt to his person, which he could haue bene cō tent to haue honored as well as any of the other, if his cō mission had come from as good authority as theyrs. Thys answered he both modestly, wisely, and paciētly, with his cappe on hys head, not once bowing or making anye reuerence to hym that represented the Popes person, whiche was wonderouslye of the people marked, that was there present and saw it, and marked it as nye as could be possible.

*The Oration of D. Brokes Bishop of Glocester vnto D. Cranmer Archb. of Caunt. in the church of S. Mary at Oxford. Anno. 1556. March. 12.

WHen after many meanes vsed, they perceiued that the Archbishop would not moue his bonet, the Bishop proceded in these wordes folowing.

The Oration of Bish. brookes.My Lord, at this present we are come to you as Commissioners, and for you, not intruding our selues by our owne authority, but sent by Commission, partly from the Popes holines, partly from the king and Queenes moste excellent Maiesties, not to your vtter discomfort, but to your comfort, if you will your self. We come not to iudge you, but to put you in remembraunce of that you haue bene, & shall be. Neither come we to dispute with you, but to examine you in certayne matters: which being done, to make relation thereof, to him that hath power to iudge you. The first being well taken, shall make the second to be well taken. For if you of your part, be moued to come to a conformity, then shall not onely we of our side take ioy of our examination, but also they that haue sent vs.

And first, as charity doth moue vs, I would think good, somewhat to exhort you, and that by the second chapiter of S. Iohn in the Apoc. Memor esto vnde excideris,Apoc. [...]. & age poenitentiam, & prima opera fac. Sin minus. i. Remember from whence thou art fallen, and do the first workes. Or if not, and so as ye knowe what foloweth. Remember your selfe from whence you haue fallen. You haue fallen from the Vniuersall and Catholicke Churche of Christe, from the verye true and receiued fayth of all Christendome, and that by open heresye. You haue fallen from your promise to God, from your fidelitye and allegeaunce, and that by open preaching, mariage, and adultery. You haue fallen from your soueraigne prince and Queene by open treason.Heres [...]e, [...], treason, [...] to Doct. Cranmer. Remember therfore from whence you are fallen. Your fall is great, the daunger can not be sene. Wherefore when I say, remember from whence you haue fallen, I put you in mind not onely of your fall, but also of the state you were in before your fal. You were sometime as land other poore men, in a meane estate. God I take to witnesse I speake it to no reproche or abasement of you, but to put you in memory, how god hath called you from a low to an high degree, from one degree to another, [...] from better to better, & neuer gaue you ouer, till he had appoynted you Legatum natum, Metropolitanum Angliae, Pastorem gregis sui. Such great trust did he put you in, in his Church. What could he doe more? for euen as he ordeined Moyses to be a ruler ouer his Churche of Israell, and gaue him full authority vpon the same: so did he make you ouer his Church of England. And when did he this for you? forsooth when you gaue no occasion or cause of mistruste either to hym, or to his Magistrates. For although it be coniectured, that in all your time, ye were not vpright in the honour and faith of Christ, but rather set vppe of purpose as a fitte instrument, whereby the Church might be spoyled, and brought into ruine, yet may it appeare by many your doings otherwise, and I for my part, as it behoueth ech one of vs shall thinke the best. For who was thought as then more deuout? who was more religious in the face of the world? Who was thought to haue more cōscience of a vow making, and obseruing the order of the Church, more earnest in the defence of the reall presence of Christes bodye and bloude in the Sacrament of the aultar then ye were? and then all things prospered with you: your Prince fauored you, yea, God himselfe fauoured you: your candlesticke was set vp in the highest place of the Church, and the light of your candle was ouer all the Churche. I would God it had so continued still.

But after you beganne to fall by Schisme, and would not acknowledge the Popes holines as supreame head: but would stoutly vphold the vnlawfull requestes of king Henry the 8. & would beare with that should not be borne withall, then began you to fansy vnlawfull libertye, and when you had exiled good conscience, then ensued a great shipwracke in the Sea, whiche was out of the true and Catholicke Churche, cast into the sea of desperation, for as he saith, That is, without the Church there is no saluation. Extra Ecclesiam non est salus. When you had forsaken GOD, God forsooke you, and gaue you ouer to your owne will, and suffered you to fall from Schisme to Apostacy, frō Apostacy to heresy, from heresy to periury, from periury to treason, and so in conclusion, into the full indignation of our soueraigne prince which you may thinke a iust punishment of god, for your other abhominable opinions.

After that, ye fell lower and lower, & now to the lowest degree of all, to the end of honor & life. For if the light of your candle be as it hath bene hitherto duskey, your candlesticke is like to be remoued, & haue a great fal, so low and so farre out of knowledge, that it shalbe quite out of Gods fauour, and past all hope of recouery: That is, for in hell there is no redemption. That is, remember from whēce thou hast fallen. Quia in inferno nulla est redemptio. The daūger wher of being so great, very pity causeth me to say: That is, for in hell there is no redemption. That is, remember from whēce thou hast fallen. Memor esto vnde excideris. I adde also, and whether you fall.

But here peraduenture you will say to me: what sir, my fall is not so great as you make it. I haue not yet fallen from the catholicke Church. For that is not the Catholicke Churche, that the Pope is head of. There is an other Church. But as touching that, I aunswere: you are sure of that as the Donatistes were, for they sayd that they hadde the true Church, and that the name of the true Christians remayned onely in Aphricke, where onely theyr sedicious sect was preached, and as you thinke, so thought Nouatus, that all they that did acknowledge theyr supreame head at the Sea of Rome▪ were out of the Church of Christ. But here saynt Cyprian defending Cornelius agaynst Nouatus, Libro secundo,Cyprian. lib. [...] Epist. 6. Epistola Sexta, sayth on this wise? Ecclesia vna est, quae cum sit vna intus & foris esse non potest. So that if Nouatus were in the true Churche: then was not Cornelius, who in deede by lawefull succession, succeeded Pope Fabian. Here S. Cyprian entendeth by the whole processe to proue, and concludeth thereupon, that the true Churche was onely Rome. Gather you then what will folow of your fall. But you will say peraduenture, that ye fell not by heresy, and so sayde the Arrians, alledging for themselues that they had scripture, and going about to perswade their schisme by Scripture, for in deed they had more places by two & forty, which by theyr torture semed to depend vpon Scripture, thē the Catholickes had.

So did the Martians prouoke theyr heresy to Scripture. But those are no Scriptures, for they are not truely alledged, nor truely interpreted, but vntruely wrested and wronge,Prouoking to the Scripture. according to theyr owne fantasies. And therefore were they all iustly condemned, for theyr wrong taking of the Scriptures: and the Churche replieth agaynst them, saying: Qui estis vos? quando? quid agitis in meo non Mei? The Churche sayeth, what make you here in my heritage? From whence came you? The Scripture is my inheritage. I am right heire therof. I holde it by true succession of the Apostles, for as the Apostles required mee to holde, so do I holde it. The Apostles haue receiued me, and put me in my right, and haue reiected you as bastardes, hauing no title thereunto.

Also ye will denie that you haue fallen by Apostasie,Breaking of vowes. by breaking your vow, & so Vigilantius sayd, in so much that he would admitte none to his ministerye, but those that had theyr wiues bagged with children. What now? Shall we say that Vigilantius did not fall therefore? Did not Donatus, and Nouatus fall because they sayed so, and brought Scripture for theyt defence? Then let vs beleeue as we list, pretending well, and say so: nay, there is no manne so blinde that will saye so. For excepte the Church which condemneth them for theyr saye so, doe approue vs for to doe so, then will shee condemne you also. So that your denyall will not stande. And therefore I tell you, remember from whence you haue fallen, and howe low ye shall fall, if you holde on as you doe beginne. But I trust you will not continue, [Page] but to reuoke your selfe in time, and the remedy foloweth·

That is, repent and do thy first workes. Age poenitentiam & prima opera fac, for by such meanes as ye haue fallen, ye must rise agayne. First, your hart hath fallen, then your tongue, and your penne, and besides your owne damage hath caused many more to fall. Therfore, first your hart must turne, and then shall the tongue and the penne be quickely turned: Sin minus, veniam tibi cito, & mouebo Candelabrum tuum de loco suo.

I neede not to teache you a methode to turne: you knowe the ready way your selfe. But I would God I coulde but exhorte you to the right and trueth, then the way should soone be found out. For if ye remember howe many he haue brought by abhominable heresy, into the way of perdition, I doubt not but very cō science would moue you, as muche for them, as for your selfe to come againe. And so would you spare neither tongue nor penne, if hart were once reformed: for as touching that poynt, the holye Ghost toucheth theyr hartes very neare, by the mouth of his holy Prophet Ezechiel, when he requireth the bloud of his flocke at the Priestes handes, for lacke of good and wholesome foode: how much more should this touch your guilty hart, hauing ouermuch diligence to teach them the waye of perdition, and feeding them with baggage and corrupt foode, whiche is heresye. Qui conuertere fecerit peccatorem ab errore vitae suae,Ezech. 33. saluam faciet animam suam a morte, & operiet multitudinem peccatorum suorum. He that shall conuert a sinner from hys wicked life, shall saue his soule from death, and shall couer the multitude of sinnes. So that if it be true that hee, who conuerteth a Synner saueth a soule, then the contrarye must needes be true, that he that peruerteth a soule, and teacheth him the way of perdition must needes be damned.

Orig. in Epist. Paul. ad Rom.Origenes super Paulū ad Romanos: The damnation of those that preacheth heresy, doth encrease to the day of iudgement. The more that perishe by hereticall doctrine the more grieuous shall theyr torment bee, that minister suche doctrine. Berengarius who seemed to feare that daunger,Berengarius. prouided for it in his life time, but not without a troubled and disquiet conscience. He did not onely repent, but recant, and not so much for himselfe, as for them, whome he had with most pestilent heresyes infected. For as he lay in his death bedde vpon Epiphany daye, he demaunded of them that were present, is this (quoth he) the day of Epiphany, & appearing of the Lord? They aunswered him, yea. Thē (quoth he) this day shall the Lord appeare to me, either to my comfort, eyther to my discomfort. This remorse argueth, that he feared the daunger of them whom he had taught, and ledde out of the faith of Christ. Origenes vpon him sayth in this wise: Although hys owne bloud was not vpon his head, for that he did repent, and was sory for his former errors, yet being conuerted he feared the bloud of them, whom hee had infected, and who receiued hys doctrine.

Let this moue you euen at the last poynt. In so much as your case is not vnlike to Beringarius, let your repentaunce bee like also. And what shoulde staye you (tell me) from this godlye returne? feare, that ye haue gone so farre, ye may not returne? nay, then I may saye as Dauid sayde? Illic trepidauerunt vbi non erat timor. Ye feare where you haue no cause to feare. For if ye repent and be hartely sory for your former heresy and apostacy, ye neede not to feare. For as God of his part is mercifull & gracious to the repentaunt sinner, so is the Kyng, so is the Queene mercifull, which ye may well perceiue by your owne case, since ye might haue suffered a great whiles agoe for treason committed agaynst her highnesse, but that ye haue bene spared & reserued vpon hope of amendement, which she conceiued very good of you, but now as it seemeth is but a very desperate hope. And what do you thereby▪ That is according to the hardnes of your hart ye treasure vp to your selfe anger in the day of wrath. Secundum duritiem cordis thesaurizas tibi iram in die irae.

Well, what it is thē, if feare do not hinder you? shame, to vnsay that, that you haue sayde? Nay it is no shame, vnlesse ye thinke it shame to agree with the true and the catholicke church of christ. And if that bee shame, then blame S. Paule, who persecuted the Disciples of Christ with sword, then blame S. Peter, who denyed his mayster Christ with an othe that he neuer knewe him. S. Cyprian before his returne being a witch. S. Augustine being ix. yeares out of the Church. They thought it no shame after their returne of that they hadde returned. Shall it then be shame for you to conuert and consent with the Churche of Christe? no, no.

What is it then that doth let you? Glory of the world? nay, as for the vanity of the world I for my part iudge not in you beyng a man of learning and knowing your estate.

And as for the losse of your estimation, it is tenne to one that where you were Archhishop of Caunterbury and Metropolitane of England, it is tenne to one (I say) that ye shall be as well still, yea and rather better.

And as for the winning of good men, there is no doubte but all that be here present, and the whole congregation of Christes Churche also will more reioyce of your returne, then they were sory for your fall. And as for the other, ye neede not to doubt for they shall all come after: and to say the truth, if you should lose them for euer, it were no force, ye should haue no losse thereby. I do not here touch them which should confirme your estimation. For as Sayncte Paule after his conuersion was receiued into the Church of Christ with wonderfull ioy to the whole congregation, euen so shall you be. The fame of your returne shall be spread abroade throughout all Christendome where your face was neuer knowne.

But you will say perhappes, your conscience will not suffer you. My Lord, there is a good conscience, and there is a bad conscience.A good conscience. The good conscience haue not they as S. Paul declareth to Timothe concerning Hymaeneus and Alexander. This euill & badde conscience is (sayth S. Cyprian) well to be knowne by his marke. What marke?Marke of an euill conscience. This conscience is marked with the print of heresy. This conscience is a noughty, filthy, and a bronded conscience, which I trust is not in you. I haue cōceiued a better hope of you then so, or els would I neuer go about to persuade or exhort you. But what conscience should stay you to returne to the Catholicke fayth and vniuersall Churche of Christ? what conscience doth separate you to that deuillish and seuerall Church? to a liberty which neuer had ground in the holy Scriptures? If you iudge your liberty to be good, then iudge you all Christendome to do euill besides you.

O what a presumptuous persuasiō is this, vpō this vtterly to forsake the church of Christ? Vnder what colour or pretence doe you this? for the abuses? as though in your Church were no abuses: yes that there were. And if you forsake the vniuersall Church for the abuses, why do you not thē forsake your particuler churche, and so be flitting from one to an other? That is not the nexte way, to slip from the church for the abuses: for if you had seene abuses, you should rather haue endeuored for a reformation then for a defection He is a good Chirurgeon who for a litle payne in the toe will cut of the whole leg. He helpeth well the tooth ache,Abuses in the Church require a reformation, and not a defection. which cutteth away the head by the shoulders. It is mere folly to amend abuses by abuses. Ye are like Diogenes: for Diogenes on a time enuying the clenlines of Plato, sayd on this wise: Ecce calco fastum Platonis. Plato answered, Sed alio fastu, So that Diogenes semed more faulty of the two.

But when we haue sayde all that we can, peraduenture you will say. I will not returne And to that I say, I will not aunswere. Neuerthelesse heare what Christ sayth to such obstinate and stifnecked people in the parable of the Supper. Whē he had sent out his men to cal them in that were appoynted, and they would not come, he bad his seruantes going into the wayes and streetes, to compell men to come in: Cogite intrare.Cogite intrare, Clarkely expounded. If then the Church wyll not lese any member that may be compelled to come in, ye must thinke it good to take the compulsion, least you loose your part of the supper which the Lord hath prepared for you: and this cō pulsion standeth well with charity.

But it may be perhaps, that some hath animated you to sticke to your tackle, & not to geue ouer, bearing you in hand that your opinion is good, and that ye shall dye in a good quarrell, & god shall accept your oblation. But heare what Christ sayth of a meaner gift: If thou come to the aultar to offer thy oblation, and knowest that thy brother hath somewhat to saye agaynst thee, leaue there thy gift, and go and be reconciled to thy brother,Math. 5· and then come and offer vp thy gift, or els thy brother will make thy offering vnsauery before God. This he sayd vnto all the world, to the end they should know how theyr offeringes should be receiued, if they were not according.

Remember you therefore before you offer vp your offering, whether your gift be qualified or no. Remember the Churche of Rome and also of Englande, where not one onely brother, but a number haue matter against you, so iust, that they wil make your burnt offering to stincke before God, except you be recōciled. If you muste needes appoynt vppon a Sacrifice, make yet a meane first to them that haue to lay agaynst you. I say no more then the Church hath allowed me to saye. For the sacrifice that is offered without the Church, is not profitable. The premises therfore cō sidered, for gods sake, I say, Memor esto vnde excideris, & age paenitentiam, & prima opera fac. Sin minus. &c. Cast not your selfe away, spare your bodye, spare your soule, spare them also whome you haue seduced, spare the shedding of Christes bloud for you in vayne. Harden not your hart, acknowledge the trueth, yelde to the prescript word of God, to the catholicke Church of Rome, to the receiued veritie of all Christendome. Wedde not your selfe to your owne selfewill. Stand not to much in your owne conceyt,Melle lita pernic [...]es. thinke not your selfe wiser then all Christendome is besides you. Leaue of this vniust cauill. How: leaue why: leaue reason: leaue wonder: and beleue as the Catholicke Church doth beleeue and teach you. Perswade with your selfe, that extra Ecclesiam non est salus. i. Without the Churche there is no saluation. And thus much haue I sayd of charitye. If this poore simple exhortation of mine may sincke into your head, and take effect with you, then haue I sayd as I would haue sayd, otherwise not as I would, but as I could for this present.

And thus Bishop Brokes finishing his Oration, sate downe. After whom Doctor Martin taking the matter in hand, beginneth thus.

*The Oration of Doctor Martyn.

[Page]

ALbeit there be two Gouernmentes, the one spirituall & the other tēporal, the one hauing the keyes, the other the sword, yet in all ages we read that for the honour and glory of GOD both these powers haue bene adioyned together.Ora [...]ion of D. Martyn. For if we read the olde Testament,Temporall gouernment [...] in Spirituall [...]. we shall finde that so did Iosias and Ezechias. So did the king of the Niniuites compell a generall fast thorow all the whole Citty. So did Darius in breaking the greate Idoll Bell, and deliuered Godly Daniel out of the denne of Lions. So did Nabuchodonosor make and institute lawes agaynste the blasphemers of God. But to let passe these examples with a great number more, and to come to Christes time, it is not vnknowne what great trauayle they tooke to set forth Gods Honour: and although the rule and gouernement of the Church did onely apperteine to the spiritualty, yet for the suppression of heresyes & schismes, Kinges were admitted as ayders thereunto. First Constantinus the great, called a councell at Nyce for the suppression of the Arrians secte, where the same time was raysed a greate contention among them. And after long disputation had, when the Fathers could not agree vpon the putting downe of the Arrians, they referred theyr iudgement to Constantine. God forbid, quoth Constantine:Temporall Magistrates [...] not [...]. you ought to rule me and not I you. And as Constantine did, so did Theodosius against the Nestorians, so did Martianus agaynst Manichaeus▪ Iouinian made a law, that no man shoulde marrye with a Nunne, that had wedded her selfe to the Church.

So had king Henry the 8. the title of Defender of the fayth because he wrote against Luther & his cōplices, So these 900. yeres the kinges of Spayne had that title of Catholicke, for the expulsion of the Arrians: and to say the truth, the king and the Queenes maiesties do nothing degenerate from their auncetry, taking vpon them to restore agayne the title to be Defender of the faith, to the right heyre thereof the Popes holinesse.

Therefore these two princes, perceiuing this noble Realme, how it hath bene brought from the vnitye of the true and Catholicke Church, the which you and your confederates do, and haue renounced: perceyuing also that you doe persist in your detestable errours, and will by no meanes, bee reuoked from the same, haue made theyr humble request and petition to the Popes holynesse Paulus 4. as supreme head of the church of Christ, declaring to him, that where you were Archbishop of Caunterbury, & Metropolitane of England, and at your consecration tooke two solemne othes, for your due obedience to bee geuen to the Sea of Rome, to become a true preacher, or Pastour of his flock, yet cō trary to your othe, and alleagiaunce for vnitie, haue sowed discord: for chastity, mariage and adultery: for obedience, contention: and for fayth, ye haue bene the author of all mischiefe. The Popes holines considering their request, and petition, hath graū ted them, that according to the Censure of this Realme, processe should be made agaynst you.

And where as in this late time, you both excluded Charity & Iustice, yet hath his holinesse decreed, that you shall haue bothe Charity, and Iustice shewed vnto you. Hee willeth you shoulde haue the lawes in most ample maner, to answere in your behalfe, and that ye shall here come before my Lord of Glocester,The Popes Charitye & [...] to [...] Archbishop. as high Commissioner from his holynesse, to the examination of such articles, as shalbe proposed agaynst you, & that we should require the examination of you, in the King and Queenes Maiestyes behalfe. The King and Queene as touching themselues, because by the law they cannot appeare personally, Quia sunt illustris. personae, haue appoynted as theyr atturneys Doctor Storie and me. Wherefore here I offer to your good Lordship our Proxie, sealed with the broad seale of England, and offer my selfe to be Proctor in the Kings Maiesties behalfe. I exhibite here also certayne Articles, conteining the manifest adultery & periury: Also bookes of heresy made partly by him, partly set forth by his authority. And here I produce him as partly principal, to aunswere to your good Lordship.

Thus when Doc. Martin had ended his Oration, the Archbishop beginneth, as here foloweth.

Cran.

Shall I then make mine aunswere?

Mart.

As you thinke good: no man shall let you.

And here the Archbishoppe kneeling downe on both knees towarde the West, sayde first the Lordes Prayer. Then risinge vppe he reciteth the Articles of the Creede. Which done, he entreth with his protestation in forme as foloweth.

*The Fayth and Profession of Doctour Cranmer Archbishop of Cant. before the Commissioners.

[...]THis I do professe as touching my fayth, and make my protestation, which I desire you to note. I will neuer consent that the Bishop of Rome shall haue any iurisdiction within this Realme.

Story.

Take a note thereof.

Mart.

Marke M. Cranmer, how you answer for your self. You refuse and denye him, by whose lawes ye yet doe remayne in life, being otherwise attaynted of high treason, & but a dead man by the lawes of this Realme.

Cran.

I protest before God I was no traytor, but in deed I confessed more at my arraignment then was true.

Mart.

That is not to be reasoned at this presēt. You know ye were condemned for a Traytor, and Res iudicata pro veritate accipitur. But proceed to your matter.

Cran.

I will neuer consent to the Bishop of Rome, for thē should I geue my selfe to the Deuill: for I haue made an othe to the king, & I must obey the king by Gods lawes. By the Scripture the king is chiefe, and no forreigne person in his owne Realme about him. There is no Subiect but to a king. I am a Subiect, I owe my fidelitye to the crowne. The pope is contrary to the crowne. I cannot obey both: for no mā can serue two maisters at once, as you in the beginning of your Oration declared by the sword & the keyes attributing the keies to the Pope, and the sword to the king. But I say ye king hath both. Therfore he that is subiect to Rome & the lawes of Rome, he is periured,Causes alleadged why Doct. Cranmer cannot receaue the Pope. The Lawes of this realme and the Popes contrary. for the Popes and the Iudges▪ Lawes are contrary they are vncertayne and confounded.

A Prieste indebted by the Lawes of the Realme shall be sued before a temporall Iudge: by the Popes Lawes contrary.

The Pope doth the king iniury in that he hath his power from the Pope. The king is head in his owne realm: But the Pope claimeth all Bishops, Priests, Curates. &c. So the Pope in euery Realme hath a Realme.

Agayne, by the lawes of Rome the Benefice muste bee geuen by the Bishop: by the lawes of the Realme, the patron geueth the Benefice. Herein the lawes be as contrary as fire and water.

No man can by the lawes of Rome proceed in a premunire, and so is the law of the Realme expelled, and the king standeth accursed in mainteining his owne lawes. Therfore in consideration that the king and Queene take theyr power of him, as though god should geue it to them, there is no true subiect vnlesse he be abrogate, seing the crowne is holden of him being out of the Realme.

The Bishop of Rome is contrary to God, and iniurious to his lawes:The Popes proceedinges contrary to God. for God commaunded all men to be diligent in the knowledge of his law, and therefore hath appoynted one holiday in the weeke at the least, for the people to come to the Church and heare the word of God expounded vnto them, and that they might the better vnderstād it, to heare it in their mother toung which they know. The Pope doth contrary: for he willeth the seruice to bee had in the latine tongue, which they doe not vnderstande. God woulde haue it to bee perceiued: the Pope will not. When the Priest geueth thanks God would that the people should do so to, and God will them to confesse altogether: the Pope will not.

Now as concerning the Sacrament, I haue taught no false doctrine of the sacramēt of the aultar:The reall presence is not to be proued by any Doctour aboue a 1000. yeares after Christ. For if it can be proued by any doctor aboue 1000. yeares after Christ, that Christes body is there really, I will geue ouer. My booke was made 7. yeares agoe, and no man hath brought anye authors agaynst it. I beleue that who so eateth and drinketh that sacrament, Christ is within them, whole Christ, his Natiuity, Passion, Resurrection and Ascention, but not that corporally that sitteth in heauen.

Now, Christ commaunded all to drinke of the Cuppe, The Pope taketh it away from the laye men: and yet one sayth that if Christ had dyed for the Deuill, that he shoulde drinke thereof.

Christ biddeth vs to obey the king, etiam discolo. The Bishop of Rome biddeth vs to obey him: therfore vnlesse he be Antichrist, I cannot tell what to make of him. Wherfore if I should obey him I can not obey Christ.

He is like the Deuill in his doinges, for the Deuil said to Christ: if thou wilt fall downe and worship me,The Pope likened to the deuil, and wherein. I wyll geue thee all the kingdomes of the world. Thus hee tooke vpon him to geue that which was not his owne. Euen so the Bishop of Rome geueth Princes theyr crownes being none of his owne: for where Princes either by election, either by succession, either by inheritage obtein their crown, he sayth that they should haue it from him.

Christ sayth that Antichrist shall be. And who shall he be? Forsoothe he that aduaunceth himselfe aboue all other creatures.The Pope proued. Antichrist. Now if there be none already that hath aduaū ced himselfe after suche sorte besides the Pope, then in the meane time let him be Antichrist.

Story.

Pleaseth it you to make an end.

Cranmer.

For he wilbe the Uicar of Christ, he will dispēse [Page] with the olde and newe Testament also,Anno 1556. Ianuary. yea and with Apostacy.

Now I haue declared why I cannot with my conscience obey the Pope. I speake not this for hatred I beare to him that now supplieth the roome, for I know him not. I pray God geue him grace not to folowe his auncestors. Neyther say I this for my defence, but to declare my conscience for the zeale that I beare to Gods word, troden vnder foote by the Byshop of Rome. I cast feare aparte, for Christ sayde to his Apostles, that in the latter dayes they should suffer much sorow, and be put to death for his names sake: feare them not (sayth he) but feare him whyche when he hath killed the body, hath power to cast the soule into the fire euerlasting.Math 16. Also Christ sayth: that he that wyll liue shall die, and he that loseth his life for my names sake, he shall finde it agayne. Moreouer he sayd: confesse mee before men,Marke. 8. and be not afrayd: if you do so I wyll stand with you: if you shrincke from me I will shrincke from you. This is a comfortable and a terryble saying, thys maketh me to set all feare aparte. I say therefore the Byshop of Rome treadeth vnder foote Gods lawes and the kinges.

The Pope would geue Bishoprickes: so woulde the king.The Popes lawes agaynst the lawes of this Realme. But at the last the king gat the vpper hande, and so are all Bishops periured, first to the Pope and then to the king.

The Crowne hath nothing to doe with the Cleargy. For if a Clarke come before a Iudge, the Iudge shal make processe agaynste him, but not to execute any Lawes. For if the Iudge should put him to execution, then is the king accursed in mayneteyning his owne Lawes. And therfore saye I that he is neyther true to GOD, neyther to the king that first receiued the Pope. But I shall hartely pray for such Councellours, as may informe her the truth, for the King and Queene if they be well infourmed, wyll do well.

Mart.

As you vnderstand, then if they maynteyne the Supremacy of Rome, they cannot mainteine England too.

Cranmer.

I require you to declare to the king and queene what I haue sayde, and how theyr othes doe stand with the Realme and the Pope. S. Gregory sayth, he that taketh vppon him to be head of the Uniuersall Churche,To be called vniuersall head, is a marke of Antichrist. Gregor. is worse then the Antichrist. If any man can shew me, that it is not agaynst Gods word to holde his styrrop when hee taketh his horse, and kisse his feet (as kinges do) then will I kisse his feete also.

The Bishop of Glocester charged with penury.And you for your part my Lord, are periured, for now ye sit Iudge for the Pope, and yet ye did receiue your Byshopricke of the king. You haue taken an othe to be aduersary to this Realme, for the Popes lawes are contrary to the lawes of the Realme.

Glocester.

You were the cause that I did forsake the Pope, and did sweare that he ought not to be supreame head, and gaue it to king Henry the eight, that he ought to be it, and this you made me to do.

Cranmer.

To this I aunswere, sayd he: You report me il, and say not the trueth,Warham Archbishop gaue vp first the supremacye to the King. and I will proue it here before you all. The trueth is, that my Predecessour Byshop Warrham gaue the Supremacy to King Henry the eight, and sayde that he ought to haue it before the Bishop of Rome, and that Gods word would beare him. And vpō the same was there sent to both the vniuersityes Oxford and Cambridge, to know what the word of GOD would do touching the Supremacy, and it was reasoned vpon and argued at length. So at the laste both the Uniuersityes agreed,Both the vniuersities subscribed to the kinges supremacye before Cranmer was Archbishop. and set to theyr Seales, and sent it to king Henry the eight to the Courte, that he ought to be supreme head, and not the Pope. Whereupon you were then Doctour of Diuinitye at that time, and your consent was thereunto, as your hand doth appeare. Therefore you misreport me, that I was the cause of your falling away from the Pope, but it was your selfe. All this was in Byshop Warrhams time and whilest he was aliue, so that it was three quarters of a yeare after ere euer I hadde the Byshopricke of Caunterbury in my handes, and before I might doe anye thing. So that here ye haue reported of me that, which ye cannot proue, which is euill done. All this while his cappe was on his head.

Gloc.

We come to examine you, and you, me thinke examine vs.

❧ Doctor Storyes Oration.

Story. Pleaseth it your good Lordshippe: because it hath pleased the king and Queenes Maiesties to appoynte my companion and me,D. Storyes Oration agaynst the Archb. to heare the examination of thys man before your good Lordshippe, to geue me leaue somewhat to talk in that behalfe. Although I know that in talk with heretickes there commeth hurt to all men, for it wearyeth the stedfaste, troubleth the doubtfull, and taketh in snare the weake and simple: yet because he sayth, he is not bound to aunswere your Lordship sitting for the Popes holinesse, because of a Premunire, and the worde of God, as he termeth it: I thinke good somewhat to say, that all men may see howe he runneth out of his race of reason into the rage of common talke, suche as here I truste hath done much good. And as the Kyng and Queenes Maiestyes will be glad to heare of your most charitable dealing with him, so will they be weary to heare the blundering of this stubberne Hereticke. And where he alleadgeth Diuinity, mingling fas nefasque together, he shoulde not haue bene heard. For shall it be sufficient for him to alledge, the iudge is not competent? Do we not see that in the common law it is not lawefull for a man in Westminster Hall to refuse his Iudge? And shall wee dispute contra eum qui negat principia? Although there be here a great company of learned men that know it vnmeete so to doe, yet haue I here a playne Canon wherein he declareth himselfe conuicted ipso facto. This Canon is this: Sit ergo ruinae suo dolore prostratus quisquis Apostolicis voluerit contraire decretis, Wordes of the Popes Canon. nec locum deinceps inter Sacerdotes habeat, sed exors à sancta fiat ministerio, nec de eo eius iudicio quisquam posthac curam habeat, quin iam damnatus à sancta & Apostolica Ecclesia sua inobedientia ac presumptione à quoquam esse non dubitetur. Quin maioris excommunicationis deiectione est abijciendus, cui sanctae Ecclesiae comissa fuerit disciplina, qui non solum iussionibus praelatae sanctae Ecclesiae parere debuit, sed etiam alijs ne preterirent insinuare. Sitque alienus à diuinis & pontificalibus officijs, qui noluerit praeceptis Apostolicis obtemperare.

He hath alledged many matters against the Supremacy, but maliciously. Ye saye that the king in his Realme is Supreme head of the church. Well Syr, you will graūt me that there was a perfect catholicke church before any king was christened. Then, if it were a perfect Church,Note the worshipful reasons of D. Story wherewith he proueth the Popes supremacy. it must nedes haue a head, which must needes be before any kyng was member thereof, for you knowe Constantinus was the first christened king that euer was, And although you are bound (as S. Paule saith) to obey your rulers, and kings haue rule of the people, yet doth it not folow that they haue cure of soules: for A fortiori, the head may do that the minister can not do: but the Priest may consecrate and the kyng cannot, therfore the king is not head.

It was licensed by Christ to euery man to bring into the sheepefold, & to augment the flocke,Doct. Story reasoneth a [...] though to feede with the word, and to gouerne with the sword, were all one. but not to rule for that was onely geuen to Peter.

And where the Apostles do call vpō men to obey their princes, cui tributum, tributum, cui vectigal, vectigal: they perceiuing that men were bent to a kinde of libertye and disobedience, were enforced to exhort them to obedience & pa [...] ment of theyr tribute, which exhortation extendeth only to temporall matters.

And agayne, where you say that the Byshop of Rome maketh lawes contrary to the Lawes of the Realme, that is not true, for this is a maxime in the law:A maxime in the law. Quod in particulari excipitur, non facit vniuersale falsum.

Nowe as touching that monstrous talke of your conscience, that is no conscience that ye professe: it is but priuata scientia, electio and secta. And as yet for all your glorious bable, you haue not proued by Gods lawes that ye ought not to aunswere the Popes holines.

The Canons whiche bee receiued of all Christendome compell you to aunswere, therfore you are bound so to do. And although this realme of late time, through such schismatickes as you were, haue exiled and banished the Canons, yet that can not make for you. For you knowe your selfe that Par in pa [...]em, nec pars in totum aliquid statuere potest. A rule of law. Wherefore this Ile beeing in deede but a member of the whole, could not determine agaynst the whole. That notwithstanding the same lawes being put away by a Parliament, are now receiued agayne by a Parliament, and haue as full authority now as they had then, and they wil now that ye aunswere the Popes holinesse: therefore by the Lawes of this Realme ye are bound to answere hym. Wherefore my good Lorde, all that this Thomas Cranmer (I can not otherwise terme him considering hys disobedience) hath broughte for his defence, shall nothyng preuayle with you nor take any effect. Require hym therfore to aunswere directly to your good Lordshippe: commaunde him to set aside his trifles, and to be obedient to the lawes and ordinaunces of this Realme.Doct. Story chargeth the Archb. with stubbornes. Take witnes here of his stubberne contempt agaynste the Kynges and Queenes Maiestyes, and compell him to aunswere dyrectly to such Articles, as we shall here laye agaynst him, and in refusall, that your good Lordship will excommunicate him.

As soone as Doctor Story had thus ended his tale beginneth [Page] Doctor Martin againe to enter speache wyth the Archbishop, which talke I thought here likewise not to let passe, although the report of the same be suche, as the author thereof seemeth in his wryting very partiall: for as he expresseth the speach of Doctor Martin at full, and to the vttermost of his dilligence, leauing out nothing in that part, that eyther was or could be sayd more: so again on the other part how rawe and weake hee leaueth the matter,Partialitye [...] the reporter. it is easie to perceaue, who neither comprehendeth all that Doctour Cranmer againe aunswered for his defence, nor yet in those short speaches whiche he expresseth, seemeth to discharge the part of a sincere and faythfull reporter. Notwithstanding, suche as it is, I thoughte good the reader to vnderstande, who in perusinge the same maye vse therein hys owne iudgement and consideration.

*Talke betweene Doctour Martin and the Archbishop.

MAyster Cranmer, yee haue tolde here a long glorious tale,Take betweene D. Martyn and [...] Archb [...]hop. pretending some matter of conscience in apparaunce, but in veritye you haue no conscience at all. You saye that you haue sworne once to Kynge Henrye the eyght aga [...]nste the popes iurisdiction, and therefore yee may neuer forsweare the same, and so yee make a greate matter of conscience in the breache of the sayde othe. Here will I aske you a question or two. What if ye made on oth to an harlot to liue with her in continuall adultery ought you to keepe it?

Cran.

I thinke no.

Mart.

[...]What if you did sweare neuer to lende a poore man one penny, ought you to keepe it?

Cran.

I thinke not.

Mart.

Herode did sweare what soeuer his harlot asked of him,Iephthes [...]. he would geue her, and he gaue her Iohn Baptistes head: did he well in keeping his oth?

Cran.

I thinke not.

Mart.

Iehpthe one of the Iudges of Israell did sweare vnto God: that if he would geue hym victorye ouer hys enemies, hee woulde offer vnto GOD the firste soule that came forth of hys house: it happened that hys owne daughter came first, and he slue her to saue his othe. Did he well?

Cran.

I thinke not.

Mart.

So sayth S. Ambrose de officijs. That is, it [...] with [...]. Miserabilis necessitas quae soluitur parricidio. Then maister Cranmer, you can no lesse confesse by the premisses but that you oughte not to haue conscience of euery othe, but if it be iust, lawful and aduisedly taken.

Cran.

So was that othe.

Mart.

That is not so, for first it was vniuste, for it tended to the taking away of an other mans right. It was not lawfull, for the lawes of God and the Churche were agaynst it. Besides, it was not voluntary, for euerye man and woman were compelled to take it.

Cran.

It pleaseth you to say so.

Mart.

The Archb. [...] to the [...] not [...] the pope.Let all the world be iudge. But sir, you that pretend to haue suche a conscience to breake an othe, I praye you did you neuer sweare and breake the same?

Cran.

I remember not.

Mart.

I will helpe your memory. Did you neuer sweare obedience to the sea af Rome?

Cran.

In deede I did once sweare vnto the same.

Mart.

Yea that ye did twise, as appeareth by recordes & writinges here ready to be shewed.

Cran.

The Archb. [...] first to the pope [...].But I remember I saued al by protestation that I made by the counsayle of the best learned men I coulde get at that time.

Mart.

Harken good people what this man saythe. Hee made a protestation one day, to keepe neuer a whitte of that whiche he woulde sweare the next day, was thys the part of a christian man? If a christian man would bargayn with a Turke, and before he maketh his bargayn solemnly, before witnesse readeth in hys Paper that hee holdeth secretly in hande, or peraduenture protesteth before one or two, that he mindeth not to performe what soeuer hee shall promise to the Turke: I say if a christian man would serue a Turke in thys manner, that the Chrystian man were worse then the Turke. What would you then saye to this man that made a solemne othe and promise vnto God and his church, and made a protestation before quite contrary?

Cran.

That which I did, I did by the best learned mens aduise I could get at that tyme.

Mart.

I protest before all the learned menne here, that there is no learning will saue youre periury herein, for there be two rules of the Ciuill lawe cleane contrarye agaynst you, and so brought forth his rules: whiche beyng done, he proceeded further. But will you haue the truth of the matter? Kyng Henry the eyght euen then meant the lamentable chaunge which after you see came to passe: and to further hys pittifull proceedings from the diuorcement of hys moste lawfull wife,Doct. Martyn would proue the Archb. periured in forswearing his othe made to the Pope. to the detestable departyng from the vnitie of Christes Churche, thys manne made the foresayde protestation, and on the other side, hee letted not to make two solemne othes quite contrarye, & why? for otherwyse by the Lawes and Cannons of thys Realme hee coulde not aspire to the Archbyshopricke of Caunterbury.

Cran.

I protest before you all, there was neuer manne came more vnwilling to a Byshopricke, then I did to y•.Doct. Cranmer vnwilling to be made Ar [...]hb. In so much that when king Henry did sende for in Poste, that I should come ouer, I prolonged my iourney by vii. weekes at the least, thinking that he woulde be forgetfull of me in the meane tyme.

Mart.

You declare well by the way that the kyng tooke you to be a manne of good conscience, who could not fynd within all his realme anye manne that woulde set foorth his straunge attemptes, but was enforced to send for you in Post to come out of Germany. What may wee coniecture hereby, but that there was a compacte betweene you beyng then Queene Annes Chaplen, and the king. Geue me the Archbishopricke of Caunterbury,False slaunder of D. Martyn▪ and I will geue you licence to liue in adultery.

Ctan.

You say not true.

Mart.

Let your protestation, ioyned with the rest of your talke, geue iudgement. Hinc prima mali labes. Of that your execrable periurye, and his coloured and to shamefullye suffered adultery, came heresie and all mischiefe to thys Realme.

And this haue I spoken as touching your conscience you make for breaking youre hereticall othe made to the king. But to breake youre former othe made at two sundry times bothe to God and hys Churche, you haue no conscience at all. And now to aunswere an other parte of your Oration, wherein you bringe in Gods worde, that you haue it on your side and no man ells, and that the Pope hath deuised a new scripture contrary to the scriptures of God, yee playe herein as the Pharseis did whiche cryed alwayes Nay the Phariseys cryed not Verbum Domini, but Templ [...] Domini, as the Papists do now agaynst the Protestantes. Verbum Domini, Verbum Domini. The word of the Lord, the word of the Lord, when they meant nothing so. This bettereth not your cause, because you say you haue Gods word for you, for so Basilides and Photinus the heretickes sayde, that they had Gods worde to maintayne theyr heresie. So Nestorius, so Macedonius, so Pelagius and briefly all the hereticks that euer were, pretended that they hadde GODS word for them, yea and so the deuill being the Father of Heresies alledged Gods worde for him, saying: Scriptum est, It is written: So sayde hee to Christe, Mitte te deorsum, Cast thy selfe backward, whiche you applyed most falsely agaynst the Pope.So did King Ezechias, and Iosies downe with Monumentes of Idolatry, and [...] commended. But if you marke the Deuils language well, it agreed wyth your proceedinges moste truelye. For Mitte te deorsum, Caste thy selfe downeward, sayde hee, and so taught you to cast all thinges downeward. Downe with the Sacramente, downe with the masse, downe with the Aultars, downe with the Armes of Chryste, and vpp with a Lyon and a Dog, downe with Abbeyes, downe with Chauntreys, downe with Hospitalles and Colledges, downe with An other false slaunder of D. Martyn. fasting, and Prayer, yea downe with all that good and godly is. All your proceedinges and preachynges tended to no other, but to fulfill the Deuils request, Mitte te deorsum. And therefore tell not vs that you haue Gods worde. For God hath geuen vs by his worde, a marke to know that your teachyng proceeded not of God, but of the Deuill, and that youre doctrine came not of Christ, but of Antichrist. For Christ sayde there shoulde come agaynst hys Churche, Lupi rapaces, id est Rauening Wolues, and Pseudo apostoli, id est, False Apostles. But howe shoulde we knowe them? Christ teacheth vs saying:Whether these be the fruites of the Gospellers or of the Papist [...] more, let the conuersation of them both geue iudgement. Ex fructibus eorum cognoscetis eos, id est. By theyr fruites yee shall knowe them. Why, what be theyr fruites? Sayncte Paule declareth: Post carnem in concupiscentia, & in munditia ambulant: potestatem contemnunt. &c. i. After the fleshe they walke in concupiscence, and vncleannesse: they contemne Potestates. I gayne: In diebus nouissimis erunt periculosa tempora, erunt se ipsos amantes, cupidi, elati, immorigeri parentibus: proditores. &c. In the latter dayes there shall bee perillous times. Then shall there be men louing themselues, couetous, proud, disobedient to parentes, treason-workers. Whether these be not the fruites of youre Gospell, I referre me to thys worshipfull audience: whether the sayde Gospell beganne not with periurye, proceeded with adultery, was mayntayned with heresie, and ended in conspiracy.

[Page] Anno 1556. March.Now sir, two poyntes more I marked in youre raging discourse that you made here: the one against the holy sacrament: the other agaynst the Popes iurisdiction, and the authoritie of the Sea Apostolicke.

Touching the first, ye say you haue Gods word with you,Doctrine of the Sacrament. yea and all the Doctoures. I woulde here aske but one question of you: whether Gods word be contrarye to it selfe, and whether the Doctours teache doctrine contrary to themselues, or no? For you mayster Cranmer, haue taught in this high sacrament of the Aultar three contrary doctrines, and yet you pretended in euerye one, Verbum Domini.

Cran.

Nay, I taught but two contrary doctrines in the same.

Mart.

What doctrine taught you when you condemned Lambert the sacramentary in the kinges presēce in Whitehall?

Cran.

I mayntayned then the Papistes doctrine.

Mart.

So was Saint Augustine first a Pagane, then a Manichee, & then a Catholicke.That is to say, the Catholicke and vniuersall doctrine of Christes Church. And how when kinge Henrye dyed? did you not translate Iustas Ionas booke?

Cran.

I did so.

Mart.

Then there you defended an other doctrine touchyng the Sacramente, by the same token, that you sent to Lynne your Printer, that where as in the first Printe there was an affirmatiue, that is to say, Christes body reallye in the sacramente, you sent then to your Prynter to put in a not, whereby it came miraculouslye to passe, that Chrystes bodye was cleane conueyed out of the Sacrament.

Cranmer.

I remember there was two Prynters of my sayde booke, but where the same not was put in, I cannot tell.

Mart.

Then from a Lutherane yee became a Swinglian, which is the vilest heresie of all in the highe misterie of the sacrament, and for the same heresie you did helpe to burne Lambert the Sacramentary, which you now call the catholicke fayth and Gods word.

Cranmer.

I graunt that then I beleeued otherwise then I do nowe,Doct. Cranmer first wonne to the knowledge of the Sacramēt by B. Ridley. and so I did vntill my Lord of London D. Ridley did conferre with me, and by sondry perswasions and authorities of Doctoures drewe mee quite from my opinion.

Mart.

Now sir, as touching the last parte of your Oration, you denyed that the popes holinesse was Supreme head of the church of Christ.Supremacye of the Pope.

Cran.

I did so.

Mart.

Who say you then is supreme head?

Cran.

Christ.

Mart.

But whome hath Christ left here in earth his Uicar and head of his Church?

Cran.

No body.

Mart.

Ah, why told you not king Henry this when you made him supreme head? and now no body is.

This is treason agaynst his owne person, as you then made him.

Cran.

I meane not but euery king in his owne realme and dominion is supreme head, and so was hee supreme head of the Church of Christ in England.King Henry was not Supreame head, but onely of his owne Realme. The Pope will be vniuersall head ouer all.

Mart.

Is this alwayes true? and was it euer so in chrystes Churche?

Cran.

It was so.

Mart.

Then what say you by Nero: he was the mightiest Prince of the earth after Christ was ascended: was he head of Christes Churche?

Cran.

Nero was Peters head.

Mart.

I aske whether Nero was head of the Churche or no? if he were not, it is false that you sayd before, that all Princes be and euer were heades of the Churche wythin their realmes.

Cran.

Nay it is true, for Nero was head of the church that is, in worldly respecte of the Temporall bodies of men, of whome the Church consisteth: for so he beheaded Peter and the Apostles. And the Turke too is head of the church in Turky.

Mart.

Then he that beheaded the heades of the Church and crucified the Apostles, was head of Chrystes Churche and he that was neuer member of the Churche, is head of the church, by your new founde vnderstanding of Gods worde.

¶It is not to be supposed contrarye, but muche other matter passed in this communication betweene them, especially on the Archbyshoppes behalfe. Whose answeres I do not thinke to be so slender, nor altogether in the same forme of wordes framed, if the truthe, as it was, might be knowne: but so it pleased the Notarye thereof being too muche parcially addicted to his mother Sea of Rome in fauour of his faction, to diminishe and driue downe the other side, either in not shewing all, or in reporting ye thing otherwise then it was:The aunswere of the Archb. not sincer [...] ly reported. as the common guise is of moste writers, to what side their affection moste wayeth, theyr Oration commonly inclineth. But let vs proceede further in the story of this matter.

It followed then (sayth this reporter) when the Archbishop thus hadde aunswered and the standers by began to murmure agaynst him, the Iudges not contentee with hys aunsweres, willed hym to aunswere directly to the Interrogatoryes: whiche Interrogatories articulated agaynst him in forme of lawe, were these vnder following.

¶Interrogatories obiected to the Archbishop, with his aunsweres annexed to the same.

1. INterrog. First was obiected, that hee the foresayde Thom. Cranmer, being yet free, and before he entered into holy orders,Interrogatories layed agaynst the Archbish. maryed one Ioane surnamed blacke or browne, dwelling at the signe of the Dolphine in Cambridge.

Aunswere. Whereunto he aunswered, that whether shee was called blacke or browne, he knewe not, but that hee maryed there one Ioane, that he graunted.

2. Interrog. That after the death of the foresayd wife,The first mariage of the Archb. he entered into holy orders, and after that was made Archbyshop by the Pope.

Auns. He receiued (he sayd) a certayne Bull of the Pope, which hee deliuered vnto the king, and was Archbyshop by him.

3. Inter. Item, that he being in holye orders, maryed an other woman, as his second wife, named Anne,The second mariage of the Archb. The Archb. charged with his doctrine, & bookes. and so was twise maryed.

Auns. To this he graunted.

4. Inter. Item, in the time of king Henry the 8. he kept the sayd wife secretly, and had children by her.

Auns. Hereunto hee also graunted: affirming that it was better for him to haue hys owne, then to doe lyke other Priestes, holding and keeping other mens wiues.

5. Inter, Item, in the time of king Edward he brought out the sayde his wife openly, affirming and professing publickely the same to be his wife.

Auns. He denyed not but he so did, and lawfully might doe the same, for asmuch as the lawes of the realm did so permitte hym.

6. Inter Item, that hee shamed not openly to glorye hym selfe to haue had his wife in secret many yeares.

Auns. And though he so did (he sayde) there was no cause why he should be ashamed therof.

7. Inter. Item, that the sayde Thomas Cranmer fallynge afterward into the deep bottome of erroures, did flye and recuse the authoritie of the Church, did hold and followe ye heresie concerning the sacramente of the aultar, and also did compile▪ and caused to be set abroade diuers bookes.

Auns. Whereunto, when the names of the bookes were recited to hym, he denyed not such bookes whiche he was the true authour of. As touchinge the treatise of Peter Martyr vpon the sacrament, he denyed that he euer sawe it before it was abroad, yet did approue and well lyke of the same. As for the Catechisme, the booke of Articles, wt the other booke agaynst Winchester, he graunted the same to be his doinges.

8. Inter. Item, that he cōpelled many agaynst their willes to subscribe to the same Articles.

Auns. He exhorted (he sayd) such as were willing to subscribe: but agaynst theyr willes, he compelled none.

9. Inter. Item, for so much hee surceased not to perpetrate enorme and inordinate crimes, he was therefore cast into the Tower, and from thence was brought to Oxforde, at what tyme it was commonly thought that the Parliamēt there should be holden.

Auns. To this he sayd, that he knew no such enorme and inordinate crimes, that euer he committed.

10. Inter. Item that in the sayd City of Oxforde, he dyd openly mayntayn his heresie, and there was conuicted vpon the same.

Auns. He defended (he sayd) there the cause of the Sacrament, but to be conuicted in the same that he denyed.

11. Inter. Item, when hee perseuered still in the same, hee was by the publicke censure of the vniuersitie, pronounced an hereticke, and his books to be hereticall.

Auns. That he was so denounced, he denyed not: but that he was an hereticke, or his bookes hereticall, that he denyed.

12. Inter. Item, that hee was and is notoriouslye infamed with the note of Schisme, as who not onely himselfe receded from the Catholicke Churche and Sea of Rome, but [Page] also moued the king, and subiectes of this Realme to the same.

Auns. As touching the receding, that hee well graunted: but that receding or departing (sayd he) was onely from the sea of Rome, and had in it no matter of any Schisme.

13. Inter. Item, that he had bene twise sworne to ye Pope: and withall D. Martin brought out the instrument of the Publicke Notary,The Archb. [...] to [...] Pope by [...]. wherein was contayned his protestation made when he should be consecrated, asking if he had any thing els protested.

Auns. Whereunto he aunswered, that he did nothing but by the lawes of the Realme.

14. Inter. Item, that he the sayde Archbishop of Caunterbury, did not onely offēd in ye Premisses, but also in taking vpon him the authoritie of the sea of Rome, in that without leaue or licence from the sayd Sea, he consecrated Byshoppes and priestes.

Auns. He graunted, that he did execute suche thinges as were wont to be referred to the pope, at what time it was permitted to him by the publicke lawes and determinatiō of the Realme.

15. Inter. Item, that when the whole Realme had subscribed to the authoritie of the pope, he onely still persisted in his errour.

Auns That he did not admit the popes authoritie, he confessed to be true. But that hee erred in the same, that hee denyed.

16 Inter. Item, that all and singular the Premisses bee true.

Auns. That likewise he graunted, excepting those thinges whereunto he had now aunswered.

After hee had thus aunswered to the obiections aforesayd, and the Publicke Notarye had entred the same, the Iudges and Commissioners, as hauing now accomplyshed that wherefore they came, were about to ryse and depart: But the Bishop of Glocester, thinking it not ye best so to dismisse the people▪ being somewhat stirred with the wordes of the Archbishop, began this Oration in the hearing of the people, to declame.

The Oration of Byshop Brookes in closing vp this examination agaynst Doctour Cranmer Archbishop of Caunterbury.

MAister Cranmer, I cannot otherwise terme you cō sidering your obstinacy, I am right sory, I am ryght hartely sory to heare suche wordes escape your mouthe so vnaduisedly. [...] I had conceaued a right good hope of your amendement: I supposed that this obstinacy of youres came not of a vayne glory, but rather of a corrupte conscience, which was the occasion that I hoped so well of your returne. But now I perceaue by your foolish bable, that it is farre otherwise. Ye are so puffed vp with vayn glory there is such a cauteria of heresie crept into your conscience, that I am cleane voyd of hope, and my hope is turned into perdition? who can saue that which will be lost? GOD woulde haue you to be saued, and you refuse it. Perditio tua super te Israel, tantummodo in me saluatio tua, ait Dominus per Prophetam. i. Thy perdition is onely vpon thy selfe, O Israell: onely in me is thy saluation, sayth the Lord by hys Prophet. You haue vttered so erronious talke, with such open malice agaynst the popes holines, with such open liyng against the church of Rome, with such open blasphemy agaynst the sacrament of the Aultar, that no mouthe could haue expressed more maliciously, more lyingly, more blasphemously.

To reason with you, although I would of my selfe to satisfie this audience, [...] yet may I not by our Commission, neither can I finde how I may doe it with the scriptures: For the Apostle doth commaund that suche a one shoulde not onely not be talked withall, but also shunned and auoyded saying: Hereticum hominem post vnum aut alterum conuentum, deuita, sciens quòd huiusmodi peruersus est & delinquit, quum sit proprio iudicio condemnatus. i. An heretical person after once or twise conferring, shunne, knowing yt he is peruerse and sinneth, being of his owne iudgement condemned. Ye haue bene conferred withall not once or twise, but oftentimes, ye haue oft bene louingly admonyshed, ye haue bene oft secretly disputed with. And the last yeare in the opē schoole, in open disputations ye haue bene openly conuict, ye haue bene openly driuen out of ye schole with hisses, your bookes which ye bragge you made seuen yeares agoe, and no man aunswered it: Marcus Antonius hath sufficiently detected and confuted, and ye persist styll in your wonted heresie.

Wherefore being so oft admonished, conferred withal, and conuicted) if ye deny you to be the manne whome the Apostle noteth, heare then what Origine sayth, who wrote aboue 1300. yeares ago: and interpreteth the saying of the Apostle in this wise, in Apologia Pamphili. Origines in Apologia Pamphili. Hereticus est omnis ille habendus, qui Christo se credere profitetur & aliter de Christi veritate sentit quàm se habet Ecclesiastica traditio. Euen now ye professed a kinde of Christianitie and holines vnto vs, for at your beginning you fell downe vppon youre knees, and sayde the Lordes prayer (God wotte lyke an hipocrite) and then standing vppon youre feete, you rehearsed the articles of your fayth, but to what end I pray you els, but to cloke that inwarde heresie rooted in you that you might blind the poore simple and vnlearned peoples eyes? For what will they say or thinke, if they do not thus say? Good Lord, what meaneth these men to say that he is an hereticke, they are deceiued, this is a good Christian, he beleueth as we beleue.

But is this sufficient to escape the name of an hereticke? To the simple and vnlearned it is sufficient,What an hereticke is, after th [...] Popes making. but for you that haue professed a greater knowledge and hygher doctrine, it is not enoughe to recite your beliefe. For vnlesse (as Origine sayth) yee beleeue all thynges that the Churche hath decreed besides, you are no Christian man. In the whiche because you doe halte and wyll come to no conformitie: from henceforthe yee are to bee taken for an hereticke, with whome wee ought neither to dispute, neyther to reason, whom we ought rather to eschew and auoyd.

Neuerthelesse, althoughe I doe not entende to reason with you, but to geue you vp as an abiect and outcast frō Gods fauour, yet because yee haue vttered to the annoying of the people such pestilent heresies as may do harme among some rude and vnlearned, I thinke meete and not abs re, somewhat to say herein: not because I hope to haue any good at your handes, which I would willingly wysh but that I may establish the simple people whiche be here present, least they being seduced by youre diabolicall doctrine, may pearish thereby.

And first (as it behoueth euery man to purge himselfe first before he enter with anye other) where you accuse me of an othe made agaynst the Byshop of Rome, I confesse it and deny it not, and therefore do say with the rest of this Realme, good and catholicke men, the saying of the Prophet: Pec cauimus cum patribus nostris, iniustè egimus, B. B [...]ookes r [...] canteth his oth made to the king agaynst the Pope. iniquitatem fecimus. i. Wee haue sinned with oure fathers: wee haue done vniustly, and wickedlye. Delicta inuentutis meae, & ignorantias meas ne memineris Domine. i. The sinnes of my youth, and my ignoraunces, O Lord doe not remember. I was then a young man, and as young a scholer here in the vniuersitie.

I knew not then what an othe did meane, and yet to saye the truthe, I did it compulsed, compulsed I saye by you Mayster Cranmer, and here were you the authoure and cause of my periury, you are to be blamed herein, and not I. Now where you say I made two othes, the one contrary to the other, it is not so, for the othe I made to the Popes holinesse, appertayneth onely to spirituall thinges. The other othe that I made to the king, pertayneth onely to Temporall thinges: that is to saye, that I doe acknowledge all my temporall liuinges to proceede onely from the kinge and from none els. But all menne may see, as you agree in this, so ye agree in the rest of your opinions.

Now sir, as concerning the Supremacye whiche is onely dew to the sea of Rome, a worde or two.Supremacye. Althoughe there be a number of places whiche do confirme that christ appoynted Peter head of the Churche, yet this is a moste euident place. When Christe demaunded of his Apostles whom men called him: they aunswered: some Elias, some a Prophet. &c. But Christe replyed to Peter, and sayde: Whome sayest thou Peter that I am? Peter aunswered: Tu es Christus silius Dei, and Christ replyed: Tu es Petrus & super hanc Petram aedificabo aecclesiam meam. The Doctours enterpreting this place, super hanc Petram expounded it, id est, non solum super fidem Petri sed super te Petre. And why did Christ chaunge his name from Simon to Peter, The Church builded vpon Peter. whiche in latine is a stone, but onely to declare that he was onely the foundation and head of the Churche.

Agayne, where Christe demaunded of Peter beyng amongst the rest of his Apostles 3. tymes a rew, Petre amas me▪ he gaue him charge ouer his sheep Pasce oues meas pasce agnos meos. Whiche place Chrysostome interpreting sayth, Pasce, hoc est, loco mei esto praepositus & caput fratrum tuorū. To conclude, when they came that required Didrachina of Christ, he commaunded Peter to cast his net into the sea,[Pasce] expoū ded by Chrisostome. and to take out of the fishes mouth that hee tooke staterem hoc est duplex Didrachma, & da inquit pro te & me Petre Whiche wordes do signifie, that when hee had payed for them [Page] two, he had payd for all the rest. For as in ye old law there were appoynted two heades ouer the people of Israell, Moyses and Aaron, Moises as chiefe, and Aaron nexte head vnder him: so in the new law there were two heads of the church, which were Christ and Peter, Christ is head of all, and Peter next vnder him. S. Austine in 75. questione Veteris & noui Testamenti, Saluator (inquit) qùum pro se & Petro dari iubebat Didrachma, Aug. Quest. 75. pro omnibus ipsum dari censuit, ipsum enim constituit caput eorum. i. Our Sauiour Christ (sayth S. Austine) commaunding the tribute to be geuen for hym and for Peter, meant thereby the same to be geuen for all other, for hee appoynted hym to be head of them. What can be more plaine then this? But I will not tary vpon this matter.

Nowe, as touching the Popes lawes, where you saye, they be contrary, because ye seruice which should be (as you say) in English,Seruice in latin. is in Latine: I aunswere, who soeuer wil take the paynes to peruse the chapter, which is the xiiii. of the first to the Corinthians, shall finde, that his meaning is concerning preaching, and Obiter onely of praying.

Againe, where you say, that the Popes holinesse dothe take away one part of the sacrament from the lay men,Sacrament in one kind. & Christ would haue it vnder both, ye can saye no more but this: Bibite ex eo omnes. Drinke ye all of thys: And what followeth: Et biberunt ex eo omnes. i. And all drinke therof. Now if a man would be so pro [...]er [...]e with you, he might say that Christ gaue it onely to his Apostles, in whose places succeeded priestes, and not lay men.

And admit that Christ commaunded it to bee receaued vnder both kindes,Authoritye of the Church in changing rites. yet the Churche hathe authoritie to chaunge that, as well as other. Ye read, that Christ calling his Apostles together, sayd vnto them: Ite praedicate Euangelium omni nationi baptizantes in nomine patris, & filij, & spiritus sancti. i. Go & preach the Gospell to euery natiō, baptising them in the name of the father, of the sonne, and the holy ghost. But the Apostles being desirous to publish christes name euery where, did baptise onely in Christes name. Agayne, Christ before his last Supper washed his Apostles feete, saying: Si ego laui pedes vestros dominus & magister, & vos debetis alter alterius lauare pedes. i. If I haue washed youre feet being your Lord and mayster, also you ought to washe the feete one of an other. Exemplum dedi vobis. i. I haue geuen you example. This was a precept, yet hath ye churche altered it, lest ye simple people should not thinke a rebaptization in it. So because sayd ye Apostle: Accepi à Domino quod & tradidi vobis, Rites and ceremonyes Subiect to the dispositiō of the Church. Dominus noster qua nocte tradebatur. &c. i. I haue receyued of the Lord the same whyche I haue deliuered to you, that our Lorde the same night in whiche hee was betrayed. &c. Notwithstanding that this was a precept that the sacrament should be ministred after supper, the church hath altered it, & commanded it to be receiued fasting. And where Christ did breake the breade, wee receaue the whole hoste. Christ ministred sitting at the table, we stāding at ye altar.

It was also commaunded in the xv. of the Actes, that Christian men should absteyne à suffocato & sanguine. i. Frō strangled and bloud. But the Church perceiuing it to bee a precept but for a tyme, hath altered ix. Christ commaunded to keep holy, Diem Sabbati The Sabboth day, and the church hath altered it to Sonday. If then the church may change thinges that be so expressed in the scriptures, she may also chaunge the forme of receauing of lay menne vnder bothe kindes, for diuers occasions.

First, because in carying to the sicke, the bloud may not be shed,Reasons why lay men receaue not vnder both kindes. lost, or misused.

And next, that no occasion might be geuen to hereticks to thinke that there is not so muche vnder one kinde, as vnder both.

But why woulde you haue it vnder bothe kyndes, I pray you els, but onely to peruert and contrarye the commandement of ye church? For when you had it vnder both kindes, you beleued in neither. And wee hauing but one, beleue both kinds. Now sir, as concerning the sacrament of the altar, where you say, you haue a number of Doctors of your side, and we none of our side, that is to say, to confirme the reall presence of Christ in the sacrament of the altar, in deede one to stop your mouth, I thinke it not possible to finde. Neuerthelesse, where your request is to haue one shewed vnto you, and then you will recant, I will shew you two.

Reall presence proued by B. Brookes.S. Augustine Super. 33. Psalme, ferebatur manibus suis: I finde not how this is true in Dauid (sayth hee) litterallye, that he was borne in hys owne handes, but in Chryste I finde it litterally, when hee gaue his body to his Apostles at hys last supper.

Agayn S. Ciprian De Coena Domini, sayth: Panis quem dominus noster discipulis suis porrigebat, August. Psal. 33. Cyprian De Coena Domini. non effigie, sed natura mutatus, omnipotētia verbi factus est caro. What can be more plain thē this? yet to your expositiō it is not plain enough. But geue me your figuratiue, significatiue and such other like termes, and I will defend that Christ hath not yet ascended: no nor yet that he was encarnate. &c. Wherfore [...] can doe no other but put you in the number of thē, whō Chrisostome spake of in this wise, saying: Audi homo fidelis qui cōtra haereticum contendis, si Pharisaei conuicti, & non placati & haeretici. &c. Heare, O thou Christian man: wy [...]te yu do more then Christ could do? Christ confuted the Phariseis, yet coulde hee not put them to scilence: Et fortior es tu Christo? And art thou stronger then Christ? Wilt thou goe about to bring them to silence that will receaue no aunswere? as who should saye, thou canste not. Thus muche haue I sayd, not for you M. Cranmer, for my hope that I conceaued of you, is now gone and past, but in somewhat to satisfie the rude and vnlearned people, that they perceiuing your arrogant lying and lying arrogancie, maye the better eschew your detestable and abhominable schisme.

And thus ended the Prelate his worshipful tale. After whome Doctor Story taketh the matter, and thus inferreth in wordes, as followeth.

Maister Cranmer,D. Story [...] talke to th [...] Archb. you haue made a goodly processe concerning your hereticall othe made to the king, but you forget your othe made to the Sea Apostolicke. As concerning youre othe made to the kinge, if you made it to hym onely, it tooke an end by his death, and so it is released: if you made it to his successors, well sir, the true successours haue the Empyre, and they will you to dissolue the same, and become a member of Christes Church agayne, and it standeth well with charitie.

To this the Archbishop aunswered agayne, sayth the Reporter: but what his answere was, that he suppresseth and returneth to ye words of D. Story, who imperiouslye turning his speach agayne to the Archbishop, sayd as followeth.

Holde your peace sir, and so shall it right wel become you, considering that I gaue you licēce before,3. Thinges required in an othe. to say your phansie, Your othe was no othe, for it lacked the three poyntes of an othe, that is to say, Iudicium, Iustitiam, & Veritatem.

These with the like words to the same effect being vttered by D. Story, seeking to breake vp and make an end of that session,D. Story calleth for witnesses. he eftsoones called for witnesses to bee producted, who shuld be sworne vpon the book, to vtter & declare the next day, what soeuer they knew, or could remē ber to be inferred against Doct. Cranmers heresie. The names of the witnesses were these.

Doct. Marshall, Commissary, & Deane of Christes church.

Doctor Smith, vnder Commissary.

Doct. Tresham.

Doct. Crooke.

M. London.

M. Curtop.

Witnesses sworne agaynst the Archb.

M. Warde.

M. Serles.

After the depositions of whiche witnesses being taken Doct. Story admonished the archbyshop, permitting him to make hys exceptiōs, if he thought any of the sayd witnesses to be refused. Who thē would admit none of thē all,The Archb. refuseth those Iurates periured▪ being men periured, and not in Christian religion. For if to sweare (sayd he) agaynst the Pope were vnlawful, they should rather haue geuen theyr liues, then their othe. But if it were lawfull, then are they periured, to defende hym whome they forsware before. Neuerthelesse, this answere of the Archb. being lightly regarded, as little to the purpose appertayning,The Archb. sent agayne to Bocardo. hee was commaunded agayne to the place from whence he came. Who at hys departynge out, like as at his first comming in, shewed lowe obedience to Doct. Martin, and to Doct. Story, the Queenes Cōmissioners. Then Doct. Story poynting him to the Byshop of Glocester, sayd, yt he ought rather to geue reuerence vnto him.The Archb. agayne ge [...]ueth no reuerence to the Popes Delegate. So the reuerend archb. departing without anye obeysaunce exhibited to the Byshop all the other rose vp, & departed euery one to hys owne. And thus brake vp the session for this day, about two of the clocke at after noone.

And thus much hitherto concerning the summary effect of this Action or session, with the Orations, discourses, & articles commenced agaynst the Archbishop of Canterb. also with the reasons and answers of the sayd Archbishop to their obiections and interrogatoryes. Touching which his aunsweres,The aunsweres [...] the Archb. not indifferently reported. for somuch as they being recited by report of a papist (as is aforesayd) seeme to bee not indifferentlye handled, it shal therefore not greatly be out of our matter, as ye haue heard the Orations of Byshop Brokes, with the reasons, & talk of the other Commissioners, amplified and set forth at large on the one side, so now in repeatyng the wordes & answeres of the other part, to declare & sette forth somewhat more amply and effectually, what speach the sayd Archb. vsed for himselfe in the same Action, by the faythfull relation and testimonye of certayne other, who were lykewise there present and do thus report the effect of the Archbishops wordes, aunswering to the first Oration [Page] of Bishoppe Brookes, in manner as followeth.

*A more full aunswere of the Archbishop of Cant. to the first Oration of Bishop Brookes.

MY Lorde, you haue very learnedly and eloquently in your Oration put me in remēbrance of many things touching my selfe, [...] wherein I doe not meane to spende the time in aunswering of them. I acknowledge Gods goodnes to me in all his giftes, and thanke him as hartily for this state wherein I finde my selfe now, as euer I did for the time of my prosperitie: and it is not the losse of my promotions that greueth me. The greatest griefe I haue at this time, is, and one of the greatest that euer I had in all my life, to see the kinge and Queenes Maiesties by theyr Proctours here to become my accusers, and that in theyr owne Realme and Country, [...] before a forraigne power. If I haue transgressed the lawes of the Land, their maiesties haue sufficient authoritie and power both from God, and by the ordinaunce of this Realme to punish me, wherunto I both haue and at all times shalbe content to submitte my selfe.

Alas? what hath the Pope to doe in Englande? whose iurisdiction is so farre differēt from the iurisdiction of this Realm, [...] that it is impossible to be true to the one, and true to the other. The lawes also are so diuers, that whosoeuer sweareth to both, must needes incurre periury to the one. Whiche as ofte as I remember, euen for the loue that I beare to her grace. I cannot be but hartily sorye to thynke vpon it, how that her highnesse the day of her coronation at which time shee tooke a solemne othe to obserue all the lawes & liberties of this realm of Englād, at ye same time also tooke an othe to the Bishop of Rome, and promised to mayntaine y• See. [...] The state of Englande being so repugnant to the supremacie of the Pope, it was impossible but shee muste needes be forsworne in the one. Wherein if her grace had bene faythfully aduertised by her Counsaile then surely she would neuer haue done it.

The lawes of this Realme are, that the king of England is the supreme and sole gouernour of all his Countryes and dominions: [...] & that hee holdeth hys crowne and Scepter of himself, by the auncient lawes, customes, and descentes of the kinges of the Realme, and of none other. The Pope sayth, that all Emperoures and kinges holde theyr Crownes and Regalities of him, and that hee may depose them when he list: whiche is high treason for anye man to affirme and thinke, being borne within the kinges dominions.

The Lawes of England are, that all Bishoppes and Priestes offending in cases of Felonie or Treason, are to be iudged and tryed by the lawes and Customes of the Realme. The Popes lawes are, that the secular power cannot iudge the spirituall power, and that they are not vnder their iurisdiction: which robbeth the king of the one part of hys people.

The lawes also of England are, that whosoeuer hindereth the execution or proceeding of the Lawes of England for any other forraigne lawes, [...] Ecclesiasticall or temporall, incurreth the daunger of a Premunire. The Popes Lawes are, that whosoeuer hindereth the proceedinges or executions of hys lawes, for any other lawes of any other king or country, both the Prince himselfe, his Counsayle, all his Officers, Scribes, Clerkes, and whosoeuer geue consent or ayd to the making or executing of any such lawes, standeth accursed. A heauy case (if hys curse were any thing worth) that the king and Queene cānot vse their owne lawes, but they and all theyrs must stande accursed. These thinges and manye more examples hee alleadged, [...] whiche (he sayde) styrred him that he coulde not geue his consent to the receiuing of suche an enemy into ye realme so subuerting the dignitie and auncient lyberties of the same.

And as for the matter of heresie and schisme, wherewith he was charged, he protested and called God to witnes, that he knewe none that hee mayntayned. But if that were an heresie to deny the Popes authoritie, [...] and the Religion which the See of Rome hath published to ye world these latter yeares, then all the auncient Fathers of the Primitiue Churche, the Apostles and Christe hym selfe taught heresie: and he desired al them present to beare him witnesse, that he tooke the traditions and Religion of that vsurping Prelate to be most erroneous, false, and against the doctrine of the whole scripture: whiche he had oftentimes well proued by writing, and the Authour of ye same to be verry Antichrist, [...] so often preached of by the Apostles and Prophetes, in whome did most euidently concurre al signes and tokens whereby he was paynted to the world to be knowne.

For it was most euident that he hadde aduaunced him selfe aboue all Emperours and kinges of the world,The Popes pri [...]e and tyrranny. whō he affirmeth to hold their states and Empyres of hym, as of their chiefe, & to be at his commaundement to depose & erect at his good will and pleasure, and that the storyes make mention of his intollerable & insolent pride, & tyranny, vsed ouer them in such sorte, as no king woulde haue vsed to his christian subiectes, nor yet a good mayster to his seruauntes, setting his feet on the Emperoures necke, affirming yt to be verified in him, which was [...]oken onely of our sauiour Iesus Christ, in these wordes, Super Aspidē & Basiliscum ambulabis, & conculcabis Leonem & Draconem. Other some had he made to hold his styrrops: others hee had displaced & remoued from their Empyres and seates royall: and not content herewithall, more insolent then Lucifer, hath occupyed not onely the highest place in thys world, aboue kinges and Princes, but hathe further presumed to sit in the seat of almighty God, whiche onely he reserued to himself, which is the conscience of man:Markes of Antichrist. and for to keep the possession therof, he hath promised forgeuenes of sinnes totiens quotiens.

He hath brought in Gods of his owne framing, & inuented a new religion, full of gayne and lucre, quite contrary to the doctrine of ye holy scripture, onely for the mainteyning of his kingdome, displacing Christ from his glory, & holding his people in a miserable seruitude of blindnes, to the losse of a great number of soules, whiche God at the latter day shall exact at hys hande: boasting manye tymes in his Canons and Decrees, that hee can dispense Contra Petrum, contra Paulum, The Pope dispenseth agaynst the new and old Testament. If any can go before the Pope in pride, let him be called Antichrist. contra vetus & nouum Testamē tum: and that he Plenitudine potestatis, tantum potest quantum Deus: That is, Agaynst Peter, agaynst Paule, agaynste the olde and new Testament: and of the fulnes of power may doe as muche as God. O Lord, who euer heard suche blasphemy? I [...] there be any man that can aduaunce himself aboue him let hym be iudged Antichrist.

This enemy of God and of our redemption, is so euydently paynted out in ye scriptures by such manifest signes and tokens, which all so clearely appeare in him, that except a man will shut vpp hys eyes and heart agaynste the light, he cannot but know hym: and therefore for my part I will neuer geue my consent to the receiuing of hym into this Church of England. And you my Lorde, and the rest that sit here in Commission, consider well and examyne your owne consciences: you haue sworn agaynst him, you are learned, and can iudge of the trueth. I pray God you [...]e not wilfully blind. As for me, I haue herein discharged myne owne conscience toward the world, and I wil write also my minde to her grace touching this matter. The copy of which letter sent to the Queene, ye shal finde after in the end of hys story.

While he in this sorte made hys aunswere, ye heard before how Doctor Story and Martin diuers tymes interrupted him with blasphemous talke, and would fayn haue had the Byshop of Glocester to put hym to silence: who notwithstanding did not, but suffered hym to end his tale at full. After this ye heard also how they proceeded to examine hym of diuers articles, wherof the chief was: That at the tyme of hys creating Archbishop of Canterbury, he was sworne to the Pope, and had his institution and induction from him, and promised to mayntayne then ye authoritie of that See: and therefore was periured: wherefore he should rather sticke to his first othe, and returne to hys old fold again, then to continue obstinately in an othe forced in the tyme of schisme.

To that he aunswered, sauing hys protestation (whiche terme he vsed before all hys aunsweres) that at suche time as Archb. Warrham dyed,His aunsweres to their articles. How Cranmer was made Archb. agaynst his will. hee was Embassadour in Germanie for the K. who sent for hym thereuppon home, & hauing intelligence by some of his frends (who wer nere about ye king) how he ment to bestow ye same Byshoprick vpon hym, and therefore counselled him in ye case to make haste home, he feeling in himself a great inhabilitie to such a promotion, and very sory to leaue hys study, and especially considering by what meanes he must haue it, whiche was cleane agaynst hys conscience, whiche hee coulde not vtter without great perill and daunger, deuised an excuse to the king of matter of great importaunce, for the whiche his longer abode there should be most necessary, thinking by that meanes in hys absence, that the kyng would haue bestowed it vpon some other, and so remayned there by ye deuise, one halfe yeare after the king had written for him to come home. But after that no suche matter fell out, as hee seemed to make suspition of, the king sent for hym agayn. Who after hys returne, vnderstanding stil the Archbishopricke to be reserued for hym, made meanes by diuers of hys best frendes, to shift it off, desiring rather some smaller liuing, that he might more quietly follow his booke.

[Page]To be briefe, when the king himselfe spake with him, declaring his full intention for his seruice sake, and for the good opinion he conceiued him, was to bestowe that dignitie vpon him, after long disabling of himself, perceiuing he could by no perswasions alter the kinges determination,D. Cranmer denyed that he tooke the Archbishopricke at the Popes handes. Cranmers aunswere to K. Hē ry refusing to be Archbishop. First breaking of the matter of the Popes supremacye to K. Henry. he brake franckly his conscience with him, most humbly crauing first his Graces pardon, for that he should declare vnto his highnesse. Which obtained, he declared, that if he accepted ye Office, then he must receaue it at the popes hand, whiche he neyther would, nor could do, for that hys highnesse was onely ye supreme Gouernour of this church of England, as well in causes Ecclesiasticall as Temporall, and that the full right and donation of all manner of Bishoppricks and Benefices, as wel as of any other Tē porall dignities, and promotions, appertayned to hys Grace, & not to any other forraine authoritie, whatsoeuer it was: and therfore if he might serue God in that vocation, him, and his countrey, seeing it was his pleasure so to haue it, he would accepte it, and receaue it of his maiestie, and of none other straunger, who had no authoritie within this realme, neither in any such gifte, nor in anye other thing. Whereat the king (said he) staying a while and musing, asked me how I was able to proue it. At which time I alledged many textes out of the scriptures, and the Fathers also, approuing the supreme and highest authority of kinges in their realmes and dominions, disclosing therewithall the intollerable vsurpation of the Pope of Rome.

Afterwardes it pleased his highnes (quoth the Archb.) many and sundry tymes to talke with me of it, and perceiuing that I could not be brought to acknowledge the authoritie of the B. of Rome,Cranmer sworne to the Pope vnder Protestation. Cranmer in in swearing to the Pope did nothing without aduise of the best learned in this Realme. the king himselfe called Doct. Oliuer, and other Ciuill Lawyers, & deuised with them how he might bestow it vpon me, inforcing me nothing against my conscience. Who therupon informed him, that I might do it by the way of protestation, & so one to be sente to Rome, who might take the othe, and do euery thing in my name. Which when I vnderstood, I sayd, he should do it Super animam suam: and I in deed Bona fide made my protestation, that I did not acknowledge his authoritie anye further, then as it agreed with the expresse word of God, & that it might be lawfull for me at al times to speak against him, and to impugne his erroures, when time and occasion should serue me. And this my protestation did I cause to be enrolled, and there I thinke it remayneth.

They obiected to him also that he was maryed: whiche he confessed. Whereupon D. Martin said, that his children were bondmen to the See of Caunterbury.The Archb. aunswereth for his wyfe and children. At which saying the Archb. smiled, and asked him if a priest at his benefice kept a Concubine, and had by her bastardes, whether they were bondmen to the Benefice or no, sayinge, I trust you will make my childrens causes no worse.

After this Doctour Martine demaunded of hym who was supreme heade of the Churche of Englande? Marye quoth my Lord of Caunterbury, Christe is heade of thys member,Because there was offence takē at this word Supreame head, it was declared in the Queenes style to be Supreame gouernour. as he is of the whol body of ye vniuersal church. Why (quoth Doctor Martin) you made king Henrye the eight supreme head of the Church. Yea (sayd the Archbyshop) of al ye people of England, as well Ecclesiasticall, as Temporall. And not of the church, sayd Martin? No sayde he, for Christ is onely head of hys church, and of the fayth and religion of the same. The king is head and gouernor of hys people, which are the visible churche. What (quoth Martin) you neuer durst tell the king so. Yes, that I durst (quoth ye) and did, in the publication of hys Stile, wherin he was named supreme head of the Churche, ther was neuer other thing meant. A number of other fond and foolish obiectiōs were made, wt repetition wherof I thought not to trouble the reader.

Thus after they had receaued his aunswere to al their obiections,The Archb. cited to appeare at Rome. they cited him (as is aforesayd) to appeare at Rome within foure score dayes, to make there hys personall aunsweres: whiche he sayde, if the kinge and Queene would send hym, he would be content to do, and so thence was caryed to prison agayne, where he continually remayned, notwithstanding that hee was commaunded to appeare at Rome.

Wherein al men that haue eyes to see, may easily perceaue ye crafty practise of these prelates,A poynt to be noted in the crafty practise of Romish hipocrites. & the visured face of their Iustice, as though the Court of Rome would cō demne no man before he aunswered for hymself, as al law and equitie required. But the very same instaunt time, the holines of that vnholy father, contrarye to all reason & iustice, sent his letter executory vnto the kinge and Queene to degrade and depriue him of his dignitie: whiche thynge he did not onely before the lxxx. dayes were ended, but before there were xx. dayes spent. Furthermore whereas the sayd archbishop was fast deteined in strayt prison, so that he could not appeare (as was notorious both in Englād and also in the Romishe Court) and therefore had a lawfull and most iust excuse of his absence by all lawes, both popish & other: yet in the end of the sayd lxxx. daies was y• worthy Martyr decreed Contumax, that is, sturdilye, frowardly, and wilfully absent, and in payne of the same hys absence, condemned, and put to death.

As touching the foresayd executory Letters of ye Pope sent to the king and Queene, beginning thus:Of this [...] of [...] Pope, [...] in the first booke pag. 1490. Paulus Episcopus seruus seruorum Dei charissimo in Christo filio Philippo Regi, & charissimae in Christo filiae Mariae Reginae &c. because the full tenour therof is expressed in our first impression of Actes. Pag. 1490. it shal not be needfull to comber this volume in repeating the same agayne.

Doctor Thurlby and Doctor Boner comming with a new Commission to sit vpon the archbishop the 14. day of February.

THis letter or sentence difinitiue of the Pope was dated about the first day of Ianuary,A new Cō mission sent downe [...] Rome agaynst the Archbish. and was deliuered here in Eng. about the middest of February. Upon the receit of which letters an other session was appoynted for ye Archbishop to appeare the 14. day of February, before certayne Commissions directed downe by the Queene, the chiefe wherof was the Bishop of Ely Doctour Thurlby.D. Thurlby, D. Boner, Commissioners. Concerning which Doctour Thurlby, by the way here is to be noted, that albeit he was not the sayde Archbishops housholde Chapleyne, yet he was so familiarly acquaynted with him, so dearely beloued, so inwardly accepted and aduaunced of hym (not like a Chapleyne, but rather lyke a naturall brother) that there was neuer anye thinge in the Archbishops house so deare, were it plate, Iewell, Horse,The olde benefites & familiaritye betweene the Archb. and Doct. Thurlby. Mappes, books, or any thing els, but if Thurlby dyd neuer so little commend it, (a subtle kinde of begging) the Archbishop by and by, either gaue it to him, or shortly sent it after him to hys house. So greatly was the Archbishop inamored with him, that whosoeuer would obtayne any thing of hym, most commonly would make theyr way before by D. Thurlby. Which by matter of the sayd Doctour Thurlby, I thought here to recite, not so much to rebrayd the man with the voyce of vnthankefulnes, as chiefly and onely for this, to admonishe him of old benefites receiued whereby he may the better remember hys old benefactor, and so to fauour the cause and quarrell of hym whome he was so singularly bounden vnto.

With the sayd Doctor Thurlby bishop of Ely, was also assigned in the same Commission Doctour Boner Byshop of London,A new sitting of the Popes delegates in Christes Church agaynst the Archb. of Cant. which two comming to Oxford vpō S. Ualentines daye, as the Popes delegates, with a newe commission from Rome, by the vertue thereof commaunded the Archb. aforesayd to come before them, in the quier of Christes Church before the high aultar, where they sitting (according to theyr manner) in their pontificalibus, first began as the fashion is, to reade theyr Commission: wherein was conteined, how that in the Court of Rome all thinges being indifferently examined, both the articles layd to hys charge, with the aunsweres made vnto them and witnesses examined on both partes, and counsel heard as well on the king and Queenes behalfe his accusers, as on the behalfe of T. Cranmer, the party giltye, so that hee wāted nothing appertayning to his necessary defense. &c. Which foresayd Commission, as it was in reading, O lord sayd the Archbishop what lyes be these, that I being continually in prison,The Popes Commissiō groundeth vpon ly [...]. and neuer could be suffered to haue coū sell or aduocate at home, should product witnesse and appoynt my councell at Rome? God muste needes punishe this open and shamelesse lying. They read on the Commission which came from the Pope, Plenitudine potestatis, supplying all manner of defectes in lawe or processe, committed in dealing with the Archbishop, and geuing them full authoritie to proceede to the depriuation and degradation of him, and so vpon excommunication to deliuer him vp to the secular power, Omni appellatione remota.

When the commission was read thus,The order of Archbishops degradation. they proceeding thereupon, to his degradation, first clothed and disguised him: putting on hym a surplis, and then an Aulbe: after yt the vestiment of a Subdeacon, and euery other furniture, as a Priest ready to Masse.

When they had apparelled him so farre: What, said he, I thinke I shall say Masse: Yea, sayd Cosins one of Boners Chapleynes, my Lord, I trust to see you say Masse, for all this. Do you so, quoth he? yt shall you neuer see, nor I will neuer do it.

Then they inuested him in all manner of Robes of a Bishop and Archbishop, as he is at his installing, sauyng that as euery thing then is most riche and costly, so euerye thing in this was of Cāuas and olde cloutes, with a Miter and a Pall of the same sute downe vppon hym in [Page] mockery, and then the crosier staffe was put in hys hand.

This done after the Popes pontificall forme and maner, Boner, who by the space of many yeres had borne, as it seemed, no great good will towardes him, and nowe reioyced to see this day wherein he might triūph ouer him, [...] and take hys pleasure at full, began to stretch out hys eloquence, making hys Oration to the assemble, after thys maner of sort.

Thys is the man who hath euer despised the Popes holines, and nowe is to be iudged by him. Thys is ye man who hath pulled down so many churches, & now is come to be iudged in a church. This is the man that contemned the blessed sacrament of the altar, and nowe is come to be condemned afore that blessed sacrament hanging ouer the aultar. This is the man yt like Lucifer sate in the place of Christ vppon an aultar to iudge other, and nowe is come before an aultar to be iudged him selfe.

Whereunto the Archbishop interrupting hym, sayde: that in that he belied him, [...] as he did in many other things: For that which he would now seeme to charge him withal, was his owne fault, if it was any, and none of his. For the thing you meane off, was in Paules church (sayde he) where I came to sit in Commission: and there was a scaffold prepared for me and others, by you & your Officers, & whether there were any aultar vnder it, or not, I could not perceiue it, nor once suspected it: wherfore you do wittingly euill to charge me wyth it.

But Boner went on still in hys Rhetoricall repetition, lying and railing against the Archbyshop, beginning euery sentence wyth, This is the man, this is the man, til at lengthe there was neuer a man but was wearye of the vnmannerly vsage of hym in that time and place: [...] In so much that the bishop of Ely aforesaide, diuers times pulled him by the sleeue to make an ende, and sayd to hym afterward when they went to dinner, that he hadde broken promise with him: for hee had entreated him earnestly to vse him wyth reuerence.

After all this done & finished, they began then to bustle toward his disgrading, and first to take from him hys Crosiar staffe out of his hands, which he held fast, and refused to deliuer, & withall imitating the example of Martin Luther, pulled an Appeale oute of his left sleeue vnder the wrest, which hee there and then deliuered vnto them, saying: [...] I appeale to the next general Councel: and herein I haue comprehended my cause and forme of it, whych I desire may be admitted: and praied diuers of the standers by, by name to be witnesses, and especially M. Curtop, to whom he spake twise. &c.

The Copie of whych his Appellation, because it was not printed before, I thoughte heere to exhibite, ad rei memoriam, as in forme heere followeth.

The tenour of the Appeale of the Archb. of Cant. from the Pope, to the next generall Councell.

IN the name of the father, and of the sonne, and of the holy Ghost. [...]

Firste, my plaine protestation made, that I entende to speake nothing against one holy, catholicke and Apostolical church, [...] or the authority thereof (the which authority I haue in great reuerence, and to whom my minde is in all things to obey) and if any thing peraduenture, eyther by slippernesse of tongue, or by indignation of abuses, or els by the prouocation of mine aduersaries be spoken or done otherwise then wel, or not with such reuerence as becommeth me, I am most ready to amend it.

[...]Although the bishop of Rome (whom they cal Pope) beareth the roume of Christ in earth, and hath authoritye of God, yet by y• power or authority he is not become vnsmable, neither hathe hee receiued that power to destroy, but to edify the congregation: Therfore if he shal cōmand any thing yt is not right to be done, [...] he ought to take it paciētly and in good part, in case he be not therin obeied. And he must not be obeied, if he commaund any thing agaynst the preceptes of God: no, rather he may lawfully be resisted, euen as Paul withstoode Peter. And if he be aided by helpe of princes, deceiued perchance by a false suggestion, or with euill counsell, can not be resisted, but the remedies of withstanding him be taken away, there is neuertheles one remedy of appealing (which no prince cā take away) vttered by the very lawe of nature: for as muche as it is a certaine defence, which is meete for euery body by the law of God, of nature, and of man.

[...]And whereas the lawes do permit a man to appeale, not onely from the griefes & iniuries done, but also from suche as shall be done hereafter, or threatned to be done, in so much that ye inferior cannot make lawes of not appealing to a superiour power: and since it is openly inoughe confessed, that a holy generall counsell,The inferiour cannot forbid to appeale to the superiour. Generall Coū sell is superiour to the Pope. lawfully gathered together in the holy Ghost, and representing the holy catholicke Church, is aboue the Pope, especially in matters concerning faith, yt he can not make decrees that men shal not appeale frō him to a general councel: therfore I Tho. Cranmer Archbishop of Caunterbury, or in time past ruler of the Metropolical church of Canterb. doctor in diuinitie, do say and publish before you the publike Notarie, and witnesses here present, with minde and intent to chalēge and appeale from the persons and griefs vnderneath wrytten, and to profer my selfe in place and time conuenient and meete, to prooue the Articles that followe. And I openly cōfesse, that I wold lawfully haue published them before this day, if I might haue had either liberty to come abroad my self, or licence of a Notary and witnesses. But further then I am able to doe, I knowe wel is not required of the lawes.

1 First I say and publishe, that Iames by the mercye of God Priest, called Cardinall of the Pit,The causes why he doth appeale. The .1. cause. and of the title of our Lady in the way of the churche of Rome, Iudge and Commissary specially deputed of our most holy Lorde the Pope, (as he affirmed) caused me to be cited to Rome, ther to appeare lxxx. daies after the Citation serued on mee,The Archb. cyted to appeare at Rome, when he was [...]ast in prison that he could not come. to make answer to certaine articles touching the peril of my state and lyfe. And where as I was kept in prisone wyth most strait warde, so that I could in no wise be suffered to go to Rome, nor to come out of prison, and in so grieuous causes concerning state and life, no man is bound to send a proctour, and thoughe I would neuer so faine sende my Proctour, yet by reason of pouertie I am not able (for all that euer I had, wherewith I should beare my Proctors costes and charges, is quite taken from me) neuerthelesse the most reuerend Cardinall aforesayde doth sore threaten me, that whether I shal appeare, or not,Note with what iustice and sinceritye this Catholicke Church doth proceede. he wil neuerthelesse yet proceede in iudgement against me. Wherin I fele my selfe so greeued, that nothing can be imagined more mischieuous or further from reason.

2 Secondly, the reuerend father Iames Brookes, by the mercy of God bish. of Glocester,The 2. cause. Iudge and vnderdeputy (as he affirmed) of the most reuerend cardinall, caused me to be cited at Oxford (where I was then kept in prison) to answer to certaine articles, concerning the daunger of my state and life.The Archb. denyed to haue counsell of the law. And when I being vnlearned and ignorant in the lawes, desired coūsel of the learned in the lawe, that thing was most vnrighteously denied me, contrary to the equitie of al lawes both of God and man. Wherin againe I feele me most wrongfully grieued.

3 And when I refused the sayde Bishop of Glocester to be my Iudge for most iust causes, which I then declared,The 3. cause. he neuerthelesse went on still, and made processe agaynste me, contrary to the rule of the lawes of appealing,The Papistes proceede contrary to law. whych say: A iudge that is refused, ought not to proceede in the cause, but to leaue off. And when he had required of me answers to certaine articles, I refused to make him any answeare, I sayde, I would yet gladly make answeare to the moste renoumed Kinges and Queenes deputies or Attourneis then present, wyth this condition notwythstanding, that mine answeare should be extraiudicial, and that was permitted me. And with thys my protestation made and admitted, I made aunsweare, but mine aunsweare was sodaine and vnprouided for: and therefore I desired to haue a Copie of mine aunsweares, that I myght putte too, take awaye, chaunge, and amende them: and thys was also permitted mee. Neuerthelesse, contrarye to hys promyse made vnto mee, no respecte hadde to my protestation,The Papistes contrary to their owne promise. nor licence geuen to amende myne aunsweare, the saide reuerende Father Bishop of Glocester (as I heare) commanded mine aunsweares to be enacted, contrary to the equitie of the lawe. In which thing againe I feele mee muche grieued.

4 Furthermore,The 4. cause. I coulde not for many causes admit the bishop of Romes vsurped authority in this Realme, nor consent to it: first, my solemne othe letting mee, whyche I made in the time of most famous memorie of king Henry the eight, according to the lawes of Englande: Secondly,Causes mouing the Archb. why he could not admit the Popes authoritye. The Popes authoritye cannot be admitted in this Realme without periury. because I knewe the authoritie of the Bishop of Rome, whych he vsurpeth, to be againste the crowne, customes, and lawes of this realme of Englād, in so much, that neither the king can be crowned in thys realme, without the most grieuous crime of periurie, nor may Bishops enioy their Bishoprickes, nor iudgements be vsed accordyng to the lawes and customes of this Realme, except by the byshop of Romes authoritie, be accursed both the King and Queene, the Iudges, wryters, and executors of the lawes and customes, with all that consent to them. Finally, the whole Realme shalbe accursed.

5 Moreouer, that heinous and vsurped authoritie of the bishop of Rome, through reseruations of ye Bishoprickes [Page] Prouisions, Annuates, Dispensations, Pardones, Appellations, Bulles, and other cursed Marchaundice of Rome, was woont exceedingly to spoyle and consume the richesse and substaunce of this Realme, which all thinges shoulde followe againe by recognising and receyuing of that vsurped authoritye vnto the vnmeasurable losse of thys Realme.The 5. cause. Inconuenience to this Realme in receiuing the popes authority. The 6. cause.

6 Finally, it is most euident by that vsurped authority, not onely the Crowne of Englande to be vnder yoke, the lawes and customes of this realme to be throwen downe and troden vnder foote: but also the most holy Decrees of Councels, together with the precepts both of the gospel, and of God.

When in times past the sonne of righteousnesse being risen in the world, Christian religion, by the preaching of the Apostles began to be spred verye farre abroade and to floorish,The primatiue state of the church of Rome sincere & pure. in so much that theyr sounde went out into all the worlde: innumerable people, which walked in darknesse, saw a great light, Gods glory euery where published did flourishe, the onely carke and care of the Ministers of the church was purely & sincerely to preache Christ, the people to imbrace and followe Christes doctrine. Then the church of Rome, as it were Lady of the world, both was, & also was coūted worthily the mother of other churches, for as much as then she first begat to Christ, nourished wt the foode of pure doctrine, did help them with their riches, succoured the oppressed, and was a sanctuarie for the miserable, she reioyced wt them that reioyced, and wept with them that wept. Then by the examples of the Bishops of Rome, riches were despised, worldly glory & pompe was troden vnder foote, pleasures and riot nothyng regarded. Then this fraile & vncertain life, being ful of al miseries, was laughed to scorne, whiles thorow ye example of Romish martyrs, men did euery where presse foorth warde to the life to come.The Church of Rome how and where it began to alter. Deformityes of the Church of Rome, infecting all other Churches. The B. of Rome no equall iudge in his owne cause. But afterward the vngratiousnes of dā nable ambition neuer satisfied, auarice and the horrible enormitie of vices had corrupted & taken the see of Rome, there followed euery where almost the deformities of all churches, growing out of kinde, into the manners of the churche their mother, leauing their former innocencie and puritie, and slipping into foule and heinous vsages.

For the foresayde and many other griefes and abuses, (which I intend to prooue, and doe profer my selfe in time conuenient, to prooue heereafter) since reformation of the aboue mentioned abuses, is not to be looked for of the byshop of Rome, neither can I hope by reason of hys wicked abuses and vsurped authority, to haue hym an equall iudge in hys owne cause: therefore I do chalenge and appeale in these wrytinges from the Pope, hauing no good counsell, and from the aboue named pretenses, commissions, and iudges, from their citations, processes, and from all other things that haue or shal folow therupon, & from euery one of them, and from all their sentences, censures, paines and punishmēts of cursing, suspension, and interdicting, and from all others what soeuer, theyr denouncinges and declarations (as they pretende) of schisme, of heresie, adulterie, depriuation, disgrading, by them or by any of them in any manner wise attempted, done, and set forwarde, to be attempted, to be done, and to be sette foorth hereafter (sauing alwayes their honors and reuerences) as vnequal and vnrighteous, more tyrannicall & violent, and from euery griefe to come, which shall happen to me, as wel for my selfe as for al and euery one that cleaueth to me, or will heereafter be on my side, vnto a free generall councel, that shal heereafter lawfully be, & in a sure place, to the which place I or a Proctour deputed by mee,Appellation frō the Pope to a generall Counsell. maye freely and with safety come, and to him or them, to whom a man may by the lawe, priuiledge, custome, or otherwyse challenge and appeale.

And I desire, the first, the seconde, and the thirde time, instantly, more instantly, and most instantly, that I maye haue i. Letters of protection and defence.messengers, if there be any man that wil & can geue me them. And I make open promise of prosecuting thys mine appellation, by ye way of disanulling, abuse, inequalitie, and vnrighteousnes, or otherwise as I shalbe better able: choise and liberty reserued to me, to put too, diminish chaunge, correcte, and interpretate my sayings, and to reforme all thinges after a better fashion, sauing alwaies to me euery other benefit of the law, and to them that either be, or will be on my parte.

And touching my doctrine of the sacrament, and other my doctrine,Defence of his doctrine. of what kinde soeuer it be, I protest that it was neuer my minde to wryte, speake, or vnderstand any thing contrary to the moste holy woorde of God, or else against the holy catholicke church of Christ, but purely and simply to imitate and teach those things onely, whyche I had learned of the sacred scripture, and of the holy catholicke church of Christe from the beginning, and also according to the exposition of the moste holye and learned Fathers and Martyrs of the Church.

And if any thing hath peraduenture chaunced otherwise then I thought, I may erre: [...] but hereticke I can not be, for as much as I am ready in all things to followe the iudgement of the most sacred worde of God, and of ye holy catholicke church, desiring none other thing, then mekely and gently to be taughte, it any where (which God forbid) I haue swarued from the truth.

And I protest and openly confesse,He pro [...]steth himselfe to be Catholike. that in all my doctrine and preaching, both of the Sacrament, & of other my doctrine what soeuer it be, not onely I meane and iudge those things, as the catholicke churche, and the moste holy fathers of olde with one accorde haue meant and iudged, but also I would gladly vse the same wordes that they vsed, and not vse any other woordes, but to set my hande to all and singulare their speaches, phrases, wayes, & formes of speache, which they doe vse in theyr treatises vppon the Sacrament, and to keepe still their interpretation. But in thys thing I onely am accused for an hereticke,New termes of the Sacrament brought in by the pope vnknowen to the scripture and old Doctours. because I allowe not the doctrine lately broughte in of the Sacrament, and because I consent not to woordes not accustomed in scripture, and vnknowen to the ancient Fathers, but newly inuented and broughte in by men, and belonging to the destruction of soules, and ouerthrowing of the pure and olde religion. Yeuen. &c.

This appeale being put vp to the B. of Ely, he sayde: My Lorde our Commission is to proceede agaynste you: Omni appellatione remota: and therefore we cānot admit it.

Why (quoth he) then you doe mee the more wrong: for my case is not as euery priuate mans case.Talke betweene D. Thurlby & the Archb. about the appeale. The matter is betweene the Pope and mee immediatè, and none otherwise: and I thincke no man oughte to be a Iudge in hys owne cause.

Well (quoth Ely) if it may be admitted, it shall, and so receiued it of hym. And then beganne he to perswade earnestly with the Archbyshop to consider hys state, and to weigh it wel, while there was time to doe hym good, promising to become a suter to the K. and Queene for hym: and so protested his great loue & frendship that had beene betweene them, hartily weeping,Thurlby weepeth for the Archb. so yt for a time he coulde not go on with his tale. After going forward, he earnestly affirmed, that if it hadde not bene the King and Queenes cōmandement, whome he could not deny, els no worldly cōmoditye should haue made him to haue done it, concluding that to be one of the sorowfulst things that euer hapned vnto him. The Archb. gently seeming to cōfort him, sayd, he was very well content withall: and so proceeded they to his degradation: the perfect forme wherof, withal the rites & ceremonies therto appertaining,Of this forme of degradatiō, read in the f [...]rst booke of Actes pag. 1493. taken out of the popes Pontifical, because it is already described at full in our first booke of Monuments, I shall refer the reader to the same, which he shall finde. pag. 1493.

Heere then to be short, when they came to take of hys Pall (which is a solemne vesture of an Archb.) then sayde he: Which of you hathe a Pall, to take off my Pall? Whych imported as much as they being his inferiors, coulde not disgrade him. Whereunto one of them said, in y• they were but Bishops, they were his inferiors, and not competent iudges: but being the popes Delegates, they myght take his Pal, & so they did: and so proceeding, tooke euery thing in order from him, as it was put on. Then a Barbar clipped his heare round about, and the Bish. scraped the tops of hys fingers where he had bene annoynted, wherein B. Boner behaued him selfe as roughly and vnmanerly, as the other Bishop was to him soft and gentle. Whiles they were thus doing. All this (quoth the Archbishop) needed not: I had my selfe done wyth this geare long ago.

Last of all, they stripped him out of his gown into his iacket, and put vpon him a pore yeoman Bedles gowne, ful bare and nearely worne, and as euil fauouredly made, as one might lightly see, and a townes mans cap on hys head, and so deliuered him to the secular power.

After this pageant of degradation, & all was finished, then spake Lord Boner, saying to him:Lord Boner vnlordeth the Archbishop. Nowe are you no Lord any more: and so when soeuer he spake to the people of him (as hee was continually barking against him) euer he vsed this terme: This Gentleman heere. &c.

And thus wt great compassion and pitie of euery man in this euil fauored gown was he caried to prison. Whom there followed a gentleman of Glocestershire wt the archbishops owne gowne, who standing by,It is happy this Bishop had so much maner yet to call him gentleman. & being thought to be toward one of the Bishops, had it deliuered to him: who by the way talking with him, said: the B. of Ely protested his frendship with teares. Yea (sayde he) he myght haue vsed a great deale more frendship towarde me. & neuer haue bene the worse thought on, for I haue wel deserued [Page] it: and going into the prison vp wyth him, asked hym i [...] he would drinke. Who answeared him, saying: if he had a peece of saltfish, that he had better wil to eate: for he had beene that day somewhat troubled with this matter, and had eaten little, [...] but now that it is past, my heart (sayd he) is wel quieted. Whereupon the gentleman sayd, he would giue him mony withal his heart, for he was able to do it. But he being one toward the lawe, and fearing M. Farmers case, durst therfore geue him nothing, but gaue mony to the bailifs that stood by, & said, that if they were good men, they would bestowe it on hym (for my L. of Cant. had not one peny in his purse to help him) and so left him, my Lord bidding him earnestly farewell, cōmending him selfe to his praiers and all his friendes. That nyght thys gentleman was staide by Boner and Ely, for geuing him this mony: and but by the help of friends, he had bene sent vp to the counsaile. Such was the cruelty and iniquity of the time, that men could not do good without punishmēt.

Here foloweth the recantation of the Archbishop, wyth his repentance of the same.

IN this meane time, while the Archbishoppe was thus remaining in durance (whom they had kept now in prison almost the space of 3. yeares) the doctours and diuines of Oxford busied thēselues all that euer they could, about M. Cranmer, to haue him recante, assaying by all craftye practises and alluremēts they might deuise how to bring theyr purpose to passe. And to the intent they myghte win him easily, they had him to the Deanes house of Christes church in the said Uniuersity, where he lacked no delicate fare, plaied at the bowles, had his pleasure for walking, & all other things that might bring him from Christ. Ouer and besides all thys, secretely and sleightly they suborned certaine men, which when they could not expugne him by arguments and disputation, should by entreaty and faire promises, or any other meanes allure him to recantation: perceiuing otherwise what a great wounde they shoulde receiue, if the Archb. had stoode stedfast in his sentence: and againe on the other side, how great profit they should get, if hee as the principall standerde bearer, shoulde bee ouerthrowen. By reason whereof the wily papistes flocked about hym, wyth threatning, flattering, entreating, & promising, and al other meanes: especially Henry Sydal, and frier Iohn a Spanyarde, De Villa Garcina, to the ende to driue him to the vttermoste of their possibilitye, from hys former sentence, to recantation.

First, they set foorth how acceptable it would be bothe to the King and Queene, [...] and especially howe gainfull to hym, and for his soules health the same shoulde be. They added moreouer, howe the Counsaile and the Noble men bare him good wil. They put him in hope, that he shoulde not onely haue hys life, but also be restored to hys ancient dignity, saying, it was but a small matter, and so easie that they required him to do, only that he would subscribe to a few woordes wyth his owne hande, which if he dyd, there should be nothing in the realme, that the Queene woulde not easily graunt hym, whether he would haue richesse or dignitye, or els if hee had rather liue a priuate life in quyet rest, in what soeuer place he listed, wythoute all publicke ministery, only that he would set hys name in two words to a litle leaf of paper: but if he refused, there was no hope of health and pardone, for the Queene was so purposed, that shee woulde haue Cranmer a Catholicke, or els no Cranmer at all: Therefore hee shoulde chuse whether hee thought it better to ende his life shortly in the flames and firebrands now ready to be kindled, then wyth much honour to prolong hys life, vntil the course of nature did cal him: for there was no middle way.

Moreouer, they exhorted hym that he woulde looke to his wealth, his estimation and quietnesse, saying, that hee was not so olde, but that many yeres yet remained in this his so lusty age: and if he would not doe it in respect of the Queene, yet he should do it for respecte of hys life, and not suffer that other men shuld be more careful for his health, then he was him self: saying, yt this was agreeable to hys notable learning & vertues, which being adioyned wyth his life, would be profitable both to himselfe, and to many other: but being extinct by death, shoulde be frutefull to no man: that hee shoulde take good heede that he went not too farre: yet there was time enoughe to restore all thing safe, and nothing w [...]nted, if he wanted not to himself. Therefore they would him to lay holde vpon the occasion of hys health while it was offered, least if he woulde nowe refuse it while it was offered, he mighte heereafter seeke it when he could not haue it.

Finally, if the desire of life did nothing mooue him, yet he should remember yt to die, is grieuous in all ages, and especially in these his yeres and flower of dignitie it were more greuous: but to die in the fire & such torments, as is most grieuous of all. With these & like prouocations these fair flatterers ceased not to solicite and vrge hym, vsing all meanes they could to drawe him to their side: whose force his manly constancie did a greate while resist:The Archb. contented to recant. But at last when they made no ende of calling and crying vpon him, the Archb. being ouercome, whether thorow their importunity, or by his owne imbecillity, or of what mind, I can not tell, but at length gaue hys hand.

It might be supposed, that it was done for the hope of life, and better dayes to come.Causes mouing the Archb. to geue with time. But as we maye since perceiue by a letter of hys sente to a Lawyer, the moste cause why he desired his time to be delaied, was that he woulde make an ende of Marcus Antonius, which hee had alreadye begunne: but howe soeuer it was, playne it was, to be against his conscience. The fourme of whiche recantation made by the Friers and Doctours, whereunto he subscribed, was thys.

The copie and woordes of Cranmers recantation.

I Thomas Cranmer late Archbish. of Canterburie, doe renounce, abhorre,The coppy of Cranmers recantation s [...]ars ed abroad by the Papistes. and detest all maner of heresies and errors of Luther and Zwinglius, and all other teachings which be contrarye to sounde and true doctrines. And I beleeue most constantly in my heart, and wyth my mouth I confesse one holy and Catholicke Church visible, wythout the which there is no saluation, and thereof I knowledge the Bishop of Rome to be supreame heade in earth, whom I knowledge to be the highest Byshop and Pope, & Christes vicare, vnto whome all Christen people ought to be subiect.

And as concerning the Sacramentes, I beleeue and worship in the Sacrament of the altar, the very body and bloude of Christe, being contained most truely vnder the formes of bread and wine, the bread through the mightye power of God being turned into the body of our sauioure Iesus Christ, and the wine into his bloud.

And in the other 6. sacraments also (like as in thys) I beleeue and hold as the vniuersal church holdeth, and the church of Rome iudgeth and determineth.

Furthermore, I beleeue that there is a place of purgatorie, where Soules departed be punished for a tyme, for whome the church doth godly and wholsomely pray, lyke as it doth honor Saints and make praiers to them.

Finally in all things I professe, yt I doe not otherwise beleeue, then the catholicke Church, & the church of Rome holdeth & teacheth. I am sory that euer I held or thought otherwise. And I beseech almighty God, that of hys mercy he wil vouchsafe to forgeue me, whatsoeuer I haue offended against God or his church, and also I desire & beseeche all Christian people to pray for me.

And all such as haue bene deceiued either by myne example or doctrine, I require them by the bloude of Iesus Christ, that they will returne to the vnitie of the churche, yt we may be all of one mind, without schisme or diuision.

And to conclude, I submit my selfe to the Catholicke church of Christ, and to the supreme head therof, so I submit my selfe vnto the moste excellent maiesties of Phillip and Mary, King & Queene of this Realme of England. &c. and to all their lawes and ordinances, being ready alwaies as a faithfull subiecte euer to obey them. And God is my witnes that I haue not done this for fauor or feare of any person, but willingly and of mine owne minde, as well to the discharge of mine owne conscience, as to the struction of other.

This recantation of the Archb. was not so soone conceiued, but the Doctors & Prelates wythout delay caused the same to be imprinted and set abroad in all mēs hands. Whereunto for better credite, first was added the name of Thom. Cranmer, with a solemne subscription, then folowed the witnesses of this recantation, Henry Sydal, and Frier Iohn De Villa Garcina. All this while Cran. was in no certaine assuraunce of his life, although the same was faithfully promised to him by the doctours: but after that they had their purpose, the rest they committed to all aduenture, as became men of that religion to doe.

The Queene hauing nowe gotten a time to reuenge her old grieef, receiued his recantation very gladly:The Queene [...] hart set agaynst Cranmer. Cranmer in a miserable case. but of her purpose to put him to death, she would nothing relēt.

Now was Crāmers cause in a miserable taking, who neither inwardly had any quietnes in his owne cōscience, nor yet outwardly any helpe in his aduersaries.

Besides this, on the one side was praise, on the other side scorne, on both sides daunger, so that neither he could die honestly, nor yet vnhonestly liue: And where as hee [Page] sought profite, hee fell into double disprofite, that neyther with good men he could auoid secrete shame, nor yet with euill men the note of dissimulation.

In the meane time, while these things were a doyng (as I said) in the prison among the doctours: the Queene taking secrete Counsel,The Queen [...] conferreth with D. Cole about Cranmers burning L. Williams of Tame, L. Shandoys, Syr Tho. Bri [...]e [...], Syr Iohn Browne, appoynted to be at Cranmers execution. howe to dispatch Cranmer out of the way (who as yet knew nothing of her secrete hate, and looked for nothing lesse then death) apoynted D. Cole, and secretely gaue him in commandement, that against the 21. of March, he should prepare a funerall sermon for Cranmers burning, & so instructing him orderly and diligently of her wil & pleasure in that behalfe, sendeth him away.

Soone after, the Lord Williams of Tame, & the Lorde Shandoys, syr Thom. Bridges, and syr Iohn Browne were sent for, with other woorshipfull men and Iustices, commanded in the Queenes name, to be at Oxford at the same day, wyth their seruauntes and retinue, least Cranmers death should raise there any tumult.

Cole the Doctor hauing this lesson geuen hym before, and charged by her commandement, returned to Oxford, ready to play hys part, who as the day of execution drewe neare, euen the day before came into ye prison to Cranmer, to try whether he abode in the catholicke faith wherin before he had left him. To whom, when Cranmer had aunsweared, that by Gods grace he would daily be more confirmed in the catholicke faith: Cole departing for ye tyme, the next day following repaired to the Archb. agayne, geuing no signification as yet of hys death that was prepared: And therefore in the morning, which was the 21. day of Marche appoynted for Cranmers execution, the sayde Cole comming to hym, asked if he hadde any money. To whome when he answeared that he had none, he deliuered hym 15. crownes to geue the poore to whome hee woulde: and so exhorting him so muche as hee coulde to constancie in Faith, departed thence aboute hys businesse, as to hys Sermon appertained.

By this partly, and other like Argumentes, the Archbishop began more and more to surmise what they went about. Then, because the day was not farre past, and the Lordes and Knightes that were looked for,Cranmer writeth and subscribeth the articles with his owne hand. were not yet come, there came to him the Spanish frier, witnes of hys recantation, bringing a paper with articles, which Cranmer shoulde openly professe in hys recantation before the people, earnestly desiring him that hee woulde wryte the sayd instrument with the articles wt his owne hande, and signe it wt his name: which when he had done, the said frier desired yt he would wryte an other copy thereof, which should remaine with him, and that he did also. But yet the Archbishop being not ignoraunt whereunto theyr secreat deuises tended, and thinking that the time was at hande, in which he could no longer dissemble the profession of his faith with Christes people, he put secretely in hys bosome his Prayer with his exhortation, wrytten in an other paper, which he minded to recite to ye people before he should make the last profession of hys faith, fearing least if they had heard the confession of his faith first, they woulde not afterward haue suffered hym to exhort the people.

Soone after, about 9. of the clocke, the Lord Williams, Syr Thomas Bridges, syr Iohn Browne, and the other Iustices wyth certaine other noble men, that were sent of the Queenes counsell, came to Oxford wt a great traine of wayting men. Also of the other multitude on euerye side, (as is wōt in such a matter) was made a great concourse and greater expectation. For first of all, they that were of the Popes side, were in great hope that day to heare somthing of Cranmer that should stablish the vanitye of their opinion: the other parte which were endued with a better minde, coulde not yet doubte, that he which by continuall studie and labour, for so many yeres had set foorth the doctrine of the gospel, either would or could nowe in the last Acte of hys life forsake his part. Briefly, as euery mannes wil enclined, eyther to this part or to that, so accordyng to the diuersitie of their desires, euery mā wished and hoped for. And yet because in an vncertaine thing the certaintye could be knowen of none what would be the end: al theyr mindes were hanging betwene hope and doubt. So that the greater the expectation was in so doubtfull a matter, the more was the multitude that were gathered thether to heare and beholde.

In this so great frequence and expectation, Cranmer at length commeth from the prison Bocardo, vnto s. Maries churche (because it was a foule and a rainy daye) the chiefe church in the vniuersity, in this order. The Mayor went before,D. Cranmer brought to D. Coles Sermon. next him the Aldermen in their place and degree: after them was Cranmer brought betwene two friers, which mumbling to and froe certaine Psalmes in the streetes, aunsweared one an other vntill they came to the Church doore, and there they began the songe of Simeon, Nunc Dimittis, and entering into the Churche,Cran [...] set [...] a stag [...]. the Psalme saying Friers brought hym to his standing, and there left him. There was a stage set vp ouer against the pulpit, of a meane height from the ground, where Cranmer hadde hys standing, wayting vntill Cole made him ready to his Sermone.

The lamentable case and sight of that man gaue a sorrowfull spectacle to al Christian eyes that beheld him. He that late was Archbishop, Metropolitane, and Primate of England, and the Kings priuy Councellor, being now in a bare and ragged gowne, and ill fauouredly cloathed, wyth an olde square cappe, exposed to the contempt of all men, did admonish men not onely of his owne calamitie, but also of theyr state and fortune. For who woulde not pitie hys case, and bewaile his fortune, & might not feare his owne chaunce, to see such a Prelate, so graue a Councellour, and of so long continued honoure, after so manye dignities, in hys olde yeares to be depriued of his estate, adiudged to die, and in so painefull a death to end his life, and now presently from such fresh ornaments, to discende to such vile and ragged apparell?

In this habite, when hee had stoode a good space vpon the stage, tourning to a piller neare adioyning thereunto, he lifted vppe hys handes to heauen, & prayed vnto God once or twise: till at the length D. Cole comming into the pulpit, and beginning his sermon,D. Coles Sermon diuided into 3. partes. entred first into mention of Tobias and Zacharie. Whome after that he hadde praised in the beginning of hys sermon for their perseueraunce in the true woorshipping of God, he then deuided his whole sermon into 3. partes (according to the solemne custome of the Schooles) entending to speake firste of the mercy of God, secondly of his Iustice to be shewed: and last of all, howe the Princes secretes are not to be opened. And proceeding a little from the beginning,The summe and effect of D. Coles Sermon at Oxford. he tooke occasion by and by to tourne his tale to Cranmer, and wyth many hote woordes reprooued him, that once he being endued with the fauour and feeling of wholesome and Catholicke doctrine, fell into the contrary opinion of pernicious error, which he had not only defended by wrytings and all hys power: but also allured other men to doe the like, wyth great liberalitye of giftes, as it were, appoynting rewardes for errour: and after hee had allured them, by all meanes did chearish them.

It were too long to repeat all things, that in long order were there pronounced. The summe of this tripart [...]e declamation was, that he saide Gods mercy was so tempered wt his iustice, that he did not altogether require punishment according to the merites of offenders, nor yet sometimes suffered the same altogither to go vnpunished, yea though they had repented. As in Dauid, who whē he was bidden chuse of 3. kindes of punishments which hee would, and he had chosen pestilence for 3. dayes:If Cole gaue this iudgement vpon Cranmer when he had repented, what iudgment is thē to be geuen of Cole which alwayes pe [...]dured in error and neuer yet repented. If all her [...] tickes in England, should be burned, where should D. Cole haue bene ere now. Lex non aequalitatis sed iniquitatis. the Lord forgaue him halfe the tyme, but did not release all: And that the same thing came to passe in him also, to whom although pardon & reconciliation was due according to the Canons, seeing hee repented from his errours, yet there were causes why the Queene and the Coūcel at this time iudged hym to death: of which, least he should maruell too much, he should heare some.

First that being a traytor, he had dissolued the lawfull matrimonie betweene the Kinge her father and mother: besides the driuing oute of the Popes authoritye, while he was Metropolitane.

Secondly, that he had ben an heretike, from whom as from an author and onely fountaine, all heretical doctrine & schismaticall opinions that so many yeres haue preuailed in Englande, did first rise and spring: of which hee had not bene a secrete fauorer only, but also a most earnest defender euen to the ende of his life, sowing them abroad by wrytings and argumēts, priuately and openly, notwithout great ruine and decay of the catholicke church.

And further, it seemed meete, according to the lawe of equalitie, that as the death of the Duke of Northumb. of late, made euen wyth Thomas More Chauncellour that dyed for the Churche, so there shoulde be one that shoulde make euen wt Fisher of Rochester: and because that Ridley, Hooper, Ferrar, were not able to make euē wyth that man, it seemed meete, that Cranmer shoulde be ioyned to them to fill vp this part of equalitie.

Besides these, there were other iust and weighty causes, which seemed to the Queene and the Councel, whych was not meete at that time to bee opened to the common people.

After this, turning his tale to ye hearers, he bad al men beware by this mās example, that amōg men nothing is so high, yt can promise it selfe safetie on the earth, and that Gods vengeance is equally stretched against al men▪ and spareth none: therfore they should beware & learne to fear [Page] their Prince. And seeing ye Queenes maiestie woulde not spare so notable a man as this, much lesse in the like cause she would spare other men, that no man should thinke to make thereby anye defence of his errour, either in richesse or any kinde of authoritie. [...] They had nowe an example to teache them all, by whose calamity euery man might consider hys owne fortune: who from the toppe of dignitie, none being more honorable then he in the whole realme, and next the King, was faln into so great miserie, as they myght nowe see, being a man of so high degree, sometime one of the chiefest Prelates in the Church, and an Archbishop, the chiefe of the Counsell, the seconde persone in the Realme of long time, a man thought in greatest assurāce, hauing a King on his side: notwythstanding all hys authority and defence to be debaced frō high estate, to a lowe degree, of a Counsellour to become a caitiffe, and to be set in so wretched a state, that the poorest wretche woulde not chaunge condition with hym: briefly so heaped wyth misery on all sides, that neyther was left in hym any hope of better fortune, nor place for worse.

The latter parte of hys Sermone, he conuerted to the Archbishoppe: whome hee comforted and encouraged to take hys death wel, [...] by many places of Scripture, as with these and suche like: bidding hym not mistruste, but hee shoulde incontinently receyue that the the [...]e did, to whom Christe sayde: Hodie mecum eris in Paradiso. That is. Thys day thou shalt be wyth mee in Paradise. And out of S. Paule hee a [...]ued hym against the terrour of the fire, by this: Dominus fidelis est, non sinet vos tentari vltra quàm ferre potestis. That is. [...]. Cor. 10. The Lorde is faithfull, which will not suffer you to be tempted aboue youre strengthe, by the example of the three children, to whome God made the flame to seeme lyke a pleasaunt dewe, adding also the reioysing of S. Andrewe in hys crosse, the pacience of S. Laurence on the fire, assuring hym, that God, if he called on hym, and to such as die in hys faith, eyther woulde abate the furie of the flame, or geue hym strength to abide it.

[...]Hee glorifyed God muche in hys conuersion, because it appeared to be onely his woorke, declaring what trauell and conference had beene with hym to conuert hym, and all preuailed not, till that it pleased God of hys mercye to reclaime hym, and call hym home. In discour [...]ynge of whych place, he muche commended Cranmer, and qualified hys former doynges, thus tempering his iudgement and talke of hym, that while the time (sayde he) he slowed in richesse and honour, he was vnwoorthy of his life: and nowe that he myght not liue, he was vnwoorthy of death. But least he shoulde carie with him no comfort, [...] he would diligently labour (he sayde) and also he did promise in the name of all the Priests that were present, that immediately after hys death, there shoulde be Diriges, Masses, and funerals executed for hym in all the Churches of Oxforde for the succour of hys soule.

Cranmer in all thys meane tyme, wyth what greate griefe of minde hee stoode hearing thys Sermon, the outwarde shewes of hys bodye and countenaunce did better expresse, then any man can declare: one while lifting vppe hys handes and eyes vnto heauen, and then agayne for shame letting them downe to the earth. A manne myghte haue seene the verye image and shape of perfecte sorrowe liuely in hym expressed. More then twentie seuerall times the teares gushed out aboundantly, dropped downe marueilously from hys Fatherly face. [...] They whych were present, doe testifie that they neuer sawe in any chylde more teares, then brast oute from hym at that time, all the Sermone while: but specially when he recited hys Prayer before the people. It is marueilous what commiseration and pitye mooued all mennes hearts, that behelde so heauie a countenaunce, and suche aboundance of teares in an olde man of so reuerende dignitie.

Cole after he had ended his Sermon, called backe the people that were ready to departe, to prayers. Brethren (sayde he) least any man should doubt of thys mans earnest conuersion and repentaunce, [...] you shall heare hym speake before you, and therefore I pray you master Cranmer, that you will now perfourme that you promised not long agoe: namely, that you woulde openly expresse the true and vndoubted profession of your faith, that you may take away all suspition from men, and that all men may vnderstand that you are a Catholicke in deede. [...] I wil doe it (sayde the Archbyshop) and wyth a good will: who by and by rising vppe, and putting of hys cappe, beganne to speake thus vnto the people.

I desire you well beloued brethren in the Lorde, that you will praye to God for mee, [...] to forgeeue me my sinnes, whyche aboue all menne, both in noumber and greatnesse, I haue committed: But among all the rest, there is one offence, which of all at thys time doth vexe and trouble me, wherof in processe of my talk you shall heare more in hys proper place, and then putting hys hande into hys bosome, hee drewe foorth his Prayer, which hee recited to the people in thys sense.

The Prayer of Doctour Cranmer Archbyshop.

GOod Christen people, my dearly beloued brethren and sisters in Christ, I beseech you most hartely to pray for me to almighty God, that he wil forgeue me al my sinnes and offences, which be many, without number, and great aboue measure. But yet one thing grieueth my conscience more then all the rest, whereof God willing, I entende to speake more heereafter. But howe great and howe many soeuer my sinnes be. I beseeche you to pray God of hys mercy to pardon and forgeue them all. And heere kneling downe, he sayd:

O Father of heauen: O sonne of God redeemer of the worlde: The prayer of Archb. Crāmer. O holy Ghoste, three persones and one God, haue mercye vppon me moste wretched caitife and miserable sinner. I haue offended both againste heauen and earth, more then my tounge can expresse. Whether then may I goe, or whether should I flie? To heauen I may be ashamed to lifte vp mine eyes, and in earth I finde no place of refuge or succour. To thee therefore (O Lorde) doe I runne: to thee doe I humble my selfe saying. O Lorde my God, my sinnes be great, but yet haue mercye vppon me for thy great mercy. The great mysterie that God became man, was not wrought for little or fewe offences. Thou diddest not geue thy sonne (O heauenly father) vnto death for smal sinnes onely, but for all the greatest sinnes of the world, so that the sinner returne to thee with his whole heart, as I do here at this present. Wherefore haue mercye on mee O God, whose propertie is alwayes to haue mercy, haue mercy vpon me O Lord, for thy great mercy. I craue nothing for mine owne merites, but for thy names sake, that it maye be hallowed thereby, and for thy deare sonne Iesus Christes sake. And nowe therefore, Our father of heauen, halowed be thy name. &c. And then he rising, sayde:

Euery man (good people) desireth at that time of their death to geue some good exhortation,The last wordes of Exhortation of the Archb. to the people. that other maye remember the same before theyr death, & be the better thereby: so I beseche God graunt me grace, that I may speake some thyng at thys my departing, whereby God may be glorified, and you edified.

First, it is an heauy case to see that so many folke be so much doted vpon the loue of this false world,Exhortation to contempt of the world. and so carefull for it, that of the loue of God, or ye world to come, they seeme to care very little or nothing. Therefore this shalbe my first exhortation, that you sette not your mindes ouer much vpon thys glosing world, but vpon God and vpon the world to come: and to learne to know what this lesson meaneth, whych s. Iohn teacheth, that the loue of this world is hatred against God.

The seconde exhortation is,Exhortation to obedience. that next vnder God you obey your King and Queene willingly and gladly, without murmuring or grudging: not for feare of them onely, but much more for the feare of God: knowing that they be Gods ministers, appoynted by God to rule and gouerne you: and therefore who soeuer resisteth them, resisteth the ordinance of God.

The third exhortatiō is,Exhortation to brotherly loue. that you loue altogether lyke brethren and sisters. For alasse, pitie it is to see what contention and hatred one Christen man beareth to an other, not taking cache other as brother and sister, but rather as strangers and mortall ennemies. But I pray you learne and beare well away this one lesson, to doe good vnto all men, asmuch as in you lieth, and to hurt no man, no more then you would hurt your owne naturall louing brother or sister. For thys you maye be sure off, that who soeuer hateth any person, and goeth about maliciously to hinder or hurte hym, surely, and wythout all doubte God is not wyth that man, although he thinke himself neuer so much in Gods fauour.

The fourth exhortation shall be to them yt haue great substance & riches of this world,Exhortation to rich men of this world mouing them to charitable almes. Luke 18. 1. Iohn 3. that they will well consider and weigh three sayinges of the Scripture. One is of our Sauiour Christ him selfe, who sayeth: It is harde for a rich man to enter into the kingdome of heauen. A sore saying, and yet spoken of hym that knoweth the truth.

The second is of S. Iohn, whose saying is thys: Hee that hath the substaunce of this worlde, and seeth hys brother in necessitie, and shutteth vp his mercy from him, howe can he saye that hee loueth God?

The third is of S, Iames, who speaketh to the couetous riche man after thys maner: Weepe you and howle for the miserie that shall come vpon you: your riches do rotte, your [Page]clothes be mothe eaten, your golde and siluer doeth canker and rust, and their rust shall beare witnesse against you, and consume you like fire▪ you gather a hoarde or treasure of Gods indignation against the last day. Let them that be riche, ponder well these three sentences: for if they had occasion to shew their charitie, they haue it now at this present, the poore people being so many, and victuals so deare.

And now, for as much as I am come to the last end of my life, whereupon hangeth al my life past, and all my life to come, either to liue with my maister Christe for euer in ioy, or els to be in paine for euer, with wicked Deuilles in hell, & I see before mine eyes presently either heauen ready to receiue me, or els hell ready to swallow me vppe: I shall therefore declare vnto you my very faith how I beleeue, wythout any colour or dissimulation: for nowe is no time to dissemble, whatsoeuer I haue sayd or wrytten in time past.

The Archb. declareth the true confession of his fayth without all colour or dissembling. The Archb. rereuoketh his former recantation and repenteth the same.First, I beleeue in God the Father almightye, maker of heauen and earth. &c. And I beleue euery Article of the Catholicke faith, euery woord and sentence taught by our Sauiour Iesus Christ, his Apostles and Prophets, in the newe and olde Testament.

And nowe I come to the great thinge, that so muche troubleth my conscience more then any thing that euer I did or sayd in my whole life, and that is the setting abroad of a wryting contrary to the truth: which now here I renounce and refuse as things wrytten with my hand, contrary to the truth which I thought in my heart, and written for feare of death, and to saue my life if it might be, and that is, all suche billes and papers which I haue wrytten or signed with my hand since my degradation: wherein I haue wrytten many thinges vntrue. And for asmuche as my hand offended, wryting cōtrary to my heart, my hand shall first be punished therfore: for may I come to the fire, it shalbe first burned.

The Archb. refuseth the Pope as Christes enemy and Antichrist. The Archb. st [...]deth to his booke written agaynst Winchester.And as for the Pope, I refuse hym as Christes ennemie and Antichrist, with all his false doctrine.

And as for the sacrament, I beleeue as I haue taught in my booke against the Bishop of Winchester, the whych my booke teacheth so true a doctrine of the sacrament, that it shall stand at the last day before the iudgement of God, where the Papisticall doctrine contrary thereto, shalbe ashamed to shewe her face.

Here ye standers by were all astonied, maruailed, were amased, did looke one vpon an other, whose expectation he had so notably deceiued. Some began to admonish hym of hys recantation, and to accuse him of falshoode.

Briefly, [...] Papists [...]ceaued. it was a world to see the doctours beguiled of so great an hope. I thinke there was neuer crueltie more notably or better in time deluded & deceiued. For it is not to be doubted but they looked for a glorious victorie, and a perpetuall triumph by this mans retractation.

Who assoone as they heard these things, began to lette downe their eares, to rage, frette, and fume: and so much the more, because they coulde not reuenge their griefe:The Papists in a great chase agaynst the Archb. for they coulde nowe no longer threaten or hurt him. For the most miserable manne in the world can die but once: and where as of necessity he must needes die that day, though the papists had bene neuer so well pleased: now being neuer so much offended with him, yet coulde hee not be twise killed of them. And so when they coulde doe nothing els vnto him, yet least they shoulde say nothinge, they ceassed not to obiect vnto him his falshoode and dissimulation.

Unto which accusation he answered:Cranmers aunswere to the Papists. Ah my maisters (quoth he) do not you take it so. Alwayes since I liued hitherto, I haue bene a hater of falshood, and a louer of simplicitie, and neuer before this time haue I dissembled: and in saying this, al the teares that remained in his body, appeared in hys eyes. And when he began to speake more of the sacrament and of the papacie, some of them beganne to cry out, yalpe, and baule, and specially Cole cried out vppon him: stop the heretickes month, and take him away.

And then Cranmer beinge pulled downe from the stage, was ledde to the fire,Cranmer pulled downe frō the stage. accompanied wyth those Friers, vexing, troubling, and threatning him most cruelly. What madnesse (saye they) hath brought thee againe into this error, by which thou wilt draw innumerable soules with thee into hel? To whom he answeared nothyng,Cranmer led to the fire. but directed all his talke to ye people, sauing that to one troubling hym in the way, hee spake and exhorted him to gette hym home to hys studie, and applye hys booke diligently, saying if he did diligently cal vpon God, by reading more he should get knowledge.

But the other Spanishe barker, raging and foming, was almost out of hys wittes, alwaies hauing this in his mouth: Non fecisti? diddest thou it not?

❧ The description of Doctour Cranmer, howe he was plucked downe from the stage, by Friers and Papists, for the true Confession of hys Faith.

[Page]

❧ The burnyng of the Archbishop of Caunterbury Doctor Thomas Cranmer, in the Towneditch at Oxforde, with his hand first thrust into the fire, wherewith he subscribed before.

But when he came to the place where the holye Bishops and Martyrs of God, Hugh Latymer and Ridley were burnt before hym for the confession of the truth,The Archb. b [...]ought to rep [...]ace of execution. kneelyng downe, he prayed to God, and not long tarying in hys prayers, putting of hys garments to hys shirt, he prepared hymselfe to death. His shirt was made long down to hys feete. His feete were bare. Likewyse his head, when both his caps were of, was so bare, that one haire coulde not be seene vpon it. His beard was long and thicke, couering hys face with meruailous grauitie. Such a countenance of grauitie mooued the hearts both of his friends and of his enemies.

Then the Spanish Friers Iohn & Richard, of whom mention was made before, began to exhort him and playe their partes with him a freshe, but with vayne and lost labour, Cranmer with stedfast purpose abidyng in the profession of his doctrine, gaue his hand to certaine old men, and other that stood by, biddyng them farewell.

[...] Ely [...] to [...] to the Archbishop.And when he had thought to haue done so likewyse to Ely, the sayd Ely drewe backe his hande and refused, saying: it was not lawfull to salute heretickes, and specially such a one as falsly returned vnto the opinions that he had forsworne. And if he had knowen before that hee would haue done so, he would neuer haue vsed his company so familiarly, and chid those sergeants and Citizens, whiche had not refused to geue hym their hands. This Ely was a priest lately made, and student in Diuinitie, beyng thē one of the fellowes of Brasennose.

The Arch [...]op tyed [...] stake.Then was an iron chaine tied about Cranmer, whom when they perceyued to be more stedfast then that he could be mooued from hys sentence, they commaunded the fire to be set vnto hym.

Cranmer [...]tteth his [...] hand w [...]ich subscribed first [...] the [...].And when the woode was kindled, and the fire began to burne neere hym, stretching out his arme, he put hys right hand into the flame: which he held so stedfast & immoueable (sauing that once with the same hand he wiped his face) that all men might see hys hande burned before his body was touched. His body did so abide the burning of the flame with such constancy and stedfastnes, that standyng alwayes in one place without moouyng of his body, he seemed to mooue no more then the stake to which hee was bound:The last wordes of Cranme [...] at [...] death. his eyes were lifted vp into heauen, and oftentymes he repeated hys vnworthy right hand, so long as his voyce would suffer hym: and vsing oftē the words of Steuen, Lord Iesus receiue my spirite, in the greatnesse of the flame, he gaue vp the Ghost.

This fortitude of mynd which perchaunce is rare and not found among the Spaniards, when Frier Ioh. saw, thinkyng it came not of fortitude, but of desperation (although such maner of examples which are of the like constancy,The Fryers lying report of Cranmer. haue bene common here in England) ranne to the L. Williams of Tame, crying that the Archb. was vexed in mind, and died in great desperation. But he which was not ignorant of the Archbishoppes constancy, beyng vnknowen to the Spaniards, smiled only, and (as it were) by silence rebuked the Friers folly. And this was the ende of this learned Archb. whom, least by euill subscribyng he should haue perished, by well recantyng God preserued: and least he should haue lyued longer with shame and reproofe, it pleased God rather to take him away, to the glory of his name and profit of his Church. So good was the Lord both to hys Church, in fortifieng the same wyth the testimony and bloud of such a Martyr: and so good also to the man with this crosse of tribulation, to purge his offences in this world, not onely of his recantation, but also of his standyng agaynst Iohn Lambert and M. Allen, or if there were any other, with whose burnyng and bloude, hys hands had bene before any thyng polluted. But especially he had to reioyce, that dying in such a cause, he was to be numbred amongst Christes Martyrs, muche more worthy the name of S. Thomas of Caunterbury, then he whom the Pope falsly before did Canonise.

And thus haue you the full story concernyng the lyfe and death of this reuerend Archbish. and Martyr of God, Thomas Cranmer, and also of diuers other the learned sort of Christs Martyrs burned in Queene Maries time,Archb. Cranmer the middle Martyr of all the Martyrs burnt in Q Maryes tyme. of whom this Archb. was the last, beyng burnt about the very middle tyme of the raign of that Queene, and almost the very middle man of all the Martyrs which were burned in all her raigne besides.

Now after the lyfe and story of this foresayde Archbishop discoursed, let vs adioyne withall his letters, beginning first with his famous letter to Quene Mary, which he wrote vnto her incontinent after he was cited vp to Rome by bishop Brookes and his fellowes, the tenour whereof here followeth.

❧ Letters of Doctor Tho. Cranmer Archbishop of Canterbury.

[Page]

¶The Archbishop of Canterburies letter to the Queenes highnesse.

IT may please your Maiestie to pardone my presumption,A writ [...]ng or letter of the Archb. sent to Queene Mary. that I dare be so bold to write to your highnes. But very necessitie constraineth me, that your Maiestie may know my mynde rather by myne owne writyng, then by other mens reports. So it is that vppon Wednesday beyng the 12. day of this moneth. I was cited to appeare at Rome, the 80. day after, there to make answer to such matters as should be obiected agaynst me vpon the behalfe of the K. & your most excellēt maiestie, which matters ye thursday following were obiected against me by D. Martin, and D. Story, your Maiesties Proctors, before the B. of Glocester, sitting in iudgement by commissiō from Rome. But (alas) it cannot but grieue the heart of a naturall subiect, to be accused of the King and Queene of his owne realm: and specially before an outward Iudge,The king and Queene make themselues no better then subiectes complayning of their owne subiect vnto the Pope. or by authoritie commyng from any person out of this realme? where the king and Queene as they were subiects within their own Realme, shall complaine, and require Iustice at a straungers hands agaynst their owne subiectes, beyng alreadye condemned to death by their owne lawes: As though the king and Queene could not do or haue iustice within their owne Realmes agaynst their own subiects, but they must seeke it at a strangers hands in a straunge land: the lyke whereof (I thinke) was neuer seene. I would haue wished to haue had some meaner aduersaries: and I thinke that death shal not grieue me much more, then to haue my most dread and most gracious soueraigne Lord and Lady, to whome vnder God I do owe all obedience, to bee myne accusers in iudgement within their owne Realme, before any stranger and outward power. But forasmuch, as in the tyme of the prince of most famous memory kyng Henry the 8. your graces father,The first cause why the Archb. would not make aunswere to the Popes delegate, is to auoyd periury. The second cause is that the Popes lawes are contrary to the Crowne and lawes of England. I was sworne neuer to consent, that the B. of Rome should haue or exercise any authoritie or iurisdiction in this realme of England, therfore least I should allow hys authoritie contrary to myne othe, I refused to make answer to the B. of Glocester sittyng here in iudgement by the Popes authoritie, least I should run into periurie.

An other cause why I refused the Popes authoritie, is this, that his authoritie as he claimeth it, repugneth to the crowne imperiall of this Realme, and to the lawes of the same: which euery true subiect is bound to defend. First, so that the Pope sayeth, that all manner of power, as well temporall as spirituall, is geuen first to hym of God, and that the temporall power hee geueth vnto Emperors and kyngs, to vse it vnder hym, but so as it be alwayes at hys commandement and becke.

But contrary to this claime, the Imperiall crowne and iurisdiction temporal of this Realme, is taken immediately from God, to be vsed vnder hym onely, and is subiect vnto none, but to God alone.

The othe of the King & Iustices, and the duety of Subiectes.Moreouer, to the Imperiall lawes & customes of this realme, the kyng in his Coronation, & all Iustices when they receiue their offices, be sworne, & all the whole realm is bound to defend and maintayne. But contrary hereunto, the Pope by his authoritie maketh voyde, & commandeth to blot out of our bookes, all lawes and customes beyng repugnant to his lawes, and declareth accursed al rulers and gouernours, all the makers, writers, & executors of such lawes or customes: as it appeareth by many of the Popes lawes, whereof one or two I shall reherse. In the decrees Distinct. 10. is written thus:Dist. 10. Constitutiones. Constitutiones contra Canones & decreta praesulum Romanorū vel bonos mores, nullius sunt momenti. That is, The constitutiōs or statutes enacted agaynst the Canons and decrees of the Bishops of Rome or their good customes, are of none effect. Also, Extra, Extran. De Sent [...]ti et reindit. Nouerit. de sententia excommunicationis, nouerit: Excommunicamus omnes haereticos vtriusque sexus, quocunque nomine censeantur, & fautores, & receptores, & defensores eorum: nec nō & qui de caetero seruari fecerint statuta edita & consuetudines, contra Ecclesiae libertatem, nisi ea de capitularibus suis intra duos menses post huiusmodi publicationem sententiae fecerint amoue [...]i. 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 secundum ea praesumpserint iudicare, vel in publicam formam scribere iudicata. That is to say: We excommunicate all heretikes of both sexes, what name so euer they be called by, and theyr fautors and receptors and defenders: and also them that shall hereafter cause to be obserued the statutes & customs made agaynst the libertie of the Church, except they cause the same to be put out of their recordes and chapters with in two moneths after the publication hereof. Also we excommunicate the statute makers and writers of those statutes, and all the potestates, consuls, gouernours & counsellors of places, where such statutes and customes shall be made or kept: and also those that shall presume to geue iudgement accordyng to them, or shall notifie in publike forme the matters so iudged.

Now by these lawes, if the Bish. of Romes authoritie which he claymeth by God, be lawfull: all your Graces lawes and customes of your Realme, being contrary to the Popes lawes be naught, and as well your Maiestie, as your Iudges, Iustices, and all other executors of the same, stand accursed amongest heretikes, which God forbid. And yet this curse can neuer be auoyded (if the Pope haue such power as he claimeth) vntill such tyme as the lawes and customes of this Realme (beyng contrary to his lawes) be taken away & blotted out of the law books.The Popes lawes and the lawes of England do vary how and wherei [...] ▪ And although there be many lawes of this Realme contrary to the lawes of Rome, yet I named but a fewe: as to conuict a Clarke before any temporall Iudge of this Realme for debt, fellony, murther, or for any other crime: which Clarkes by the Popes lawes bee so exempt frō the Kyngs lawes, that they can be no where sued, but before their ordinary.

Also the Pope by his lawes may geue all bishoprikes and benefices spiritual, which by the lawes of this realm,Cases wherin the popes lawes repugne agaynst our lawes. can be geuen but onely by the kyng and other patrones of the same, except they fall into the lapse.

By the Popes lawes Ius patronatus, shall be sued only before the Ecclesiasticall Iudge: but by the lawes of the Realme, it shall be sued before the temporall Iudge.

And to be short,Prouision agaynst the popes lawes by Premunire. the lawes of this realm do agree with the Popes lawes like fire and water. And yet the Kings of this realm haue prouided for their lawes by the premunire: so that if any man haue let the execution of ye lawes of this realme by any authority from the Sea of Rome, he falleth into the premunire.

But to meete with this,The prouiso of the Pope agaynst our Premunire. the Popes haue prouided for their lawes by cursing. For whosoeuer letteth the Popes lawes to haue ful course within this realm, by the Popes power standeth accursed. So that the Popes power treadeth all the lawes and customs of this Realme vnder his feete, cursing all that execute them, vntil such tyme as they geue place vnto his lawes.

But it may be sayd, that notwithstanding all ye Popes decrees,Marke this well. yet we do execute still the lawes and customes of this realme. Nay, not all quietly without interruption of the Pope. And where we do execute them, yet we do it vniustly, if the Popes power be of force, and for the same we stand excommunicate, and shall do, vntill we leaue the execution of our owne lawes and customes. Thus we bee wel reconciled to Rome, allowyng such authority, wherby the Realme standeth accursed before God, if the Pope haue any such authority.

These thynges (as I suppose) were not fully opened in the Parliament house, when the Popes authority was receiued agayne within this realme: for if they had, I doe not beleeue that either the kyng or Queenes Maiesty, or the noblest of this Realme, or the Commons of the same would euer haue consented to receiue agayne such a forraine authority, so iniurious, hurtfull, and preiudiciall as well to the crowne as to the lawes and customs and state of this Realme, as whereby they must needes acknowledge themselues to be accursed. The Clergyes duety in the Parlament. But none coulde open this matter well but the Clergy, and such of them as had red the Popes lawes, whereby the Pope had made hymselfe as it were a God. These seeke to maintaine ye Pope, whom they desired to haue their chiefe head, to the intent they might haue as it were a kyngdome and lawes within themselues, distinct from the lawes of the crowne, and wherewith the crowne may not meddle: and so being exempted from the lawes of the Realme, might liue in this Realme lyke lordes and kings, without damage or feare of any man,The Clergy of England more addicted to the Pope then to their true alleageance to their Countrey. so that they please their high and supreme hed at Rome. For this consideration (I weene) some yt knew the truth, held their peace in the Parliament, whereas if they had done their duties to the crowne & whole realme, they should haue opened their mouths, declared the truth, and shewed the perils and daungers that might ensue to the crowne and realme.

And if I should agree to allow such authoritie within this Realme, whereby I must needes confesse, that your most gracious highnes, and also your realme should euer continue accursed, vntill ye shall cease from the execution of your own lawes and customs of your realme: I could [Page] not thinke myselfe true, either to your highnesse, or to this my naturall countrey, knowyng that I do know. Ignorance, I know, may excuse other men: but he that knoweth how preiudiciall and iniurious the power and authoritie which he chalengeth euery where, is to the crowne, lawes, and customes of this realme, and yet wil allow the same, I cannot see in any wyse how he can keepe his due allegeaunce, fidelitie, and truth, to the crowne and state of this realme.

An other cause I alledged, why I could not allow the authoritie of the Pope, [...] which is this: That by his autoritie he subuerteth not onely the lawes of this realme, but also the lawes of God: so that whosoeuer be vnder hys authority, he suffreth them not to be vnder Christes religion purely, as Christ did commaund. And for one example I brought foorth, that wheras by gods lawes all christian people bee bounden diligently to learne his worde, that they may know how to beleeue and liue accordingly, for that purpose he ordeined holydayes, when they ought, leauyng apart al other businesse to geue themselues wholy to know and serue God. [...] Therefore Gods will & commandement is, that when the people be gathered together that Ministers should vse such language as the people may vnderstand and take profite thereby, or els hold their peace. For as an harpe or lute, if it geue no certaine sounde that men may know what is striken, who can dance after it? for all the sound is in vayne: so is it vayne & profiteth nothyng, sayth almighty God by the mouth of S. Paule, if the priest speake to the people in a language which they know not: For els he may profite hymselfe, but profiteth not the people, saith S. Paul. But herein I was answered thus: that Saint Paule spake onely of preachyng, that the preacher should speake in a tong which the people did know, or els his preaching auaileth nothing, but if the preaching auaileth nothing, beyng spoken in a language which the people vnderstand not, how should any other seruice auaile them, beyng spoken in the same language? And yet that S. Paule ment not onely of preachyng, it appeareth plainly by his owne words. For he speaking by name expressely of praying, singyng, and thanking of God, and of all other thynges which the priestes say in the Churches, whereunto the people say, Amen, whiche they vse not in preaching, but in other diuine seruice: that whether the Priests reherse the wonderfull workes of God, or ye great benefites of God vnto mankynd aboue al other cretures, or geue thanks vnto God, or make open professiō of their fayth, or humble confession of their sinnes, with earnest request of mercy and forgeuenes, or make sute or request vnto God for any thing: then all the people vnderstāding what the priests say, might geue their mynds and voyces with them, and say Amen, that is to say, allowe what the priests say, that the rehearsall of Gods vniuersall workes and benefites, the geuyng of thanks, the professiō of fayth, the confession of sinnes, and the requests and petitions of the Priests & of the people, might ascend vp into the eares of God altogether, and be as a sweete sauour, odour, and incense in hys nose: and thus was it vsed many C. yeres after Christes Ascension. But the aforesayd things cannot be done when the priests speake to the people in a lāguage not known, and so they (or their clarke in their name) say Amen, but they cannot tel whereunto. Where as S. Paul sayth: How can the people say Amen to thy well saying, when they vnderstand not what thou sayest? And thus was s. Paul vnderstood of all interpreters, both the Greekes and Latines, old and new, schoole authors and others that I haue red, vntill aboue 30. yeres past. At which tyme one Eckius with other of his sort, began to deuise a new expositiō, vnderstandyng S. Paul of preachyng onely. [...]

But when a good number of the best learned men reputed within this realme, some fauouryng the olde, some the new learnyng, as they terme it, where in deede, that which they call the old, is the new, and that which they cal the new, is in deed the olde, but when a great number of such learned men of both sortes, were gathered together at Windsor, for the reformation of the seruice of the Church: it was agreed by both without controuersie (not one saying contrary) that the seruice of the church ought to bee in the mother tongue, and that S. Paule in the 14. chap. to the Corinth. was so to be vnderstood. And so is S. Paule to be vnderstood in the Ciuill law, more then a 1000. yeres past, where Iustinianus a most godly Emperour, in a Syn [...]e writeth on this manner: Iubemus vt omnes Episcopi pariter & presbyteri non tacito modo, sed clara voce, quae a fideli populo exaudiatur, sacram oblationem & preces in sacro Baptismate adhibitas celebrent, quo maiori exinde deuotione in depromendis Domini Dei laudibus audientium animi afficiantur. 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 bishops and priests celebrate the holy oblation and prayers vsed in holy Baptisme, not after a stil close maner, but with a cleare lowd voyce, that they may be plainly heard of the faithfull people, so as the hearers mynds may be lifted vp thereby with the greater deuotion, in vttering the prayses of the Lord God. For so Paule teacheth also in the Epistle to the Corrinthians: If the spirit doe onely blesse (or say well) how shall he that occupieth the place of a priuate person, say Amen, to thy thanksgiuing? for he perceiueth not what thou sayest. Thou doest geue thanks well, but the other is not edified. And not onely the Ciuill law and all other writers a thousand and fiue hundreth yeres continually together haue expounded S. Paul not of preching onely, but of other seruice sayd in the Churche: but also reason geueth the same, that if men be commaunded to heare any thyng, it must bee spoken in a language whiche the hearers vnderstand, or els (as S. Paule sayth) what auayleth it to heare? So that the Pope geuyng a contrary Commaundement, that the people commyng to the Churche, shall heare they wotte not what,The Pope commaundeth both agaynst God & naturall reason. and shall aunswer they know not whereunto, taketh vpon him to commaund, not onely agaynst reason, but also directly against God.

And agayne I sayde, where as our Sauioure Christ ordeined the Sacrament of hys most precious bodye and bloud,The Sacramēt ought to be receaued in both kindes of all Christians. Ex Theophilo Alexandrino. to be receiued of all christian people vnder ye forms of bread and wyne, and sayd of the cuppe: Drinke ye all of this: the Pope geueth a cleane contrary commandement, that no laye men shall drinke of the cuppe of their saluation: as though the cup of saluation by the bloud of Christ, perteyned not to lay men. And where as Theophilus Alexandrinus (whose workes S. Hierome did translate about 11. hundred yeares past) sayeth: That if Christ had ben crucified for the deuils, his cuppe should not be denied them: yet the Pope denieth the cuppe of Christ to Ch [...]istian people, for whome Christ was crucified. So that if I should obey the Pope in these thyngs, I must needes disobey my Sauiour Christ.

But I was aunswered hereunto (as commonly the Papistes doe aunswere) that vnder the forme of breade is whole Christes fleshe and bloud:The excuse of the Papistes why they take away the cup. so that whosoeuer receyueth the forme of bread, receiueth as wel Christs bloud as hys flesh. Let it be so, yet in the forme of bread onelye, Christes bloud is not drunken, but eaten: nor is receyued in the cuppe in the forme of wyne, as Christ commanded, but eaten with the fleshe vnder the forme of breade. And moreouer, the bread is not the Sacrament of hys bloude, but of hys flesh onely: nor the cup is not the Sacrament of hys flesh, but of his bloud onely. And so the Pope keepeth from all lay persons, the sacrament of their redemption by Christes bloud, which Christ commaundeth to be geuen vnto them.

And furthermore, Christ ordeyned the Sacrament in two kyndes, the one seperated from the other, to be a representation of hys death, where hys bloude was separated from hys fleshe, which is not represented in one kynd alone: So that the lay people receyue not the whole Sacrament, whereby Christes death is represented as hee commaunded.

Moreouer, as the Pope taketh vpon hym to geue the temporal sword by royall and Imperial power, to kings and princes, so doth he likewyse take vpon hym to depose them from their Imperiall states, if they be disobedient to hym,Misorder in the Pope in assoyling the disobediēce of Subiects toward their Princes. and commandeth the subiects to disobey their princes, assoyling the subiectes as wel of their obedience, as of their lawfull othes made vnto their true kings and princes, directly contrary to gods commandement, who commandeth all subiects to obey their kyngs, or their rulers vnder them.

One Iohn Patriarke of Constantinople, in the tyme of S. Gregory claymed superioritie aboue all other Bishops. To whom S. Gregory writeth, that therin he did iniury to his three brethren, which were equall with hym, that is to say, the B. of Rome, the B. of Alexandria, and of Antiochia: which three were Patriarchall seas, as wel as Constantinople, and were brethren one to an other. But (sayth S. Gregory) If any one shall exalt hymselfe aboue all the rest, to be the vniuersall bishop,Note the saying of Gregory. the same passeth in pride. But now the B. of Rome exalteth himselfe, not only aboue all kings and Emperours, and aboue al ye whole world, taking vpon hym to geue and take away,The deuill and the Pope are lyke. to set vp and put downe, as he shall thinke good. And as the deuill hauyng no such authoritie, yet tooke vpon him to giue vnto Christ all the kyngdomes of the world, if he would fall downe and worship hym. In like maner the Pope taketh [Page] vpon him to geue Empires and kyngdomes being none of his, t [...] such as will fall downe and worship hym, and kisse his feete.

And moreouer, his Lawyers and glosers so flatter him that they fayne he may commaund Emperors and kyngs to hold his stirrop when he lighteth vppon his horse,Emperours and kinges made the Popes footmen. and to be his footemen: and that, if any Emperour and kyng geue him any thyng, they geue him nothing but that is his owne, and that he may dispense agaynst Gods worde, against both the old and new Testament, agaynst s. Pauls Epistles, and agaynst the gospell. And furthermore, what so euer he doth, although he draw innumerable peoply by heapes with himselfe into hell, yet may no mortal mā reprooue hym, because he beyng iudge of all men, may bee iudged of no man.The Pope is Antichrist that is, Christes enemy. And thus he litteth in the Temple of God, as he were a God, & nameth himself Gods Uicar, & yet he dispenseth agaynst God. If this be not to play Antichrists part, I cannot tel what is Antichrist, which is no more to say but Christes enemy and aduersary: who shall sit in the temple of God,True markes pro [...]i [...]g that the Pope is Antichrist. aduancing himselfe aboue all other, yet by hypocrisie and fayned religion, shall subuert the true religion of Christ, and vnder pretence and colour of christian religion, shall worke against Christ, and therfore hath the name of Antichrist. Now if any man lift him selfe higher then the Pope hath done, who lifteth himselfe aboue al the world, or can be more aduersary to Christ, thē to dispense against gods lawes, and where Christ hath geuen any commandement, to command directly the cōtrary, that man must needes be taken for Antichrist. But vntil the tyme that such a person may be found, men may easily coniecture where to find Antichrist.

Wherfore, seyng the Pope thus, to ouerthrowe both Gods lawes and mans lawes, taketh vpon him to make Emperors and kings to be vassals and subiects vnto him especially, the crowne of this realme, with the lawes and customes of the same. I see no meane how I may consent to admit this vsurped power within this realme, contrary to myne othe,Note this conclusion. myne obedience to Gods law, mine allegeance and dutie to your Maiesty, and my loue and affection to this realme.

The cause why the Archb. spake and wrote thus.This that I haue spoken against the power & authoritie of the Pope, I haue not spokē (I take God to record and iudge) for any malice I owe to the Popes personne, whom I know not, but I shall pray to God to geue hym grace, that he may seeke aboue al things to promoote 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 auoyd the same (thinkyng it rather an occasion to aggrauate them to diminish my trouble): but I haue spokē it for my most bounden duty to the crown, liberties, laws & customs of this realm of England, but most specially to discharge my conscience in vttering the truth to gods glory, casting away all feare by the comfort which I haue in Christ, who sayth: Feare not them that kil the body, and cannot kill the soule, Math. 10. but feare hym that can cast both body & soule into hell fire. He that for feare to loose this lyfe, wyll forsake the truth, shal loose the euerlasting lyfe: And he that for the truthes sake will spend his lyfe, shall find euerlasting life. And Christ promiseth to stande fast with them before hys father, which wil stand fast with hym here. Which comfort is so great, that whosoeuer hath his eies fixed vpō Christ, cannot greatly passe on this lyfe, knowyng that he may be sure to haue Christ stand by hym in the presence of his father in heauen.

And as touchyng the sacrament, I sayd: For as much as the whole matter standeth in the vnderstāding of these words of Christ:The Sacrament. This is my body, This is my bloud. I sayde yt Christ in these wordes made demonstration of the bread & wyne, and spake figuratiuely, callyng bread his body, and wyne his bloud,A double error of [...] Papist [...]s in the [...] of the sacr [...]mēt, Cranmer [...] to the iu [...]ged by the old Church. because he ordeyned them to bee Sacraments of his body and bloud. And where the papistes say in those two points contrary vnto me, that Christ called not bread his body, but a substaunce vncertaine, nor spake figuratiuely. Herein I sayd I would be iudged by the old church, and which doctrine could be prooued the elder, that I would stand vnto. And forasmuch as I haue alledged in my booke many old authors, both Greekes and Latines, which aboue a thousand yeres after Christ continuallye, taught as I do: if they could bring forth but one olde author, that sayth in these two points as they say, I offred 6. or 7. yeres ago,The Papistes not able to bring forth one olde author aboue a thousand yeares, to make with the Sacrament. & doe offer yet still, that I will geue place vnto them.

But when I bring forth any author that saith in most plain termes as I do, yet saith the other part, that the authors ment not so: as who should say, that the Authours spake one thing & ment cleane contrary. And vpon the other part when they cannot find any one Author that saith in words as they say: yet say they that the authors mente as they say. Now, whether I or they speake more to the purpose herein, I referre me to the iudgement of all indifferent hearers: yea the old church of Rome aboue a thousand yeres togethers, neither beleued nor vsed the Sacrament, as the church of Rome hath done of late yeres.

For in the beginning, the church of Rome taught a pure & a sound doctrine of the sacrament.With the substance the vse also changed of the Sacrament. But after yt the church of Rome fell into a newe doctrine of transubstantiation: with the doctrine they chaunged the vse of the Sacrament contrary to that Christ commanded, and the old church of Rome vsed aboue a thousand yeres. And yet to deface the old, they say that the new is the old: wherein for my part I am content to stand to the triall. But their doctrine is so fond and vncomfortable, that I meruaile that anye man would allowe it, if he knewe what it is. But howsoeuer they beare the people in hande, that which they write in their bookes, hath neither truth nor comfort.

For by their doctrine, of one body of Christ is made ij. bodies: one naturall, hauyng distance of members,The Papists make Christ 2. bodyes. Neyther truth nor comfort in the Popes doctrine of the Sacrament. Marke the errours of the Papists in their doctrine of the Sacrament. wyth forme and proportion of mans perfite body, and this body is in heauen: but the body of Christ in the Sacrament▪ by their owne doctrine, must needes be a monstruous body, hauyng neither distaunce of members nor forme, fashion or proportion of a mans naturall body. And such a bodye is in the Sacrament (teach they) and goeth into ye mouth with the forme of bread, & entreth no further thē the forme of bread goeth, nor tarieth no longer then ye forme of bread is by naturall heat in digesting. So that when the forme of bread is digested, that body of Christ is gone. And for as much as euill men be as long in digesting as good mē ▪ the body of Christ (by their doctrine) entreth as farre, and tarieth as long in wicked men as in godly mē. And what comfort can be herein to any christen man, to receiue Christes vnshapen body, and it to enter no further then the stomacke, and to depart by & by as soone as the bread is consumed?

It semeth to me a more sound & comfortable doctrine,The Protestantes doctrine of the Sacrament more comfortable, then the doctrine of the Papistes. that Christ hath but one body and that hath forme and fashion of a mās true body: which body spiritually entreth into the whole man body and soule: & though the Sacrament be consumed, yet whole Christ remayneth, & feedeth the receiuer vnto eternall lyfe, if he continue in godlynes, and neuer departeth vntill the receiuer forsake hym. And as for the wicked they haue not Christ within them at all, who cannot be where Beliall is. And this is my faith, and (as me semeth) a sound doctrine, according to gods word & sufficient for a christen to beleeue in that matter. And if it can be shewed vnto me, that the Popes authority is not preiudicial to the thyngs before mentioned, or that my doctrine in the sacrament is erroneous (which I thinke can not be shewed) then I was neuer nor will be so peruerse to stand wilfully in myne owne opinion, but I shall with all humilitie submit my selfe vnto the Pope, not onely to kisse his feete, but another part also.An other respecte why the Archb. refused B. Brookes to be his iudge.

Another cause why I refused to take the B. of Glocester for my iudge, was the respect of his owne person, beyng more then once periured. First, for that hee being diuers tymes sworne neuer to consent that the B. of Rome should haue any iurisdiction within this Realme, but to take the kyng and his successors for supreme heds of this realme, as by Gods lawes they be: contrary to that lawfull othe, the sayd B. sate then in iudgement by authoritie from Rome, wherein he was periured and not worthy to sit as a Iudge.

The 2. periury was,Double periury in B. Brookes. that he tooke his bishoprike both of the Queenes maiesty & of the Pope, making to eche of them a solemn oth: which othes be so contrary, yt the one must needs be periured. And furthermore in swearyng to the Pope, to maintain his lawes, decrees, constitutions, ordinances, reseruatiōs, and prouisions, he declareth him selfe an enemy to the Imperiall crowne, and to the lawes and state of this realme, whereby he declared himselfe not worthy to sit as a iudge within this realme. And for these considerations I refused to take him for my iudge.

¶This was written in another Letter to the Queene.

I Learned by Doctour Martin,A peece of an other letter to the Queene. Contradiction in the Queenes othes, sworne both to the Realme, & to the Pope in one day. that at the day of your Maiesties Coronation, you tooke an othe of obedience to the Pope of Rome, and the same tyme you tooke an other othe to this realm, to mayntayne the lawes, liberties, and customes of the same. And if your Maiestie dyd make an othe to the Pope, I thinke it was accordyng to the other othes which he vseth to minister to Princes: which is to be obedient to hym, to defend his person, to maintayne his authoritie, honor, lawes, lands and priuiledges. And if it be so (which I know not but by report) then I beseeche your Maiesty to looke vpon your othe made to the crowne and [Page] Realme, and to expend and weigh the two othes together, to see howe they do agree, and then do as your graces conscience shall geue you: For I am surely perswaded, that willingly your Maiestie will not offend, nor do agaynst your conscience for nothyng.

But I feare me that there be contradictions in your othes, & that those which should haue informed your grace thoroughly, did not their dueties therein. And if your Maiesty ponder the two othes diligently, I thinke you shall perceiue you were deceiued: and then your highnesse may vse the matter as God shall put in your hart. Furthermore, I am kept here from company of learned men, from bookes, from counsaile, from pen and inke, sauing at this tyme to write vnto your Maiestie, which all were necessary for a man beyng in my case. Wherefore I beseech your Maiestie▪ that I may haue such of these as may stand with your Maiesties pleasure. And as for my appearāce at Rome, if your Maiestie wil geue me leaue, I will appeare there. And I trust that God shal put in my mouth to defend his truth there, as well as here. But I referre it wholy to your Maiesties pleasure.

¶Another Letter of the Archbishop to D. Martin, and D. Story.

I Haue me commended vnto you. And as I promised, I haue sent my letters vnto the Queenes Maiestie vnsigned, [...] praying you to signe them and deliuer them with all speede. I might haue sent them by the Carier sooner, but not surer. But hearyng M. Bailiffe say, that he would goe to the Court on Friday, I thought hym a meete Messenger to send my letters by. For better is later and surer, thē sooner and neuer to bee deliuered. Yet one thyng I haue written to the Queenes Maiestie inclosed & sealed: which I require you may be so deliuered without delay, and not bee opened vntill it bee deliuered vnto her Graces owne handes. I haue written all that I remember I sayd, except that which I spake agaynst the Bishop of Gloucesters owne person, which I thought not meete to wryte. And in some places I haue written more then I sayde, which I would haue answered to the Bish. if you would haue suffred me.

You promised I should see myne aunswere to the 16. Articles, that I might correct, amend, and chaunge them where I thought good, which your promise you kept not. And myne aunswer was not made vpon my othe, nor repeated nor made in Iudicio, [...] but Extra iudicium, as I protested: nor to the Bish. of Gloucester as Iudge, but to you the Kyngs and Queenes Proctors, I trust you deale sincerely with me without fraud or craft, and vse me as you would wish to be vsed in lyke case yourselues. Remember that, Qua mensura mensi fueritis, eadem remetietur vobis. i. What measure you meate, the same shall be measured to you agayne. Thus fare you well, and God send you his spirit to induce you into truth.

Ye heard before how the Archb. Doct. Cranmer in the month of Febr. was cited vp to Rome, and in the moneth of March next followyng, was degraded by the B. of Ely, and B. Boner. In tyme of which his degradation, he put vp his Appellation.

In this his Appellation, because he needed the helpe of some good and godly Lawier, he writeth to a certain frend of his, about the same: The copy of which letter in Latin is before expressed in the old booke of Acts, there to be red, pag. 1492. The English of the same I thought here to insert, as vnder ensueth.

¶A Letter of Doctour Cranmar Archbishop, to a Lawyer, for the drawyng out of hys Appeale.

THe law of nature requireth of all men, that so farre forth as it may be done without offence to God, [...] euery one should seke to defend and preserue his owne lyfe. Which thyng, when I about three daies ago bethought my selfe of, and therewithall remembred how that Martin Luther appealed in his tyme frō Pope Leo the x. to a generall Councell (lest I should seeme rashly and vnaduisedly to cast away my selfe) I determined to apeale in like sort to some lawfull and free generall Councell. But seeyng the order and forme of an Appeale pertaineth to the Lawyers, wherof I my selfe am ignorant, and seyng that Luthers Appeale commeth not to my hand: I purposed to breake my mynd in this mater to some faithfull friend and skilfull in the law, whose helpe I myght vse in this behalfe, and you onely among other came to my remembraunce as a man most meete in this Vniuersitie for my purpose. But this is a matter that requireth great silence, so that no man know of it before it be done. It is so that I am summoned to make myne aunswer at Rome, the xvj. day of this moneth: before the which day I thinke it good, after sentence pronounced, to make myne Appeale But whether I should first Appeale from the Iudge Delegate to the Pope, and so afterward to the generall Councell, or els leauyng the Pope, I should appeale immediately to the Councell, herein I stande in neede of your counsaile.

Many causes there bee for the which I thinke good to appeale. First, because I am by an othe bound, neuer to consent to the receiuyng of the B. of Romes authoritie into this realme. Besides this, where as I vtterly refused to make answer to the Articles obiected vnto me by the B. of Glocester, appointed by the Pope to be my Iudge, yet I was content to aunswer Martin and Story, with this Protestation, that myne aunswer should not bee taken as made before a Iudge, nor yet in place of iudgemēt, but as pertainyng nothyng to iudgement at all: and moreouer, after I had made myne answer, I required to haue a copy of the same, that I might either by addyng thereunto, or by alteryng or takyng from it, correct and amend it as I thought good. The which though both the Bish. of Glocester, and also the King & Quenes Proctours promised me, yet haue they altogether broken promise with me, and haue not permitted me to correct my said answers accordyng to my request, and yet notwithstandyng haue (as I vnderstand) registred the same as Actes formally done in place of iudgement.

Finally, forasmuch as all this my trouble commeth vpon my departyng from the B.▪of Rome, and from the Popish religion, so that now the quarell is betwixt the Pope hymselfe and me, and no man can be a lawfull and indifferent iudge in his owne cause: it seemeth (me thinke) good reason, that I should be suffered to appeale to some generall Councell in this matter: specially seeyng the law of nature (as they say) denieth no man, the remedy of appeale in such cases.

Now, since it is very requisite that this matter should be kept as close as may be, if perhaps for lacke of perfect skill herein you shall haue neede of further aduise: then I beseech you euen for the fidelitie and loue you beare to me in Christ, that you will open to no creature alyue, whose the case is. And forasmuch as the tyme is now at hand, and the matter requireth great expedition, let me obtaine this much of you, I beseech you, that laying aside all other your studies and businesse for the tyme, you will apply this my matter onely, till you haue brought it to passe. The chiefest cause in very deede (to tell you the truth) of this myne Appeale is,This Constantinus was Stephen Gardiner, as constant in deede as a Wethercocke: who thus named himselfe, writing agaynst this good Archbish. that I might gayne tyme (if it shall so please God) to lyue vntill I haue finished myne aunswer against Marcus Antonius Constantius, which I haue now in hand. But if the aduersaries of the truth will not admit myne Appeale (as I feare they will not) Gods will be done: I passe not vpon it, so that GOD may therein be glorified, bee it by my lyfe, or by my death. For it is much better for me to dye in Christes quarell and to raigne with hym, then here to be shutte vppe, and kept in the prysonne of this body, vnlesse it were to continue yet still a while in this warrefare, for the commoditie and profite of my brethren, and to the further aduauncing of Gods glory: to whom be all glory for euermore. Amen.

There is also yet an other cause why I thinke good to Appeale, that where as I am cited to go to Rome to answer there for my selfe, I am notwithstanding kept here fast in prison, that I can not there appeare at the tyme appoynted. And moreouer, forasmuch as the state I stand in is a matter of lyfe and death, so that I haue great neede of learned counsaile for my defence in this behalfe: yet when I made my earnest request for the same, all manner of counsaile, and helpe of Proctors, Aduocates and Lawyers was vtterly denyed me.

Your louyng friend, Tho. Cranmer.

¶Another Letter of D. Cranmer Archbishop, to Maistresse Wilkinson, exhortyng her to flie in the tyme of persecution.

THe true comforter in all distresse,An other letter of the Archb. to Mistres Wilkinson. is only God through his sonne Iesus Christ, and whosoeuer hath him, hath company enough, although he were in a wildernesse all alone: and he that hath xx. thousand in his companye, if God be absent, is in a miserable wildernesse and desolation. In hym is all comfort, & without hym is none. Wherfore I beseech you seeke your dwellyng there as you may truly and rightly serue God, and dwell in hym, and haue him euer dwellyng in you. What can be so heauy a burden as an vnquiet conscience, to be in such a place as a mā can not be suffred to serue God in Christs religion? If you be loth to depart from your kin and friends, remember that Christ calleth them hys mother,Math 3. sisters and brothers that do hys fathers will. Where we finde therefore God truely honoured accordyng to his will, there we can lacke neyther friend nor kinne.

If you be loth to depart for slandering of gods word, remember that Christ when his houre was not yet come,Iohn. 4. departed out of his countrty into Samaria, to auoyde the [Page] malice of the Scribes and Pharisies: and commaunded his Apostles that if they were pursued in one place, they should flie to another. And was not Paule let downe by a basket out at a window, to auoyd the persecution of Aretas?Math. 5. And what wisedome and pollicy he vsed from tyme to tyme to escape the malice of his enemies, the Actes of the Apostles doe declare.2. Cor. 12. And after the same sort dyd the other Apostles, albeit, when it came to such a pointe, that they could no longer escape danger of the persecutours of gods true religion, then they shewed themselues, yt their flying before came not of feare, but of godly wisdom to do more good: & that they would not rashly without vrgent necessitie, offer themselues to death, which had bene but a temptation of God. Yea, when they were apprehended & could no longer auoyd, then they stoode boldly to the profession of Christ: then they shewed how little they passed of death: how much they feared God more then mē: how much they loued and preferred the eternall lyfe to come, aboue this short and miserable lyfe.

Wherfore I exhort you as well by Christes commandement, as by the example of hym and his Apostles, to withdraw your selfe from the malice of yours & gods enemies, into some place where God is most purely serued: which is no slaunderyng of the truth, but a preseruyng of your selfe to God and the truth, and to the societie & comfort of Christes little flocke. And that you will doe, doe it with speede, least by your owne folly you fall into the persecutors hands. And the Lord send his holy spirite to lead and guide you where so euer you goe, and all that be godly, will say, Amen.

¶Unto these former letters of D. Cranmer Archbishop, written by hym vnto others, it seemeth to me not much out of place to annexe withall a certaine Letter also of Doc. Taylor written to hym and his fellow prisoners: the tenor of which letter here followeth.

¶To my deare fathers and brethren, Doctor Cranmer, Doctor Ridley, and Doctor Latimer prisoners in Oxford for the faithful testimony of Gods holy worde.

RIght reuerend fathers in the Lord, I wish you to enioy continually Gods grace and peace through Iesus Christ:A letter written to D. Cranmer & his fellowe [...], by D. Taylour. & God be praysed againe, for this your most excellent promotiō which ye are called vnto at this present, that is, that ye are counted worthy to be allowed amongst the number of Christes recordes and witnesses. England hath had but a few learned Bishops that would sticke to Christ ad ignem inclusiuè. Once againe I thanke God hartily in Christ for your most happy onset, most valiaunt proceeding,Many professe God ad ignem exclusiue, that is, in wordes & outward profession: but few sticke to him ad ignem inclusiuè, that is, in deede, and in suffering for his sake. most constant suffryng of all such infamies, hissings, clappyngs, tauntes, open rebukes, losse of liuyng and liberty, for the defence of Gods cause, truth, and glory. I cannot vtter with pen how I reioyce in my hart for you three such captaines in the foreward vnder Christs crosse, banner or standerd in such a cause and skirmish, when, not onely one or two of our deare redemers strongholds are besieged, but all his chiefe castles ordeyned for our safegard, are traiterously impugned. This your enterprise in the sight of all that be in heauen, and of all Gods people in earth, is most pleasaunt to behold. This is another maner of nobilitie, then to be in the forefront in worldly warrefares. For Gods sake pray for vs, for we fayle not daily to pray for you. We are stronger and stronger in the Lord, hys name be praysed, and we doubt not but ye be so in Christes owne sweet schoole. Heauen is all & wholy of our side: therefore Gaudete in domino semper, & iterum gaudete & exultate. i. Reioyce alwayes in the Lord: and agayne, reioyce and be glad.

Your assured in Christ, Rowland Taylour.

¶De Tho. Cranmeri Archiepiscopi qui carcere detinebatur palinodia.

Te Cranmere, grauis sontem prope fecerat error,

Sed reuocas lubricos ad meliora pedes.

Te docuit lapsus magis vt vestigia firmes,

Atque magis Christo consociere tuo:

Vt (que) tuae melius studeas haerescere causae,

Sic mala non rarò causa fuere boni.

Et benè successit, nam ficta & adultera turba

Illudens alijs, luditur arte pari.

Nempè pia sic est frustatus fraude papismus:

Et cessit summo gloria tota Deo.

¶In mortem D. Cranmeri, Cant. Archiepiscopi.

Infortunatè est foelix, qui numine laeso,

Cuiusuis gaudet commoditate boni.

Infoelix ille est verò feliciter, orbi

Inuisus quisquis tristia fata subit.

Hoc Cranmere probas, vitae praesentis amore

Dum quaeris sanct [...]m dissimulare fidem.

Et dum consilijs tandem melioribus vsus,

Praeponis vitae funera saeua tuae.

¶Persecution in Suffolke, Agnes Potten, and Ioane Trunchfield, Martyrs.

IN the story of Robert Samuel, mention was made before of two godly women in the same Towne of Ipswich, which shortly after hym suffered likewyse,Agnes Potten, Ioane Trunchfield▪ Martyrs. and obtained the crowne of Martyrdome: the names of whome was Agnes the wife of Robert Potten, and another wife of Michaell Trunchfield, a Shomaker, both dwellyng in one Towne: who about the same tyme that the Archbishop aforesayd was burned at Oxford, suffered likewyse in the foresayd Towne of Ipswich, eyther in the same moneth of March, or (as some say) in the ende of February the next moneth before.

Their opinion or perswasion was this,The opinions of these two Matrons and Martyrs. that in the sacrament was the memoriall onely of Christes death and passion: for sayd they, Iesus Christ is ascended vp into heauen, and is on the right hand of God the father, according to the scriptures, and not in the sacrament, as he was borne of the Uirgin Mary.

For this they were burned. In whose sufferyng, their constancie worthily was to be wondered at, who beyng so simple women, so manfully stoode to the confession and testimony of Gods worde and veritie: In so much, that when they had prepared and vndressed themselues redy to the fire, with comfortable wordes of the Scripture,The strēgth of God in weake vessels. they earnestly required the people to credite and to lay hold on the word of God, and not vpon mans deuises and inuentions, despising the ordinances and institutiōs of the Romish Antichrist, with all his superstitions and rotten religion: and so continuyng in the torment of fire, they held vp their handes and called vnto God constantly, so long as lyfe did endure.

This Pottens wife in a night a little before her death,The burning of Agnes Potten reuealed to her before in her sleepe. beyng a sleepe in her bed, saw a bright burnyng fire, ryght vp as a pole, & on the side of the fire she thought there stood a nūber of Queene Maries friends lookyng on. Then beyng a sleepe, she seemed to muse with her selfe whether her fire should burne so bright or no: and in deed her suffryng was not farre vnlike to her dreame.

This also I thought further to note, how these two beyng always together in prison, the one which was Michaels wyfe, semed to be nothing so ardent and zealous as Pottens wyfe was,God geueth strēgth many times, where most weakenes is. although (God be thanked) they dyd stoutly stand to the confession of the truth both: but when the said Michaels wife came to the stake and saw nothing but present death before her, she much exceeded the other in ioy & comfort. Albeit both of them did ioyfully suffer, as it

¶The burnyng of two Women.

The Martyrdome of Agnes Po [...] tē, & Io [...]e Trunchfeld at Ipswich. Anno. 1556. March. [Page] was maruelled at of those that knew them,Anno 1556. [...]rill. and did behold theyr end. And thus these two Martyrs ended their liues with great triumph: the Lord graunt we may do the like, Amen.

*Persecution in the Dioces of Salisbury.

[...]AFter these two women of Ipswich, succeeded iij. men which were burnt the same moneth at one fire in Salisburye, who in the like quarell with the other that went before them and led the daunce, spared not theyr bodyes, to bring their soules to the celestiall felicity, whereof they were throughly assured in Christe Iesus by his promises as soone as the furious flames of fire had put their bodyes and soules a fonder.

*Their names were

Iohn Spicer, free Mason.

William Coberly, Taylor.

Iohn Maundrell, husbandman

¶The story of Iohn Maundrell, William Coberley, and Iohn Spicer, Martyrs.

FIrst, Iohn Maundrell which was the sonne of Robert Maūdrell of Rowd in the Coūty of Wiltshyre Fermer was from his childhood brought vp in husbandry, [...]he story [...] Iohn Maundrell. & after he came to mans state, did abide & dwell in a Uillage called Buchamton in the Parish of Keuel within the Coūty of Wiltshyre aforesaid, where he had wife and children, being of good name and fame. Which Iohn Maundrell, after that the scripture was translated into English by the faithfull Apostle of Englande,M [...]ndrell [...]rted [...] Tin [...]l Testament. M [...]ndrell [...] and [...]arer of Gods word. W. Tindall, became a diligent hearer and a feruent embracer of Gods true Religion, so that he delighted in nothing so much, as to heare and speak of Gods word, neuer being without the new Testamēt about him, although he could not read him selfe. But when he came into any cōpany that could read, his book was alwaies ready, hauing a very good memory: so that he could recite by hart most places of the new testamēt, his conuersation and liuing being very honest and charitable as his neighbors are able to testify.

So it was, that in the dayes of King Henry the eight at what time Doctour Trigonion, and Doctour Lee dyd visite Abbayes,Ma [...]ndrell [...] for speaking agaynst holy bread and holy water. Maundrell [...] to open [...] in [...] Henryes [...]yes. the sayd Iohn Maundrell, was brought before Doctour Trigonion at an Abbey called Edyngton within in the Countye of Wiltshyre aforesayde: where he was accused that he had spoken agaynst the holy water & holy bread and such like ceremonyes, and for the same dyd weare a white sheete bearing a candle in his hand aboute the market in the Towne of the Deuises, which is in the sayd coūty. Neuertheles his feruēcy did not abate, but by Gods mercifull assistaunce he tooke better hold, as the sequele hereof will declare.

For in the dayes of Queene Mary, when popery was restored agayne and Gods true religion put to silence, the sayd Iohn Maūdrell left his owne house and departed into the County of Glocestershyre and into the North part of Wiltshyre, wandring from one to an other to such men as he knew feared GOD, with whome as a seruaunt to keepe their cattell, he there did remayne, with Iohn Bridges or some other at Kingeswoode: but after a time he returned to his country, and there comming to the Ueys to a frend of his named Anthony Clee, had talk & conference with him in a Garden of returning home to his house.Maundrell [...], and Coberley [...].

And when the other exhorted hym by the woordes of Scripture, to flye from one Citty to an other, he replying agayne by the wordes of the Apocalips. 21. of them that be fearefull. &c. sayd that he needes must go home, and so did. Where he with Spicer and Coberley vsed at times to resort and conferre together.

At length vpon the Sonday folowing they agreed together to go to the parish Church called Keuell, where the sayd Iohn Maundrell & the other two, seing the parishioners in the procession to folow & worship the Idoll there caried, [...] aduertised thē to leaue the same & to return to the liuing god, namely speaking to one Rob. Barkesdale head man of the Parish, but he tooke no regard to these wordes.

After this the Uicare came into the Pulpit, who there being about to read his beadroll and to pray for the soules in Purgatory, [...] the sayde Iohn Maundrell speaking wyth an audible voyce sayd: that that was the Popes pinfolde: the other two affirming the same. After which wordes, by commaūdement of the Priest, they were had to the stocks, where they remained till theyr seruice was done, and then were brought before a Iustice of peace, and so the next day caried to Salisbury all three, and presented before Bishop Capon, and W. Geffrey being Chauncellor of the Dioces.Maundrell, Spicer, Coberly, sēt to Salisbury. D. Capon B. of Salisbury. By whom they were imprisoned and oftētimes examined of theyr fayth in theyr houses, but seldome openly. And at theyr last examination these were the Articles, whiche the Chauncellour alledged agaynst them, being accompanied with the Sheriffe of the shyre, one M. Saint Iohns, & other Popishe Priestes in the Parish Church of Fisherton Anger, demaunding how they did beleue.

They aunswered: as christen men should and ought to beleue: and first they sayd they beleued in God the Father,Confession of their beliefe. and in the Sonne, and in the holy ghost, the xij. articles of the Creed, the holy Scripture from the first of Genesis to the last of the Apocalips.

But that fayth the Chauncellour woulde not allowe. Wherefore he apposed them in particular Articles:Sacrament of the Aultar. Firste whether that they did not beleue that in the Sacrament of the aulter (as he termed it) after the wordes of consecratiō spoke by the priest at masse, there remayned no substaunce of bread nor wine, but Christes body flesh and bloud as he was borne of the virgine Mary. Whereunto they aunswered negatiuely, saying that the popish masse was abhominable Idolatry and iniurious to the bloud of Christ: but confessing that in a faythfull Congregation, receiuing the Sacrament of Christs body and bloud, being duely ministred acccording to Christes institution, Christes body and bloud is spiritually receiued of the faythfull beleuer.

Also, being asked whether the Pope was supreame head of the Churche, and Christes Uicar on earth: they aunswered negatiuely,Agaynst the Popes supremacye. saying that the Byshop of Rome doth vsurpe ouer Emperours and Kinges beyng Antichrist and Gods enemy.

The Chauncellour sayde: will you haue the Churche without a head?

They aunswered: Christ was head of his Church,Christ onely Supreame head of his Church: vnder him euery Prince in his own dominion. and vnder Christ the Queenes maiesty. What, sayd the Chaū cellour? a woman head of the church? yea sayd they, within her graces dominions.

Also that the soules in purgatory were deliuered by ye Popes pardons and the suffrages of the Church?

They said they beleued faithfully that ye bloud of Christ had purged theyr sinnes and the sinnes of al thē that were saued, vnto the end of ye world, so that they feared nothing the Popes Purgatory or estemed his pardons.Purgatory.

Also, whether Images were necessary to be in the churches, as lay mens bookes,Images. and Sayntes to be prayed vnto and worshipped.

They answered negatiuely: Iohn Maundrell adding that wooden Images were good to rost a shoulder of mutton, but euill in the Church: whereby Idolatry was committed. Those Articles thus aunswered (for theyr Articles were one, and theyr aunsweres in maner like) the Chauncellor read theyr condemnation,Sentence read agaynst these 3. Martyrs. & so deliuered them to the Shiriffe. Then spake Iohn Spycer, saying: Oh M. Sheriffe, now must you be theyr butcher, that you may be guilty also with them of innocent bloud before the Lord. This was the 23. day of March.March: 23. an. 1556. & the 24. day of the same Moneth they were caryed out of the common Gayle to a place betwixt Salisbury & Wiltom,Maundrell, Spicer, Coberly, brought to the place of Martyrdome. The wordes of Maundrell. where were ij. postes set for them to be burnt at. Whiche men commyng to the place kneled downe and made theyr prayers secretly together, & then being disclothed to theyr shyrtes, Iohn Maū drell spake with a loud voyce: not for all Salisbury. Which wordes mē iudged to be an answere to the Shiriffe, which offred him the queenes pardō if he would recant. And after that in like maner spake Iohn Spicer saying: this is the ioyfullest day that euer I sawe. Thus were they 3. burnt at two stakes: where most constauntly they gaue theyr bodyes to the fire and theyr soules to the Lord for testimony of his trueth.

As touching William Coberley, this moreourr is to be noted, that his wife also, called Alice, beyng apprehended,Alice Coberley being indurance, how she was brought by the keepers to reuoke. was in the kepers house the same time deteined while her husbande was in prison. Where the keepers wife named Agnes Penycote, had secretlye heated a key fire hoate, and laid it in grasse on the backeside. So speaking to Alice Coberley to set her the key in all haste, ye said Alice went with speed to bring the key, and so taking vp the key in hast did pitiously burne her hand. Wherupon she crying out at the sodein burning of her hand: Ah thou drabbe, quoth ye other thou that canst not abide the burning of the key, howe wi [...]e thou be able to burne the whole body, and so she afterward reuoked. But to returne agayne to the story of Coberley, who being somewhat learned, and being at the stake was somewhat long a burning as the wynde stoode. After his bodye was skorched with the fire, and hys leafte Arme drawne and taken from hym by the violence of the fyre the fleshe beinge burnt to the whyte boare, at length he stouped ouer the cheyne, and wyth the ryghte hande [Page] being somewhat starckned knocked vpon his brest softly, the bloud and matter issuing out of his mouth. Afterward when all they thought he had bene deade, sodenly he rose right vp with his body agayne. And thus muche concerning these three Salisbury Martyrs.

¶A discourse of the death and Martyrdome of sixe other Martyrs suffering at London whose names here folow.

Aprill. 14. 6. Martyrs burnt in Smithfield at one stake.ABout the xxiij. day of Aprill. Anno Dom. 1556. were burned in Smithfielde at one fire, these sixe constaunt Martyrs of Christ, suffering for the profession of the Gospell. viz.

Robert Drakes Minister.

William Tyms Curate.

Richard Spurge Shereman.

Thomas Spurge Fuller.

Iohn Cauell Weauer.

George Ambrose Fuller.

They were al of Essex, and so of the dioces of London, and were sent vp:These Martyrs were sent vp by the Lord Rich, by M. Tyrrell, and others. some by the Lord Rich, and some by others at sūdry times, vnto Stephen Gardiner B. of Winchester, then Lord Chauncellor of England, about the 22. day of March, an. 1555. Who vpon small examination, sent them, some vnto the kinges Benche, and others vnto the Marshalsea, where they remained almost all ye whole yere (vntill the death of the sayd Bishop of Winchester, and had during that time nothing said vnto them. Wherupon, after that Doctor Heath Archbishop of Yorke was chosē to the office of Lord Chauncellorshippe, foure of these persecuted brethren, being now wery of this theyr long imprisonmēt, made theyr supplication vnto the said D. Heath, requiring his fauour and ayd for their deliueraunce: the copy whereof ensueth.

*To the right reuerend father Tho. Archb. of Yorke, Lord Chauncellour of England.

A supplication to the Lord Chauncellour.MAy it please your honorable good Lordship, for the loue of God, to tender the humble sute of your lordships poore Orators, whose names are subscribed, which haue lien in great misery in the Marshalsea, by the space of x. monethes and more, at the commaundement of the late Lord Chauncellour, to their vtter vndoing, with theyr wiues & children. In consideration wher of, your Lordships sayd Oratours do most humbly pray and beseeche your good Lordship to suffer them to be brought before your honour, and there, if any man of good conscience can lay any thing vnto our charge, we trust either to declare our innocency agaynst theyr accusations, or if otherwise theyr accusations can be proued true and we faulty, we are ready (God helping vs) with our condigne punishments to satisfy the law according to your wise Iudgement, as we hope ful of fatherly mercy towardes vs and all men, according to your Godly office, in the which we pray for your Godly successe to the good pleasure of GOD. Amen.

This Supplication was sent (as is sayd) and subscribed with the names of these 4. vnder folowing.

Names subscribed to the supplication.

Richard Spurge.

Thomas Spurge.

George Ambrose.

Iohn Cauell.

*Richard Spurge.

VPon the receipt and sight hereof, it was not long after but Syr Richard Read Knight,Richard Spurge examined. then one of the Officers of the Court of the Chauncery. 16. day of Ianuary, was sent vnto the Marshalsea, to examine the sayd foure prisoners: & therefore beginning first wt Richard Spurge vpon certaine demaundes, receiued his answeres therunto: the effect whereof was, that he with others were complayned vpon by the Parson of Bocking, vnto the Lorde Rich,The Parson of Bocking accuser. for that they came not vnto theyr Parish Church of Bocking, where they inhabited: and therupon was by the sayd Lord Rich, sent vnto the late Lord Chauncellour, about the xxij. day of March last past, videl. an. 1555.

And farther he sayd, that he came not to the Church sithens the first alteration of the English seruice into Latin (Christmasse day then a tweluemoneth only except) & that,For not cōming to the Popish Church. because he misliked both the same and the Masse also, as not consonant and agreing with Gods holy word.

Moreouer, he required that he might not be any more examined vpō the matter, vnles it pleased the Lord Chaū cellour that then was, to know his fayth therein, which to him he would willingly vtter.

*Thomas Spurge.

THomas Spurge being then next examined,Thom [...] Spurge [...]mined. made the same aunswere in effect that the other had done: confessing that he absented himselfe from the church, because the word of God was not there truely taught, nor the Sacramentes of Christ duely ministred in such sort as was prescribed by ye same word.Not co [...] ming [...] Church why. Sacram [...] of the [...]. And being farther examined of his beliefe concerning the sacrament of the aultar, he said: that if any could accuse him thereof, he would then make aunswere as God had geuen him knowledge therein.

¶George Ambrose.

THe like answere made George Ambrose, adding moreouer,George Ambrose examined. that after he had read the late Byshop of Winchesters booke, intituled De vera obedientia, with Boners preface thereunto annexed, inueying (both) against the authority of the Bishop of Rome, he did much lesse set by theyr doinges then before.

¶Iohn Cauell.

IOhn Cauell agreyng in other matters with them, aunswered that the cause why hee did forbeare the comming to the Churche, was,Iohn Ca [...]ll examined. The caus [...] why Iohn Cauell came not to Church. The Parson of Bocking false and contrary to his owne doctrine. that the Parson there had preached two contrary doctrines. For firste in a Sermon that hee made at the Queenes first entrye to the crowne, he did exhort the people to beleue the Gospell: for it was the truth, and if they did not beleue it, they shoulde be damned. But in a second Sermon, he preached that the Testament was false in forty places, which contrariety in him was a cause amongest other, of his absenting from the Church.

¶Robert Drakes.

ABout the fourth day of Marche next after, Robert Drakes also was examined,Robert Drakes Parson of Thundersley examined. who was Parsō of Thū dersley in Essex, and had there remayned the space of three yeares. He was first made Deacon by Doctour Taylour of Hadley, at the commaundement of Doctour Cranmer, late Archbyshop of Caūterbury. And within one yeare after (which was the thyrd of the reigne of kyng Edward) he was by the sayd Archbyshop and Doctour Ridley Bishop of London, admitted Minister of Gods holy word & Sacramentes, not after the order then in force, but after such order as was after established,Drakes placed in the benefice of Thundersley by the Lord Rich. & was presented vnto the sayd benefice of Thundersley by the Lord Rich, at the sute of Maister Caust [...]n and Maister Treheron: and now notwithstanding was sent vp by the sayde Lord Riche, with the others before mentioned: and at his comming to the Bishop of Winchester, was by him demaunded whether he would conforme him self like a subiect to the lawes of this realme then in force. To ye which he sayd he would abyde all lawes that stode with the lawes of GOD: and thereupon was committed to prison, where he and the rest aboue named did remaine euer sithens.

¶William Tyms.

NOW remaineth likewise to declare the examinatiō of William Tyms, Deacō & Curate of Hocley in Essex. But before I come to his examination, first here is to be opened and set forth the order & maner of his trouble, how and by whom he was first apprehended in Essex, and frō thence sent vp to London: the story whereof followeth in this maner.

*The Story of William Tyms Deacon, and Curate of Hockeley, with the maner of his taking.

THere was at Hocley in Queene Maries dayes two Sermons preached in the Woodes,The first occasion of taking W. Tyme. the which woodes weare appertayning to Maister Tyrrell, and the name of the one wood was called Plumbrow wood, and the other Becheswood, and there was at the same Sermons an honest man and his wife with him, whose name was Iohn Gye, the which Gye was Maister Tyrrels seruaunt, and did dwell vnder him, being his Herd at a farm of his called Plomborow.M. Tyrrell offended with Sermons preached in his woodes. Shortly after it was knowē to Maister Tyrrell, how that his woods were poluted with Sermons, the which he did take very euill, and much matter did rise about it, as an vnlawfull assembly: the which was layd to Iohn Gyes charge, because he did not disclose that vnlawfull acte to his Maister, being then in the cō mission of the peace, appointed at that tyme to keep down the Gospell, yt which he did to the vttermost, as it may appeare [Page] in many of his actes. Good God geue him repētance, if it be thy will.

Shortlye after it pleased Mayster Tyrrell to come to Hockley, to sift out this matter, and to know who was at these preachings. Well, there were found many faultes: for it is supposed there were a hundred persons at ye least. So it pleased Mayster Tyrrell to begin first with Iohn Gye, and asked him where that noughty felow was that serued theyr parish one Tyms: [...] Gye [...] Tyrrell [...] [...] an [...] man. for it is tolde me (sayde he) that he is the causer to bring these noughty felowes into the coū try. Therfore I charge thee Gye to fet me this noughty felow Tyms for thou knowest where he is. No said Gye, I doe not knowe. So in no wise he could not make him fette him.

Then stepped forth an other of M. Tyrrels men, willing to shew his Mayster pleasure, whose name was Richard Shereffe, & sayd to his mayster: Syr I know where he is. Well said mayster Tyrrell, go to the Constables and charge them to bring him to me.

[...]So this Shereffe being diligent, made sure work, and had him brought before his Maister with the Constables, whose names be these, Edward Hedge, and Ioh. Iames.

So when he came before Maister Tyrrell, then Mayster Tyrrell commaūded all men to depart: & it was wisely done, for hee was not able to open his mouth agaynste Tyms without reproch, and there he kept him about three houres. But there were some that listened at the walles, and heard M. Tyrrell say thus to Tyms.

[...]Me thinketh (sayd he) that whē I see the blessed Rood, it maketh me thinke of God?

Why Syr, sayde Tyms, if an Idoll that is made with mans handes doth make you remember God: how much more ought the creatures of God, as man being his workmāship, or the grasse, or the trees that bringeth forth fruit, make you remember God.

So Mayster Tyrrell ended his talke with Tyms, it should seme in an heat, for he brast out and called him traytorly knaue.

Why Syr, sayd Tyms, in king Edwardes dayes you did affirme the truth that I do now.

Affirme, quoth Tyrrell? nay by Gods body, I neuer thought it with my hart.

Well sayd Tyms, then I pray you M. Tyrrell beare with me, for I haue bene a Traytor but a while, but you haue bene a Traytor 6. yeares.

[...]After this Tyms was sent to Londō to the byshop, & from him to the Bishop of Winchester, and so from him to the Kynges Bench, & then was Mayster Tyrrels rage seased with thē that were in the woods at the sermons. So M. Tyrrel took away Gyes coate, & gaue it to Ioh. Traiford, and sent him to S. Tosies to see good rule kept there.

[...]Whē Tyms came before the Bishop of London, there was at that time the Bishop of Bathe, & there was William Tyms examined of his fayth before them bothe. So mightely god wrought with this true harted man, that he had wherwith to aunswere them both, for the Constables did say that brought him before the byshop, that they neuer heard the like. Then the bishop (as though he would haue had Tyms to turne frō the truth) sayd to the Constables: I pray you (sayd he) geue him good counsell that he may turne from his errour. My Lord, sayd the Constables, he is at a poynt, for he will not turne.

Thē both the Byshops waxed wery of him, for he had troubled them about a sixe or seuen houres. Then the Byshops began to pity Tyms case, & to flatter him, saying: Ah good felow (sayd they) thou art bold, & thou hast a good fresh spirit, we would thou hadest learning to thy spirit. I thanke you my Lordes sayd Tyms, and both you be learned, & I would you had a good spirit to your learning. So thus they broke vp, & sent Tyms to the Bishop of Winchester, and there were Edward Hedge and Iohn Iames the Cōstables aforenamed discharged, & Tyms was commaunded to the Kinges Bench, whereas he was mightely strengthened with the good men that he found there.

And thus hitherto ye haue heard, first vpon what occasion this William Tyms was apprehended, how he was entreated of M. Tyrrell the Iustice, & by him sēt vp to the Ordinary of the Dioces, which was Rishop Boner: who after certein talke & debating he had with the sayd Tyms, [...] at length directed him to the Bishop of Winchester, beyng then Lord Chauncellour, and yet liuing, and so was commaunded by him vpon the same to the Kinges Bench.

Here by the way is to be vnderstanded, that Tyms as he was but a Deacon, so was he but simply or at least not priestly apparelled, forasmuch as he went not in a gown, but in a coat: and his hosen were of two colours, the vpper part white, & the neather stockes of sheepes russet. Whervpō the proud prelate sending for him to come before him, and seeing his simple attyre, began to mocke him saying:Talke betweene the Bishop of Winchester, and W. Tyms. Ah syra, are you a Deacon? Yea my Lord that I am, quoth Tyms. So me thinketh said the Bishop, ye are decked like a Deacon. My Lord sayde Tyms, my vesture doth not so much vary from a Deacon, but me thinketh your apparell doth as much vary from an Apostle.

So then there spake one of the Bishops Gentlemen: My Lord (sayd he in mockadge) geue him a chaire, a toste, and drinke, and he wilbe lusty. But the Byshop bad, haue him away, and cōmaunded him to come before him agayn the next day at an houre appoynted.

But winchester for lacke of leasure, or because of sickenes growing vpon him, or for what cause els I know not either would not, or could not attend vnto him, but returned him agayne to his Ordinary Bishop from whence he came.These 5. Martyrs were R. Drakes, Tho. Spurge, Richard Spurge, Cauell, Ambrose. Their examinations before the B. of London▪ Sacrament of the Aultar. So william Tyms being put of agayne to Bishop Boner, was placed together and coupled with the other fiue Martyrs aboue named, and with them brought together to publicke examination before the Bishop, the 21. day of March, first in the Bishops Palace of London: where the sayd Bishop after his accustomed maner proceeding agaynst them, enquyred of them theyr fayth vpon the Sacrament of the aultar. To whom they aunswered, that the body of Christ was not in the sacrament of the aultar really and corporally after the wordes of consecration spoken by the Prieste, of the whiche opinion they had bene of long time, some later, some sooner, euē as God of his mercy dyd call them vnto the knowledge of his Gospell.

Then the Bishops Chapleines began to reason with thē, but with no great authorities either of the scriptures, or of the auncient fathers (ye may be sure) as other theyr large conferences with the learned do already declare.

An other examination of Tyms and Drakes, and the rest, before the Bishop of London.

THe xxiij. day of the same moneth next after, the Bishop sent agayne for Tyms and Drakes, and Ex officio did obiect vnto them certayne Articles,March. 2 [...]. the summe and maner wherof were the same which before obiected to Whittell, Greene, Tudson, Went, Burn, Eliza [...]. Foster, Lashford, looke pag. 1589. And the 26. day of the same month, he sent for the other foure ministring vnto thē also the same generall articles.Drakes and W. Tyms with the rest agayne exmined. Unto the which they all in effect answered in matters touching theyr fayth, as did ye sayd Bartl. Grene and the rest. Other appearinges they had, as the Bishops common maner of proceding was, more (as I haue often sayd) for order and forme of law, thē for any zeale of iustice.

But in conclusion,March. 2 [...]. the xxviij. day of this Moneth of March, William Tyms and Robert Drakes with the other 4. aboue named, were brought to the open Consistory in Paules before the sayd Bishop of London to be condē ned for heresy.

The bishop first began in this or like sort: Tyms, quoth he, I will begin with thee firste,B. Boners wordes to W. Tyms. for thou art and hast bene the ringleader of these thy companions, thou hast taughte them heresies, & confirmed them in their erroneous opinions, and hast indeuored as much as in thee lyeth, to make them like vnto thy selfe. If thy faulte had not tended to the hurt of other, I would thē haue vsed thee more charitably, and not haue brought thee to this open rebuke, I woulde according to the rule of Christ in the 18. of Mathew, haue told thee thy fault betwene me & thee:Math. 18. if thou wouldest not haue heard me, I would not so haue lefte thee, but I wyth two or thre other, would haue exhorted thee: if that would not haue serued, then woulde I haue told the Church. &c. But for that thy fault is open & manifest to the world, and thou thy selfe remainest stout in thine error, this charitable dealing is not to be extended towardes thee, I haue therfore thought good to proceed by an other rule, whereof S. Paule speaketh. 1. Tim. 5. Such as sinne, rebuke thē openly, that other may feare. 1. Tym. 5. For this cause art thou brought before me in the face of this people, to receiue iudgemēt according to thy deserts. Let me see what thou canst say, why I should not proceed agaynst thee as thine Ordinary.

My Lord (quoth Tyms) will you now geue me leaue to speake? yea quoth the Bishop. Then sayde Tyms:The aunswere of W. Tyms to B. Boner. My Lord, I maruell that you will begin with a lye. You call me the ringleader & teacher of this cōpany, but how vntruly you haue sayd, shall shortly appeare: for there is none of all these my brethren, whiche are brought hither as prisoners, but when they were at liberty and out of prison, they dissented from you and your doinges, as much as they do at this present: and for that cause they are now prisoners.

So it is euident that they learned not their Religiō in prison. And as for me, I neuer knew them, vntil such time as I by your commaundement was prisoner with them: how could I then be their ringleader and teacher? So that [Page] al the world may see how vntruly you haue spokē. And as for my fault which you make so greuous, whatsoeuer you iudge of me. I am wel assured that I hold none other religiō, thē Christ preached, the Apostles witnessed, the primatiue church receiued, & now of late the Apostolicall and Euangelical preachers of this realm haue faithfully taught: for the which you haue cruelly burned them, and now you seeke our bloud also. Proceed on hardly by what rule you will: I force not, I do not refuse you for my Ordinary.

B. Boners wordes.Then sayd the Bishoppe, I perceyue thou wilt not be coūted their ringleader. How sayst thou, wilt thou submit thy selfe to the catholicke Church as an obedient childe: in so doing thou shalt be receiued and do wel enough, otherwise thou shalt haue iudgement as an hereticke.

One of the prisoners aunswereth to B. Boner.Then one of the prisoners (whose name is not certainly knowne) sayd: my Lord, you are no vpright Iudge, for you iudge after your owne lust. But if you will iudge vs according to the holy Testament of Christe, whiche is the word of truth, we will accord to your iudgement: for vnto that word we wholy submit our selues. But as for your iudgement without that truth, God shall condemne. And this prisoner was very earnestly in hand with the bishop, that they might be iudged by the word of God.

With this the Bishop was offended, calling him busye knaue, and commaunded him to holde his toung, or els he should be had away to a place of smaller ease.

Then Tyms aunswered and sayd: My Lord, I doubt not but I am of the Catholicke Church,W. Tyms agayne aunswereth. whatsoeuer you iudge of me. But as for your Church, you haue before this day renounced it, and by corporall oth promised neuer to consēt to the same. Contrary to the which you haue receyued into this realme the Popes authority, & therefore you are falsly periured & forsworne all the sort of you.B. Boner charged with periury, and inconstancye. Besides this, you haue both spoken and written very earnestly agaynst that vsurped power, & now you do burne men that will not acknowledge the Pope to be supreme head.

Haue I, quoth the bishop? Where haue I written any thing agaynst the church of Rome?

My Lord, quoth Tyms, the Bishoppe of Winchester wrote a very learned Oration intituled De vera obedientia, Boners preface to Winchesters booke De obedientia. which conteineth worthy matter agaynst the Romish authority. Unto the which booke you made a Preface, inueying largely agaynst the Bishop of Rome, reprouing hys tyranny and falshood, calling his power false and pretēced. The booke is extant, and you cannot deny it.

Then was the Bishoppe somewhat abashed, and looking vpō such as were presēt,B. Boner excuseth himselfe by feare. spake very gētly saying: Lo, here is a goodly matter in deed. My Lord of Winchester being a great learned man, did write a booke agaynst the supremacy of the Popes holynes, and I also did write a preface before the same booke, tending to the same effect. And thus did we because of the perilous world that then was. For then was it made treason by the Lawes of this realme to mainteine the Popes authority, and great daunger it was to be suspected a fauourer of the See of Rome, and therefore feare compelled vs to beare with the time for otherwise there had bene no way but one. You know when any vttered his conscience in mainteining the Popes authority, he suffered death for it.

And then turning his tale vnto Tyms, he sayd: But since that time, euen sithence the cōming in of the queenes maiesty, when we might be bold to speake our conscience, we haue acknowledged our faults, and my Lord of Winchester himselfe shamed not to recant the same at Paules Crosse. And also thou thy selfe seest that I stande not in it, but willingly haue submitted my selfe. Do thou also as we haue done.

My Lord, quoth Tyms, that which you haue written agaynst the supremacy of ye pope,Tyms agayne replyeth to the Bishop. may be wel approued by the scriptures. But that which you now do, is against the word of God, as I can well proue.

Then an other, I suppose it was Doctor Cooke, sayd: Tyms, I pray thee let me talke with thee a little, for I thinke we two are learned alike. Thou speakest much of the scripture,An hunters parable against W. Tyms wisely applyed. and yet vnderstandest it not. I will tell thee to whom thou mayest be compared. Thou art like to one which intending to goe on hunting, riseth vp earely in the morning, taketh his houndes, and forth he goeth vp to the hils, and downe into the vallyes: he passeth ouer ye fieldes ouer hedge and ditch, he searcheth the woods and thickets: thus laboureth he all the whole day without finding any game. At night home he cōmeth weery of his trauell, not hauing caught any thing at all: and thus fareth it by thee. Thou labourest in reading of the Scriptures, thou takest the letter, but the meaning thou knowest not, and thus thy reading is as vnprofitable vnto thee, as hūting was vnto the man I spake of euen now.

Syr quoth Tyms, you haue not well applyed your similitude: for I prayse God,The answere [...] Tym [...] [...]. B. Boners reason. I haue not read the scriptures vnprofitably: but God, I thanke hym hath reuealed vnto me so much as I doubt not is sufficient for my saluation.

Then said the Bishop: You brag much of knowledge, & yet you know nothing: you speake much of scripture, & you know not what scripture is. I pray thee tel me: How knowest thou that thing to be the worde of God, whiche thou callest Scripture.

To this aunswered Rob. Drakes,Robert Drakes answereth. that he did know it to be the word of God, for that it doth shew vnto thē theyr saluation in Christ, and doth reuoke & call backe all mē frō wicked life, vnto a pure and vndefiled conuersation.

The bishop replied, that ye heathē writers haue taught precepts of good liuing, as wel as the scripture,Boner replyeth. & yet theyr writings are not estemed to be Gods word.

To this answered Tyms, saying: the olde Testament beareth witnes of those things which are writtē in ye new,Tyms [...] swere [...] to Boner. for (quoth he) there is nothing taught in the new Testament, but it was foreshewed in the law and Prophets.

I will denye all, quoth the Bishop, I wyll denye all:Boner denying the principle [...] of diuinitye. Esay. 59. what sayest thou then? Then Robert Drakes alledged a sentence in Latin out of the Prophet Esay in the 59. chap. of his prophecy: Spiritus meus qui est in te. &c My spirit whiche is in thee, and my words which I haue put in thy mouth, shall not departe out of the mouth of thy seede, nor out of the mouth of the seede of thy seede, from hence forth euen for euer: meaning therby to proue, that he which had the spirit of God, could thereby discerne and iudge truely which was Gods word: but before he could explicate his minde, he was interrupted by the bishop, who spake vnto Doctor Pendleton, saying:

Mayster Doctor,B. Boner calleth for more help [...]. D. Pendleton studieth for talke. I pray you say somewhat vnto these folkes that may do them some good. Then D. Pendleton, as hee leaned nere vnto the Bishop, couered his face with both his handes, to the end he might the more quietly deuise what to say, but other talke was presently ministred, so that for that time he sayd nothing.

And thus much William Alesbury witnesse hereof being present thereat, so farre as he heard, hath faythfully recorded and reported. What more was spokē and there said (for they made not yet an end a good while after) because he departed then out of the house, he doth not know, nor dyd not heare.

Then the bishop after this and such like communicatiō thus passed betwene them, proceding at length in forme of law, caused both his articles and aunsweres to the same, there and then to be openly read: the summe of which hys confession recorded and left by his owne hand writing, tē ded to this effect as foloweth.

*The Articles for the which William Tyms of Hockley in Essex, was condemned in the Consistory in Paules, the xxviij. day of March, with his aunsweres and confession vpon the same.

FFrst I did truely confesse and beleeue, that I was baptised in the true Catholicke Church of Christ:Articles aunswered by William Tyms. His baptisme by his godfathers. for when I was baptised, there was the Element and the word of God, according to Christes institution. And my Godfathers and Godmother did promise for me, and that I shoulde forsake the Deuill and all his workes, and that I shoulde keepe Gods commaundements, and beleue al the articles of the Christian fayth: the which I doe beleue at this day, and with Gods help I trust to do, while I liue: for it was not the wickednes of the Minister that made the Sacrament of none effect. &c.

Item, I confessed two Sacramentes,Onely [...]. Sacraments. and but two in Christes true Churche: that is, the Sacrament of Baptisme, and the Sacrament of the body and bloud of Christ, and that Christ is present with his sacraments, as it pleaseth him.

Item, I confessed that Christe hath a visible Churche,The true visible Church. wherin the word of God is truely preached, and the sacramentes truely ministred.

Item, I confessed the See of Rome to be as the late bishop of Winchester hath written in his bookes De vera obediencia, to the which I sayde vnto the Bishop of London,Winchesters booke De obedientia. that he had made a godly Preface: & also Iohn Bale hath plainly declared in his book called the Image of both churches, euen so much as I beleue therof.

Item, I confessed the Masse to be blasphemye to Christes death and passion.The Masse blasphemous. Sacrament of the Altar an Idoll.

Item, I confessed that in the Sacrament of the aultar Christ is not present neither spiritually nor corporally, but as they vse it, it is an abhominable Idoll.

Last of all, I confessed the bishop of Londō to be mine Ordinary.

[Page]After this, the Bishop falling to entreating and perswasions, earnestly exhorted him to reuoke his heresyes, (as he termed them) and to refourme hymselfe vnto the Church of Rome, and not to sticke so much to the literall sense of the Scriptures, but to vse the interpretation of the olde Fathers.

To whiche Tyms aunswered: I will not reforme my selfe therunto. And I thank God of this day: for I trust he will turne your cursinges into blessinges.

And furthermore asking this question, he sayde: And what haue you to mainteine the reall presence of Christ in the sacrament, but onely the bare letter.

We haue (quoth the bishop) the catholicke church.

No, sayd Tyms, you haue the popish church of Rome for you,The Popes Church. The Sea of [...], the Sea of [...]. for which you he periured and forsworne. And the See of Rome is the See of Antichrist: and therfore to that church I will not conforme my selfe, nor once consent vnto it.

Then the bishop seing his constant boldnesse to be vnmoueable, proceeding to his condēnation, pronounced the sentence definitiue vpon him,Sentence [...] against W. Tyms. and gaue him ouer to the secular power.

*The condemnation of Robert Drakes.

After, calling for Robert Drakes, he vsed towardes him the like maner of exhortation that he dyd before.The aun [...]were of R. Dra [...]. To whom Drakes sayd: As for your church of Rome, I vtterly defy and deny it, with all the workes thereof, euen as I deny the deuill and all his workes.

The bishop then vsing his accustomed order of law, wt his like exhortations, at last gaue him the like blessing that Tyms had,Sentence geuen against [...]. and so charged the Shiriffe with him.

The condemnation of Thomas Spurge, and of the other three martyrs.

Thomas Spurge being next demaunded if he would returne to the catholicke Church, sayd as foloweth: As for your church of Rome,The aunsw [...]re of T. Spurge. I doe vtterly deny it: but to the true catholick church I am content to returne, and continue in the same, whereof I beleue the Church of Rome to be no part or member. Thē in fine, calling the rest in theyr courses, and vpon the like demaundes receiuing the like aunsweres, the sayd bishop gaue vnto ech of them their seueral iudgements,Sentence [...] agayn [...]t Tho. Spurge▪ R. Spurge, [...], Ambrose. & so ridding his bloudy handes, cōmitted thē vnto the custody of the Shiriffes of London, who sent thē vnto Newgate, whither they went all most ioyfully, abiding there the Lordes good time, wherin they should seale this theyr fayth with the shedding of theyr bloud: which they most stoutly and willingly performed, the 14. daye of April, as before is mentioned.

❧Letters of William Tyms.
¶To his faythfull sister in the Lord, parishioner in the towne of Hockley, named Agnes Glascocke.

THe grace, mercy, and peace of God our Father thorow Iesus Christ our Lord and Sauiour,A letter of W. Tyms to Agnes G [...]ascocke. with the sweet comfort of hys holy and mighty spirit, to the performance of his will, to your euerlasting comfort be with you my deare sister Glascocke, both now and euermore. Amen.

My most deare and entirely beloued sister, yea mother I may right well call you for the motherly care which you haue alwaies had for me, I haue me most hartely commended vnto you, giuing God most harty thanks for you, that he hath geuen you so louing a hart to Christes poore Gospell, & his poore afflicted flocke for the same: and as you haue full godly begonne, so I beseech God to geue you power, to goe forward in the same, and neuer more to looke backe fearing neither fier, neyther sworde: and then I warrant you, you haue not farre to runne.

And now my deare hart, remember well what I haue taught you when I was present with you, and also written being absent, and no doubte we shall shortly meete agayne with a most ioyfull meeting. I go vpon Friday next to the Bishop of Londons Colehouse, which is the .20. daye of March, where I thinke it will be harde for any of my friendes to speake with me. Howbeit I trust I shall not long tary there, but shortly after be caryed vp after my deare brethren and sisterne which are gone before me into heauen in a fiery chariot: therefore now I take my leaue of you tyll we meete in heauen: & hye you after. I haue tarryed a great while for you: and seeing you be so long a making ready, I will tarry no longer for you. You shall find me merely singing, Holy, Holy Holy, Lord God of Sabboth, at my iourneyes ende. Therefore nowe my deare hart, make good hast and loyter not by the way, [...]easte nighte take you, and so ye be shutte out of the gate with the foolishe virgines. And now my sister, in witnes that I haue taught you nothing but the truth, here I write my name with my bloud, for a testimoniall vnto you, that I will seale the simple doctrine which I haue taught you, with the rest. And thus fare you well: and God defend you from Antichrist and all his Ministers the false Priestes. Amen.

These words following were written wt his owne bloud.

Continue in prayer.

Aske in fayth.

And obteyne your desyer.

By me William Tyms in the Kynges Bench for the Gospell of Christ.

¶An other letter of the sayd W. Tyms, wherein he doth comforte his sister Glascocke, being in greate sorrowe and repentance, for going to the Masse.

God be mercifull vnto you, pardon & forgeue all your sinnes, & send you fayth to beleeue the same, that you may be partaker of his heauenly Kingdome, Amen.An other letter of Will. Tyms to Mistres Glascocke.

My deare sister, I haue me most hartely commended vnto you & as I haue lamented your falling from God, by being partaker with that Idolatrous Priest, so haue I since I heard of your earnest repentance, very much reioysed, and also praysed almighty God for his mercy shewed vnto you, in that he hath not left you to your selfe, but since your denyall he hath shewed his mercy on you by looking backe on you as he did on Peter, and so caused you to repent as Peter did, & bitterly to weepe for your sinnes: where as if God had lefte you to your selfe, you had runne forward from one euill vnto an other, till at the length your harte shoulde eyther haue bene hardened, or els you shoulde haue dispayred of the mercy of God. And seeing that God hath bene so mercyfull vnto you as he hath bene, bee you not vnthankefull vnto him for the same. For I certyfie you that your sorrowfull hart that you haue had, doth declare vnto me that God hath pardoned and forgeuē all your sinnes for the bloudshedding of that immaculate lambe Iesus Christ our Lord and Sauiour.

Therefore as Peter after the tyme that Christe had forgiuen him his sinne, did boldly confesse Christ before all his enemies: euen so my deare hart in the Lord, seing that God hath so mercyfully pardoned and forgiuen your sinnes, nowe cleaue vnto him and be at defiance with his enemyes the Papistes: & as they doe beare witnesse with their Father the Deuill by goinge to the Church and shedding of the innocent bloud of all those that will not goe with them, euen so do you beare witnes with Christ, by not comming there, for all those that do go thither shalbe partakers of their brethrens bloud that is shed for the testimonye of Christ except they repent & amend: which grace that they may so doe, I beseech the eternall God for his Christes sake if it be his good will, to geue them in his good tyme. And the same good God that hath bene so mercifull vnto you to call you to repentance, him I beseech to keepe you in his feare & loue, that you may haue alwayes affiance in him, and euermore seeke his honour & glory to your euerlasting comfort in Christ, Amen. Thus fare you well from the kinges bench this. 28. of August.

By me William Tyms.

¶An other letter of W. Tyms to certayne godly women of his parish, folowers of the Gospell.

GRace, mercy and peace from GOD the Father, through our Lord Iesus Christ be with you both now and euermore. Amen.An other letter of W. Tyms to certayne godly women of his Parish.

Deare sisters, I haue me most hartely commended vnto you, thanking you for the great kindnes shewed vnto me in this tyme of my imprisonment, and not onely vnto me, but also vnto my poore wife and children: and also for the great kindnesse that you shew vnto all the liuing saints that be dispersed abroad, and are fayne to hide their heades for feare of this cruell persecution.

Deare sisters, when I do remember your constancy in christ, I call to remembraunce the constancy of diuers godly women, as Susanna, Iudith, Hester, and the good wife of Nabal, that thorow her godly conditions saued both her husbandes life, and all her housholde, when Dauid had thoughte to haue slayne him for his churlish aunswere that he sent him. Also I do remember Rahab that lodged the Lordes Spyes, howe God preserued her and her whole housholde for her faythfulnesse that she bare to Gods people. So I doe beleue, that when the Lord shall send his Aungell to destroy these Idolatrous Egyptians here in England, and shall finde the bloud of the Lambe sprinkled on the dore postes of your harts, he wil go by & not hurt you, but spare your whole housholdes for your sakes. Also I do remember Mary Magdalen, how faythfull she was: for she was the first that preached the resurrection of Christ. Remember the blessed Martir Anne Askew in our time, & folow her example of constancy. And for the loue of God take heede that in no case you doe consent to Idolatrye, but stande fast to the Lorde, as the good woman did that had her seuen sonnes put to death before her face, and she alwayes comforting [Page] them,Anno 1556. March. yea and last of all suffered death her selfe for the testimony of her God, which is the liuing God. Thus I beseech God to send you grace and strength to stand fast to the Lorde, as shee did, and then you shall be sure of the same kingdome that she is sure of: to the which kingdome I pray God bring both you and me. Amen.

By me William Tyms prisoner in the Kinges Bench.

¶An other Letter of William Tyms to his frend in Hockley.

An other letter of Will. Tyms to his friendes in Hocley.THe grace of God the Father, through the merites of his deare sonne Iesus our Lord and onely Sauiour, with the continuall ayde of his holy and mighty spirit, to the performance of his wil, to our euerlasting comfort, be with you my deare brethren, both now and euermore. Amen.

My dearely beloued, I beseeche God to rewarde the greate goodnesse that you haue shewed vnto me, seuen folde into your bosomes: and as you haue alwayes had a moste godly loue vnto his word, euen so I beseech him to geue you grace to loue your owne soule, and then I trust that you will flee from al those thinges that shoulde displease our good and mercifull God, and hate and abhorre all the companye of those that woulde haue you to worship God any otherwise then is conteined in his holy worde. And beware of those maysters of Idolatrye, that is, these papisticall Priestes. My deare brethren, for the tender mercy of God, remember well what I haue sayd vnto you and also written, the which I am now ready to seale with my bloud. I prayse God that euer I liue to see the daye, and blessed bee my good and mercifull God, that euer he gaue me a body to glorify his name. And deare hartes, I do now write vnto you for none other cause, but to put you in remembraunce, that I haue not forgotten you, to the end, that I woulde not haue you forgette me, but to remember well what I haue simply by worde of mouth and writing taught you. The which although it were moste simplye done, yet truely, as your owne conscience beareth me record: and therefore in any case take good heed that you do not that thing which your own conscience doth condemne. Therefore come out of Sodome and goe to heauen ward with the seruauntes and martyrs of God, least you be pertakers of the vengeance of God that is comming vpō this wicked natiō, from the which the Lord our God defend you, and send vs a ioyfull meeting in the kingdome of heauen: vnto the which God bring you all. Amen. Thus now I take my leaue of you for euer in this world, except I be burned amongst, you whiche thing is vncertayne vnto me, as yet.

By me your poorest and most vnworthy brother in Christ, W. Tyms, in Newgate, the 12. day of April, condemned to dye for Christes verity.

¶An other Letter of William Tyms, geuing thankes to his parishioners, for theyr charity shewed to his wife being brought to bed of a childe in his captiuity.

THe euerlasting peace of our deare Lord and only sauiour Iesus Christ,An other letter of W. Tyms to the faythfull brethren in his parish. with the sweete comfort of his holy & mighty spirite, to the encrease of your fayth, to the perfourmance of his will, and to your eternall cōfort in the euerlasting kingdome of heauen, be with you, my deare brethren and sisterne both now and euer, Amen.

My most deare brethren & sisterne in our Lord and sauior Iesus Christ, I haue me most hartely cōmended vnto you, with harty thankes for all the great liberality that you haue shewed vnto me, & specially now in this time of my necessity, whē that God hath sēt my poore wife a childe in my captiuity: which is no litle care to me, so to prouide, that I might keepe both the child & my wife from the Antichristian church: the which thing, I thanke my good god, through his most gracious prouidence, I haue yet done though it be (as you know) great charge, not to me, but to ye congregation of God: & it greueth me that I haue bene so chargeable to thē as I haue bene, & specially you my deare brethrē, I being so vnworthy a member as I haue bene, & also of so small acquintance: but such is the mercifull goodnes of God, so to moue your hartes with charity towards me. And as he hath moued your hartes so to doe, euen so I beseech God to geue you power to forsake & refuse al thinges the which be displeasant in his sight, & to do al things which be requisite to a Christiā: & send you grace to go forwardes in the same as you haue godly begon, neither fearing fire nor sword. And my most deare hartes, remember well the simple playne doctrine the which I haue taught you & also writtē vnto you, which was ye trueth, & for a testimony of the same, I trust that you shall shortly heare, or els see that I wil seale the same with my bloud. And in the meane time I desire you al to remember me in your praiers, as I know you do, & as with Gods helpe, I will doe for you, that God for his deare sonne Christes sake, will so finish the dayes of our pilgrimage, that we may rest together with Abrahā, Isaac & Iacob, in the euerlasting kingdome of heauē: to the which I beseech the eternall God for his Christes sake to bring both you and all yours. Amen.

By me William Tyms.

¶An other Letter of William Tyms to his sister Colfoxe and Agnes Glascocke.

GRace & peace from God the father of al mercy,A letter of W. Tyms to his sisters in the Lord Colfoxe▪ & Glascocke. through the merites of our deare sauiour Iesus Christ be perceiued & felt in the harts of you my dearely beloued sisters in the Lord, by the mighty working of the holy Ghost the comforter, both now and euermore. Amen.

My most dear and entyrely beloued sisters in the Lord after my most harty commendatiōs, according to my most boūden duty, I do as I am accustomed, or at least boūd to doe: that is, I geue you warning of your enemies, which be the Papistes, and take good heed to them, for they serue a crafty mayster, yea, and as S. Peter saith, he slepeth not,1. Pet. 5. but goeth about like a roaring Lyon, seeking whō he may deuour.1. Pet. 4. For your old familiar frendes or worldly companions, when they see that you will not runne to the Idols Temple with them, it will seeme a straunge thing vnto them, that ye runne not to the same excesse of ryot, as S. Peter sayth, and therfore they will speak euill of you, rayle on you, and persecute you.

But my deare sisters, let it not trouble you, for it is but to try you, and let it not seeme a straunge thing vnto you. But when they doe so, remember wherefore it is, and for whose sake, euen because you wil not forsake God as they doe. For the hatred they beare you, is for the word of God, and then it is Gods cause, and I tell you hee will reuenge it. And therefore if ye bee rayled on and troubled for his sake, thinke your selues most happy.Rom. 1 [...]. For if you suffer with the Patriarches, Prophetes, and Apostles, then shall you be sure to be partakers of the same ioy that they are in. Yea you haue heard by the worde of God howe cruelly the tyrauntes alwayes haue persecuted the true members of Christ, as he himselfe hath promised, that they shall do vnto the end of the word.

By the way I will bring to your remembraunce the holy Martyr S. Stephen, who for fauouring,Stephen for the same Gospell put to death. maynteyning, and defending the same doctrine that we now suffer for, was called a blasphemer, and stoned to death at Ierusalem.Antipas. Iason. Act 7. Apoc. 2.3. 1. Thess. 2. Rom. 19. Act. 17. Iohn. 16. Act. 9. Phil. 2. Luke. 21. Iohn. 1.3. 1. Cor. 6. Math. 10. And Christes Apostles were diuerslye afflicted the world ouer, for the same by this viperous generation. Antipas the faythfull witnes of Christ was slayne at Pergamus. Iasan for receiuing of Paule and Silas with other disciples & teachers of the Gospel, was brought before the coūsell at Thessalonica, and accused for a seditious traytor agaynst Cesar. No maruell therefore though at this daye we be vexed on the same sort, mainteining the same cause, & fauoring the teachers therof. Is there any other reward folowing the true seruantes of God now, thē hath bene afore times? No surely, for so hath Christ promised. And if they haue persecuted him, needes must they persecute his members, if they haue called the mayster of the house Belzebub, so will they do his houshold: You shall be hated of all men (sayth Christ) for my names sake.

It is no new thing my deare hartes,Christ may as well be called an hereticke as these men. to see the true mē bers of Christ handled as in our dayes they be, as it is not vnknown to you how they be cruelly entreated, & blasphemed wtout any reasonable cause. For heretickes must they be taken, which folow not theyr traditions. And then they may as wel cal christ an heretick, for he neuer alowed their dirty ceremonyes. He neuer went a procession wt a Cope, Crosse, or Candlesticke. He neuer censed Image, nor sang Latine seruice. He neuer sate in confession. He neuer preached of Purgatory, nor of the popes pardōs. He neuer honored sayntes, nor prayd for the dead. He neuer said masse, mattins, nor euensong. He neuer cōmaunded to fast Fryday nor Uigil, Lent, nor Aduēt. He neuer halowed church nor chalice, ashes, nor palmes, candles, nor bels. He neuer made holy water nor holy bread: with such like. But suche dumbe ceremonies,Math. 16. Luke. 12. Deut. [...]. Apoc. 22. Psal. 6 [...]. Gala. 4. not hauing the expresse cōmaūdement of God, he calleth the leauen of the Phariseis and dānable hypocrisy: admonishing his disciples to beware of thē. He curseth al those that addeth to his word such beggerly shadowes, wiping their names cleane out of the booke of life S. Paule sayth, they haue no portion with Christ, whiche. wrap themselues agayne with such yokes of bondage.

Therefore my deare hartes, seeing that our good God hath by the light of his holy word deliuered vs frō al such darck, blind, dumbe, beggerly traditions of men, stand fast in the libertye wherewith Christ hath made you free,Gala. 5. and [Page] wrap not your selues againe in the yoke of bondage. But let vs alwayes be ready, looking for the comming of oure Lord & sauior Iesus Christ, which, as S. Peter sayth, will come as a theefe in the night. And as our Captayne Chryst sayth: If the good man of the house knew what houre the theefe would come, [...]. Pet 3. [...]. [...]4. he would surely watche.

Therfore my deare harts, be of good comfort, although the worlde neuer rage so sore agaynst you. And for youre comfort make wel the great mercy of God, who according to his promise, for ye weaknes of our nature hath so asswaged the heate of the fire, that our deare brethren which are gone before vs, to the sight of all men, haue found it rather to be ioy then payne. And thinke you surely that God wil be as mercifull vnto you, as he hath bene vnto them: and say with S. Paule: Who shall seperate vs from the loue of God? [...] shall tribulation, or anguish, or persecution, eyther hunger either nakednes, either perill, either sword▪ as it is written: for thy sake are we killed all the day long. &c.

Therfore my deare sisters, if to saue your liues, any dissembling Gospellers would haue you to go to the Idoles temple with them, say vnto them: No for my maister christ sayth: [...] He that would saue his life, shall loose it. And in an other place to comfort vs he sayth: There shall not one heare fal from your head, without it be your heauenly fathers will. And therfore say you that you will not be of that sorte, that be neither hot nor cold, [...] least God should spue you out of hys mouth. But make them this aunswere, saying. S. Paule sayth: Beare no straunge yoke with the vnbeleeuers. For what fellowship hath righteousnes with vnrighteousnes, what company hath light with darckenes, what concord hathe Christe wyth Beliall, either what part hath hee that beleueth, with an Infidell? How agreeth the temple of God with Images? And yee are the temple of God, as God sayth, I will dwell among them, walke among them and will be theyr God, and they shall be my people. Wherfore come out from among them, and seperate your selues (sayth the Lord) and touche no vncleane thing: so will I receaue you, and will be a father vnto you, and ye shall be my sonnes and daughters, sayth the Lord.

Thus mine owne bowels in the Lord, as I began, so make I an end, bidding you beware of your enemies, and take vp your Crosse and follow your captayne Christe in at the narrow gate here by persecution, and then you shal be sure to raigne and reioyce with him in his euerlastyng kingdome, whiche hee himselfe hath purchased with hys owne most precious bloud: to whom with the father and the holye Ghost, be all honour both nowe and for euer. Amen.

By me William Tyms.

*An other letter of William Tyms, with an exhortation to all Gods faythfull seruauntes to eschew the societie of Idolaters, and Gods enemies.

GRace be with you, and peace from God the father, and from the Lord Iesus Christ.

A [...] other [...] of W. Tyms to Gods faith [...]l seruāts.I thanke my God with al remēbraunce of you alwais in my prayers for you, and pray with gladnes, because of the fellowship which y [...] [...]aue in the Gospell, from the first day that I knew you, vntill this day: and I am surely certified of this, that he whiche hath begon a good worke in you, shall go forth with it, vntill the day of Iesus Chryste, as it becommeth me to iudge of you: whom I haue in my heart, and as companions of grace with me, euen in my bondes. And thus I praye that youre loue may increase more and more in knowledge. Good brethrē, I most hartely desire God, that as you haue a willing minde to comfort my vile earthly body in this time of persecution, so he will strengthen you with his holy spirite, that my imprysonment do not discomfort, but rather strengthen and cō fort you, to see the goodnes of God shewed vnto me, in that being a man without learning, & brought before three such bishops concerning worldly wisedome, hee gaue me both mouth and wisedome: in somuch that the Byshop of London wēt away in a great hast from me, [...] Boner [...] away from [...] Tyms, [...] not [...] to [...] his [...] good. and after that he sent his man with a Bible, turning to the 9. chapiter to the Heb. and the bishop of Bath looking on it, sayd: What meaneth my Lorde? this maketh nothing for his purpose. Then I looked on it, and sayd: my Lord seeth that I was weake, and therefore he hath holpen me: for here hee hath condemned the sacrifice of your masse: for you say that you offer a dayly sacrifice in your Masse: both for the quicke & the dead:Heb. 9. [...] mouth [...] to his [...]. and here S. Paule sayth: Without bloudshedding there is no forgeuenes of sinnes: therefore that is here condemned. He aunswered, Yea, sayth he so? So say all suche heretickes: and so forth with many like argumentes: whiche my neighbours that heard then, can declare, therefore I leaue them. Thus haue I written, that you shoulde not be afeard, but call vpon God, as he hath commaunded vs to aske, and we shall haue: Seeke, and you shall finde, knocke and it shall be opened vnto you. Also hee hath commaunded vs to call on him in the day of trouble, and he hath promised to heare vs. Therfore if we haue not both mouthe and wisedome at his hand, the faulte is in vs, that eyther wee wil not repent vs of our wickednes, and amend our liues or els we bee vnfaythfull: and beleeue not the promises of God: and so wee oure selues are the cause that this wisedome is lacking in vs. Therefore let vs repente and amend our liues, and God is mercifull. And i [...] any case, as I haue alwayes sayd vnto you, since I first knew you, so say I now: beware of Idolatry, and of your good intents if not, marke what hath followed vppon them that hathe left Gods commaundementes, and done theyr owne good intentes. Remember when the children of Israell hadde made them a golden calfe, did not God say they hadde mard all, and would haue destroyed them, had not Moyses earnestly prayed for them? I let manye other places alone that proueth the wrath of God to come vpon the people for Idolatry: therfore as we will auoyd the wrathe of God, let vs keepe vs vnstayned from it. You haue examples out of the old Testament, how loth the godly fathers were to be partakers with the wicked. And yet to see how little we regarded it, it would make any Christian mans hart to weepe. God send vs more grace.Warning to come away frō the wicked. First looke in the 11. and 12. of Genesis, Abraham, because he would not bee partaker of their Idolatry, fled from the people of Caldea being his natiue countrey. Also in the 19. of Genesis, Lo [...] at the commandement of the aungels departed from Sodome, least he tarying with the Sodomites, shoulde haue bene consumed with them. In the 21. of Genesis, Sara would not suffer Ismaell whiche was geuen to mocking, to keepe company with her sonne Isaac, least hee shoulde also become a mocker. Looke in Num. the 16. Moyses at Gods appoyntment commaunded the people to departe from the dwelling places of Chore, Dathan, and Abiron, least they also should be all wrapped in their sinnes and to pearish among them. So do I, euen as Moyses commā ded them that they should not keepe company with those wicked people, least ye vengeance of god shuld light on thē so do I geue you warning that you should not keep company with the Idolaters in theyr idolatrous temples, lest the wrath of God came vpon you to destroy you.

Looke what S. Paule sayth in his second Epistle, and the 6. chap. to the Corinth. Set your selues (sayth he) therefore at large, and beare no straunge yoke with the vnbeleeuers, for what fellowship hath righteousnes with vnrighteousnesse? what company hath light with darckenes? what concord hath Chryste with Beliall? eyther what part hath he that beleueth, with an Infidell? How agreeth the temple of God with Images? 2. Cor. [...]. And yee are the temple of God, as sayth God: I will dwell among them, & walke among them, and will be theyr God and they shall be my people. Wherefore come out from amonge them, and separate your selues (sayth the Lord) and touche no vncleane thing.

Good brethren, marke what commeth of keeping cō pany with the wicked. Syrach sayth: He that toucheth pitch, shall bee defiled wythall: and hee that keepeth companye with the proude, shall clothe himselfe with pride. Sirach. 13. Euen so he that is familiare with Idolaters, can not be vnstamed from idolatrie, except he do it to winne them to Christ, as there be but a few that doe: Yea it may not be where Idolatrye is openly committed, as for an ensample: Peter, so long as he continued wyth Christ and Christes disciples, he continued in the truth, preached the truthe, confessed openly Christe to be the sonne of the liuing God, and promised that he would not onely go to prison, but also to very death with him:What it is to [...] associate in ill company. but when he came once into the Court into the Byshops house, he straight way was strikē with such a feare, that a poore maiden and simple ruffin (suche a one as my L. of London hath, that sayd: By Gods bloud, if I meete with any of these vile heretickes,A vyle seruaun [...] of B. Boners. I will thruste an arrow in him:) when Peter (I say) was amongst them, he denied his maister, and swore that he neuer knew him, whom he, before he came there, boldly confessed before all men: and againe, after that he hadde repented him of hys wicked deede, he boldly preached to the beleuing Iewes, commanding them among other his godly exhortations, to saue them selues frō that vntoward generation.Actes. 1. How many of our priests before this storme of persecution whē the Gospell was truely preached, were bolde, and coulde say, they would die rather, then denie their Maister? But whē they come once into the byshops houses, they preach no more Christe, but vtterlye denie him: therefore I praye GOD keepe them from thence, or else sende them more grace and strength. It is needefull to pray: therfore watch in prayer.

Paul, al the while he was among the Bishops, was a [Page] cruel persecutor,Anno 1556. Aprill. but after he was called of God from the Bishops, he became a true preacher: therfore God keep all Christian men out of the handes of our bishops. S. Paule in the xv. to the Rom. saith: I dare not speake any of those thinges that Christ hath not wrought by. He sayth also: I beseeche you brethren, marke them that make deuision, & geue occasions of euill, contrary to the doctrine that ye haue learned and them auoyd, Rom. 15. Rom. 16. for they that are such, serue not the Lord Iesus Christ: but theyr own bellies, and with such sweete and flattering wordes deceiue the hartes of the simple. Our mayster Chryste himselfe hath geuen vs warning which they be: for he hath set the playne marke on them, in the 24. of Math. If they say here is Christ, or there is Christ, beleue them not, sayth Chryst. If they say, he is in the desert, go not forth. If they say, he is in the secret place, Math. 24. beleue them not. And I pray you, where canne he be more secret, then in so small a peece of bread? for my Lord of London, like a lyer, sayd to me, that after ye words be spoken, there remayneth neither bread nor wine. Then I asked him what he sayd to Dauid, where he sayth: Thou shalt not suffer thy holy one to see corruption? how say you to that?B. Boner not able to answere to this place of Dauid. Will not the sacrament of the Aultar putrifie or corrupt? He aunswered, Yes. I asked him, what it was that did corrupt, if there were neyther bread nor wine. Hee aunswered, and sayde, the accidences. I sayd vnto hym, it was a madde accidence wythout substaunce, for you saye, there is neyther bread nor wyne, and then there is nothing to How can corruption be referred to accidences when by all Philosophy generation and corruption belong onely to the predicamēt of substance. corrupte: wyth manye suche like argumentes.

Therfore beware of them, for they go about to deceiue you with such argumentes. Say not but ye be warned, & a great deale the more worthy of youre damnation, if they deceiue you, because you haue had so much warning. Repent you betimes of your sinfull liues, and amend, & then no doubte but God will eyther turne their hartes, or ells take them away, or els he will geue vs that, that hee promised to his Disciples, if we be contented to take the same reward that they had. And if wee disdayne the one, let vs not look for the other. For he that will be his fathers heyre must be contented to receiue his fathers correction. For s. Paule sayth in the xij. to the Romaynes: If we be not vnder correction, whereof all are partakers, then are we bastardes, and not sonnes.

And you know what belongeth to a bastard: hee shall not be hys fathers heyre. And i [...] we remember our selues wel how negligent we haue bene to keepe our fathers cō mandement, we shall find our selues worthy to be corrected at his hand. If we refuse his correction, he will refuse vs to be hys sonnes. I pray you looke what hee promised to his Disciples, and I pray you also looke how willingly they receiued it. And so must we do, if we wil be partakers with them. First let vs see what Christe promised to hys Disciples. Looke in the x. of saynct Mathewe, and there shall you see these wordes: Behold I sende you forth as sheepe among Wolues. Be wise therefore as serpentes, and innocent as doues. Math. 10. Beware of men, for they shall deliuer you vp to the counsels, and shall scourge you in theyr Synagogues: yee shall bee brought before the head rulers and kinges for my names sake. But when they put you vp, take ye no thought: how or what yee shall speake: for it shall be geuen you in the same houre what ye shall speake. For it is not you that speake, but the spirite of my father whiche speaketh in you &c. Read the whole Chapt. for it is verye comfortable to a Christian man: and marke it well, and you shall find what we ought to do in the tyme of persecution. Also looke in the 2. Epistle of S. Paule to the Corinth. and the 4. chap. he sayth: [...]. Cor. 4. For we which liue are alwayes deliuered vnto deathe for Iesus sake, that the lyfe also of Iesus might appeare in oure mortall fleshe. Thus you heare yt S. Paule doth boast of persecution: euen so should we, for it is the way to bring vs to rest.

Therfore let vs striue to enter in at ye narow gate, and let vs remember the saying of S. Paule in the 21. chapt. of the Acts of the Apostles,Actes. 21. when he was going to Ierusalē. when he was in the house of Phillip the Euangelist, there came in a Prophet, and tooke of his girdle, and bound hys handes and his feete, saying: Thus shall they do with the man that oweth this girdle, when he commeth to Ierusalem. When the Disciples heard that, they would haue perswaded him that he should not go thither. Here you shall see what answere this Pastor made them: he was a faithfull shepheard: What do ye weepyng and breaking of my hart? I am not ready to be bound onely, but also to dye at Hierusalem, for the name of the Lord Iesus.

Yet I thinke there be some that will say, that I needed not to haue ben takē, if I would haue kepte me out of the way. But I say vnto, that the shrinking away of so many of our shepheardes as be gone, maketh so many of ye flock to scatter: which will be required at theyr handes, of ye maister of the sheepe. What shall he saye to them at the daye of accompt when they shall come to receaue their wages? He shall say to them: Departe from me ye wicked hyr [...]linges,A note [...] thē [...] shronke [...] way [...]. for when ye saw the Wolfe come ye ran away, and left my sheep in the wildernes. If you had bene good shepheards ye would rather haue lost your liues, then haue loste one sheepe committed to your charge through your fault. And I pray you, what case bee the sheepe in, when their shepheard runneth awaye from them? I neede not to tell you, you know the daunger that followeth so well.

Therefore let vs pray to God to send vs faithful shepheardes, & also obedient sheep, that will not heare a strangers voyce.Ro [...] [...].8. I would all men woulde marke well the saying of s. Paule in the 8. to the Rom. wher he sayth in these wordes: Who shall separate vs from the loue of God? Shall tribulation, or anguish, or persecution, either nakednes, eyther perill, eyther sword? As it is written: For thy sake are wee killed all day long▪ and are counted as sheepe appoynted to bee slayne: neuerthelesse wee ouercome strongly through his helpe that loued vs. Yea, I am sure that neither death neither lyfe, neither Angels, neyther rule, neyther power, neyther thinges present neyther thinges to come, neither heigth, neither depth, neyther anye other creature shall be able to separate vs from the loue of God: and so forth. Also he sayth in an other plac:2. Tim. 3. All that wil liue godly in Christe Iesus, must suffer persecution. Thus I proue it to be our heauenly fathers rod: therefore let vs thankefully receaue it like obedient Children, and then our father will loue vs.

Yet heare what S. Peter saith in his first Epistle and the fourth Chapiter:1. Peter. 4. Dearely beloued (sayth he) be not troubled in this heate whiche is now come among you to try you, as though some strange thinge had happened vnto you: but reioyce in asmuch as ye are partakers of Christes passions, that when his glory appeareth, you may bee mery and glad. If ye be rayled on for the name of Christ, happy are ye, for the spirite of glorye, and the spirite of God resteth vppon you. On their parte hee is euill spoken of, but on your parte hee is glorified. Here S. Peter sayth it is no straunge thing: and that I haue partly prooued before, because wee haue nothinge els promised vs in this world.

Therefore let vs call on God for grace.1. Reg. 19. Be ye sure that they can do nothing to vs, till God permittt it. As for ensample: looke in the first booke of kinges, the xix. chapiter you shall see how Saule persecuted Dauid, purposing to kill hym: but hys labour was in vayne.

Also in the 3. booke of kings,3. Reg. 19. the 19. cha. Iesabel threatned & sware to slea Elias, but the Lord preferred him. Also in the 2. chap. of Iob, you see that Satan could doe nothinge to Iob, till God suffered him, neither exercise hys cruelnesse any further then God had appoynted him.Iob. 21 Dan. [...]. The godly woman Susanna, in the 8. of Daniell, thorough the false accusation of ye wicked iudges, was euen at a poynt to dye, yet God wonderfully deliuered her. These haue I written to put you in remembrance, that man can doe no more then is ye will of God: therefore let vs not resist his will but referre all to him: and let vs bee doing that thing that God hath commaunded vs in his holy word.

Deare brethren, for the bloud of Christ refuse not the Crosse of Christ,Exhortatiō not to refuse Christs Crosse. Psal. 119. but remember the saying of the godly mā Dauid in his .119. Psalme, where he sayth: It is good for me that I haue bene in trouble, that I may learne thy statutes. In the same place he sayth: Before I was in trouble, I went wrong but now I haue kept thy word. Euen so it is in trouble wyth vs,Gods word neuer so sweete a [...] in trouble. Rom. 5. for the word of God was neuer so sweete and comfortable, as it is now that we be in trouble. Also S. Paule sayth in the fift chapter to the Rom. We reioyce in tribulation: For wee knowe that tribulation bringeth patience, pacience bringeth experience, experience bringeth hope, and hope maketh not ashamed.

Also I pray you remember the saying of S. Paule in the second to Timothe and the first chapter where he saith Be not ashamed to testifie the Lorde: neither be ashamed of me. 2. Tim. 1. Euen so say I vnto you, deare brethren: Be not ashamed of my imprisonment, neither sorye, but reioyce with me, that it hath pleased God of his goodnes to call me to suche a dignitie as this shal be vnto me, if I may haue his grace to loose my life (which I regard as most vile) for his names sake: for then I shal be sure to find it agayne with aduantage: Therefore I desire you all that you will praye with me vnto almighty god: yt he of his mercifull goodnes wil send me his grace & strength, that I may continue vnto ye end: as I will pray for you, yt God will preserue you frō all the wicked wayes of Antichrist, & strengthen & comfort you, if it be his good pleasure yt you shall suffer any thyng for his names sake: as he hath faythfully promised to doe. And I certify you, yt if all mē knew ye comfort they should receiue at ye hande of God, being in prison, I thinke there would come mo to prison thē there do. For surely we find such comfort at ye hand of God since we haue bene in prisō: [Page] that we had rather dye then to be abroad to see theyr idolatry that is committed amōg them that be abroad: beside the seeking one of an others bloud, wt other wickednes to much. God send me more grace. But I trust amongst you there be none such: & if there be, repent and amend, least it be verified on you, that is spokē by the Prophet Ierem. 2. cha. where hee sayth, My people hathe committed two great euils. Ierem. [...]. They haue forsaken me the fountayne of the liuing waters, and digged them pittes: pittes (I say) that are broken, and canne hold no water, Also in the vii. he sayth: Take heede: ye truste in counsels that beguile you, Ierem. 7. and do you no good. In the 23. he sayth: Heare not the wordes of the Prophetes that preach theyr owne dreames. Good brethren beware of those false Prophetes that I haue geuen you warning of.Ierem. 23.

Dearely beloued, heare I make an end of this tyme, desiring the same health both of body and soule, vnto you al that I would haue my selfe: and I end with the same that S. Pter sayth in his first Epistle and the 5. chap. Submitte your selues therefore vnder the mighty hand of God, that he may exalt you when the time is come. Cast all youre care on him for he careth for you. Be sober and watche, for your aduersarye the Deuil like a roaring Lyon walketh about, seeking whō hee may deuour, whom resist steadfast in fayth: remembring that ye do but fulfill the same afflictions that are appoynted to youre brethren that are in the worlde. The God of all grace that called you vnto his eternall glory, by Christe Iesus, shall his owne selfe, after you haue suffered a little affliction, make you perfect, shall settle, strengthen, and stablish you. To him be glory and dominiō for euer, and while ye world endureth. Amen.

Greete one an other with an holy kisse of loue. Peace be with you all which are in Christ Iesus. I pray you all say, Amen. These be in the same prison where I am: the Bishop of S. Dauids, Doctor Taylor of Hadley, maister Philpot, and my singular good father M. Bradford, with fiue other of Sussex lay men.

I desire some good brother, to write this newe, for I wrote it (as I do many times) with feare. For if the kepers had found me, they would haue taken it from me, & my pen and inke also.

Good brethren, I am kept alone, and yet I thank God he comforteth me past all the comfort of anye man: for I thanke him, I was neuer meryer in Christ.

By me William Tyms, prisoner in the Kinges Benche.

About this time or somewhat before, came down certayne Commissioners assigned by the Queene and Counsayle,Experiment o [...] Gods c [...]n [...]ert in [...] of his [...]. to Northfolke and Suffolke (as to other countryes els besides) to enquire of matters of Religion: vnto the which Commissioners there was a Supplicatiō then exhibited by some good and well disposed men (as by ye same may appeare) dwelling about those parties. Which Supplication, as I thought it not vnworthy to bee read, bearing ye date of thys presēt yeare, to be printed, so I thought it was not to be omittted, nor vnworthy here to bee placed, in consideration of the fruite which thereof might ensue to the reader.

¶A certayne godly Supplication exhibited by certayne inhabitauntes of the Country of Northfolke, to the Commissioners comming downe to Northfolke and Suffolke, fruitfull to be read and marked of all men.

IN most hūble and lowly wise, we beseeche your honors right honorable Commissioners, to tender and pitty the humble sute of vs poore men, [...] and true, faythfull, and obedient subiectes: who as we haue euer heretofore, so intend we with Gods grace, to continue in Christian obedience vnto the end (and according to the word of God) with all reuerend feare of God, to do our boundē duety to all those superiour powers, whom God hath appoynted ouer vs, doing as S. Paule sayth: Let euery soule be subiect to the superiour powers. For there is no power but of God: but those powers that are, are ordayned of God. Wherefore whosoeuer resisteth the powers, [...]. 13. the same resisteth God, & they that resist, get themselues iudgement. These lessons (right honorable Cō missioners) we haue learned of the holy word of God, in our mother tongue.

First, that the authoritie of a king, Queene, Lord, and other theyr officers vnder them, is no tyrannicall vsurpation but a iust,The autho [...]tye of [...] and [...] [...]proued. holy, lawfull, and necessary estate for man to be gouerned by, and that the same is of God, the fountayne and authour of righteousnes.

Secondly, that to obey the same in all thinges not against God, is to obey God: and to resist them, as to resist God. Therefore as to obey God in his Ministers & Magistrates bringeth life: so to resist God in them, bryngeth punishment and death. The same lesson haue we learned of S. Peter saying: Be ye subiect to all humayne ordinaunces for the Lordes sake, whether it be to the king, 1. Pet. 5. as to the moste highest, or to the Lieutenaunts sent from him to the punishment of euill doers, but to the prayse of suche as do well. For so is the will of GOD, that with well doyng, ye should stop the mouthes of foolishe and ignoraunt men, as free, Christes men bound to obey God in his Magistrates. and not as hauing the lybertie to be a cloke to malice, but as the seruauntes of God. Wherfore, considering with our selues, both that the Magistrates power is of God, and yt for the Lordes sake, wee be bound to Christian obedience vnto them, hauing now presently a commaundement, as though it were from the Queenes maiestie: with all humble obedience due to the regall power and authoritie ordayned of God (which we acknowledge to stād whole & perfectly in her grace) and wt due reuerence vnto you her graces commissioners, we humbly beseeche you with pacience and pittye to receaue this our answere vnto this cōmandement, guen vnto vs.

First, right honourable Commissioners, we haue considered our selues to be, not onely English men, but also Christians,The honour of God to be preferred before all regall honour & power. and therefore bound by the holy vow made to God in our Baptisme, to preferre Gods honoure in all thinges, and that all obedience (not onely of vs mortall men, but euen of the very Aungels and heauenly spirites) is due vnto Gods word: in so much that no obediēce can be true and perfect, either before God or man, that wholy and fully agreeth not with Gods word.

Then haue we weighed the commandemēt concerning the restitution of the late abolished latine seruice geuē vnto vs to discent and disagree frō gods word, & to cōmand manifest impietie, and the ouerthrowe of godlines & true religion,Q Maryes Iniunctions disagreeing from Gods worde, how & wherin. & to import a subuersion of the regall power of this our natiue country & realme of Englande, wyth the bringing in of the Romish Bishops supremacie, with all errours, superstitions, and idolatry, wasting of our goods & bodyes, destroying of our soules, bringing with it nothing, but the seuere wrath of God: which we already feele & feare least the same shall be more fiercely kindled vppon vs. Wherfore we humbly protest, that wee cannot be perswaded, that the same wicked commaundement shoulde come from the Queenes maiestie, but rather from some other, abusing the Queenes goodnes and fauour, and studying to worke some feate against the Queene, her crown & the Realme, to please with it the Romane Bishoppe, at whose handes the same thinketh hereafter to be aduaunced.

As the Agagite Aman wrought maliciously agaynst the noble king Assuerus: and as the Princes of Babell wrought agaynst the good king Darius:Hest. 3. so thinke we the queenes most gentle hart to be abused of some, who seking thēselues & their own vayn glory, procure such cōmandements as are against ye glory of God.1. Esd 4. For we cannot haue so euill an opinion in her maiestie, that she should subuert ye most godly & holy religiō (so accordingly to gods worde set forth by ye most noble, vertuous, and innocent king,Queene Mary euill incensed. a very saynct of God, our late moste deare king Edw. her graces brother) except she were wonderfully abused: who as hating reformation, will rather the destruction of al others, then acknowledge theyr errors, & to be accordynge to gods word, reformed. For truly ye religiō lately set forth by K. Edw. is such in our consciences,Religion set forth in K. Edwardes tyme, commende [...]. as euery Christian man is bound to confesse to be the truth of God, and euery member of Christes church here in England must needes embrace the same in heart, and confesse it with mouth, & (if need require) loose and forsake, not onely house, land, & possessions, riches, wife, children, and friends: but also (if God will so call them) gladly to suffer all manner of persecution, and to loose their liues in the defence of GODS worde and trueth set out amongest vs. For our Sauiour Christ requireth the same of vs, saying:Luke. 9. Who soeuer shalbe ashamed of me and my worde before this adulterous and sinfull generation, the sonne of man will also be ashamed of hym, when he shall come in the glorye of his father with the holye Aungels. Math. 10. And agayne sayth he: Who soeuer will confesse me before men I will confesse him before my father that is in heauen. Math. 12. And who soeuer will deny me before men, I will also deny hym before my father that is in heauen. And whosoeuer shall speake a worde agaynst the sonne of man, it shall be forgeuen him: but who soeuer shall rayle against the holy ghost, it shall not be forgeuē him.

We humbly beseeche the Queenes Maiestie, and you her honorable Commissioners, bee not offended with vs,An honest petition to Que [...] Mary. for confessing this truth of God, so straightly geuen vs in charge of Christ: neither bring vppon vs that great sinne that neuer shall be forgeuen, and shall cause our Sauiour Iesu Christ in the great day of iudgement, before his heauenly Father & all his Aungels, to deny vs, & to take frō vs the blessed price and raunsome of his bloudshed, wherwith we are redeemed.

[Page]For in that day, neither the Queenes highnes, neither you, nor any man shalbe able to excuse vs, nor to purchase a pardon of Christ for this horrible sinne and blasphemye of casting aside, and condemning his word. We can not agree nor consent vnto this so horrible a sinne: but we beseeche God for his mercy to geue vs and all menne grace, moste earnestly to flee from it, and rather (if the will of God be so) to suffer all extremitie and punishment in thys world, then to incurre such damnation before God.

Manasses, who restored agayn the wickednes of idolatrous religiō (before put down by Ezechias his father) brought the wrath of God vpon the people: so that ye scriptures sayth: Notwithstanding the reformation made by Iosias, the Lord turned not from the fiercenes of his great wrath wherwith hee was angrye agaynst Iuda, Examples of king Manasses. because of the prouocation with the which Manasses prouoked him. And the Lord said: euen Iuda will I take away from my presence, 4. Reg. 23. as I cast away Israell: & I will cast away this Citty of Ierusalem, and the house whereof I sayd: my name shall be there. Ieroboam, who at Bethel and Dan erected vp a new found seruice of God,Examples of Ieroboam. and not onely sinned himselfe, but also made all Israel to sinne with him so that not onely he was damned for commaunding, but the wrath of God came vppon all Israell, for obeing that his vngodly commandement. Yet was it not so heynous offence to bring man Idolatry neither yet heard of, as after reformation made by the godly kinges and princes, by the vertuous and holy Bishoppes, by the Prophets and seruaunts of God, to reiecte and cast of the word and true Religion of GOD, and to receaue againe a damned impietie.

This moste heynous offence is now offered vnto vs: although the same be paynted and coloured with ye name of reformation,Foule Idolatry set out with fayre shewes & pretenses. restoring of religion, auncient fayth, wyth the name of the catholicke Churche, of vnitie, Catholicke truth, & with the cloke of fayned holines. These are sheepe skinnes, vnder the which (as Christ saith) rauening Wolues couer themselues. But Christ willeth vs to looke vpon their fruites, whereby we may know them: and truely this is no good fruite, to cast aside Gods word, and to bā nish the English seruice out of the Churches, and in the place of it, to bring in a latine tongue vnknowne vnto the people. Which as it edifieth no man, so hath it bene occasion of all blindnes and errour amonge the people. For afore the blessed reformation begun by ye most noble Prince of godlye memory the queenes good father, and by our late holy and innocent king, her good brother finished: it is not vnknowne what blindnes & errour wee were all in, when not one man in all this realme vnlearned in the latine,Ignorance wilfully mayntayned. could say in English the Lordes prayer, or knew any one article of his beliefe, or rehearse any one of ye x. cōmandementes. And that ignoraunce, mother of mischiefe, was the very roote and well spring of all Idolatry, Sodomiticall Monkery, and whorish chastitie of vnmaryed priests of all whoredome, dronkennes, couetousnes, swearing, & blasphemie, with al other wicked sinfull liuing. These brought in the seuere wrathe and vengeance of GOD plaging sinne with famine and pestilence: and at last the sword consumed and auenged all theyr impietie and wicked liuing. As it is greatly to be feared, the same or more greuous plagues shall now agayne follow.

We cannot therefore consent nor agree that the worde of God and praiers in our English tongue which we vnderstand,Seruice in Latin not to be admitted. should be taken away from vs, and for it a latin seruice, we wote not what (for none of vs vnderstande it) to be agayne brought in amongest vs, specially seeing that Christ hath sayd: My sheepe heare my voyce and follow me, & I geue to them euerlasting life.

The seruice in Englishe teacheth vs, that wee are the Lords people,Iohn. 11. and the sheep of his pasture: and commandeth that we harden not our hartes, as when they prouoked the Lordes wrathe in the wildernes, least hee sweare vnto vs, as he did sweare vnto them, that they should not enter into his rest.

The seruice in Latine is a confused noyse: which if it be good, (as the say it is) yet vnto vs that lack vnderstāding what goodnes can it bring?Agaynst Latin Mattins. S. Paule commaundeth, that in the Churches all thinges shoulde bee done to edifying, which we are sure is Gods commaundement. But in the Latine seruice nothing is done to edifying, but contrarily al to destroy those that are already edified and to driue vs from Gods word and truth, and from beleuing of ye same and so to bring vs to beleue lyes and fables, that tempting and prouoking God,In the Popes seruice there is no edifying, what fables be in it the Lord knoweth. 2. Thess. 2. we shoulde be brought into ye iudgement that blessed Paule speaketh of, saying: Antichrist shall come according to the working of Satan, with all manner of power and signes and lying wonders, in all deceiuablenes of vnrighteousnes in those that pearish: because they haue not receyued the loue of the truth, that they might be saued. And therfore God wil send them strong delusion, that they should beleue lyes & be damned, as many as haue not beleued the truth, but haue approued vntighteousnesse.

Thus altogether drawne from God, we shall fal into his wrath through vnbeliefe, till he sweare vnto vs, as he did vnto the vnfaythfull Iewes, that such Infidells shall not enter into his rest.

In the administration of the Lordes supper, whiche we confessed to be the holye Communion, and pertakinge with Christ and his holy Congregation,The true vse of the Lord [...] Supper extincted. we haue learned Gods holy commaundements, and at the rehearsall of euery one of them, to ask God mercy for our most grieuous transgressions agaynst them, and to aske grace of God to keepe them in time to come, that the same may not onelye outwardly sound in our eares, but also inwardly by the holy ghost be written in our hartes.

Wee haue learned also the holye prayer made for the Queenes Maiestie: wherein wee learne that her power and authoritie is of God: therefore wee praye to God for her, that shee and all magistrates vnder her, may rule according to Gods worde: and we her subiectes obey according to the same.

Truely (most honourable Commissioners) we cānot thinke these thinges euill,Causes why the Commissioners commaundement ought not to be receaued. but thinke them moste worthye to be retayned in our Churches, and we would think our selues not to haue true subiectes hartes, if we shuld go about to put away such godly prayers, as put vs perpetually in memory of our bounden obedience & duety to God and our Rulers. For, as we thinke, at this present the vnquiet multitude had more neede to haue these things more often and earnestly beaten and driuen into them (specially geuen in many places to stirre and trouble) then to take from them that blessed doctrine, whereby onely they may to their saluation, be kept in quiet.

Furthermore,Receauing in both kyndes. we cānot forsake that blessed partaking of the body and bloud of our Sauiour Iesu Christes institution, ministred with such godly prayers, exhortatiōs, and admonitions, teaching vs the knowledge of God, the exceeding loue and charity of our louing redeemer Christ, breaking hys body vpon the crosse for our sinnes, & sh [...]dding his most precious bloud for our redemption, whych we in eating of that blessed breade, and drinking of y• blessed Cup assuredly beleue that we receiue, and be perfectly ioyned with Christ and his holy Catholike Churche into one body, and into one vnitie and brotherly loue, wherby eche member faithfully embraceth other. We must needes confesse thys institution of Christ to be moste holy & godly, whereof we haue the onely cōfort in conscience against sinne & damnation, wt the assurance of saluation, & wherof hath ensued reformation of many hainous sinnes, much lawinge, strife, and contention is ended: dronkennesse, whoredome, and other vices, in some reformed, goodnesse and vertue increased and nourished.

In the Latine Masse we neuer had no suche edifying, but only we saw a great many of ceremonies and strange gestures: as tourning of the Prieste, crossings, blessings,The Masse hath nothing in it but an heape of ceremonyes. breathings, washing of handes, and spreading abroade of hys armes, wyth like ceremonies that we vnderstād not. And concerninge the Latine tongue, wherein the Prieste prayeth, we wote not whether hee blesseth or cursseth vs. Wee are not partakers of the Sacrament, as Christes institution appoynteth we should be.

In the ministring of the Sacrament, the Priests alter the institution of Christ, committing theft and sacriledge, robbing vs of the cup of Christes bloud, cōtrary to Christes commandement, saying: Drinke yee all of this.

They rob vs also of Gods woord, speaking all thyngs in Latine,The people robbed of Go [...]s worde. whych nothing edifieth vs eyther in Faythe or maners. Christe commaunded not that his Supper shuld be ministred in an vnknowen tounge: but for as much as faith commeth of hearing, and hearing commeth of Gods woorde, howe can wee beleeue Christes woorde and promise made vnto vs in thys holy Sacrament, saying: Thys is my bodye broken for you, and this is my bloude of the newe Testament, whiche is shedde for you, for the remission of sinnes, if the same promises of Christe either be not at all recited, or els so recited in Latine, that the Congregation vnderstandeth not or heareth not what is spoken? S. Paul saith thus, reciting the saying of Esay: As truly as I liue, Phil 2. sayth the Lorde, all knees shall bowe vnto me, all tongues shall geue praise vnto God. Also he sayeth: Al tongues must confesse, that Iesus Christ is the Lord, vnto the glory of God the father. The holye Ghost came vppon the Apostles in fiery tongues,All thinges do [...]e in the Church ought to be in a knowen tongue. so that they spake the tongues of all nations vnder heauen. S. Paul ministred to the Corinthians, and preached to them in theyr owne mother tongue, and rebuked the bringyng in of straunge tongues into the congregations. Wee can not thincke it to be well, that so holy an Apostle rebuked. [Page] And what soeuer vertue the Latine tongue hath to suche as vnderstand it, to vs English men not vnderstandyng it, it is altogether without vertue and edifying, and therfore vnmeete for our Churches.

[...] Prie [...]tes be not [...] it is [...] owne [...].The Priestes complayne, that we lay men loue them not, nor haue them in honour. But it is their owne faulte. For how should we loue them, that onely seeeke to keep vs in blindnes and ignorance, to damne our soules, to destroy our bodies, to rob and spoyle our goodes and substaunce vnder a colour of pretensed holines? We knowe (right honourable Commissioners, what honour is due to suche Wolues, & how by the authoritie of Gods word such are to be fledde, as pestilences to the Lordes lambes, whom they miserably dayly murder.

But we haue rather chosen by this our meeke supplycation, humbly to desire the Queenes maiestie, and you her honorable Commissioners,Gods word [...] true [...] cast [...] the [...] in Q. Maryes [...]. to render Gods worde agayn vnto the Churches, & to permit vs freely to enioye ye same. For we certainely knowe, that the whole Religion lately set out by the holy sainct of God, our late most deare king Edward, is Christes true religion, written in ye holy scripture of God, and by Christe and his Apostles taught vnto his Church. Wherefore we cannot allowe with safe consciences this refusall of it, and casting of it out of oure Churches, for asmuch as to refuse, cast off, & to reiect, is to cast off Christ himselfe, and to refuse our part in his blessed body broken for our sinnes, and his bloud shed for our redemption. Which thing who so doth, the same without repentaunce can look for no sacrifice for his sinnes, but most fearfully wayte for the iudgement and for that vehement fire that shall destroy Christes aduersaries. For if hee that despiseth ye law of Moses, is without mercye put to death vnder two or three witnesses: howe much more greeuous tormentes shall he suffer that treadeth vnder foot ye sonne of God, and esteemeth the bloud of the Testament (wherby he was sanctified) as a prophane thing, & cōtumeliously vseth the spirite of grace?

Wherefore, wee moste humbly praye and beseeche the Queenes gracious Maiestie, to haue mercy and pitty vpon vs her poore and faithfull subiectes, and not to compel vs to do ye thing yt is agaynst our consciences, and shall so incurably wound vs in hart, by bringing into the churche the Latine Masse and seruice that nothing edifieth vs, and and casting out of Christes holye Communion and English seruice, so causing vs to sinne against our redemption. For such as willingly and wittingly agaynst their consciences shall so do (as it is to be feared many one doth) they are in a miserable state, vntill the mercy of God turn them which if he do not, we certainly beleeue, that they shall eternally be damned: and as in this world they deny Christes holy word and Communion before men, so shal christ deny them before his heauenly father and his Aungelles.

And where as it is verye earnestly required, that we should go in Procession (as they call it) at whiche time the Priest say in Latine,The Popish [...] Chri [...]tes [...] in Procession. such thinges as we are ignoraunt of, the same edifieth nothing at all vnto godlinesse. And wee haue learned, that to follow Christes Crosse, is an other matter, namely, to take vp our Crosse and to follow chryst in pacient suffering for his loue, tribulations, sicknes, pouertie, prison, or anye other aduersitie, whensoeuer Gods holy wil & pleasure is to lay the same vppon vs. The tryumphant Passion and death of Christ, [...] wherby in his own person he conquered death, sinne, hell, and damnatiō, hath most liuely bene preached vnto vs, and the glory of Chrystes crosse declared by our Preachers: whereby wee haue learned the causes and effectes of the same more liuely in one Sermon, then in all the Processions that euer wee went in, or euer shall go in.

When wee worshipped the diuine Trinitie kneelyng, and in the Letanie inuocating the Father, the Sonne, and the holy Ghost, asking mercye for our sinnes, and desiring such petitions as the neede of oure frayle estate and thys mortall life requireth, we were edified, both to know vnto whom all Christian praiers should be directed, and also to know that of Gods hand we receaue all thinges, as well to the saluation of our soules, as to the reliefe of our mortall necessities. And we humbly beseech the Queenes maiestie, that the same most holye prayers may bee continued amongest vs: [...] that our Ministers praying in oure mother tongue, and wee vnderstanding their prayers and petitions, may aunswere, Amen, vnto them. At euening seruice we vnderstoode our Ministers prayers, we wer taught & admonished by the scriptures then read: whiche in the latine Euensong is all gone.

At the ministration of holy baptisme, we learned what league and couenau [...]t God had made with vs, [...]tisme in Englishe. and what vowes and promises we vpon our part had made namely to beleue in him, to forsake Satan and his workes, & to walke in the way of Gods holy word & commandemētes.

The Christian Catechisme continually taught & called to remembraunce the same,Catechisme in English. wheras before no man knew any thing at all. And many good men of lx. yeares, yt hadde bene godfathers to xxx. children, knew no more of ye godfathers office, but to wash their handes ere they departed the Church, or els to fast fiue Fridayes, bread and water.The effectes of Gods word described.

O mercifull God, haue pittie vpon vs. Shall we be altogether cast from thy presence? We may well lament our miserable estate to receaue such a commaundement, to reiect and cast out of our Churches all these most godly praiers, instructions, admonitions, and doctrines, & thus to be compelled to deny God, and Christ our Sauiour, hys holy word, & al his doctrine of our saluation, the candle to our feete, and the light to our steppes, the bread comming downe from heauen, that geueth life, whiche who so drinketh, it shall be in him a well spring streaming vnto eternall life: wherby we haue learned all righteousnes, al true Religion, al true obedience towardes our gouernours, al charitie one towardes an other, all good workes that god would vs to walk in, what punishment abideth ye wicked and what heauenly rewarde God will geue to those that reuerently walke in his wayes and commaundementes.

Wherefore right honourable Commissioners, wee can not without impietie, refuse and caste from vs the holye word of God which we haue receaued, or condemne anye thing set forth by our most godly late king Edward & hys vertuous proceedinges, so agreable to Gods worde. And our most humble suite is, that the cōmaundement may be reuoked, so that we be not constrayned thereunto. For we protest before God,Suffolke and Northfolke men moued by Gods word do [...]et vp the Queene. we thinke if the holy word of God had not taken some roote amongest vs, we could not in tyme past haue done that poore duety of ours, which wee did in assisting the Queene our most deare soueraigne▪ agaynst her Graces mortall foe that then fought her destruction. It was our bounden duetie, and wee thanke God for the knowledge of his worde and grace, that we then did some part of our bounden seruice.

And we meekely pray and beseeche the Queenes Maiestie, for the deare passion of Iesus Christ, that the same word be not takē away out of her Churches, nor from vs her louyng, faythfull, and true subiectes: lest if the like necessitie should hereafter chaunce (which God for his mercies sake forbid, and euer saue and defēd her grace and vs all) the want of knowledge of due remembraūce of Gods word may be occasion of great ruine to an infinite number of her graces true subiectes.Inconuenience [...] that follow by taking away Gods word. And truely we iudge this to be one subtile part of the deuil (enemy to all godly peace and quietnesse) that by takyng Gods word from among vs, and plantyng ignoraunce, he may make a way to all mischief and wickednes: & by banishyng the holy Gospell of peace, he may bring vpon vs the heauy wrath of God, with all maner of plagues: as death, straunge sicknes, pestilence, morren, most terrible vprores, commotions, & seditions.Esay. 6. These thyngs did the Lord threaten vnto the Iewes for refusing his word, saying: Goe, and thou shalt say vnto this people: Ye shall heare in deede, but ye shall not vnderstand: ye shall playnly see, and not perceiue. Harden the hart of this people, stop their eares, and shut their eyes, that they see not with their eyes, heare not with their eares and vnderstand not with their hartes, and conuert and be healed. And I said: how lōg Lord? And he aunswered, Vntill the Cities be destroyed, vtterly wasted without habiters, and the houses without men, till the lād also be desolate & lye vnbuilded ▪ And the Prophet Micheas, considering the contempt of Gods word amōg the Israelites, threatned them thus: When the day, that thy preachers warned thee of, commeth, thou shalt be wasted away. And let no man beleue his frend, or put confidence in his brother. Mich. 6. Keepe the doore of thy mouth from her that lyeth in thy bosome: for the sonne shall put his father to dishonour, and the daughter shal rise agaynst her mother, the daughter in law agaynst the mother in the law: and a mans foes shalbe euē they of his owne houshold. The same plague threatned Christ vnto the Iewes, for refusing his peace profered them in the Gospel, and he wept on the Citie Ierusalem, which murdered the Prophetes, and stoned such as were sent vnto her.

The same plagues, we are afrayd, will also fall vpon vs. For whereas heretofore with the receiuing of Christes worde and peaceable Gospell we had great benedictions of God especially this Christian concorde and holy peace,Luke. 19. so that all were at a full and perfect stay in Religion, no man offended with an other, but as the sonnes of peace eche of vs with Christian charitie embraced other: now, alas for pitie, the deuill (ridyng vpon the red horse, shewed vnto S. Iohn in the Reuelation) is come forth, and power is geuen him to take peace from the earth.Apoc. 6. For now a man can goe to no place but malicious busie bodies curiously search out his deedes, marke his wordes and if he agree [Page] not with them in despisyng Gods worde, then will they spitefully & hatefully rayle against him and it, calling it error & heresie, and the professors therof heretickes and schismatikes, with other odious and despiteful names: as traytours, and not the Queenes frends, not fauourers of the Queenes proceedinges:Louing of Gods word made heresie. as if to loue Gods word wer heresie, and as though to talke of Christ, were to bee schismatikes: as though none could be true to the Queene, yt were not false to God: as though none were the queenes frendes, but suche as despitefully rayle on her graces Father and brother, and on Gods word that they set foorth: as though none fauoured the Queenes maiestie, but suche as hate all godly knowledge.

And in very deede these thinges that all this turmoile is made for,All that the Papistes striue for, are but mans mere inuentions beside Gods worde. are meere inuentions of popes, brought into the church, of theyr owne imaginations, without cōmandement or ensample either of Christ or of his Apostles: and there is not one word in the Bible, that being truely alledged, mayntayneth them, nor any Doctor of Antiquitie before S. Austens dayes, as it hath bene diuers times sufficiently proued before all the whole Parliament and Conuocation of this Realme. Yet these being mere traditiōs of Bishops,The Queene her Commissioners and Iustices abused by [...]he Bishops. are set out for Gods commaundementes: and the Queenes authoritie (geuen to her of God to mayntayne his word) must be abused to put downe Gods word And your right honourable Iustices & keepers of lawes and righteousnes, are also abused and made the Bishops apparatours, to set forth such romishe trash, as is to christes dishonour, and agaynst the supreme authoritie of the regall estate of this realme. And wee poore subiectes, for speaking of that whiche is trueth, and our bounden allegeance, are dayly punished: rayled vpon, and noted for seditions, and not the Queenes frendes.

True subiectes wrongfully sclaundered.But God (who is blessed for euer) knoweth that they sclaunder vs, and pull the thorn out of their owne foot, and put it in ours: for the searcher of harts knoweth, that we beare a faythful and true hart vnto her grace, vnto al her proceedinges, yt are not agaynst God and his holy worde. And we dayly pray vnto the heauēly father, to lighten her graces royall hart with the glorious light of his Gospell that she may establishe and confirme that Religion, that her graces brother, our most deare king, did set out amongest vs: and so gouerning & ruling this her realme in the feare and true way of God, shee may long liue, and wyth prosperitie, peace, and honor raigne ouer vs.

But we cannot thinke that those men do seek eyther Gods honour, or her Graces prosperitie, or wealth of the realme, yt take from her Graces faythfull subiectes, Gods word, which onely is the roote of all loue and faythfull obedience vnder her grace, and of all honestie, good life, and vertuous concord amonge her Commons. And this wee feare, least the roote being taken away, the braunches wil sooone wither and be fruitles. And when the Philistines haue stopped vp the welspring, the fayre streames yt shuld flow, shall soone be dryed vp. All our watchmen, our true preachers haue taught vs, that as longe as wee retayned Gods word, we should haue God our gracious mercifull father, but if we refused and cast of the Lordes yoke of hys doctrine, then shall we looke for the Lordes wrath and seuere visitation to plague vs, as hee did the Iewes for the like offences.Rom. 1. And Paule sayth: God gaue to them the spirite of vnquietnes and vprore, eyes wherwith they should not see, & eares wherewith they should not heare, Psalm. 69. vntill this day: And as Dauid sayd: Let theyr table be made a snare to take themselues withall, a trap to catche them, and a stumbling blocke to fall at. Let theyr eyes be blinded, that they see not, & bow thou downe their backes alwayes.

O mercifull God, all this is now come vpon vs, and daily more & more encreased,What vnquietnes followeth the lacke of Gods worde. and we feare at last it will so bow down our backes, yt we shall vtterly be destroyed: the troublesome spirite of vprores & vnquietnesr dayly troubleth mēs harts, & worketh such vnquietnes in al places, yt no man yt loueth quietnes, can tell where to place hymselfe. Men haue eyes, & see not how greeuous offence it is, to cast of the yoke of Gods doctrine, & to beare the heauye burden that vnfaythfull hipocrites lay vpon vs. We haue eares and heare not the warning of Gods worde, calling vs to true repentance, nor his threates agaynst our impietie. Our most sweet table of Christes word and most holy Communion is taken away, and turned to a moste perillous snare, through the brawling disputations of men. And as the Idoll of abomination, betokeneth finall subuersion vnto the Iewish nation: so wee feare, this settyng aside of the Gospell and holy Communion of Christe, and the placing it. of Romish religion, betokeneth desolation to be at hand, of this noble realme of England.

For the plagues of hunger, pestilence, and sworde, can not long tary: but except we repent and turne agayne to ye Lord: our backes shall be so bowed, that the like horrible plagues were neuer seene. And no maruell: for the like offence was neuer committed, as to reiect and cast of Christ and his word, and in playne English to say: Wee will not haue him to raigne ouer vs. Luke. 13. O Lorde howe terrible is it that followeth in the Gospell? Those mine enemies that would not haue me to raygne ouer them, bring them hither, and slaye them before me. God be mercifull vnto vs, and moue ye Queens maiesties hart, and the hartes of her honorable counsayle, and youre hartes (right honourable Commissioners) to weigh these dangers in due time:Warning to Q. Mary to her Counsayle and Commissioners. & to call Gods word into your Counsayle, & then you shall see, how it agreeth wt this Bishoplike commaundement, & to be as ware to auoyd the contempt of the eternall God, and daungers of the same, as you are prudent and wise in matters of thys world: least if the almighty be contemned, hee stretch forth his arme, which no man can turne, and kindle his wrath, that no man can quench.

We haue humblye opened vnto you oure consciences, doubtlesse sore wounded and greeued by this commaundement: and wee meekely pray and beseeche the Queenes maiestie, for ye precious death & bloudshedding of Iesus Christ our Sauiour,The duety of true subiectes declared, first to Christ then to the Queene. to haue mercy and pitty vpon vs her Graces poore Commons, faythfull, and true subiectes, members of the same body politicke, wherof her Grace is supreme head. All our bodyes, goodes, landes, and lyues are ready to do her Grace faythfull obedience, and true seruice of all commaundements that are not agaynst God & his worde: but in these thinges that importe a denyall of Christ, and refusall of his word and holy Communion,How farre a Prince ought to require obedience of his subiectes. we cannot consent nor agree vnto it. For we haue bound our selues in Baptisne to be Christes Disciples, and to keepe his holy word and ordinances. And if we deny him before men, he will deny vs before his heauenly Father and hys holy Aungels in the day of iudgement: which we trust her benigne Grace will not require of vs.

And we humbly beseeche her Maiestie, that we be not enforced vnto it: but as we serue her grace with body and goodes, & due obedience, accordyng to Gods commaūdement: so we may bee permitted freely to serue God and Christ our Sauiour, & keepe vnto him our soules, which hee hath with his precious bloud redeemed: that so (as Christ teacheth) we may rēder to Caesar, that is due to Caesar, and to God, that is due to God.

For we thinke it no true obedience vnto the Queenes highnes,True obedience how farre it stretcheth. or to any other Magistrate ordeined of God vnder her, to obey in things cōtrary to gods word, although the same be neuer so straitly charged in her Graces name. The Bish. of Winchester hath truely taught in that point, in his booke of true obedience, that true obediēce is in the Lord, & not agaynst the Lord: as the Apostles aunswered before the Counsaile at Ierusalem, cōmaundyng them no more to preache in the name of the Lord Iesus: Iudge you (sayd they) whether it be right in the sight of God, to heare you rather thē God. And agayne they sayd: We must obey God rather then man. Wherefore wee learne,Actes. 4. that true obedience is to obey God, kyng of all kynges, & Lord of all Lordes: and for him, in him, and not agaynst him and his word, to obey the Princes and Magistrates of this world, who are not truely obeyed when God is disobeyed, nor yet disobeyed, when God is faythfully obeyed.

Tobias disobeyed not his king, although contrary to his commaundement, & contrary to the vsage of all other, when they went to Dan, & Bethel,True obedience. he went vnto Ierusalem, & worshipped in the tēple of the Lord. The three yoūg men in Babylon, refusing king Nabuchodonosors commaundemēt,Example of true obedience. pleased God more then the whole multitude that obeyed. And Daniel, that prayed to the God of heauē, contrary to kyng Darius cōmaundementes, bare a more true & faythfull hart to the king, thē those wicked Coūsellers, that procured that wicked law, or those that for feare of flattery obeyed it. Which two pestilences (feare & flattery) haue euer destroyed true obedience to God and man:Feare and flattery, enemyes to true obedience to God and man. when wicked godlesse men (that care not if the deuill were worshipped, so they may get & obteine riches, promotiōs, and dignities, and worldly glory) turne to and fro, as euery winde bloweth: and weake and frayle mē fearing losse of goodes, punishment, or death, doe outwardly in body that thyng, that their hartes & consciēces inwardly abhorreth: and so outwardly disobey God, and in hart dissemble with man, which dissimulation we thinke worthy hate of all men, and most vncomely for Christian men.False dissemblers worthy to all men▪ be hated [...].

Wherfore we humbly beseeche the Queenes Maiestie, with pitie and mercy to tender the lamentable suite of vs her poore subiectes, which be by this cōmaundement sore hurt, & wounded in our consciences, and driuen to many miseries, & by the malicious attemptes of wicked mē suffer great wronges & iniuries, sclaunders, losse of goods, & [Page] bodyly vexations. We thinke not good, by any vnlawful s [...]urre or cōmotion, to seeke remedy: [...] intend by Gods grace, to obey her maiesty in al things, not against God & his holy woorde. But vnto such vngodly bishoplike commandements, as are against God, we answer with the apostles: God must be obeied rather then man. If persecution shall ensue (whiche some threaten vs with) we desire the heauenly Father, according to his promise, to looke from heauen, to heare our crye, to iudge betweene vs & our aduersaries, & to geue vs faith, strength and patience, to cō tinue faithfully vnto the end, & to shorten these euil daies, for his chosens sake: and so we faithfully beleeue he will.

Notwithstanding, we trust the Quenes gracious and mercifull heart will not suffer such tyranny to be done against her poore, innocent, faithful, and obedient subiects, that daily pray vnto God for her: which haue no remedie in this world but to sue vnto her highnesse, our most gracious and benigne soueraigne: whom we pray & beseech, for the deare bloud of Christ, [...] to pitie our lamentable case and hurt of conscience, and to call backe all such commandements as are against Gods honour, as the good Kyng Darius, Assuerus, Traianus, Theodosius, & diuers other haue done: and to permit the holy woord of God and true religion (set foorth by our moste holy and innocent king Edward, a very Sainte of God) to be restored agayne vnto our Churches, to be frequented amongst vs. So shal we grow and increase in the knowledge of God & of Christ, in true repentance and amendement of life: so shal we exhibite true obedience to our lawfull Magistrates and all superiors ordained of God: so shall loue & charitye (of late thorowe this commandement so decaied) be againe restored, the honor of her regall estate the more confirmed and established, and godlinesse and vertuous life among her louing subiects increased and maintained.

And we most hartily pray you (right honorable commissioners) to be meanes vnto the Queenes highnesse, and to her honourable Counsaile, that thys oure humble sute may be fauourably tendered, and graciously hearde and graunted. And we shall not cease daye and nyghte to pray vnto the heauēly Father, long to preserue her grace, & all other magistrates in his feare and loue, and in prosperous peace and wealth, with long life & honor. Amen.

Your poore suppliants, the louers of Christes true Religion in Northfolke and Suffolke.

The story of Iohn Harpole, of the parish of S. Nicholas in Rochester, Ioane Beach wydowe, of Tunbridge, Martyrs.

TOuching the examination of Ioane Beach widowe, and of Iohn Harpole within the dioces of Rochester, [...] by Maurice B. of the sayde Diocesse, remembraunce was made before in the story of Nicholas Hal, pag. 1591. wherin was declared the foure articles Consistorial of the byshop, obiected and laide, as vnto the sayd Nicholas Hall and his company, so also to this Ioane Beach wydowe: whereof the first was this.

[...]1 That shee was of the parish of Tunbridge, in ye Dioces of Rochester.

2 Item, that all persons which preache, teach beleeue, or say otherwise or contrary to that their mother holye Catholike church of Christ, are excommunicate persons and heretickes.

3 Item, that the sayde Ioane Beach hath, and yet dothe affirme, maintaine, and beleue contrary to the sayde mother holye Churche of Christe, videlicet, that in the blessed sacrament of the aultar, vnder forme of breade and wine, there is not the very body and bloude of our Sauiour in substance, but onely a token and memoriall thereof: and that the very body and bloude of Christ is in heauen, and not in the sacrament.

4 Item, that she hath bene, and yet is, amongst the parishioners of Tunbridge, openly noted, and vehemently suspected to be a sacramentarie, and hereticke.

Her personall answeres to the said Articles.

TO the whych foresayde articles, her aunsweares were these. First, that shee was and is of the sayd parishe of Tunbridge, [...] in the Dioces of Rochester.

2 That al persons which do preach and hold otherwise and contrary to that, which the holy catholicke churche of Christ doth, [...] are to be reputed for excommunicate and heretickes: adding wythall, that neuerthelesse she beleeueth not the holy Catholike church to be her mother, but beleueth only the father of heauen to be her father.

3 Thirdly, that shee hath, and yet doeth verely beleeue, hold, and affirme, in the Sacrament of the Aultare vnder fourmes of bread and wyne, not to be the very body and bloud of our Sauiour in substance, but onely a token and remembraunce of hys death to the faithfull receiuer, and that his body and substaunce is onely in heauen, and not in the Sacrament.

4 Lastly, as touching howe shee hath beene or is noted and reputed among the parishners of Tunbridge, shee sayd, shee could not tell: howbeit shee beleeued, shee was not so taken and reputed.

Examination and condemnation of Iohn Harpole and Ioane Beach.

THe lyke matter, and the same foure Articles were also the same present time and place ministred to Iohn Harpole by the foresayde byshop Maurice: who after the like aunsweares receiued of hym, as of the other before, adiudged and condemned them both together to deathe,The Martyrdome of Iohn Harpo [...]e and Ioane Be [...]ch, at Rochester An. 1556. Aprill. 1. by one fourme of sentence, according to the tenor & course of their seueral sentence, which ye may read before in master Rogers storie.

And thus these ij. Christian Martyrs coupled in one confession, being condemned by the bishop, suffered together at one fire, in the towne of Rochester, where they together ended their liues about the first day of this present moneth of Aprill.

Iohn Hullyer Minister and Martyr.

NExte after these ensueth the Martyrdome of Iohn Hullyer, Minister,Iohn Hullier▪ Martyr. who first being brought vp in the Schoole of Eaton, was afterwarde Scholler, and then Conducte in the Kings Colledge at Cambridge, and in the same Uniuersitie of Cambridge, suffered vnder Doctour Thurlby Bishop of Elye, and hys Chauncelloure, for the syncere setting out of the lyght of Gods gracious Gospell reuealed in these oure dayes. In whose behalfe thys is to be lamented, that among so many fresh wittes and stirring pennes in that Uniuersitie, so little matter is leaft vnto vs, touching the processe of his iudgement, and order of hys suffering, whych so innocently gaue hys lyfe in suche a cause, among the middest of them.The Martyrdome of Iohn Hullier minister who suffred at Cambridge. Anno 1556. Aprill. 2. By certayne letters whych hee hym selfe leafte behinde him, it appeareth, that hee was zealous and earnest in that doctrine of truthe, whych euerye true Christian man oughte to embrace. His Martyrdome was about the second day of this present moneth of Aprill.

¶Letters of M. Iohn Hullier Minister.
A Letter of Iohn Hullier to the Christian congregation, exhorting them faithfully to abide in the doctrine of the Lord.

IT standeth now most in hand (O deare Christians) all them yt looke to bee accounted of Christes flocke at that great and terrible day,A letter exhortatory of Iohn Huller to the flocke of the faythfull Christians. Mach. 24 when a separation shalbe made of that sort that shalbe receiued, from the other which shalbe refused, faithfully in this time of great afflictions, to heare our master Christes voice, the only true shepheard of our soules, whych sayeth: Who so euer shall endure to the ende, shall be safe. For euen nowe is that great trouble in hande (as heere in England we may wel see) that our Sauiour Christ spake off so long before, which shoulde followe the true and sincere preachinge of his Gospell. Therefore in thys time wee must needes eyther shewe that wee be hys faithfull Souldiours, and continue in hys battaile vnto the ende, putting on the armoure of God,Ephe. 6. 1. Thess [...]5. the buckler of faith, the brest plate of loue, the helmet of hope and saluation, and the sworde of his holy woorde (whiche wee haue heard plentifully) wyth all instaunce of supplication and prayer: or els if we do not woorke and labour with these, we are Apostataes and false souldiours, shrinking moste vnthankefully from our gracious and soueraigne Lorde and Captaine Christe, and leaning to Beliall. For as hee sayeth plainely: Who so euer beareth not my crosse and foloweth me, he can not be my disciple: And, no man can serue two maisters: for either he must hate the one, and loue the other, Luke. 14. Math. 6. or els he shall leane to the one, and despise the other. The which thing the faithfull Prophete Helias signified when hee came to the people, and sayde:3. Reg. 18. Why halte yee betweene two opinions? If the Lorde be God, followe hym, or if Baal be hee, then folowe him.

Nowe let vs not thinke, but that the same was recorded in wryting for oure instruction▪ whome the endes of the worlde are come vppon, as the Apostle Saint Paule sayeth: What so euer thyngs are wrytten aforehande, they are wrytten for our learning. Rom. 15. If Christe be that onely good and [Page] true shepheard that gaue his life for vs,Anno 1556. Maye. then lette vs that beare his marke, and haue our consciences sprinkled with his bloude, followe altogether for our saluation, hys heauenly voyce and calling, according to oure profession and first promise. But if we shall not so do, certainly (say what we can) although we beare the name of Christe, yet we be none of hys sheepe in deede. For he sayeth very manifestly:Iohn 10. My sheepe heare my voyce, and followe me: a straunger they will not followe, but will flee from him, for they knowe not the voyce of a straunger.

Therefore lette euery man take good heede in these perillous dayes (whereof we haue had so much warning aforehande) that he be not beguiled by the goodly outward shewe and appearance, as Eue was of our olde subtile enemie,The wilines of the subtile Serpent. whose crafte and wylinesse is so manifolde and diuers, and so full of close windings, that if he can not bring hym directly and the plaine straight way to consent to his suggestions, then he will allure him and winde him in by some other false wayes (as it were by a traine) that hee shall not perceiue it, to deceiue him wythall, and to steale from him that goodly victorie of the incorruptible and eternall crowne of glorye,2. Tim. 2. which no man els can haue, but he that fighteth lawfully: as at thys present day, if hee can not induce him thorowly as other doe, to fauor his deuelish religion, and of good wil and free heart to helpe to vpholde the same, yet he will enueagle him to resorte to hys wicked and whorish schoolehouse, and at the least wise to be conuersant and keepe company wyth hys congregation there, and to holde his peace and say nothing, what soeuer he thinke, so that he be not a diligent souldiour and a good labourer on Christes side, to further his kingdome: by that subtile meanes flattering him that hee shall bothe saue his life, & also his goods, and liue in quiet. But if we looke well on Christes holy will and Testament, we shal perceiue that he came not to make any suche peace vppon earth, nor yet that he gaue any such peace to his Disciples: I leaue peace wyth you (sayeth he) my peace I geue you, not as the world geueth it, Math. 10. Iohn. 14.15.16. The peace of Christ to them that sustayne the troubles of this worlde. Luke. 14. geue I vnto you. Let not your hart be troubled, nor fearefull. These thinges haue I spoken vnto you, that in me ye should haue peace. In the worlde yee shall haue affliction, but be of good cheare, I haue ouercome the world. The seruaunt is not greater then his Lord and maister: If they haue persecuted me, they shall also persecute you. If any man come to me, and hateth not his owne father and mother, wife, children, sisters, yea, and moreouer his owne life, it is not possible for him to be my disciple. Blessed be yee that nowe weepe, for ye shall laughe: and woe be vnto you that nowe laugh, for ye shal mourne & weepe. He that wil finde his life, shall loose it.

Therfore the God of that true peace and comfort, preserue and keepe vs, that we neuer obey such a false flattering, which at length will pay vs home once for all, bringing for temporal [...] peace and quietnesse, euerlasting trouble, vexation, and disquietnesse: for these vaine and transitory goodes, extreme losse and vtter damage of the eternal treasure and inheritance: for this mortall life, depriuation of the most ioyfull life immortall: finally, the entrance into endlesse death most miserable, vnmeasurable pain and torment both of body and soule.

Now conferring these 2. scholemasters together, lette vs consider the thing wel, and determine with our selues whych way we oughte to take,The strayte way of Christ better then the broad way of this world. & not to take the common broade way which seemeth heere moste pleasant, and that the most parte of people take. Surely I iudge it to be better to goe to Schoole wyth our maister Christe, and to be vnder his Ferula and rodde (although it seeme sharpe and grieuous for a time) that at the lengthe we may be inheritors wyth him of euerlasting ioy, rather then to keepe cō pany wyth the deuils schollers, the adulterous generation, in his schoole that is all ful of pleasure for a while, and at the ende to be paide with the wages of continuall burning in the moste horrible lake whiche burneth euermore with fire and brimstone without any end. What shal then these vaine goodes and temporall pleasures auaile? Who shall then helpe when we crie incessantly, woe, woe, alasse and weale away, for vnmeasurable paine, griefe, and sorrowe? O let vs therefore take heede betime, and rather be content to take paynes in this worlde for a time, that wee maye please God. Our Sauiour Christe the true teacher sayeth: [...]ohn. 15. Euery braunche that bringeth not foorth fruite in mee, my Father will take away.

It is also not wrytten in vaine: The children of the vngodly are abhominable children, Eccle. 41. Vngodly comp [...]ny t [...] be auoyded. and so are they that kepe company wyth the vngodly. What doeth he els, I pray you, that resorteth to the ministration and seruice that is moste repugnant and contrary to Christes holy Testament, there keeping still silence, and nothing reproouing the same, but in the face of the world by hys very deede it selfe, declareth hymselfe to be of a false, fearefull, dissembling, fained, and vnfaithfull heart, and to haue layde awaye from hym the armour of light, discouraging as muche as lieth in hym, all the residue of Christes hoste, and geuing a manifest offence to the weake, and also confirming, encouraging and reioysing the hearts of the aduersaries in all theyr euil doing? By which example he doeth shewe him selfe, neyther to loue God, whome he seeth to be dishonoured and blasphemed of an Antichristian minister, nor yet his neighbour, before whome he should rebuke the euill, as it is expresly commaunded in Gods holy lawe, where it is sayd: Thou shalt in any wise rebuke thy neighbour, that thou be ar not sinne for hys sake. Leuit. 18. Gods stipend commeth not, but to such as play his souldiours. Wherefore let such a one neuer fantasie to deceiue him selfe, that his name is registred in the booke of life, to haue the stipend of Christes souldiour, except he do the duety and performe the parte of a faithfull and ryghte true souldioure, as other haue done before. For such fearfulnesse commeth not from God, as testifieth S. Paule, saying: God hath not geuen vs the spirit of feare, but of power and loue. Be not ashamed, sayth he, to testifie our Lorde, 2. Tim. 1. but suffer aduersitye also with the Gospell, through the power of God, which saued vs, and calling vs with an holy calling.

To be now fearful when most nede is that we should be of strong hearts,Fearefulnes in Christes cause disproued. Math. 10. is vtterly the reiecting of the feare of God, and plaine vnfaithfulnesse and disobedience to the expresse commandement of our sauior Christ, which sayth in his holy gospel: Feare not them that kill the body. &c. For what faithfulnesse doe we expresse towards hym, when he sayeth thus to vs, and yet we declare in our doynges the very contrarye, being euer fearefull, euen as the vnbeleeuing Israelites, whiche vnfaithfully feared Gods ennemies the heathen Cananites, where as he had oftentimes geuen them commaundement by hys true Prophet Moses, to do the contrary? For the which cause,Num. 13.14. all the whole number of that secte were destroyed in processe of time in the wildernesse,Example by the fearefull Israelites. and enioyed not the pleasant land of promise. Which was a bodily figure shewed before, and now agreeing to the promise of the heauenly inheritāce, which shalbe geuen to none other, but onely to al such as wt loue vnfained, be wholy bent, wythout any fear of man, to fulfil Gods holy will and pleasure. But all they that pertain to the liuely faith to the winning of the soule, wil faithfully sticke to the commandement, trusting moste firmly and faithfully, that he that gaue the same, wil also geue strēgth plentifully to performe it euen in the weakest vesselles of all, euen as we haue heard and seene by many and diuers examples, he onely be praised therefore.

S. Peter sayeth: Feare not though they seeme terrible vnto you, neither be troubled, 1. Pet. 3. Phil. 1. but sanctifie the Lorde God in your hearts. Onely (sayeth S. Paule) let your conuersation be as it becommeth the gospell of Christe. Continue in one spirit, and in one soule, labouring as we doe, to maintaine the faith of the gospell, & in nothing fearing your aduersaries which is to them a token of damnation, and to you of saluation, and that of God: for vnto you it is geuen that not onely yee shoulde beleeue in Christe, but also suffer for his sake. Wherefore let vs be ryght well assured that we shall yeelde a moste straite reckening and accompte, if we transgresse the sayde moste wholesom preceptes geuen vs of oure maister Christe and of hys Apostles, and nowe in thys troublesome time wherein the Gospell is persecuted, shewe our selues fearefull souldiours: as it is manifestly declared in the Reuelation of S. Iohn, where it is wrytten: That the fearefull shall haue theyr parte wyth the vnbeleeuing and abhominable, Apoc. 21. in the lake that burneth with fire and brimstone, which is the seconde death. Agayne, it is wrytten in the same Booke for our warnyng:Apoc. 3. Because thou art betwixt both, and neither colde nor hote, I wil spew thee out of my mouth.

Now therefore good christians, these true testimonies of Gods liuely woord deepely considered and weighed, let vs chiefly stand in awe of his most terrible iudgementes, and be not as they that presumptuously tempt hym. Lette him alwayes be our feare and dread. He nowe chasteneth, he nowe nourtereth vs for oure profite,Esay. 8. Prouer. 3. deliting in vs euen as a louing Father in his beloued childe, to make vs perfecte, and to haue vs to be partakers of his holynesse.Heb. 12. 1. Cor ▪ 11. 2. Reg. 7. Hee nowe iudgeth vs, not vtterly taking away hys euerlasting loue and mercy from vs, as he doth from the malignant & wicked, that we should not be condemned with the wicked world: but if we now refuse his moste louyng chastising, and folow the worlde, we must nedes haue our portion with the worlde. Wide is the gate, and broade is the way whych leadeth to destruction,Math. 7. and many there be whych goe in thereat. But straite is the gate and narowe is the waye that leadeth vnto life, and fewe there bee that finde it. O howe muche better is it to goe thys narrowe waye with the people of God, then to enioy the pleasures of sinne for a time?

In consideration whereof, let vs wythout any more [Page] slackinge and further delaies in thys greate warninge by Gods louing visitation, submit our selues betime vnder hys mighty hand, that he may exalte vs when the tyme is come. And thus I wholely commit you to him, and to the woorde of hys grace, [...] which is able to build further, beseeching you most heartily to pray for me, yt I may be strong through the power of his might, and stande perfect in all things, being alwaies prepared and ready, looking for the mercy of our Lorde vnto eternall rest, and I will pray for you as I am most bounde. So I trust he will graciously heare vs for hys promise sake made vnto all Faithfull in hys dearely beloued sonne Christe oure alone Sauioure, whose grace be wyth your spirite, most deare Christians, for euer. So be it.

By your Christian brother▪ Iohn Hullier, a prisoner of the Lorde.

Iohn Hullyer being of long time prisonner, and nowe openly iudged to die for the testimony of the Lord Iesus, wisheth hartely to the whole cōgregation of God, the strength of his holy spirit, to their euerlasting health both of body and soule.

I Nowe (most deare Christians) hauing the sweete comfort of Gods sauing health, [...]. Apoc. 14. and being confirmed wt hys free spirit (be he only praised therefore) am constrayned in my conscience, thinkyng it my verye duetie to admonishe you, as ye tender the saluation of your soules, by al maner of meanes to separate youre selues from the companie of the Popes hirelings, considering what is sayd in the Reuelation of S. Iohn, by the Aungell of God, touching all men. The woordes be these: If any man worship the Beast and his Image, and receiue his marke in his forehead, or in his hand, the same shall drinke the wine of the wrathe of God, whiche is powred into the cuppe of his wrathe, and hee shall be punished with fire and brimstone before the holye Angels and before the Lambe, [...] and the smoke of their torment ascendeth vp euermore. Marke well heere good Christians, who is this beast, and worshippers, that shalbe partakers of that vnspeakeable torment. This beast is none other but the carnal & fleshly kingdome of Antichrist, the Pope with his rabble of false Prophets and Ministers, as it is most manifest: which to maintaine theyr high titles, worldly promotions and dignities, do with much cruelty daily more and more setforth and establish theyr owne traditions, decrees, decretalles, contrary to Gods holy ordinaunces, statutes, lawes, and commaundements, and wholy repugnante to his sincere and pure religion and true woorshipping.

Nowe what doe they els but worshyp this Beast and his Image, who after they had once already escaped from the filthinesse of the world, through the knowledge of the Lorde and Sauiour Iesus Christ,1 Pet 2. are yet agayne tangled therin and ouercome, vsing dissimulation vnfaithfully, for feare of theyr displeasure, doing one thing outwardly, and thinking inwardly an other: so hauing them in reuerence vnder a cloke and colour, [...]. 3. to whō they ought not so much as to say God speede: and adioyning themselues to ye malignant congregation, [...] 16. whych they oughte to abhorre as a den of theeues and murtherers, and as the Brothel house of moste blasphemous fornicators: whose voyces beynge contrary to Christes voyce, if they were of his flocke, they would not knowe, but would flee from them: as he hymselfe being the good shepeheard of our soules doth full wel in his holy gospel testify. [...]. 10. [...]. 16. Againe, what do they els I pray you, but receiue the Beastes marke in theyr forheads and in theyr handes, whych doe beare a faire face and countenaunce outwardly in supporting them as other do, being ashamed onely to confesse Christe and hys holy Gospell? But thys fainednesse and dissimulation, Christe and hys Gospel will in no wise allowe. [...]. 9. Of whome it is sayd: Who soeuer shall be ashamed of mee and of my woordes in thys adulterous and sinfull generation, of him also shall the sonne of man be ashamed, when he shal come in the glory of his father with his holy Angels. Therefore sayeth almighty God by hys Prophet Malachie: [...] Curssed be the dissemblers. Yee were once lyghtened, and tasted of the heauenlye gifte, and were become partakers of the holy Ghost, and tasted of the word of God, and of the power of the worlde to come. And oure Sauiour Christ sayth: No man that putteth hys hande to the ploughe, [...] and looketh backe, is apte for the kingdome of GOD. Therefor S. Iohn the Apostle vseth this for a manyfest token, that the backsliding from ye true preachers of Gods woord declareth euidently, that they be not of the number of them. For, sayeth he: They went out from vs, but they were not of vs: Ephe 4. for if they had bene of vs, no doubt, they woulde haue continued wyth vs. Surely, so long as we vse dissimulation, and to play on both hādes, we are not in the light. For what soeuer is manifest, the same is light, as the elect vessell of God S. Paule witnesseth.

Wherfore (good Christians) for Gods most dear loue, deceiue not your selues through your own wisedom, and through the wisedome of the worlde, which is foolishnesse before God,1. Cor. 3. but certifye and stay your owne conscience wt the sure truth and faithfull woord of God, and with the infallible testimonies of holy scripture.Psal. 3. Heb. 3. For although Gods mercy is ouer all his woorkes, yet it doth not extende but onely to them that holde fast the confidence and reioysing of hope vnto the ende, not being weary in well doing, but rather waxing euery day stronger and stronger in the inward man. Therfore in the Reuelation of S. Iohn,2. Cor. 4. Gods mercy to whom it belongeth. wher it is entreated of the Beast and his image, it is also sayde: Heere is the sufferance of Saintes, and heere are they that keepe the commaundements, and the faith of Iesus Christ. Where by almighty God doth shewe plainely, that he doth vse those wicked men as instruments for a time, to try the pacience and faith of his peculiar people, wythout the performance whereof, we can haue no part among the liuing, but as it is sayd in the same Reuelation: The fearfull shall haue theyr parte in the lake that burneth with fire and brimstone, whyche is the second death.

But peraduenture ye will obiect & say vnto me:Obiection aunswered. what shall we do? Shal we cast our selues headlong to death? I say not so. But thys I say, that we are all bounde (if euer we looke to receiue saluation at Gods hande) in thys case wholy to be obedient to hys determinate counsell & foreknowledge,1. Cor 1 [...]. Rom. 18. expressed by the gift of the spirit in holy scripture: and then to cast all our care vpon him, who worketh all in all for the best, vnto them that loue him: and thus he geueth commaundement, saying:Apoc. 18. Come awaye from her my people, that ye be not partakers of her sinnes, and that ye receue not of her plagues. Nowe, who hearing this terrible voyce of God, which must needes be fulfilled, will not wyth all speede and diligence applye him selfe to doe thereafter, except such as will presumptuously tempt him? And as touching such, the Wise man sayeth:Eccle. 3. Hee that loueth pearill and daunger, shall pearish therein. But they that be of the Faith of Abraham, euen as he did, so will they in all assayes and trials be obedient to the heauenly voyce, how soeuer it semeth contrary to their owne naturall wil and carnal reason, according to the sure worde of faith, which saith:Psal. 36. Hope thou in the Lorde and keepe his way: holde thee stil in the Lord, and abide patiently vpon him. Let not thy ielousie moue thee also to doe euill. Come out from among them,2. Cor. 6. and ioyne not your selues to your vnlawfull assemblies: yea, do not once shew your selues with the least part of your body,The body must adioyne with the spirite in seruing God. to fauour theyr wicked doinges, but glorifye God (as moste right is) so well in your whole bodye outwardlye, as inwardly in your spirite, or els you can doe neither of both well: for your body doth belong to God, so well as youre spirite. At the dreadfull day of iudgement, we shall all receiue the workes of our bodies, according to that we haue done, whether it be good or bad.

Therefore what soeuer we doe, we may not bryng the spirite in bondage to the body, but contrariwise we must subdue the body and the will of the flesh to the spirit, that the spirite maye freely accomplishe the will of God in all things: for otherwise we shall neuer be partakers of hys promise, with the true childrē of Abraham. For as s. Paul sayeth: They which are the children of the flesh, are not the children of God. If we shall liue according to the flesh, we shall dye. For to be carnally mineded▪ is death: but to be spiritually mineded, is life and peace, because that the fleshly mineded is enmitie to God: for it is not obedient to the lawe of God, neyther canne be. So then they that are in the flesh, can not please God. Nowe chuse you which way you will take, either the narow way that leadeth vnto life, which Christ hymself and hys faithfull followers haue gone throughe before: or else the broad path way that leadeth to destruction, which the wicked worldlinges take theyr pleasure in for a while.Fythfull admonitions. I for my part haue now wryttē thys short admonition vnto you of good will (as God be my witnesse) to exhort you to that way, which at length you your selues shuld prooue and finde to be best, yea and reioyce thereof. And I do not onely wryte thys, but I will also (wyth the assistaunce of Gods grace) ratifie and confirme, and Seale the same wyth the effusion of my bloude, when the full tyme shall be expired that hee hath appoynted: whych (so farre soorth as I maye iudge) must needes be within these few daies. Therefore I nowe bidde you all moste heartely farewell in the Lorde, whose grace bee wyth youre spirite. Amen. Watch and pray, watch and pray, pray, pray. So be it.

Iohn Hullier.

Besides these letters, the said Iohn Hullier leaft also a [Page] godly prayer, whiche if any be disposed to peruse, it is extant in the old booke of Acts, to be found, pag. 1515.

The death and Martyrdome of sixe constant professours of Christ, burned at Colchester, for the testimonie of the Gospell, the 28. day of Aprill.

NOt long after the death of Robert Drakes, William Tymmes,Aprill 28. The Martyrdome of 6. men at Colchester. and the other Essex Martyrs, executed in Smithfielde, as is aboue specified, followed in the same order likewise of martyrdome, at one like fire in the town of Colchester (where the most parte of them did inhabite) sixe other blessed Martyrs, whose names be these:

Christopher Lyster, of Dagneham, Husbandman.

Iohn Mace, of Colchester, Apothecarie.

Iohn Spenser of Colchester, Weauer.

Symon Ioyne, Sawyer.

Richard Nichols, of Colchester, Weauer.

Iohn Hamond, of Colchester, Tanner.

Roger Grasbroke.With these sixe was also ioyned an other, whose name was Roger Grasbroke, but he afterwarde submitted him selfe. These aboue named, the Byshoppe, because he (as it semeth by the short processe recorded by his register) waxed now weary,Iohn Kingston B. Boners Cō missary in Essex. made a very quicke dispatche. For soone after that, they were deliuered vnto one Iohn Kingstone, Bacheler of Ciuil law, and then Commissarye to the Bishop,These Martyrs were deliuered by the Earle of Oxford to the Commissary, & by the Commissary sent to the Bishop. by the Earle of Oxford & other Commissioners (as appeareth by a bil endented, made betwene the Commissioners and the said Commissary, for the receit of the sayd prisoners, dated the 28. day of Marche, Anno regni regis & Reginae Philippi & Mariae secundo & tertio: which is the yere of our Lord 1556.) and by him sent vp vnto hys Lord and Maister, the Bishop caused them to be broughte vnto hys house at Fulham: Where in the open Churche, iudicially were ministred vnto them ye same Articles that were propounded vnto Bartlet Grene and others, mentioned before. To the whych they made their seuerall answeres, agreeing altogether in one truthe, as by the summe and effect thereof heere ensuing, more plainly appeareth.

Their answeres to the Bishops articles.1 To the first article they al consented and agreed: Iohn Spenser adding further thereto, that the churche malignant, which is the Church of Rome) is no parte of Christes Catholike church: and that he neither hath, nor dothe beleeue the doctrine and religion, taughte and set foorth in the sayd Romish and malignant church.The Church of Rome no part of Christes Catholicke church.

2 To the second they aunswered: that they beleeued that in the true Catholike church of Christe, there be but two sacraments: that is to say, the sacrament of Baptisme, and the sacrament of the body and bloud of Christ.2. Sacramentes.

3 To the third article they al agreed, confessing that they were Baptised in the Faith and beliefe of the Catholicke church, and that their Godfathers and Godmothers had professed and promised for them, as is contained in ye same Article.

Profession of Baptisme.4 To the fourth they answered: that they alwaies were and yet then did cōtinue in the faith and profession, wherin they were baptised: Richarde Nicols adding also: that he had more plainely learned the truth of his profession by the doctrine set forth in king Edward the 6. his daies, and thereupon he had builded his faithe, and would cōtinue in the same to hys liues ende, God assisting him.

To deny the beggerly vsages of the Popes Church is not to deny the Catholicke fayth of Christ.5 To the fifth they answeared, that they neither swar [...]ed nor went away from the Catholicke faith of Christ. Howbeit they confessed, that within the time articulate (and before they hadde misliked, and earnestly spoken against the sacrifice of the Masse, and against the sacrament of the altare, affirming that they woulde not come to heare or bee partakers therof, because they hadde and then did beleeue, that they were set foorth and vsed contrary to Gods woord and glory. And moreouer they did graunt that they hadde spoken against the vsurped authoritye of the B. of Rome,The pope ought to haue no authoritye in England. as an oppressor of Christes Church and Gospell, and that he ought not to haue any authoritye in Englande. For all which sayings they were no whit sorie, but rather reioyced and were glad.

6 To the sixt they answered, that they neuer refused, nor yet then presently did refuse to be reconciled to the vnitye of Christes Catholicke church,The Church of Rome to be abhorred. but they said they had, and then did, and so euer woulde heereafter vtterlye refuse to come to the churche of Rome, or to acknowledge the authority of the seat hereof, but did vtterly abhorre the same, for putting downe the booke of God the Bible, and setting vp the Babylonicall Masse, wyth all other of Antichristes marchaundise.

7 To the seuenth article, the effect therof they all graunted. And Symonde Ioyne declared further,Again [...] Popes trumper [...] that the cause of hys refusing to be partaker of theyr trumperie, was for that the commandements of God were there broken, and Christes ordinaunces chaunged and put oute, and the B. of Romes ordinances in steade thereof put in. Moreouer,Agayn [...] transubstā tiation. as touching the sacrament of Christes body, Christopher Lister affirmed that in the sayde Sacrament there is the substance of breade and wine, as well after the woordes of consecration as before, and that there is not in the same the very body and bloud of Christ really, substātially, and truely,Against the Masse. but onely Sacramentally and spiritually by Faith in the faithfull receiuers, and that the Masse is not propiciatorie, for the quicke or for the dead, but meere Idolatrie and abhomination.

8 To the eight they sayde, that they were sent to Colchester prison by the king and Queenes Commissioners, because they would not come to theyr parish Churches, and by them sent vnto the bishop of London, to be therof further examined.

9 To the ninth they al generally agreed, that that which they had saide in the premisses was true, & that they were of the Diocesse of London.

These aunsweres thus made, the Bishop did dismisse them for that present vntill the after noone. At which time hauing firste their articles and aunsweres red vnto them againe, and they standing most firmly vnto theyr Christian profession, they were by diuers waies and meanes assaied and tried if they would reuoke the same their professed faith, and returne to the vnitie of Antichristes church.

The burning of the foresayde sixe men at Colchester.

The Martyrdome of Christopher Lister, Iohn Mace, Iohn Spencer, Symon Ioyne, Richard Nicol [...], Iohn Hamond, at Colchester. Anno. 1556. Aprill. 28.

Which thing when they refused,Sentence geuen agaynst them by B. Bo [...]er. the bishop stoutly pronounced the sentence of cōdemnation against them, committing them vnto the temporall power. Who vppon the receit of the king and Quenes wryt, sent them vnto Colchester, where the 28. day of Aprill, moste chearefully they ended theyr liues to the glory of Gods holy name, and the great incouragement of others.

Hugh Lauerocke an olde lame man, Iohn Apprice a blinde man, Martyrs, burned at Stratford the Bowe.

IN the discourse of thys parcell or parte of Hystorie,May. 15. Two burned together at one stake, Hugh Lauerrocke an olde lame man, and Iohn Apprice a blynd man. I knowe not, whether more to maruaile at the greate and vnsearchable mercies of God (wyth whome there is no respecte in degrees of parsones, but he choseth as well the poore, lame, and blinde, as the rich, mighty, and healthful, to sette foorth hys glory) or els to note the vnreasonable or rather vnnaturall doings of these vnmerciful catholickes (I meane B. Boner, and his complices) in whome was so little fauour or mercye to all sortes and kindes of men, that also they spared neither impotente age, neither lame, nor blinde, as may well appeare by these poore creatures, whose names and stories heere vnder followe.

Hugh Lauerocke, of the parish of Barking Painter, of the age of 68. a lame creple.

Iohn Apprice ▪ a blinde man.

These 2. poore and simple creatures, beinge belike accused by some promoting neighbor of theirs, vnto ye bish. and other of the K. and Queenes Commissioners, were sent for by their Officer: and so being brought & deliuered into the handes of the sayd bishop, were the 1. day of May examined before him in his pallaice at London: Where he first propounded and obiected againste them those 9. Articles, wherof mētion is made before, ministred as wel vnto Bartlet Grene, as also vnto many others. To ye which they aunsweared in effecte, as Christopher Lister, Iohn Mace, and other before mentioned had done.

Wherupon they were againe sent to prison, and beside other times, [...] the 9. day of the same moneth, in the consistorie of Pauls were againe openly producted, and there after the olde order, trauailed with all to recant theyr opinions against the Sacrament of the altare.

Wherunto Hugh Lauerocke first sayd: I will stand to mine answers, [...] and to that that I haue cōfessed: and I can not finde in the scriptures, that the Priestes should lift vp ouer theyr head a cake of bread.

The bishop then turned him vnto Iohn Apprice, and asked what he would say.

To whom he answeared: Your doctrine (sayd he) that yee set foorth & teache, is so agreeable wyth the world, and embraced of the same, that it can not be agreeable with the scripture of God. And ye are not of the catholicke church: for ye make lawes to kil men, and make the Queene your hangman.

At which woordes the bishop, belike, somewhat tickeled, and therfore very loth to delay theyr condēnation any longer (such was now his hote burning charitie) cōmanded that they shoulde be brought after him vnto Fulham, [...] whether he before dinner did goe, and there in the afternoone, after his solemne maner, in the open church he pronounced the definitiue sentence of condemnation againste them, and so deliuering them into the hands of the temporall officer, thoughte to dispatche his handes of them, but could not so dispatch his conscience before the iudgement of God, from the guiltinesse of innocent bloud.

The pore men being now in ye temporal officers hāds, might not there be suffered long to remain, & therefore the 15. day of May, very early in the morning they were caried from Newgate in a cart to Stratford the Bow, & most quietly in the fire praising God, yelded vp their soules into hys handes, throughe a liuely Faith in Iesus Christe, whom vnto the ende they did most constantly confesse.

At their death, Hugh Lauerock, after he was chained, casting away his crooche, and cōforting Iohn Apprice his fellow Martyr, sayd vnto him: be of good comfort my brother: for my Lorde of London is our good Phisition. Hee will heale vs both shortly, thee of thy blindenesse, and me of my lamenesse. And so paciently these two good Saints of God together suffered.

The Martyrdome of a blinde man, and a lame man, at Stratford the Bowe.

[...]

Three women the same time burned in Smithfielde, Katherine Hut, Elizabeth Thackuell, and Ioane Homes.

THe nexte day after the Martyrdome of thys lame and blinde mā aboue specified, in the sayd moneth of May,May. 16. were brought to the fire 3. women, wyth whom also was adioyned an other, who being in the same constancy wyth them, was likewise partaker of the sayde condemnation. The names of these were.

Katherine Hut of Bocking, Widowe.

Ioane Hornes of Billerica, Maide.

Katherin Hutte, Eliz [...]beth Thackuell, Ioane Hornes, Martirs.

Elizabeth Thackuel of great Bursted, Maide.

Margaret Ellys of Billerica, Maide.

How these with diuers other mo were persecuted and sent vp, especially by Syr Iohn Mordant, and Edmunde Tyrrell Esquier, Iustices of Peace, this their Letter following will declare.

A Letter sent vnto Boner Bishop of London, from Sir Iohn Mordant Knight, and Edmund Tyrrell Esquire, Iustices of peace for the Countie of Essex.

OVr humble commendations to your Lordshippe: these shall be to aduertise you,A letter of certayne persecuting Iustices to Boner. that we haue sent vnto your good Lordship, Ioane Potter, the wife of Hughe Potter, Iames Harrys, seruaunt of William Harrys of Bromhill, & Margaret Ellys, for that they be not conformable to the orders of the Churche, nor to the reall presence of Christes body and bloude in the Sacrament of the aultare, to vse your Lordships pleasure with them, as you thinke good, not doubting with the punishmēt of these and the other before sent to your Lordship, but that the parishe of great Burstede and Billerica shall bee broughte to good conformitye. Thus committing your good Lordship to the tuition of almightie God, wee take our leaue. From great Burstede this present second day of March. 1556.

Your Lordships to command, Iohn Mordant. Edmund Tyrrel.

After the receit of these Letters, Bishoppe Boner entring to examination of these 4. women aboue named, laid and obiected the lyke Articles to them, as after his vsuall forme he vsed to minister, and are before expressed. Whereunto the sayd women likewise agreeing in the same vnitie of spirite and doctrine, accorded in theyr aunsweares, much agreeing vnto the other before them.

As first, to the Article in the firste place obiected they, consented and graunted, beleeuing the sayde Article to be true in euery part thereof.

2. To the second, partly they answeared,The simple ignorance of these women had more neede to be instructed then they to be burned. they could not tel what a Sacrament is, Elizabeth Thackuell, and Katherin Hut, adding moreouer, that matrimonie & Baptisme, and the Lords supper, were Sacraments ordained in the churche: but whether the other specified in thys article, be sacraments (as they heard them called) ordained by God or not, they could not tell, Margaret Ellys being examined seuerally, as the other were, vpō the same, how many sacraments there were, answeared (as a yong mayde vnskilled, in her simple ignoraunce) that shee coulde not tell. Howbeit she had heard (she sayd) that there was one Sacrament, but what it was she could not tell. &c.

3 To the thirde likewyse they graunted, that they were baptised by their godfathers and godmothers, which godfathers and godmothers (sayde Margaret Ellys) did not then know so much, as shee now doth knowe: Katherine Hut adding wythall, and saying, that shee was baptised: but what her godfather & godmothers did then promise for her in her name, shee could not tell. &c.

4 To the fourth article, Margaret Ellys, and Elizabeth Thackuel did graunt therunto: Katherin Hut said moreouer, that shee beinge of the age of 14. yeares, was of the faith wherein shee was Christened, and yet neuerthelesse the said faith in that age (shee sayde) was but a deade faith, because shee did not then vnderstand what she did beleue. Ioane Hornes added that shee being 11. yeares of age, began to learne the faith set foorth in K. Edwards dayes, in the which faith and religion (she sayd) she hath hetherto, & yet doth, & so wil hereafter continue, God so assisting her.

5 To the fift article, they answeared and confessed, according al in this effect, that as touching ye Masse,Agaynst the Masse and Sacrament of the Aultar. they knew no goodnesse in it, and as touching the Sacramente of the altar, they beleeued yt Christes natural body is in heauen, and not in the sacrament of the altar: And as concernyng the sea of Rome, they acknowledged no such supremacy in that sea, neither haue they any thing to do therewith.

[Page]6 In aunswearing the sixt article, they did all generally refu [...]e to be reconciled or vnited to the church of Rome: or anye other Churche contrary to that wherein they nowe stoode and did professe.

7 To the seuenth article they aunsweared lik [...]wyse that they had so done & sayde in all things, as is in thys article contained: Katherine Hutte adding moreouer the reason why: for that (sayd she) neither the seruice in Latin, Masse, Mattens, and Euensong, nor the Sacraments were vsed and ministred according to gods word: And furthermore, that the Masse is an idoll, neither is the true body & bloud of Christ in the Sacramente of the aultare, as they make men beleeue.

8 Their aunswere to the eight Article, declared that they were all and euery one sent vppe to Boner by syr Iohn Mordant knight,Syr Iohn Mordant Promoter. and iustice of peace in Essex (the Lord of his mercy send vs better Iustices I beseeche him) for that they coulde not affirme the presence of Christes bodye and bloude to be truely and really in the Sacramente, and for that they came not to theyr popish parish Church.

9 To the ninth article, they aunswered and confessed the premisses thereof to be true, and denied not the same: saue that Katherin Hut sayd, that she was of Bocking in Essex of the peculiare iurisdiction of Canterbury, and not of the diocesse and iurisdiction of London.

After these their answeres receiued, they were produced againe about the 13. of Aprill to further examination, and so at length to their finall iudgement, where Katherin Hut widowe standing before the bishop boldly & constantly stoode to that which she hadde sayde before,Katherin Hutte. neither yeelding to his faire promises, nor ouerthrowne with his terrour. Who being required of the Sacrament to say her minde, and to reuoke her selfe vnto the fellowshyp of the Catholicke faith,The wordes of Katherin Hutte, of the Sacramēt. openly protested, saying: I deny it to be God, because it is a dumme God and made wyth mans handes. Wherein the good and faithfull Martyr of Christe firmely persisting, so receiued her sentence, being condemned of Boner to the fire: which shee wyth great constancie sustained by the grace and strength of the Lorde, and dyd abide for the cause and loue of Christ.

Ioane Hornes maid, producted likewise to her iudgement and condemnation, wyth like firmnesse and Christian fortitude,Ioane Hornes mayde. declared her selfe a true Martyr and folower of Christes Testament, geuing no place to the aduersary: but being charged that she did not beleeue the Sacrament of Christes body and bloude to be Christe himselfe, of the which Sacrament (contrary to ye nature of a Sacrament) the aduersaries are woont to make an idoll seruice: to this shee protesting openly her minde, sayde as followeth: If you can make your God to shed bloud, or to shew any cō dition of a true liuely body, then will I beleeue you: but it is but bread (as touching the substaunce therof) meaning the matter whereof the Sacrament cōsisteth:The wordes and profession of Ioane Hornes touching the Sacrament. and that you call heresie, I trust to serue my Lord God in. &c.

And as concerning the Romish sea, she said: my Lord (speaking to Boner) I forsake all his abhominatiōs, and from them good lord deliuer vs. From this her stable and constant assertion, when the Bishop was too weake to remooue her, and too ignorant to conuince her, he knockt her downe wyth the butcherly axe of hys sentence.The Butcherly axe of Boner. And so the holy Uirgine and Martyr committed to the shambles of the secular sword, was offered vp with her other felowes a burnt sacrifice to the Lord, In odorem bonae fragrantiae, in the sauour of a sweete and pleasant smell.

As touching Margaret Ellis, shee likewise perseuering in her foresayde confession, and resisting the false Catholicke errours and heresies of the Papistes,Ma [...]garet Ellys dy [...] in Newgate was by the sayd Boner adiudged and condemned: but before the time of her burning came, preuented by death in Newgate prison, departed and slept in the Lord.

No lesse strength in the grace of the Lorde appeared in the other maide Elizabeth Thackuell, whose hearte and minde the Lorde had so confirmed in hys truth,Elizabeth Thackuell, Mayde and Martyr. so armed with patience, that as her aduersaries could by no sufficient knowledge of Scripture conuicte her affirmation, so by no forceable attempts, they could remooue her confession. Whereuppon shee standing to the death, being in lyke sorte condemned, by the sayd vnbyshoplyke [...], gaue her life willingly and mildely for the confirmation & sealing vp of the sincere truth of Gods woord.i. A persecutor.

These iij. innocent and godly women, thus falsly and wrongfully by men condemned for the iust quarel & cause of Gods Gospell, were had to Smithfield, and there cruelly bounde to the stake, gaue their bodies to the tormentours, their spirites they commended to God. For whose glorye they were willing and ready to suffer what soeuer the cruel handes of theyr enemies should woorke agaynst them, dying more ioyfully in the flaming fire, then some of

The Martyrdome of three women.

The Martyrdome of Katherine Hutte, Ioane Hornes, Elizabeth Thackuell, in Smithfield. Anno. 1556. May. 16. them that burned them, did peraduenture in theyr beds. Suthe a Lorde is God, glorious and woonderfull in all hys Saintes. The Martyrdome of these Saints of God, was the 16. of May.

Thomas Drowry a blinde boy, and Thomas Croker Bricklayer, Martyrs.

YEe heard a litle before, of two men, the one blinde,May 5. T. Drowry a blind boy, and Tho. Croker, Martyrs. Persecution at Glocester. Of this blynd boy, read before, pag. 1509. the other lame, which suffered about the 15. of Maye. And heere is not to be forgotten an other as Godly a couple, whiche suffered the like passion and Martyrdome for the same cause of Religion at Glocester, of the which two, the one was the blind boy, named Tho. Drowrie, mentioned before in the hystorie of B. Hooper, whom the sayd vertuous Byshop confirmed then in the Lorde, and in the doctrine of hys woorde.

With him also was burned an other in the same place, and at the same fire in Glocester, about the fifth of Maye, whose name was Thomas Croker Bricklayer.

Concerning the which blinde boy, howe long he was in prison, and in what yere he suffered, I am not certaine. Of this credible intelligence I haue receiued by the testimonie of ye Register then of Glocester, named Ihon Tailer, aliàs Barker, that the sayde blinde boy at his last examination and finall condemnation, was brought (by the Officers, vnder whose custodie he had remained) before doctour Williams then Chauncellour of Glocester, sittinge Iudicially wyth the sayd Register in the consistorie, neare vnto the Southe doore, in the neather ende of the Churche of Glocester. Where the sayde Chauncellour then ministred vnto the sayde Boye such vsuall articles, as they are accustomed in such cases, and are sondry times mentioned in thys booke. Amongest which, he chiefly vrged the article of Transubstantiation, saying in effect as followeth.

Chauncellor.

Doest thou not beleue, that after the words of consecration spoken by the Priest, there remayneth the very reall body of Christ in the Sacrament of the altare?

Tho.

To whome the blinde Boy answeared: No, that I doe not.

Chauncel.

Then thou art an hereticke, and shalt be burned: But who hath taught thee thys heresie?

Thom.

You, M. Chancellor.

Chancel.

Where I pray thee?

Thom.

Euen in yonder place: Poynting with his hande, and tourning towardes the Pulpet, standinge vppon the North side of the Church.

Chancel.

When did I teache thee so.

Tho.

When you preached there (namyng the day) a Sermon to all men, as well as to me, vppon the Sacrament. You sayd, the Sacrament was to bee receiued spiritually by fayth, and not carnally and really, as the papistes haue heretofore taught.

Chanc.

Then do as I haue done, and thou shalt lyue as I do, and escape burnyng.

[Page]Tho.

Though you can so easily dispense with your self, and mocke with God, the world, and your conscience, yet I will not so do.

Chanc.

Then God haue mercy vpon thee: for I will read the condemnatory sentence against thee.

Tho.

Gods will be fulfilled.

The Register beyng herewith somwhat mooued, stood vp, and said to the Chancellor.

Register.

Fie for shame man, will you read the sentence against hym, and condemne your selfe? away, away, & substitute some other to geue sentence and iudgement.

Chanc.

No Register, I will obey the lawe, and geue sentence my selfe accordyng to myne office.

And so he red the sentence condemnatory agaynst the boy, (with an vnhappy tongue, and a more vnhappy conscience) deliuering him ouer vnto the secular power. Who the said v. day of May, brought the said blinde boy to the place of execution at Glocester: together with one Thomas Croker a Bricklayer, condemned also for the like testimony of the truth. Where both together in one fire, most constantly and ioyfully yelded their soules into the hands of the Lord Iesus. Ex testimo. Io. Lond.

¶Persecution in Suffolke.

Three burnt at Beckles. May. 21.

AFter the death of these aboue rehersed, were three men burnt at Beckles in Suffolke, [...] in one fire, about the 21. day of May, anno. 1556. Whose names are here vnder specified.

Thomas Spicer of Winston, Labourer.

Iohn Deny and Edmund Poole.

This Thomas Spicer was a single man of the age of 19. yeres, and by vocation a Labourer, dwellyng in Winston in the County of Suffolke, & there taken in his maisters house in Sommer, about or anone after the rising of the Sunne (beyng in his bed) by Iames Ling and Iohn Keretch of the same towne, and Wil. Dauies of Debnam in the sayd Countie.I [...]mes [...] Iohn [...], W D [...]uies, persecutors.

The occasion of his taking was, for that he would not go to their popish church to heare Masse, and receiue their Idole at the commandement of sir Iohn Tirrell knight, of Gippyng hall in Suffolke, and certaine other Iustices there, who sent both hym and them to Eay dungeon in Suffolke, till at length they were all three together broght before Dunnyng then Chauncellor of Norwich, and M. Myngs the Register, sittyng at the Towne of Beckles to be examined.Dun [...]ing, [...] persecutors.

And there the sayd Chancellour perswading what he could to turne them from the truth, could by no meanes preuaile of his purpose. Whereby mynding in the ende to geue sentence on them, he burst out in teares, intreatyng them to remember themselues, and to turne agayne to the holy mother church, for that they were deceiued and out of the truth, and that they should not wilfully cast away thē selues, with such like wordes.

Now, as he was thus labouryng them and semed very loth to read the sentence (for they were the first that he condemned in that dioces) the Register there sittyng by, beyng weary, belike, of tarying, or els perceiuyng the constant Martyrs to be at a point, called vpon the Chauncellour in hast to ridde them out of the way, and to make an ende. At which wordes the Chauncellour read the condemnation ouer them with teares, and deliuered them to the secular power.

¶Their Articles.

THe Articles obiected to these and commonly to all other condemned in that Diocesse by Doctor Hopton Bishop of Norwich,The articles [...] upon they were [...]. and by Dunnyng his Chauncellor, were these.

1. First, was articulate agaynst them, that they beleeued not the Pope of Rome to bee supreme head immediately vnder Christ in earth of the vniuersall Catholike Church.

2. Item, that they beleeued not holy bread and holy water, ashes, palmes, and all other lyke ceremonies vsed in the Churche, to be good and laudable for stirring vp the people to deuotion.

Ceremo [...].3. Item, that they beleeued not after the wordes of consecration spoken by the Priest, the very naturall body of Christ, and no other substance of bread and wine, to be in the sacrament of the Altar.

4. Item that they beleeued it to be Idolatry to worship Christ in the Sacrament of the Altar.Sacrament of the Altar.

5. Item, that they tooke bread and wine in remembrance of Christes Passion.

6. Item, that they would not follow the Crosse in procession nor be confessed to a Priest.

7. Item, that they affirmed no mortall man to haue in himselfe free will to do good or euill.

For this doctrine and articles aboue prefixed, these three (as is aforesayd) were condemned by Doctor Dunning, & committed to the secular power, Syr Iohn Sylliard being the same tyme hyghe Sheriffe of Northfolke and Suffolke.

And the next day following vpon the same, they were all burnt together in the sayd towne of Beckles.Execution of burning in Northfolke done without a writte. Whereupon it is to be thought, yt the writte De comburendo, was not yet come downe, nor could not be, the Lord Chaunlour Bish. Heath, being the same time at London. Which if it be true then it is playne, that both they went beyond their Commission, that were the executioners, & also the Clergy which were the instigatours thereof, cannot make good that they now pretend: saying, that they did nothing but by a lawe. But this let the Lord finde out, when he seeth his tyme.

In the meane tyme, while these good men were at the stake, & had prayed, they sayd there beliefe: and when they came to the reciting of the Catholicke Church, Syr Iohn Silliard spake to them. That is well sayd Syrs, quoth he.Syr Iohn Silliardes wordes. I am glad to heare you say, you do beleeue the Catholicke Church. That is the best word I heard of you yet.

To which his sayinges, Edmund Pole aunswered,Edmund Pole refuseth the Popes Church. that though they beleeue the Catholicke Churche, yet doe they not beleeue in their Popish Church, which is no part of Christes Catholicke Churche, and therefore no part of their beliefe.

When they rose from prayer, they all went ioyfully to the stake, and being bounde thereto, and the fire burning about them, they praysed God in such an audible voyce, that it was wonderfull to all those which stoode by and heard them.

Then one Robert Bacon, dwelling in the sayd Beckles a very enemye to Gods truth,Robert Bacon an enemy. and a persecutour of his people, being there present within hearing thereof, willed the tormentours to throw on fagots to stoppe the knaues breathes, as he termed them: so hotte was his burning charitye. But these good men not regarding there malice, confessed the truth, and yelded their liues to the death for the testimony of the same, very gloriously & ioyfully. The which their constancye in the lyke cause, the Lord graunt we may imitate and follow vnto the ende. Whether it be death or lyfe to glorifye the name of Christ, Amen.

And forasmuch as we haue here entred into the persecution of Northfolke and Suffolke, it commeth therefore to minde by occasion hereof, brieflye to touche by the way, some part (for the whole matter cannot bee so exprest as it was done (touching the troubles of the towns of Winson and Mendlesam in Suffolke, raysed and stirred by the sayd Syr Iohn Tyrrell & other Iustices there) of the lyke affinitye. The summe and effecte of which briefly is thus signifyed to me by writing.

*The persecution in the Townes of Winson and Mendlesam in Suffolke.

BY the procurement of Syr Iohn Tyrrell Knight and other of his Colleagues,Syr Iohn Tyrrell persecutor. Persecution at Winson and Mendlesam in Suffolke. The names of good men persecuted in Suffolke Mendlesam. there were persecuted out of the Towne of Winson in Suffolke these persons hereafter following. Anno. 1556.

Maistresse Alice Twaites Gentlewoman, of the age of three score yeres and more, and two of her seruaunts.

Humfrey Smith and his wyfe.

William Katchpoole and his wyfe.

Iohn Maulyng and his wyfe.

Nicholas Burlingham and his wyfe.

And one Rought and his wyfe.

Such as were persecuted and driuen out of the towne of Mendlesam, in the Countie of Suffolke.

Symon Harlstone, and Katherine his wife, with his fiue children. William Whitting, and Katherin his wife. Thomas Dobson and his wife. Thomas Hubbard and his wife.

Gods people persecuted.

Iohn Doncon and his wife & his maide. William Doncon. Thomas Woodward the elder. One Konnoldes wife. A poore widow. One mother Semons maide.

[Page]Besides those that were constrained to do against their conscience, by the helpe of the parishe Priest, whose name was sir Iohn Brodish.

¶These be the chiefest causes why those aboue named were persecuted.

The fayth and doctrine of these Confessours.FIrst, they did hold and beleeue the holy word of God, to be the sufficient doctrine vnto their saluation.

Secondly, they denied the Popes vsurped authoritie, and did hold all that church of Antichrist to be Christs aduersaries. And further, refused the abused sacraments, defied the masse and all popish seruice and ceremonies, saying, they robbed God of his honour, & Christ of his death and glory, and would not come at the Church, without it were to the defacyng of that they did there.

Thirdly, they did hold that the ministers of the church by Gods word, might lawfully marry.

Fourthly, they helde the Queene to be as chiefe head, and wicked rulers to bee a great plague sent of God for sinne, &c.

Fiftly, they denied mans free will, and that the Popes Church did erre, and many other in that point with them, rebuking their false confidence in workes, and their false trust in mans righteousnesse. Also when anye rebuked those persecuted for goyng so openly, and talking so freely: their aunswere was, they knowledged, confessed, and beleeued, and therefore they must speake: and that their tribulation was Gods good wyll and prouidence, & that hys iudgements were right, to punish them with other for their sinnes, and that of very faythfulnesse and mercy, God had caused them to be troubled, so that one haire of their heds should not perish before the tyme, but al things should worke vnto the best to them that loue GOD, and that Christ Iesus was their lyfe and onely righteousnes,Witnessed by the faythfull report of Suffolke men. and that onelye by fayth in hym, and for hys sake, all good thyngs were freely geuen them, also forgiuenesse of sinnes, and lyfe euerlastyng.

Many of these persecuted, were of great substance, and had possessions of theyr owne.

Geue God the praise.

¶For so much as we are now in the moneth of May, before we ouerpasse the same, and because the story is not long, and not vnworthy peraduenture of notyng, it shall not grieue the studious Reader, a litle to geue the hearing thereof, whereby to learne to meruaile and muse at the great workes of the Lord. They that go downe (sayeth the Psalme) into the sea, Psalm. 106. labouryng vpon the water, haue sene the workes of the Lord▪ and his mighty wonders vpon the deep. Psal. 106. &c. The truth whereof may well appeare in this story followyng: which story as it is signified and written to me by relation of the partie himself which was doer therof called Thomas Morse, so I thought to purporte the same as followeth.

¶A story of one Gregory Crowe, meruailously preserued with hys new Testament vpon the Seas. May. 26.

A story of Gregory Crow maruelously preserued vpon the Sea with his new Testament.VPon Tuesday after Whitsonday, which was the 26. day of May, in this present yeare .1556. (or els, as hee rather thinketh, in the yeare next before, which was 1555.) a certayne poore man, whose name was Gregory Crowe dwelling in Maulden, went to the Sea, mynding to haue gone into Kent for Fullyng earth, but by the way beyng foule weather, was driuen vpon a Sand, where presently the boate sanke, and was ful of water, so that the mē were forced to hold themselues by the mast of the boate, and all thyngs that would swimme dyd swimme out of her. Amongest which Crowe saw hys Testament in the water, and caught it and put it in hys bosome.Crowes boat broken vpon the sand. Nowe it was ebbyng water, so that within one houre, the boat was dry, but broken, so as they coulde not saue her, but they went themselues vpon the sand (beyng x. myles at the lest from the land) & there made their prayers together, that God would send some ship that way to saue them (beyng two men & one boy in all:) for they might not tary vppon the sand but halfe an houre, but it would be floud. In ye which tyme they found their chest wherin was mony to the sūme of v. pound vj. shillings viij. pence, the which money the man that was with the said Crow (whose name I know not) tooke & gaue it to Crowe who was owner thereof,Crow taketh his Testament and casteth his money away. The boy beaten with Sea, and drowned. & he cast it into the sea, saying: if the Lord wil saue our liues he wil prouide vs a liuyng, and so they went vpon ye mast there, hangyng by the armes and legs for the space of ten houres, in the which tyme the boy was so weary, & beaten with the sea, that he fell of and was drowned.

And when the water was gone agayne, and the sande dry, Crowe said to his man, It were best for vs to t [...]ke downe our mastes, and when the floud commeth we will sit vpon them, and so it may please GOD to bryng vs to some ship that may take vs vp. Which thing they did, and so at x. of the clocke in the night of the same Tuesday, the floud did beare vp the mast whereupon they sate.

And vpon the Wednesday in the night, the man dyed,Crowes [...]an dea [...] vpon the [...]aste. Gregory Crow [...] vpon the Seas sitting [...] a Maste. beyng ouercome with hunger and watchyng. So there was none left but this Crow, who driuyng vp & downe in the sea, callyng vpon God as he could, and myght not sleepe for feare that the sea would haue beaten him of.

So at length I my selfe (sayth Thomas Morse) being laden to Antwarpe with my Crayer, goyng from Lee vpon Friday, hauyng within my Crayer of Mariners and merchants, to the number of 46. persons, and so comming to the Foreland, the wynde was not very good, so that I was constrained to go somewhat out of my way,Gods prouidence to be noted. beyng in the after noone about 6. of the clock, where at the last we saw a thing a far of, appearing vnto vs like a small Boye, that fishermen do vse to lay with their hookes.

When we saw it, some sayd, let vs haue some fish, And I sayd to him that was at the helme: keepe your course away, for we shall but hinder the fisherman, and haue no fish neither, and so at my commaundement he did. But at length he at ye helme standing higher then all we did, said: Me thinke Maister, it is a man.God a maruel [...]us [...] tyme of neede. But yet they being in doubt that it was but a Fishers Boy, returned the ship from him agayne to keepe their course.

Crow beholding the shipp to turne from him, being then in vtter dispayre, & ready now to perish with watchching, famine, and moreouer miserabllye beaten with the Seas, at last tooke his Marryners cap from his head, and holding vp the same with his arme, as high as he coulde, thought by shaking it as well as he might, to geue them some token of better sight.

Whereupon the Styreman more sensibly perceiuing a thing to moue, aduertised vs agayne, declaring how he did see playnly a mans arme: and with that we all beheld hym well, and so came to him, and tooke him vp. And as soone as we had had him in our ship, he began to put hys hand in his bosome: and one asked him if he had money there. No sayd he, I haue a booke here, I think it be wet: & so drew out his Testament which we then dryed. But the Sea had so beaten him, yt his eyes, nose, & mouth,Crow with the Testament preserued on the Sea. was almost closed with salt, that the heate of his face, and the weather had made. So we made a fire and shifted him wt dry clothes, and gaue him Aqua composita to drinke, and such meate as was in the ship, and then let him sleepe.

The next day when we awaked him about viij. of the clocke in the morning, and his bloud began somewhat to apeare in his flesh (for whē we tooke him vp his flesh was euē as though it had bene sodden, or as a drowned mans is) and then we talked with him of all the matter before rehearsed. And so sayling to Antwerp, the Marchaunts which sawe the thing published the same in Antwerpe, & because it was wonderful, the people there both men and women came to the ship to see hym many of them▪ Some gaue hym a petycoate, and some a shyrt, some hosen, and some money, (alwayes noting how he cast away his money, and kept his booke.

And many of the women wept when they heard and sawe hym. And Maister Gouernour of the English nation there, had hym before hym, and talked with hym of all the matter: and pitieng hys case commaunded the Officer of the English house to goe with hym to the free oste houses amongst the English merchaunts, and I with them,The summe of his money cast into the Sea restored him agayne. and at three houses there was giuen him vj. pound x. shillyngs. And so from thence hee went with me to Roane, where the people also came to hym to see hym, meruailing at the great workes of God.

And thus much concerning this poore man with hys new Testament preserued in the sea (which testament the Popes clergy condemneth on the land) ye haue heard as I receiued by the relation of the partie aboue named, who was the doer thereof, and yet alyue dwellyng in Lee, well knowen to all merchants of London. In which story this by the way vnderstand good Reader (which rightly may be supposed) that if this poore man thus found & preserued in the sea with a new Testament in his bosome, had had in stead of that a pixe wt a consecrated hoste about hym, no doubt it had bene rong ere this tyme, all christendom ouer for a miracle, so far as the Pope hath any land. But to let the Pope wt his false miracles go, let vs returne againe to our matter begun, & adioine another history of much lyke condition, testified likewise by the information of the sayd Tho. Morse aboue mētioned, to ye intent to make known the worthy acts of the almighty, that he may be magnified [Page] in all hys wonderous works. The story is thus declared, which happened, an. 1565. about Michaelmas.

¶Another like story of Gods prouidence, vpon three men deliuered vpon the Sea.

THere was a ship (saith the sayd Tho. Morse) whereof I had a part,An other [...] that [...] Seas. [...] vpon a [...] of [...] [...]hippe [...] dayes [...] two [...] in the Sea. goyng toward the Bay for salt, with two ships of Bricklesey, which were altogether goyng for salt, as before is sayd. At what tyme they were within x. myle of the North Foreland, otherwyse called Tennet, ye wynd did come so contrary to our ship, that they were forced to go cleane out of the way, and the other two shippes kept their course still, vntill our ship was almost out of sight of them. And then they sawe a thing driuyng vpon the sea, & hoysed out their boat and went vnto it: and it was three men sittyng vpon a piece of their ship, which had sitten so two dayes and two nights.

There had bene in their shippe eight men more, which were drowned, beyng all Frenchmen, dwelling in a place in France called Olloronne. They had bene at Danswike and lost their ship about Orford Nas, as might be learned by their words. They were men that feared God, the one of them was owner of the ship. Their exercise, while they wer in our ship, was, that after the comming in, they gaue thankes for their deliueraunce: both mornyng and euenyng they exercised praier, and also before & after meat, and when they came into Fraunce, our ships went to the same place, where these men dwelled and one of them dyd sell vnto our men their ships lading of salt, and did vse thē very curteously and friendly, and not at that tyme onely, but alwayes whensoeuer that ship commeth thether (as she hath bene there twise since) he alwayes doth for them, so that they can lacke nothyng. I should haue noted that after our ship had taken vp those iij. men out of the Sea, they had the wynd fayre presently, and came and ouertooke the other two ships agayne, and so they proceeded in their voiage together.

¶For the more credite of this story aboue recited, to satisfie eyther the doubtfull, or to preuent the quareller, I haue not only alledged the name of the partie which was the doer thereof, but also expressed the matter in his owne wordes as I of him receiued it: the partie & reporter hymself beyng yet alyue, & dwellyng at Lee, a man so wel known amongst the Merchants of London, that who so heareth the name of Thomas Morse, will neuer doubt thereof. And agayne, the matter it selfe beyng so notoriously knowen to Merchaunts as well here as at Andwerpe, that though hys name were not expressed, the story can lacke no witnesses.

¶The death of William Slech in the Kinges Bench.

THe last day of the sayd moneth of May, in the yeare aforesayde,May. 31. [...] the [...] Be [...]ch [...] in [...]. Wil. Slech beyng in prison for the sayd doctrine of the Lordes Gospel, and the confession of his truth died in the kyngs Bench, and was buried on the backside of the sayd prison, for that the Romish catholike spiritualtie thought hym not worthy to come within their Pope-holy churchyards, neither in any other christian burial, as they call it.

¶The story of foure men condemned at Lewys the 6. day of Iune.

IN Iune next followyng, about the sixt day of the same moneth, [...]. 6. [...] Martyrs [...]. 4. Martyrs suffered together at Lewys, whose names were these.

Thomas Harland of Woodmancote, Carpenter.

Iohn Oswald of Woodmancote, Husbandman.

Thomas Auington of Ardingly, Turner.

Thomas Read.

To Thomas Harland I finde in the bishop of Londons registers,E [...] Regist. A [...]swere [...] Thomas [...]arland. to be obiected for not comming to church. Whereunto he answered, that after the Masse was restored, he neuer had will to heare the same, because (sayd he) it was in Latine whiche hee dyd not vnderstande: and therefore as good (quoth hee) neuer a whit, as neuer the better.

Ioh. Oswalde denyed to aunswere any thyng, vntill hys accusers should bee brought face to face before hym: and neuerthelesse sayd, that fire and Fagottes coulde not make hym afraid: but as the good Preachers which were in Kyng Edwardes tyme haue suffered and gone before: so was he ready to suffer and come after, and woulde bee glad thereof.

These foure after long imprisonment in the Kynges Bench, were burned together at Lewys in Sussex, in one fire, the day of the moneth aforesayd.

¶The Martyrdome of Thomas Whood, and Thomas Milles.

IN the same towne of Lewys,Aunswere of Iohn Oswald. and in the same moneth likewyse, were burned Thomas Whoode Minister, and Thomas Milles, about the xx. day of the same moneth, for resisting the erroneous and hereticall doctrine of the pretensed catholike church of Rome.

¶Two dead in the Kyngs Bench.

IN the which moneth likewyse,Iune. 23. 2. Martyrs burnt at Lewes. Iune. 23. William Adh [...] rall. Iune. 25. Iohn Clement. William Adherall Minister, imprisoned in the Kyngs Bench, there dyed the xxiiij. day of the same moneth, & was buried on the backside: Also Iohn Clement Wheelewright, who dying in the sayd pryson, in lyke sort vpon the dunghill was buried in the backeside two dayes after, videlicet, the xxv. day of Iune.

¶A Merchauntes seruaunt burnt at Leycester.

THe next day followyng of the sayd month of Iune, we read of a certaine yong man a merchants seruant,Iune. 26. A marchaunte [...] seruaunt. who for the lyke godlynes suffred cruell persecution of the Papists, and was burnt at Leicester, the 26. of the moneth of Iune aboue named.

❧ Thirteene Martyrs burned at Stratford the Bowe.

NOt long after the death of the Merchaunts seruaunt before mentioned,Iune▪ 27.13. Martyrs suffering at Stratford the Bowe. there followed in this happye and blessed order of Martyrs burned in one fire at Stratford the Bowe by London, a xj. men and two women, whose dwellings were in sundry places in Essex, & whose names hereafter followeth.

Henry Adlington.

Laurence Pernam.

Henry Wye.

William Hallywell.

Thomas Bowyer.

George Searles.

Edmund Hurst.

Lyon Cawch.

Rafe Iackson.

Iohn Deryfall.

Iohn Routh.

Elizabeth Pepper.

Agnes George.

Unto whom the 6. of Iune, an. 1556. D. Darbyshiere Boners Chancellour, in forme of law ministred the same Articles that were propounded vnto Tho. Whittle & hys company, mentioned before, to the which they made their seuerall answers, in simplicitie, and in a good conscience. The summe and effect whereof ensueth.

To the first, they all answered affirmatiuely: but Lyon Cawch added further,Aunswere to their articles. that he beleued that ye true fayth and religion of Christ is, wheresoeuer the word of God is truly preached.

To the second Article, they all answered in effect,Aunswere to the 2. article. deniyng that there be 7. sacraments: some affirmyng that in the Church of Christ, there be but two sacraments, that is to say, Baptisme, and the Lordes Supper. Others referryng themselues to beleeue as the scripture teacheth them. And other some refused to make aunswer because of theyr simplicitie.

To the third article they all answered affirmatiuely.Aunswere to the 3 article. Aunswere to the 4. article.

To the fourth Article, they all aunswered affirmatiuely: sauing Iohn Routh, who sayd he would make no answer thereunto. But Lyon Cawch added, that he beleued the article to be true: but it was because he had no better knowledge. And Agnes George added, that in king Edward the 6. his tyme, she went from her old fayth and religion, and beleued in the faith and religion that was then taught and set forth.

To the fift they all aunswered in effect affirmatiuely: sauing Iohn Routh, whose aunswer was,Aunswere to the .5. article. that the Masse is such a thyng, which cannot nor will not enter into hys conscience. And Henry Adlington answered, that for 9. or 10. yeres before, he misliked the Masse, and also the Sacrament of the aultar, because they cannot bee prooued by the scriptures. And as touching the authoritie of the Sea of [Page] Rome, he beyng but xiiij. yeares of age, tooke an othe agaynst the same, which othe (he sayd) he intended to keepe by the grace of God.

To the vj. they all aunswered affirmatiuely: sauyng Iohn Routh,Aunswere to [...]he 6. article. and Wil. Halywel, who both refused to answer, because they knew not what they meant by this article. But the two women added, that they refused to bee reconciled to the fayth and religion that was then vsed in the Realme of England. And Laurence Pernam added, that he neuer refused to bee reconciled and brought to the vnitie of the catholike church of Christ.

Aunswere to the 7. Article.To the vij. Article they all aunswered affirmatiuely: but Wil. Halywell denied that euer he called the Masse Idolatry and abhomination. And Henry Wye affirmyng the Article to be true: yet he confessed hys infirmitye, that he went to hys parish church and receyued, before he was put in prison.

To the 8. article heir answeares.To the viij. Article, Edmund Hurst, Rafe Iackson & George Searles aunswered affirmatiuely: Henry Wye sayd he was brought before certaine Iustices of Peace in Essex, concernyng one Higbed his late maister, and therevpon he was committed to Colchester Castell, and from thence sent to London to the Bishop to be further examined. Wil. Hallywell affirmed the like confession as Henry Wye did, onely Higbed excepted. Iohn Derifall said he was called before the Lord Rich, and Maister Mildmay of Chelmesford, and was by them sent to Boner Bish. of London, to be further by hym examined, Tho. Bowyer sayd he was brought before one M. Wiseman of Felsed, & by hym was sent to Colchester castle, and from thēce was caried to Boner bishop of London, to be by hym further examined. Lion Cawch sayd that he was sent to come before the Kyng and Queenes Maiesties Commissioners, and there before them appearyng three tymes, was sent to Boner bishop of London, to be by hym further examined. Henry Adlington sayd, that he commyng to Newgate to speake with one Gratwike there beyng prisoner for the testimony of Iesu Christ, was apprehended and brought before D. Story, and by hym sent to Boner bish. of London, to be by hym further examined. Iohn Routh sayd, that he was conuented before the Earle of Oxford, and by hym sent to the castle of Colchester: & from thence conueyed to Boner B. of London, to bee by hym further examined. Laurence Pernam sayd, that he was committed to Harford prison, because he would not go to church, and from thence sent to Boner B. of London, to be by him further examined. Agnes George sayd, that she was committed to prison in Colchester, at the commaundement of one M. Maynard an Alderman of the towne, because she would not go to church, and from thence was sent to Boner B. of London to be by hym further examined. Elizabeth Pepper sayd, she was apprehended by two Con [...]ables and an Alderman, for that shee woulde not come to church, and by them was sent to Boner B. of London, to be by hym further examined.

To the ix. Article,To the 9. article their aunsweres. they all beleued the premisses to bee true, aboue by them confessed, and that they were of the dioces and iurisdiction of London. But Elizabeth Pepper added that she was of the towne of Colchester.

And Agnes George added that she was of the Parish of Barefold. And Lyon Cawche added that he was then of the Citie of London, by reason that he was at that present a merchant there.

Henry Wye Brewer,Henry [...] was of the parish of Stantford le Hoxe, and of 32. yeres of age.

William Hallywell was a Smith of the Parishe of Waltham Holle crosse,W. Hall [...]well. and of the age of 24. yeres or theraboutes.

Rafe Iackson was a seruingman of Shepping Onger, and of the age of 24. yeares.Rafe Iackson. Laurence Pernam.

Laurence Parnam was a Smith of Hods [...]on, within the parish of Amwell, in the County of Hartford, & of the age of 22. yeres.

Iohn Derifall was a Labourer of the parish of Rettington in Essex, and of the age of 50. yeres.Iohn Derisall. Edmund Hurst.

Edmund Hurst was a Labourer of the parish of S. Iames in Colchester, and of the age of fiftye yeares and aboue.

Thomas Bowyer was a Weauer of Much Dunnemow, and of the age of 36. yeares.Thomas Bowyer.

George Searles was a Tailor betwene 20. & 21. yeres of age, of the parish of White Nottle,George Searles. where he was taken and caried to the Lord Rich, who sent hym to Colchester castle, with a commaundement that no friend he had shuld speake with hym. There he lay 6. weekes, and was sent vp to London, where he was sometyme in the Bishops colehouse, sometyme in Lollards Tower, and last of all in Newgate. He was apprehēded in Lent about a fortnight before Easter in the place aforesayd.

Lyon Cawch was a Broker borne in Flaunders,Lion Cauch. and then resident at his taking in the citie of London, & of the age of 28. yeares, or thereaboutes.

Henry Adlington was a Sawyer,Henry Adlington. and of Greenested in the county of Sussex, and of the age of 30. yeares.

❧ The burnyng of xiij. persones at Stratford the Bowe neare London, whereof the two women went in among them to the stake vntyed.

[Page] Anno 1556. [...]Iohn Routh was a Laborer & of the parish of Wieks in Essex, and of the age of 26. yeres.

Elizabeth Pepper was the wyfe of Thomas Pepper Weauer, of the parish of S. Iames in the towne of Colchester, [...] and of the age of 30. yeares or thereaboutes, who when shee was burned at Stratford, was a xj. weekes gone with chylde, as shee then testified to one Bosomes wyfe, who then vnloosed her neckerchiefe, saying moreouer, when she was asked why she did not tell them, aunswered, Why quoth she, they know it well enough. Oh such be the bloudy hartes of this cruel generation, that no occasion can stay them from their mischieuous murthering of the saintes of the Lord, which truly professe Christ crucified onelye and alone, for the satisfaction of theyr sinnes.

Agnes George was the wife of Richard George husbandman of West Barefold in the countie of Essex, [...]. Ex Regist. and of the age of 26. yeares. This Richard George had another wife burned beside her in the Posterne at Colchester, and himselfe lay in prison vntil Queene Elizabeth came to the raigne, and then was deliuered.

When these xiij. were condemned, and the day apointed they should suffer, which was the xxvij. day of Iune, anno. 1556. they were caried from Newgate in London the said day, to Stratford the Bow (which was the place appointed for their martyrdome, & there deuided into two partes, in two seuerall chambers. Afterward the Shiriffe who there attended vpon them, [...] came to the one part and told them that the other had recanted, and their liues therfore should be saued, willing and exhorting them to do the like, and not to cast away themselues.

Unto whom they aunswered, that their faith was not builded on man, but on Christ crucified. Then the shiriffe perceiuyng no good to be done with them, went to the other part, and sayd (lyke a lyer) the lyke to them, that they whome he had bene with before, had recanted, and should therefore not suffer death, counsailing them to do the lyke, and not wilfully to kill themselues, but to playe the wise men, &c.

Unto whome they aunswered as their brethren had done before, that their fayth was not builded on man, but on Christ and his sure word, &c.

Now when he saw it booted not to perswade (for they were, God be praysed, surely grounded on the rock Iesus Christ) he then ledde them to the place where they should suffer, and beyng all there together, most earnestly they prayed vnto God, and ioyfully went to the stake and kissed it, and embraced it very hartily.

The eleuen men were tied to three stakes, and the two women loose in the midst without any stake, [...] and so were they all burnt in one fire, with such loue to ech others, and constancie in our Sauiour Christ, that it made all the lookers on to maruell. The Lorde graunt vs the lyke grace in the lyke need, accordyng to the good pleasure of his wil, Amen:

In the company of these foresayd xiij. were three more condemned to die, whose names are here vnder specified.

Thomas Freeman.

[...]

William Stan [...]ard.

William Adams.

Which three answered to those Articles that were propounded vnto the sayd xiij. in effect as they did. And being thus in the handes of the secular power, Cardinall Poole sent his dispensation for their lyues, by what occasion I cannot safely say, but by meanes therof they then escaped. The copy of which dispensation because it is examplified in our first impression, I shall desire the Reader to resort to the place of the pag. 1525.

[...]The sonday after these foresayd 16. were condemned, Fecknam Deane of Paules preached at Paules Crosse, where he declared that they had as many sondry opinions as they were sundry persons. At the hearing wherof, they drew out their faith, and set to their hands as hereafter foloweth, and directed the same to their friends, & the faythfull congregation, as followeth.

¶Vnto all our dearely beloued friendes, and the holy Congregation of Iesus Christ, euen so many as loue God, Grace bee with you, and peace from God our Father, and from our Lord Iesus Christ. So be it.

BE it manifest to all vnto whome this our certificate shall bee seene, that where vpon Saterday, beyng the 13. day of Iune, at Fulham before the B. of London,A letter or Apologye of the Martyr, purging themselues of the false sclaunder of M. Fecknam. 16. of vs (whose names here vnder are subscribed) were condemned to die for the most pure & sincere truth of Christes veritie: which most godlye truth hath bene from the beginning with the wicked aduersaries thereof continually defaced, and is by the Deuill and hys impes euen at this present likewyse daily slaundered. Vppon which occasion, dearely beloued brethren, we are mooued, yea constrayned, in the eares of all men to manifest our beliefe, and also briefly the Articles wherefore we are condemned, for the auoydyng of fals reportes and slaunderous tongues, which myght happen by the most vngodly and vncharitable Sermon late preached at Paules crosse the 14. of the sayd moneth beyng Sonday, by M Fecknam now Deane of the same Church: where he in that most worthy audience defamed vs to be in 16. sundry opinions, which were a thing preiudiciall to all christian veritie, and for a true testimoniall thereof, this here vnder written shall answer our cause, and therfore we pray you that are of God to iudge.

The first, we beleeue we were baptised in the fayth of Christes Church, and incorporate vnto hym,Vniforme agrement in ther fayth. and made members of hys Church, in the which fayth we continue. And althoughe we haue erred for a certayne tyme, yet the roote of fayth was preserued in vs by the holy Ghost, which hath reduced vs into a full certaintie of the same, and we do persist, and wil by Gods assistance to the end. Now marke, that although the minister were of the Church malignant, yet his wickednesse did not hurt vs, for that he baptised vs in the name of the Father, the Sonne, and the holy Ghost.

There was both the word and the element, and our Godfathers and Godmothers renouncyng for vs the Deuill and all his workes,The profession of their Baptisme. and confessing the Articles of the Christian fayth for vs and also witnesses that we were baptised, not in the fayth of the Church of Rome, but in the fayth of Christes Church.

1. Item, there are but two Sacramentes in Christes Churche, that is, the Sacrament of Baptisme, and the Lordes Supper.Sacramentes of the Church. For in these are contayned the fayth of Christ hys Churche: that is, the two Testamentes, the lawe and the Gospell. The effect of the lawe is repentaunce, and the effect of the Gospell remission of sinnes.

2. Item, we beleeue that there is a visible church,The visible Church. wherein the word of God is preached, and the holy Sacraments truely ministred, visible to the wicked world, although it be not credited, & by the death of Saints confirmed, as it was in the tyme of Helias the Prophet as well as now.

3. Item, the sea of Rome is the sea of Antichrist,The Sea of Rome. the congregation of the wicked, &c. whereof the Pope is head vnder the Deuill.

4. Item,The Masse. the Masse is not onely a prophanation of the Lordes Supper, but also a blasphemous Idoll.

5. Item, God is neither spiritually nor corporally in the Sacrament of the aultar, and there remaineth no substance in the same but onely the substance of bread and wyne.

For these the Articles of our beliefe,Transubstantiation denyed. we beyng condemned to die, do willingly offer our corruptible bodies to bee dissolued in the fire, all with one voyce assentyng and consentyng therunto, and in no one poynt dissentyng or disagreeyng from any of our former Articles.

Apparant also let it be and knowen, that being of the former Articles before the bloudy Bishop examined, the sayde day and tyme, we affirmed to beleeue all that he or they would approoue by the Scriptures. But he sayd that he would not stand to proue it with heretikes, but sayd, they themselues were the holy church and that we ought to beleeue them, or els to bee cut of lyke withered branches.

¶Their names subscribed to the same.

Rafe Iackson.

Henry Adlington.

Lyon Cawch.

Wil. Hallywell.

George Searles.

Iohn Routh.

Iohn Derifall.

Henry Wye.

Edmund Hurst.

Laurence Parnam.

Tho. Boyer.

13. of these were Martyrs as is before sayd.

Elizabeth Pepper.

Agnes George.

Tho. Freeman.

Wil. Stannard.

Wil. Adams.

*Trouble and businesse in the Diocesse of Lichfield.

IN the Diocesse of Lichfield, about the 14. of Iune, in the same yeare,Iune. 14. Rafe Bane B. of Couentrye and Lichfield, a cruell persecuter. Iohn Colstocke who was lately come from London before, and now dwelling at Welington, though he suffred no Martyrdome, yet susteined some trouble, beyng attached and examined by the B. named Rafe Bane, for hys Religion, especially for two poynts, in holding agaynst the realtie of Christ in the Sacrament, and against Auricular confession to be made to the Priest. For ye which cause beyng compelled to recant, he was enioyned in the church of S. Cedde to beare a fagot before the crosse, bareheaded, [Page] hauyng in the one hand a Taper, and in the other a payre of beades, &c.

Amongst diuers other which in the same diocesse, and the same tyme were suspected & troubled for the lyke, was Tho. Flyer of Uttoxater Shomaker, Nich. Bail of Uttoxater Capper, Tho. Pyot of Chedall.

Item, Henry Crimes for marying his wife on Palme sonday euen,Marying in Lent punished. Iune 26. Thomas Iohnson for swearing by the holy Masse, did pennauce. &c. Some other also there were which had the like penance enioyned them, as Tho. Iohnson, about the 26. day of this moneth of Iune, because he sware by the holy Masse before the B. sittyng in iudgement: who for the same was driuen to goe before the Crosse with hys Taper and beades, &c.

Concerning the which Tho. Flyer aboue named, being a godly and a zealous man, this furthermore is to bee noted, and not vnworthy of gratefull memory, that where as in the Towne of Uttoxater commaundement was directed vnto him amongst others from the Ordinary, for pullyng downe monuments of superstition, and namely the Roode loft, he beyng one of the churchwardens or Sidemen, on a tyme had talke vpon the same with certayne of his neighbours, where one wished them ill to chieue, that should go about such an acte.

What wordes passed els amongest them, ministryng matter of further prouocation, it is not perfectly known. In fine, the sayd Flier beyng offended, and afterward metyng with him that had vsed such wordes before, began to common with hym of the matter: but in the ende the man so little repented him of those sayings, that hee added yet more fierce words,Thomas Flyer slayne in Gods quarrell. and at length strokes also, in such wise that at that conflict the sayd Tho. Flyer was slayne: and yet so was the matter handled, & such amends was made with money by the murtherer and hys friends, to the sayd Fliers wyfe, that he suffred little or nothyng for the same, saue onely that he was banished that towne, and sworne and bound, neuer to come in it so long as the sayde Fliers wyfe should lyue.

¶Three men dead in the prison of the Kings Bench.

AFter the burning of these in Stratford, the same moneth died in the prison of the Kings Bench in Southwarke,Iune. 27. Thomas Parret. Iune. 26. Martyn Hunt. Iohn Norice Confessours. one Tho. Parret, and was buried in the backside, the 27. day of the moneth abouesayd.

Also Martin Hunt (as is reported) in the same prison was famished the 29. day. At which tyme likewyse died in the same prison, as I find recorded, one Iohn Norice, and after the same sort as the other was buried on the backeside of the sayd prison, the day aboue mentioned.

¶The story of three Martyrs sufferyng at S. Edmondesbury.

AFter the death of the aforesayd Tho. Parret, Martine Hunt and Iohn Norice,Iune. 30. were three martyred at S. Edmondsbury in Suffolke, in one fire, whose names are here vnder specified.

Roger Bernard.

Adam Foster.

Robert Lawson.

¶The first examination of Roger Bernard, before D. Hopton B. of Norwich.

Roger Bernard Martyr.WHen Roger Bernard came before the Bish. first he was asked whether hee had bene with the Priest at Easter to be shriuen, & whether he had receiued the blessed Sacrament of the aultar or no. Unto whome Roger Bernard answered no:Roger Bernard refuseth auricular confession. I haue not bene with the Priest, nor confessed my selfe vnto hym, but I haue confessed my sinnes vnto almighty God, & I trust he hath forgeuē me: wherfore I shall not need to go to the priest for such matters, who cannot helpe hymselfe.

Bish.

Surely Bernard thou must needes goe and confesse thy selfe vnto hym.

Rog.

That shall I dot do (by Gods grace) while I liue.

Bish.

What a stout boyly heretike is this? how malipertly he answereth.

Rog.

My L. it grieueth me no whit (I thanke God) to be called heretike at your hands: for so your forefathers called the Prophetes and Confessours of Christ, long before this tyme.

At these words the B. rose vp in a great heat, and bad Bernard follow hym. Then the B. went and kneeled before that they call the Sacrament of the aultar, and as hee was in his prayers kneelyng, he looked backe, and asked Bernard why he came not and did as he did. Unto whom Bernard aunswered: I cannot tell▪ why I should so doe. Why (quoth the Bish.) thou lewd felow, whom seest thou yonder, pointyng to the pixe ouer the aultar?

Rog.

I see no body there, Do you my Lord?

Bish.

Why naughty man, doest not thou see thy maker?

Rog.

My maker? No, I see nothyng but a fewe cloutes hangyng together on a heape.Note the Catholicke charitye of this prelate. With that the Byshop rose vp sore displeased, and commaunded the Gaoler to take hym away, and to lay irons enough on hym. For (quoth he) I will tame hym or he go from me, I trow so: and so he was caried away.

¶The second examination of Roger Bernard before the sayd Bishop.

THe next day Bernard was brought agayne before the B. who asked him if he did not remember himself since the day before that he was before hym.An other examinatiō of Roger Bernard.

Rog. Yes my L. I haue remembred my selfe very well, for the same man I was yesterday, I am this day, & I hope shal be all the dayes of my lyfe, concerning the matter you talked with me of.

Then one of the Gard standing by, sayd: my Lord, I pray you trouble not your selfe any more with him,One of the Garde taketh Bernard to schoole. A wholesome company of Caterpillers. but let me haue the examining of hym: I shall handle him after another sort, I trow, and make him a faire child or he goe, you shall see.

So was he committed to him, and brought by him to an Inne, where were a great many of Priestes assembled together, and there they fell all in flattering hym and perswading hym with gay intising wordes what they could: but when therein they might not preuaile, for that the lord assisted the good poore man, then began they to threatē him with whippyng, stockyng, burnyng, and such like, that it was wonderfull the doe they made with him. Unto whō Bernard sayd: Friends, I am not better then my maister Christ and the Prophets, which your fathers serued after such sort, and I for hys names sake am content to suffer the like at your hands, if God shal so permit, trusting that he will strengthen me in the same accordyng to hys promise, in spite of the deuill and all his ministers. So when they could not make hym to relent or yeld, they sayd: behold a right scholer of Iohn Fortune,Roger Bernard condē ned by the Bishop of Norwich, Bernard taken by Tamages men. whom they had thē in prison. Then caried they him to the B. who immediately condemned hym as an heretike, and deliuered hym to the secular power.

This Roger Bernard was a single man, and by hys vocation a Labourer, dwellyng in Fransden in Suffolk, who was taken in the night by M. Tamages mē because he would not go to church to heare their vnsauory seruice, and so by them caried to prison.

¶Adam Foster.

ADam Foster of the age of 26. yeares, husbandman, beyng maried,Iune. 30. Adam Foster Martyr. George Reuet, Thomas Mouse, Syr Iohn Tyrrell, persecutors. dwellyng in Mendlesam in the Countie of Suffolke, was taken at home in his house a little before the sunne goyng downe by the Constables of ye said town, George Reuet & Tho. Mouse, at the commaundement of sir Ioh. Tyrrell of Gipping hall in Suffolke, knight, because he would not go to church and heare Masse, and receiue at Easter, except he might haue it after Christes holy ordinance. When they came for hym, they told hym hee must go with them vnto the Iustice. Unto whome Adam Foster sayd, for Christes cause, & to saue hys conscience, he was well contented, & so they led him to sir Iohn Tyrrell and he sent him to Aye dungeon in Suffolk, from whence at length he was sent to Norwich, and there condemned by B. Hopton.

Now after this taking, the said Tho. Mouse & George Reuet were striken with a great feare and sicknes,Gods stroke vpon wilful persecutors. wherby Mouse pined and consumed away euen vnto death, although he was a man of a yong & lusty age. But George Reuet who was the said Mouses fellow, and a great reader of the Scripture, or (as a man may terme it) a talkatiue gospeller, would not be premonished by the works of God, but set his sonne to helpe the priest say Masse, and to be clarke of the same towne of Mendleshā for lukers sake: yet was there a faire warnyng geuen hym of GOD, althogh he had not ye grace so to consider it, the which thing was this.

A yong man of the same parish newly maried, called Robert Edgore, beyng of a ripe wit and sound, was clark in the sayd Church before the sayd Reuet set hys sonne in that rowme, and executed the office a little, yea,A young [...] man [...] Clarke agaynst his conscience. alas too long against his owne conscience: whereby at length the Lord so tooke away his wits, that many yeares after, hys [Page] poore and wofull wife,Anno 1556. Iuly. good woman, was cōpelled to keep him cheyned & bound continually, lest he should vnwares do himselfe or some other, some mischiefe, as many tymes (the more piety) he was ready enough to do.

This (as I sayd) woulde not admonishe Reuet, but needs he must persist in his wicked purpose. Notwithstā ding at the length, as many men were offended with hym in the Parish, so honest women especially (being mightely greued at his vngodly doings) came to him & said: neighbour Reuet, are ye not afrayde to let your sonne helpe the naughty Priest to say Masse, and to serue that abhominable Idoll? and he sayd no.

Then said they, we feare not to go to church and heare Masse, seing you being a man, that so much professe Christianity, will let your sonne helpe the Priest say Masse. &c.

At which wordes Reuet waxed angry, and in his rage immediatly made his praier vnto god after this maner or with such like wordes, [...] straunge token. saying: O Lord, if it be not thy will that my sonne should so doe, then I beseech thee send some straūge token to let me vnderstand what thy good pleasure is therein. &c. So according to his petition, within shorte space after, his neighbors Bull came into his pasture, and there he hauing a very proper gelding which was his felicity aboue any thing he had, the Bull running vpon him, did so wound & gore him, that immediately therof his gelding dyed, and he therby nothing amended. For although he knew and confessed, [...] that it was the Lordes hand vpon him for the sufferance of his sonne in that wicked vocatiō: yet would he not take him frō it, but permitted him still to vse and frequent the same agaynst his owne conscience.

At the last the Lord iustly sent vpon him a great swelling in his legges, which did so grieuously vexe and trouble him by reason it swelled vpward, yt at length hauyng therby brought vpon him a very straūge sickenes, [...] dyed [...] strange [...]. The Lordes [...] vpon [...]. he died most miserably, in so impatient maner, that it terrifyed all good hartes to heare therof. The Lord graunt for Christes sake, that we may obserue his iudgementes better, to hys glory and our comfort. Amen. Ex testimonio quorundam Suffolcensium.

¶Robert Lawson.

RObert Lawsō was a single man of the age of 30. yeres and by vocation a linnen Weauer, [...] Martyr. Robert Kereth a persecutor. who was apprehē ded in the night by one Robert Kereth, at the commaundement of Syr Iohn Tyrrel of Gyppinghall in Suffolke Knight, and so was immediately caried to Aye Dungeon in Suffolke, where he remayned a certayne time, and after was led to Bery. The cause of his taking was, for that he would not go to Church to heare Masse, and receiue theyr popish Idoll.

When these three foresayd martyrs were caried to their deathes, [...] of [...] Bernard, Adam Foster, Robert Lawson, at B [...]ry. Anno 1 [...]6. Iune. [...]. videl. Roger Bernard, Adam Foster, and Robert Lawson at Bery, after they had made theyr prayer, beyng at the stake & the tormentors attending the fire, they most triumphantly ended theyr liues, in such happy and blessed condition, as did notably set forth theyr constancy, and ioyfull end, to the great praise of God, and their commendatiō in him, and also to the encouragemēt of others in the same quarell to doe the like. The Lorde of strength fortify vs to stand as his true soldiors in what standing soeuer he shall thinke it good to place vs. Amen.

¶In the examinatiō of Roger Bernard, ye heard a litle before, how he was compared by the Priestes there, to Iohn Fortune, & called his scholer. This Iohn Fortune, otherwise called Cutler, of Hintlesham in Suffolke, was by his occupation a Blacke Smith, whom they had before them in examination a litle before the 20. day of Aprill. In spirit he was zelous and ardent, in the Scriptures ready, in Christes cause stout and valiant, in his answeres maruellous, & no lesse patient in his wrongfull suffering then constant in his doctrine. Whether he was burned, or dyed in prison, I cannot certenly find: but rather I suppose that he was burned. Certeine it is, howsoeuer he was made away he neuer yelded. What his aunswers and examinations were before D. Parker and the Bishop, ye shall heare him, although not with his owne mouth speaking, yet wt his owne hande you shall see written, what he did saye, as foloweth.

¶The examination of Iohn Fortune before Doctour Parker and Mayster Foster.

[...] exami [...]ion of [...] before [...]. Parker, [...] M. Fo [...]er.FIrst Doct. Parker asked me how I beleued in the Catholicke fayth.

And I asked him which fayth he meant: whether the sayth that Steuen had, or the fayth of them that put Steuē to death.

D. Parker

being moued, said: what a noughty felow is this? you shall see anon he will denye the blessed Sacrament of the aulter.

M. Foster.

Then sayd Mayster Foster: I know you well enough. You are a busy marchant. How sayest thou by the blessed Masse?

Fort.

And I stood still and made no aunswere.

Fost.

Then sayd M. Foster: why speakest thou not, and make the gentleman an answere?

Fort.

And I sayde: silence is a good aunswere to a foolishe question.

Park.

Then sayd the Doctour: I am sure he will denye the blessed Sacrament of the aulter also.The Sacrament of the Aultar.

Fort.

And I sayd: I know none such, but onely the sacrament of the body and bloud of our Lord Iesus Christ.

Park.

Then sayd he: you deny the order of the seuen sacramentes. And why doest thou not beleue in the Sacrament of the aulter?

Fort.

And I sayd: because it is not written in Gods booke.

Park.

Thē sayd he: you will not beleue vnwrittē vereties.

Fort.

And I sayd: I will beleue that those vnwritten verities that agree with the written verities, be true: but those vnwritten verities that be of your owne making, & inuented of your owne brayne, I do not beleue.

Fost.

Well, sayd M. Foster:M. Foster threatneth Iohn Fortune to be whipped. you shall be whipped and burned for this geare, I trow.

Fort.

Then sayd I: if you knew how these wordes do reioyce my hart, you would not haue spoken them.

Fost.

Why thou foole, doest thou reioyce in whipping.

Fort.

Yea, sayd I, for it is written in the Scriptures, and Christ sayth: thou shalt be whipped for my names sake: & since the time that the sworde of tyrannye came into your handes, I heard of none that was whipped. Happy were I, if I had the maydenhead of this persecution.

Away with him then (sayde he) for he is tenne times worse then Samuel: and so was he caried to prison again.

¶The second examination of Iohn Fortune before the Bishop of Norwich.

WHen I came before the Bishop, he asked me if I did not beleue in the Catholick church, I sayd: I beleue that Church wherof Christ is the head.

Then sayd the Bishop: doest thou not beleue that the Pope is supreame head of the Churche? And I sayde: no, Christ is the head of the true Church.

Bish.

So do I beleue also: but the Pope is Gods Uicar vpon earth, and the head of the Churche, and I beleue that he hath power to forgeue sinnes also.

Fort.

Then sayd I: the Pope is but a man, and the Prophet Dauid sayth: That no man can deliuer his brother, nor make agreement for him vnto God: Psal. 49. For it cost more to redeeme their soules, so that he must let that alone for euer.

Bysh.

And the Bishop agayne fetching about a great circumstaunce, sayd: like as the Belweather weareth the bell,The Pope likened to a Belwether or a Master Bee. and is the head of the flocke of sheepe: so is the Pope our head. And as the hiues of Bees haue a Mayster Bee that bringeth the bees to the hiue again: so doth our head bring vs home agayne to our true Church.

Fort.

Then I asked him whether the Pope were a spirituall man: and he sayde yea. And I sayde agayne: they are spitefull men, for in xvij. moneths there were three Popes, and one poysoned an other for that presumptuous seat of Antichrist.Poysoned Popes.

Bysh.

It is maliciously spoken (sayd he) for thou must obey the power and not the man. And thus was the pope denied to be supreme head.

Well, sayd he, what sayst thou to the Ceremonyes of the Church?Ceremonyes of the Church.

Fort.

And I aunswered: All thinges that are not planted by my heauēly father, shalbe plucked vp by the rootes, saith christ. For they are not from the beginning,Math. 15. neither shall they cō tinue to the end.

Bysh.

They are good and godly and necessary to be vsed.

Fort.

S. Paule called them weake and beggarly.

Bysh.

No, that is a lye.

Fortune.

I hearing that, sayd: that Saynt Paule writeth thus in the fourth to the Galathians: You foolish Galathians (sayth he) who hath bewitched you, Gal. 4. that ye seeke to bee in bondage to these weak and beggarly Ceremonies? Now which of you do lye? you or Saynt Paule? And also it is sayde, that woorkes instituted and enioyned without the commaundement of GOD, perteyne not to the worship of God, according to the text: In vayne doe men worshippe mee with mens traditions and commaundementes. Math. 15. And Sayncte Paule sayth: Wherefore doe ye cary vs away from the grace of Christ to another kind of doctrine? And Christ opēly rebuked the Scribes, Lawyers, Phariseis, Doctors, Priestes, Bishoppes [Page] and Hypocrites, for making Gods commaundementes of none effect, to support theyr owne tradition.

Byshop.

Thou lyest, there is not such a worde in all the Scriptures, thou noughty hereticke. Thou art woorse then all other heretickes: for Hooper (sayd he) and Bradford alow them to be good, and thou doest not. Away with him.

It is pitty that popish prelates cannot lye.¶Here you may perceiue, howe that the Catholicke church can not erre, but whatsoeuer they say, must needes be true. And so my Lord Bishop can not lye, as it may appeare to all men most playnely in the text.

¶The third examination of Iohn Fortune before the Byshop of Norwich.

THe next day I was brought before the sayd Bishop agayne,An other examination of Iohn Fortune. where he made a Sermon vpon the 6. chapter of S. Iohns Gospell of Christes wordes: I am the breade that came downe from heauen. &c. and therupon had a great bibble babble to no purpose. So in the end I was called before him, and he sayd to me.

Bish.

How beleuest thou in the Sacrament of the aultar? doest thou not beleue that after the consecration,Sacrament of the Aultarr there is ye reall substance of the body of Christ?

Fort.

And I aunswered him, that it is the greatest plague that euer came into England.

Bish.

Why so?

Fort.

I sayd: if I were a Bishop, and you a poore man as I am, I would be ashamed to aske such a question. For a Bishop should be apt to teach and not to learne.

Bish.

I am appoynted by the law to teach, so are not you.

Fort.

And I sayd: Your lawe breaketh out very well: for you haue burned vp the true Bishops and preachers,Catholicke prelates obsequious to higher powers so long as they make for their dignity, but when they do otherwise, then they excommunicate them. and mainteined lyers to be in theyr steed.

Bish.

Now you may vnderstand that he is a traytour: for he denyeth the higher powers.

Fort.

I am no traytour: for S. Paule sayth: All soules must obey the higher powers, and I resist not the higher powers, concerning my body, but I must resist your euill doctrine wherwith you would infect my soule.

A Doct.

Then sayd a Doctor: my Lord, you doe not well: let him aunswere shortly to his articles.

Bish.

How sayst thou? make aunswere quickly to these articles.

Fort.

S. Paule sayth: Christ did one sacrifice once for all, and set him downe on the right hand of his father, Heb. 10. triumphing ouer hell and death, making intercession for sinnes.

Bish.

I aske thee no suche question, but make aunswere to this article.

Fort.

If it be not GOD before the consecration, it is not God after: for God is without beginning and without ending.

Bish.

Then sayd he: lo, what a stiffe hereticke is this? He hath denyed altogether: how sayest thou? Is it idolatry to worship the blessed sacrament or no.

Fort.

God is a spirit, and will be worshipped in spirit and trueth.

Bish.

I aske thee no such question: answere me directly.

Fort.

Dan. 11.I answere that this is the God Mauzzim, that robbeth God of his honor.

Bish.

It is pity that the grounde beareth thee, or that thou hast a toung to speak. Thē sayd the scribe: here are a great many more articles.

Bish.

Then sayde the Bishop: Away with him, for he hath spoken to much.

¶An other examination of I. Fortune.

ANd when I came to mine examination agayne, the bishoppe asked me if I would stand vnto mine answere that I had made before:Other talke betweene Iohn Fortune and the B. of Norwich, Iohn. 6. and I sayd, yea, for I had spoken nothing but the truth. And after that he made a great circumstance vpon the Sacrament.

Then I desired him to stand to the text, & he read the Gospell on Corpus Christi day, whiche sayd: I am the breade which came downe from heauen: beleuest thou not this? And I sayd: yea truely.

And he sayd, why doest thou deny the Sacrament?

Because your doctrine is false, sayd I.

Then sayd he: how can that be false which is spoken in the Scripture? And I sayd: Christ sayd: I am the bread, and you say the breade is he. Therefore your doctrine is false, sayd I.

And he sayd: doest thou not beleue that the bread is he? And I sayd no.

Bish.

I will bring thee to it by the Scriptures.

Fort.

Hold that fast my Lord: for that is the best Argumēt that you haue yet.

Bish.

Thou shalt be burned like an hereticke.

Fort.

Who shall geue iudgement vpon me?

Bish.

I will iudge an hundred such as thou art, and neuer be shriuen vpon it.

Fort.

Is there not a lawe for the spiritualty as well as for the temporaltye? and Syr Clement Higham sayde yes, what meanest thou by that?

Fort.

When a man is periured by the law,The B. of Norwich charged with peri [...] ry. he is cast ouer ye barre, and sitteth no more in iudgement. And the Byshop is a periured man and ought to sit in iudgement of no mā.

Bish.

How prouest thou that?

Fort.

Because you tooke an oth by king Henries dayes to resist the Pope. So both spirituall and temporall are periured that here can be no true iudgement.

Bish.

Thinkest thou to escape iudgement, by that? no, for my Chaūcellor shall iudge thee. He took no oth, for he was out then of the Realme.

M. Hygham.

It is time to weede out such felowes as you be, in deed.

Bysh.

Good fellowe, why beleuest not thou in the Sacrament of the aultar?

Fort.

Because I finde it not in Gods booke, nor yet in the Doctors. If it were there, I would beleue it wt al my hart.

Bysh.

How knowest thou it is not there?

Fort.

Because it is contrary to the second cōmaundement: and seing it is not written in Gods booke, why do you thē robbe me of my life.

Then the Bishop hauing no more to saye, commaunded the Bailiffe to take him away.

And thus much touching ye examinations of this man. Now whether he died in fire,The death of Iohn Fortune. or otherwise preuented with death: as I sayd before, I am vncertayne.

In the Registers of Norwich this I do finde, that his sentence of condemnation was drawne and Registred, but whether it was pronounced in ye said Register, it is not expressed according as the vsuall maner of the Notary is so to declare in the end of the sētēce. Neuertheles this is most certayne, that he neuer abiured nor recanted, howsoeuer it pleased the Lord by death to call him out of this world.

¶The death of Iohn Careles in the Kynges Benche.

ABout this time, the first day of Iuly, amongest diuers other prisoners which dyed the same yeare in the Kinges Bench,Iuly. 1. The death of Iohn Careles prisoner in the Kinges Bench. was also one Iohn Careles of Couentry a weauer. Who though he were by the secret iudgemēt of almighty God preuented by death, so that he came not to the full Martyrdome of his body, yet is he no lesse worthy to be counted in honor & place of Christes martyrs, then other that suffered most cruell torments, aswell for that he was for the same truthes sake a long time imprisoned, as also for his willing mind & zelous affection he had thereunto, if the Lord had so determined it, as well may appeare by his examinatiō had before Doct. Martin. Which examination because it conteineth nothing almost but wrangling interrogations, and matters of contentiō,Iohn Careles examined before D. Martyn. wherin Doctour Martin would enter into no communication about the articles of his accusation, but onely vrged him to detect his felowes, it shall not be greatly materiall therfore to expresse the whole, but onely to excerpt so much as perteining to the question of predestination, may bring some fruit to the Reader.

¶The effect of Iohn Careles examination. before Doctour Martin briefly declared.

FIrst,The effect of Iohn Careles examination. Doctour Martin calling Iohn Careles to hym in his Chamber, demaunded what was his name. To whom when the other had answered, that his name was Iohn Careles, then began Doctour Martin to descant at his pleasure vpon that name, saying: that it would appere by his conditions, by that time he had done with him, that he would be a true careles man in deed. And so after other by talke there spent about much needelesse matter, then he asked him where he was borne.

Careles.

Forsooth, sayth he, at Couentry.

Mart.

At Couentry? what so farre, man? How camest thou hither? Who sent thee to the kinges Bench to prison?

Carel.

I was brought thither by a writ, I trowe, what he was I cannot tell. I thinke M. Marshall can tell you.How Iohn Careles was brought to the Kinges Bench.

Marshall.

In good fayth I cannot tell what the matter is: but in deed my Lord chiefe Iustice sēt him from the barre.

Mart.

Well Careles, I would wishe, thou shouldest play the wise mans part. Thou art a handsome man: And it is pity but thou shouldest doe well, and saue that which God hath bought.

[Page]Careles.

I thanke your good Maystershippe most hartely: And I put you out of doubt, that I am most sure and certayne of my saluation by Iesus Christ: so that my soule is safe already what so euer paynes my body suffer here for a litle time.

Mart.

Yea Mary, you say trueth. For thou art so predestinate to life, that thou canst not perish, in whatsoeuer opinion thou doest dye.

Careles.

That GOD hath predestinate me to eternall life in Iesus Christ, I am most certayne, and euen so am I sure that his holy spirite (wherewith I am sealed) will so preserue me from all heresies & euill opinions,Iohn Careles examine [...] vpon predestinat [...]n. that I shall dye in none at all.

Mart.

Go to, let me heare your fayth in predestination. For that shalbe written also.

Careles.

Your Maystership shall pardon me herein. For you sayd your selfe erewhile, that you had no Commission to examine my conscience. I will trouble my selfe wyth aunswering of no moe matters then I needes must, vntil I come before them that shall haue more authority farther to examine me.

Mart.

Doct. Mar [...] declareth his Commission.I tell thee then I haue Commission: yea, and commaundement from the Counsell to examine thee: for they deliuered me thy articles.

Careles.

Yea I thinke in deede that your Mastershippe is appointed to examine me of my articles whiche you haue there in writing and I haue told you the truth. I do confesse them to be mine owne fact and deede: but you do now exam [...]ne me of predestination, whereof my articles speaketh nothing at all.

Martin.

I tell thee yet agayne, that I muste also examine thee of such thinges as be in controuersye betweene thee & thy fellowes in the Kings Bench, whereof predestination is a part, as thy fellow N. hath confessed and thy selfe doest not deny it.

Carel.

I do not deny it. But he that first told you that matter, might haue found himselfe much better occupyed.

Martyn.

Why? what if he had not told me? thinkest thou I would not haue knowē it?Why Doct. Martyn woulde not [...] the Sacrament. yes, or els thou shouldest haue withstand my Commission. For I tell thee truthe, I may now examine thee of the blessed Sacrament, or any other thing that I list, but that I would shew thee fauour, and not be to hasty with thee at the first.

Marshall.

Yea in deede Careles, Maister Doctor hath Cō mission to examine you or any other of your fellowes.

Mart.

Yea mary haue I, I tell the truth of it.

Carel.

Then let your Scribe set his pen to the paper, and you shall haue it roundly euen as the truth is. I beleeue yt almightye God our moste deare louing father of his great mercy and infinite goodnes, did elect in Christ.

Mart.

Tush, what neede all that long circumstance? write, I beleeue that God elected and make no more adoe.

Carel.

No, not so M. Doctour. It is an high mistery, and ought reuerently to be spoken of. And if my wordes may not be written as I do vtter them, I wil not speake at all.

Mart

Go to, go to, write what he will. Here is more busines then needeth.

Careles.

I beleeue that Almighty GOD our moste deare louing Father,Careles opinion of Gods election. of his greate mercy and infinite goodnesse (thorough Iesus Christ) did elect and appoynt in him before the foūdation of the earth was layd, a Church or congregation, which he doth continually guide and gouerne by his grace and holy spirite, so that not one of them shall euer finally perishe. When this was written, M. Doctor tooke it in his hand and read it, saying.

Mart.

Why? who will deny this?

Carel.

Doctour Martyn [...] Careles iudgement of God [...] election▪I [...] your Maistership doe allow it and other learned men when they shall see it, I haue my hartes desyer.

Mart.

And do you hold none otherwise, thē is there writtē?

Carel.

No verily, nor neuer did.

Mart.

Write that he sayth, otherwise he holdeth not. So yt was written. It was told me also that thou doest affirme, that Christ did not dye effectually for all men.

Carel

Whatsoeuer hath bene told you it is not much materiall vnto me. Let the tellers of such tales come before my face, and I trust to make them aunswere. For in deede I do beleeue yt Christe did effectually dye for all those that do effectually repent and beleeue, and for none other: so that was written also.

Mert.

Now Syr, what is Trewes fayth of predestinatiō? he beleeueth that all men be predestinate,A wrong fayth of Predestination belee [...]ng to be elected in respect of good [...]. & that none shall be damned. Doth he not?

Carel.

No forsooth that doth he not.

Mart

How then?

Carel

Truely I thinke he doth beleeue as your Maistershyp and the rest of the Clergy do beleeue of predestinatiō, that we bee elected in respecte of our good workes, and so long elected, as we do them, and no longer.

Martyn.

Write that he sayth, his fellow Trew beleeueth of predestination as the Papistes do beleeue.

Carel.

Ah Maister Doctour, did I so terme you? Seing that this my confession shall come before the Counsell, I pray you place my termes as reuerently as I spake them.

Mart

Well, well, write that Trew is of the same fayth as the Catholickes be.

Carel.

I did not so call you neyther, I wonder what you meane.

Marshal.

You sayd the Clergy, did you not Careles?

Carel.

Yes forsooth did I. So then it was written of the Clergy.

Mart.

Now Syr, what say you more?

Carel.

Forsooth I haue no farther to say in this matter.

Mart.

Well, Careles I pray thee proue thy selfe a wise man and do not cast away thy lyfe wilfully.

Carel.

Now the Lord he knoweth, good Maister Doctor, I would full gladly liue, so that I might do the same with a safe conscience. And your Maistershippe shall right well perceiue that I will be no wilfull man, but in all thinges that I stand vpon I will haue a sure grounde.

Martin.

Now the Lorde knoweth, good Careles, that I would gladly make some meanes to preserue thy lyfe: but thou speakest so much of the Lord, the Lord.D. Martyn pretendeth fauor to Careles. Wilt thou be content to go with my Lord Fitzwater into Ireland? me thinkes thou art a goodly tall fellow to do the Queene seruice there. How sayest thou?

Carel.

Uerely Maister Doctour, whether I be in Ireland, Fraunce, or Spayne, or any place els, I am ready to do her grace the best seruice that I can, with body, goodes and lyfe, so long as it doth last.

Mart.

That is honestly sayde, I promise thee euery man will not say so. How say you Maister Marshall, this man is meete for all manner of seruice. In deede thou arte worthye Careles, to haue the more fauour.

Carel.

In deede Syr, I hope to be meete and ready vnto all things that pertayneth vnto a true Christian subiect to doe. And i [...] her grace or her officers vnder her do require me to any thing contrary to Christes Religion, I am ready also to do my seruice in Smithfield for not obseruing it, as my bedfellow and other brethren haue done, praysed be God for them.

Mart.

By my trouth thou art a pleasaunt fellow as euer I talked with of all the Protestantes, excepte it were Tomson. I am sory yt I must depart wt thee so soone: but I haue suche busynes now, that I canne tarry wt thee no longer. Well, yet thou canst not deny, but you are at iarre amongest your selues in the kings Bench, and it is so throughout all your congregation for you will not be a Church.

Careles.

No Maister Doctour, that is not so. There is a thousand tymes more varietye in opinions among your Doctours, which you call of ye Catholick Church,More variety in the Popes [...] Church, then is amongest the Protestantes. yea and that in the Sacrament for y• which there is so much bloudshed now a dayes. I meane of your latter Doctours and new writers: as for the olde they agree wholy with vs.

Mart.

No Careles this is not so: there thou art deceiued.

Carel.

Uerily it is so, Maister Doctour. I am not deceiued therein any thing at all, as it hath beene, and is euidently proued by such as GOD hath endued with great learning. Then he turned to the Marshall, and whispered with him a while.

Martin.

Turning vnto me agayne, sayd:Doctour Martin taketh his leaue gently of Careles. Farewell Careles, for I can tarry no longer with thee now, my busines is such.

Carel.

God be with you, good Maister Doctor. The Lord geue your Maistership health of body and soule.

Mart.

God haue mercy good Careles and God keepe thee from all errours, and geue thee grace to doe as well as I would wishe my selfe.

Carel.

I thanke your good Maistership. I pray GOD I may do alwaies that is acceptable in his sight. Whereunto they all sayde, Amen. And so I departed with a glad hart: God onely haue the whole prayse, Amen.

It appeareth by the examination of the foresayd Iohn Careles, that he endured prisoner the space of two whole yeares hauing wyfe and children. In the which his captiuity, first being in Couentry Iayle, he was there in such credite with his keeper, yt vpon his worde he was let out to play in the Pageant about the City wt other his companions. And that done, keeping touch wt his keeper, he returned agayne into prison at his houre appointed.

And after that being broughte vp to London he was indued with such patience and constaunt fortitude, that he longed for nothing more earnestly,Iohn Careles dyed in prison, and was buryed in the fieldes. then to come to yt promotion to dye in the fyer for the pro [...]ession of his fayth: & yet it so pleased the Lorde to preuent him with death that he came not to it, but dyed in the prison, and after was buryed [Page] in the fieldes in a dounghill.

In the meane time while he was in prisō in the kyngs Bench it chaunced he was in great heauines and perturbation of mind and conscience, wherupon he wrote to M. Philpot being then in the Colehouse. Uppon the occasion hereof Mayster Philpot sent an Epistle consolatory vnto him, specified before among master Philpots letters, pag. 1762. Unto the which Epistle Iohn Careles maketh aunswere agayne as foloweth.

¶Letters of Iohn Careles
*A Letter of Iohn Careles aunswering to the louing Epistle or Letter sent to him before by Mayster Iohn Philpot.

A faythfull frend is a strong defence, who so findeth suche a one, findeth a treasure.

A faythfull frend hath no peere, the weight of gold and siluer is not to be compared to the goodnes of his fayth.

A faythfull frend is a medicine of life, and they that feare the Lord shall finde him. Ecclesiast. 6.

THe father of mercy and God of all consolation, comfort you with his eternall spirite (my most deare and faythfull louing frend,A letter of Iohn Careles to M. Philpot. good Mayster Philpot) as you haue comforted me by the mighty operation of the same: the euerlasting GOD be praysed therfore for euer. Amen.

Ah my deare hart and most louing brother, if I should do nothing els day and night, so long as the daies of heauen do endure, but kneele on my knees and read Psalmes, I can neuer be able to render vnto God condigne thankes, for his great mercie, fatherly kindnesse, and most louing cōpassion extended vnto me most vile, sinnefull, wicked, and vnworthy wretch. Oh that the Lorde would open my mouth and geue me a thankefull hart, that from the bottome of the same might flow his cōtinuall prayse. Oh that my sinnefull flesh (which is the cause of my sorowe) were cleane separated from me, that I might sing Psalmes of thankesgeuing vnto the Lordes name for euer: that with good Samuels mother I might continually record this noble verse folowing, the which by good experience I haue found most true, praysed be my good God therfore.

The Lord (sayth that good woman) killeth and maketh aliue: he bringeth downe to hel and fetcheth vp agayne. Praysed be that Lord for euer,1. Reg. 1. Iohn Careles raysed vp by the Lord, out of great heauines. yea, and praysed be his name, for that he hath geuē me true experience and liuely feeling 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 his displeasure when I had iustly deserued it, Oh what rewarde shall I geue agayne vnto Lorde for all the great benefites that he hath done for my soule? I will gladly receiue the cuppe of saluation at his hand, and will worship his name with prayer & with prayse.

Ah my deare hart, yea most deare vnto me in the Lord, think not this sodeine chaunge in me, to be some fickle phantasy of my foolish head (as in deede some other woulde surely suspect it to be.) For doubtlesse it is the maruellous doing of the Lord, moste merciful vnto me his vnworthy creature. God for his great mercies sake geue me grace to bee more thankefull vnto him then I heretofore haue bene, and keepe me that I neuer fall forth of hys fauour agayne.

And now my deare brother, and moste blessed messenger of the Lord, whose beautifull feet haue brought much glad tidings vnto my soule, what shall I doe or say vnto you, in the least part to recompence the fatherlye affection and Godlye care that you continually keepe for me? Oh that God would geue me the spirite of feruent prayer, that I might yet that way supply some litle part of my duty toward you. Ah my true louing frend, howe soone did you lay aside all other busines,This comfort receaued of M. Philpot, read in M. Philpots letters, pag. 1726. to make a sweete plaster for my wounded conscience, yea and that out of a paynefull payre of stockes, which place must needes be vneasye to write in. But God hath brought you into a straight place, that you mighte set my soule at liberty. Out of your pinching and paynefull seate you haue plentifully poured vppon me your precious narde, the sweete [...]auour wherof hath greatly refresteed my tyred soule. The Lord likewise refresh you both body & soule, by pouring the oile of his gracious spirit into your sweet hart.

Ah good Ieremy, hath Phasure put thee in the stockes? why, now thou hast the right reward of a prophet.Ierem. 10. Thy glory neuer began to appeare vntill now. I doubt not but shortly, in sted of Ahikam the sonne of Shaphan,Ierem. 26. Iesus the sonne of the liuing God wil come and deliuer thee foorth of the handes of all thine enemyes, and will also make good agaynste them and theyr Antichristian Sinagogue, all the wordes that thou hast spoken in his name. The Lord hath made thee this day a strong defended Tower, an yron piller,Ierem. 1. and a brasen wall agaynst the whole rable of Antichrist, & though they fight against thee neuer so fiercely, yet shall they not ouercome thee,Ierem. 1 [...] for the Lorde himselfe is with thee to helpe and deliuer thee: and he will ridde thee out of the handes of the wicked, and will deliuer thee out of the handes of the Tyrantes. And in that you are not busy in casting pearles before swine, nor in geuing the holy thinges vnto dogges,Math. 7. you are much to be cō mended, in my simple iudgement. And sure I am that your circū spect and modest behauiour hitherto hath bene as much to Gods glory & to the shame & confusion of your enemies,The circumspect behauiour of M. Philpot. Iohn Careles aduise to M. Philpot. as any mans doinges that are gone before you.

Wherefore mine aduise and most earnest desire is, with all other of your louing frendes, that you still keepe that order wyth those bloudthirsty bitesheepes, bishops I should say, that you haue begonne. For though in conclusion they will surely haue your bloud, yet shall they come by it with shame enough, and to theyr perpetuall infamy whiles the world doth endure. They would in deed condemne you in hugger mugger, to darken Gods glory if it might be. But Sathans thoughtes are not vnknowne to you, & the depth of his subtlety is by you well foreseene. Therefore let them do whatsoeuer God shall suffer them to doe: for I know all things shall turne to your best. Though you lye in the darck, s [...]orried with the Bishops blacke coale dust: yet shall you be shortlye restored vnto the heauenly light, and made as white as snowe in Salmon,Psal. 68. and as the winges of a Doue that is couered with siluer winges, and her fethers like gold. You know the vessell, before it be made bright, is soyled with oile and other thinges that it may scoure the better.

Oh happy be you that you be nowe in the scouring house: for shortly you shalbe set vppon the celestiall shelfe as bright as aungels. Therfore my deare hart, I will now according to your louing request, cast away all care, and reioyce with you,I. Careles care turned into ioy. and prayse God for you, and pray for you day and night: yea, I wil now with Gods grace sing Psalmes of prayse and thankesgeuing with you. For now my soule is turned to her old rest agayne, and hath takē a sweet nap in Christes lap. I haue cast my care vpon the Lorde, which careth for me, and will be Careles, according to my name, in that respect which you would haue me. I wil leaue out my vnseemely addition as long as I liue: for it can take no place where true fayth and hope is resident. So soone as I had read your most godly and cōfortable letter,Gods gracious worke through M. Philpots letter. my sorowes vanished away as smoke in the winde, my spirit reuiued, and comfort came agayne, wherby I am sure the spirit of God was author of it.

Oh, my good M. Philpot, which art a principall pot in deede filled with most precious liquor, as it appeareth by the plēteous pouring forth of the same: Oh pot most happy, of the high Potter ordeined to honour, whiche doest conteine suche heauenly treasure in the earthen vessell: Oh pot thrise happy, in whome Christ hath wrought a greate miracle, altering thy nature, and turning water into wine, and that of the best, whereout the mayster of the feast hath filled my cuppe so ful, that I am become drunken in the ioy of the spirit through the same:Iohn Careles drunken with ioy of the spirite. When Martyrdome shall break thee (O vessell of honour) I know the fragrant sauour of thy precious Narde will much reioyce the heauy hartes of Christes true members although the Iudasses will grudge and murmure at the same. Yea and burst out into words of sclaunder, saying: it is but lost and waste.

Be not offended deare hart, at my Metaphoricall speach. For I am disposed to be mery,2. Reg. 6. and with Dauid to daunce before the Arke of the Lord: and though you play vpon a payre of Organes not very comely or easy to the flesh, yet the sweet soūd that came from the same causeth me thus to do. O that I were with you in body, as presently I am in spirit, that I might sing all care away in Christ: for nowe the time of comforte is come. I hope to be wyth you shortly, if all thinges happen aright: For my olde frendes of Couentry haue put the Counsell in remembraunce of me,Careles accused to the Councell by certayne backe friendes in Couentrye. not 6. dayes agoe, saying that I am more worthy to be burned, then any that was burned yet. Gods blessing on theyr harts for their good report. God make me worthy of that dignity, and hasten the time, that I might set forth his glory.

Pray for me deare hart. I beseech you, and will all your company to do the same, and I will pray God for you all so long as I liue. And nowe farewell in Christe, thou blessed of Gods owne mouth. I will for a time take my leaue, but not my last farewell. Blessed be the time that euer I came into the kinges bench,Note how comfortably the Lord worketh in [...] prisoned Saintes. to be ioyned in loue and felowship with such deare children of the Lord. My good brother Bradford shal not be dead whiles you be aliue: for verely the spirit of him doth rest on you in most ample wise. Your letters of comfort vnto me in ech poynt do agree, as though the one were a copy of the other. He hath planted in me, and you do water: the Lorde geue good increase.Gods prouidence towad his people. My deare Brethren and felow prisoners here, haue them humbly and hartelye commended vnto you, and your company, mourning for your misery, but yet reioysing for your plenteous consolation and comfort in Christ. We are all chearefull and merry vnder our crosse, and do lacke no necessaryes, praysed bee GOD for his prouidence and great mercy towardes vs for euermore. Amen

¶To his wife.

[Page]

AS by the greate mercy of God, at the tyme of his good will and prouidence appoynted (my dearelye beloued wife) you and I were ioyned together in the holye and Christian state of godly Matrimony,An other [...] of Iohn Care [...] to his wyfe. as well to our great ioy and comfor in Christ, as also to the encrease of his blessed church and faythfull congregation, by hauing lawfull children by & in the same, with the which God of his mercy hath blessed vs, praised be his name therfore: euē so now by his mercifull will and diuine ordinaunce, the time is come (so farre as I can perceiue) wherein he will, for his glory & our eternal comfort, dissolue the same, and seperate vs asunder againe for a time. Wherfore I thought it good, yea and my boūden duety, by this simple letter to prouoke styrre, & admonish you, to behaue your selfe in all your doinges, sayinges, and thoughtes, most thankfully vnto our good God for the same. And therefore (my deare wife) as you haue hartily reioyced in the Lord, and oftentimes geuen God thanks for his goodnes, in bringing vs together in his holy ordinaūce: euē so now I desire you, when this time of our seperation shal come, to reioyce with me in the Lord, and to geue him most harty thanks, that he hath (to his glory and our endles commodity) separated vs againe for a little time, & hath mercifully taken me vnto himselfe, forth of this miserable world, into his celestiall kingdom: beleuing and hoping also assuredly,Here is a [...] marke [...]. Chri [...]an, forsa [...]i [...]g wyfe [...] childrē [...] Christes [...]. that God of hys goodnesse, for his sonne Christes sake, will shortlye bring you and your deare children thither to me, that we maye moste ioyfully together sing prayses vnto his glorious name for euer. And yet once agayne I desire you for the loue of God and as euer you loued me, to reioyce with me, and to geue God continuall thankes for doing his most mercifull wil vpon me.

I heare say, that you do oftentimes vse to repeate this godly saying: [...] The Lordes wil be fulfilled. Doubtlesse it reioyceth my poore hart to heare that report of you, & for the lordes sake, vse that godly praier continually, and teach your children and family to say the same day and night: and not onely say it with your toungs, but also with your hart and mind, and ioyfully to submit your will to Gods will in very deed, knowing & beleuing assuredly, that nothing shall come to you or any of yours, otherwise then it shall be hys almightie and fatherly good wil and pleasure, and for your eternall comfort and commodity. Which thing to be moste true and certayne, Christ testifyeth in his holy gospell saying:Math. 10. Are not two litle Sparowes sold for a farthing, and yet not one of them shall perish without the wil of your heauenly father▪ And he concludeth saying: Feare not yee therefore, for yee are better then many sparowes. As though he shoulde haue sayd, If God haue such a respecte and care for a poore sparowe, which is not worth one farthing, that it shall not be taken in the lime twig, net, or pitfall, vntill it be his good will & pleasure: you may be wel assured, that not one of you (whō he so dearly loueth, that he hath geuē his only deare sonne for you) shall perishe, or depart forth of this miserable life without his almighty good will and pleasure.

Therefore deare wife, put your truste and confidence wholly & onely in him, and euer pray that his will be fulfilled, and not yours, except it be agreeing to his will: the which I pray GOD it may euer be, Amen. And as for worldly thinges,Good coun [...] geuen [...] wyfe. take you no care, but be you well assured the Lorde your deare God and father will not see you nor yours lacke, if you continue in his loue and childely feare, and keepe a cleare conscience from all kinde of Idolatry, superstition and wickednes, as my trust is that you wyll doe, although it be with the losse and daunger of this temporall life. And good Margaret, feare not them that canne but kill the body (and yet can they not do that, vntill God geue them lea [...]e) but feare to displease him that can kyll both body and soule, and cast them into hell fire. Let not ye remembraunce of your children keep you from God. [...] to [...] vpon [...] Lord. The Lord himselfe will be a father and a mother, better then euer you or I could haue bene, vnto them. He himselfe wil do all thinges necessary for them: yea, as much as rock the Cradle, if need be. He hath geuen his holy Angels charge ouer them, therefore committ them vnto him. But if you may liue with a cleare conscience, (for elles I woulde not haue you to liue) and see the bringing vp of your children your selfe, looke that you nurture them in the feare of God, and keepe them farre from Idolatry, superstition, and all other kinde of wickednesse:The [...] duety [...] [...]ringing [...] chil [...]en▪ and for Gods sake helpe them to some learning, if it be possible, that they may increase in vertue and godly knowledge, which shal be a better dowry to marry them withall, then any worldlye substaunce: and when they be come to age, prouide them such husbandes as feare God, and loue his holy worde. I charge you take heede that you match them with no Papistes, and if you liue, and marry agayne your selfe (whiche thing I woulde wishe you to doe, if neede require, or els not) good wife take heede how you bestowe your selfe (that you and my poore children be not compelled to wickednesse. But if you shall be able well to liue Gods true widow, I would counsell you so to liue still, for the more quietnesse of your selfe and your poore children. Take heede, Margaret, and play the wise womans part. You haue warning by other, if you will take an example. And thus I commit you and my sweet children vnto Gods most merciful defence. The blessing of God be with you, and God sēd vs a mery meeting together in heauen. Farewel in Christ, farewell mine owne deare hartes all. Pray, pray.

*To my good Brother Mayster Iohn Bradford.

THe peace of God in Iesus Christ the eternall comforte of his sweete spirite,A sweete letter of Iohn Careles to M. Bradford, a little before his Martirdome. which hath surely sealed you vnto eternal saluation, be with you and strengthen you in your ioyfull iourney towardes the celestiall Hierusalem (my deare frend and most faythfull brother Maister Bradford) to the setting forth of Gods glory, and to your eternall ioy in Christ, Amen.

Euer since that good M. Philpot shewed me your last letter (my deare hart in the Lord) I haue cōtinued in great heauines and perplexity: not for any hurt or discommodity that I can perceiue comming towardes you, vnto whō doubtlesse, death is made life and great felicity: but for the great losse that Gods Churche here in Englande shall sustaine by the taking away of so godly, worthy,He mourneth for the losse and lacke of M. Bradford in the Church. and necessary an instrument, as the Lorde hath made you to be. Oh that my life and a thousand such wretched liues mo might go for yours. Oh, why doth God suffer me and such other Caterpillers to liue, that can doe nothing but consume the almes of the church, and take away you so worthy a workman & laborer in the Lordes vineyard? But wo be to our sinnes & great vnthankfulnes, whiche is the greatest cause of the taking away of such worthy instrumētes of God, as shoulde set forth his glory, & instruct his people. If we had bene thākfull vnto God for ye good ministers of his word, we had not bene so soone depriued both of it and them. The Lord forgeue our great ingratitude & sinnes, and geue vs true repentaunce and fayth, & hold his hand of mercy ouer vs, for his deare sonne Christes sake. Take not awaye all thy true preachers forth of this realme (O Lord) but leaue vs a seede, least England be made like vnto Sodome and Gomorre, when thy true Lothes be gone.

But what goe I aboute to mingle your myrthe wyth my mourning, and your iust ioy with my deserued sorow? If I loued you in deede, as I haue pretended, I shoulde surely reioyce with you most hartily, & praise god on your behalfe from the very bottome of my hart: I should prayse God day and night for your excellēt election in & through his great mercy,He reioyceth for the honour of M. Bradfords Martyrdome. and should geue him most humble thākes for your vocation by his Gospell, & your true knowledge in the same: I should earnestly prayse him for your sweete iustification, wherof you are most certayne by Gods grace and spirite, & should instantly pray vnto him for your glorification, which shall shortly ensue: I should reioyce and be glad to see you so dignifyed by the crowne of Martyrdome, and to be appoynted to that honour, to testify hys truth, and to seale it with your bloud: I should highly extoll the Lord, who hath geuen you a glorious victory euer al your enemies, visible and inuisible, and hath geuen you grace and strength to finish the Tower that you haue begunne to build. Finally, if I loued you, I should most hartily reioice and be glad to see you deliuered from this body of sinne and vile prison of the fleshe, and brought into that heauenly tabernacle where you shal be safely kept, and neuer offend him more.

This and much more should I do, if I had a good hart towardes God, or you his deare childe. But (alas) I am an hypocrite, & do seeke nothing but mine owne commodity. I would haue gods euerlasting prouidēce geue place to my peeuish will & purpose, although it were to the hinderance of his glory and your sweet commodity. God forgeue me my horrible ingratitude, sinnes & offēces agaynst him, and good brother, do you forgeue me my great negligence and vnthankfulnes towards you, and henceforth I promise you, I will put my will to Gods wil, & pray that the same may be fulfilled in you, so long as you be on this earth: and when you are taken hence, I will most hartely prayse the Lord for you, so lōg as I haue my being in this world. Ah my deare hart, nowe I muste take my leaue of you, and as I thinke, my Vltimum vale in this lyfe,Iohn Careles taketh his lea [...]e of M. Bradford. but in the life to come I am righte well assured we shall merilye meete together, & that shortly I trust. And in taking of my [Page] leue of you (my deare hart in the Lord) I shall desire you faythfully to remēber all the sweet messages that the Lord our good God & most deare louing father hath sent you by me his most vnworthy seruaunt, which as they are moste true, so shall they be most truly accōplished vpon you eternally: and for the more assurance and certificate thereof to your godly cōscience, he hath cōmaunded me to repeat the same vnto you agayne, in his owne name and word.

Therfore now geue eare and faithfull credence. Harken O ye heauens,Testimony of Gods spirite. and thou earth geue eare, and beare me witnes at the great day, that I do here faythfully and truly the lordes message vnto his dear seruant, his singularly beloued and elect childe Iohn Bradford. Iohn Bradford, thou man so specially beloued of God,Iohn Careles doth Gods message to Master Bradford. I pronoūce & testify vnto thee in the word & name of the Lord Iehoua, that all thy sinnes whatsoeuer they be, be they neuer so many, so grieuous, or so great, be fully & freely pardoned, released & forgeuen thee, by the mercy of God in Iesus Christ thyne onely Lord & sweet sauiour,Power and practise of the keyes of the Gospell. in whom thou doest vndoubtedly beleue. Christ hath cleansed thee with his bloud, and clothed thee with his righteousnes, and hath made thee in the sight of God his father, without spotte or wrinckle: so that when the fire doth his appoynted office, thou shalt be receyued (as a sweete burnt sacrifice) into heauen, where thou shalt ioyfully remayn in Gods presence for euer, as ye true inheritor of his euerlasting kingdome, vnto yt whiche yt wast vndoubtedly predestinate & ordeined by the Lords vnfallible purpose and decree, before the foundation of the worlde was layde. And that this is most true that I haue sayd, I call the whole Trinity, the almighty and eternall maiesty of God the father, the sonne, and the holy ghost to my record at this present: whom I humbly beseech to confirme and stablish in thee the true and liuelye feeling of the same. Amen. Selah.

Now with a mery hart and a ioyfull spirit, something mixed with lawful teares. I take my farewel of you, mine owne deare brother in the Lorde: who sende vs shortly a merye meeting in his kingdome, that we maye both sing prayses together vnto him with hys holy Aungelles and blessed spirites for euer & euer. Farewel thou blessed of the Lord, farewell in Christ: depart vnto thy rest in the Lorde: and pray for me, for Gods sake.

As I had made an ende of this simple Letter, I hearde some comfort both of good Maister Philpots seruant and yours: but (alas) I doe scarcely beleue them. Well I wyll hope in God, & pray all night that God will send me some comfort to morrowe, and if the Lorde geue you sparing to morow, let me heare foure words of comfort from you, for Gods sake. The blessing of God be with you now and for euer. Amen.

Yours for euer in the Lord Iesus, Iohn Careles, liuing in hope agaynst hope.

In reading this letter of Iohn Careles to M. Bradford aboue prefixed, wherein he maketh so much mētion of a certayne letter of his sent to him, and of the great exceeding consolation, he receiued of the same, thou wilt wishe peraduenture (good louing Reader) in thy mynd, to haue some sight also of the sayd Letter of M. Bradford. Wherein to satisfy thy desire, or rather to preuent thy petition, I haue hereunto annexed the same, to the entent thou mayest not onely vnderstand the contentes therof, but also receiue fruit therof to thy cōsolation likewise. The purport of the letter here foloweth.

¶Mayster Bradford to Careles.

A comfortable letter of M. Bradford to Iohn Careles.ALmighty God our deare father, through and for the merits of his dearely beloued sonne Iesus Christ, be mercifull vnto vs, pardon vs our offences, & vnder the winges of his mercy he protect vs from all euill, from henceforth and for euer. Amen.

Deare brother Careles, I hartely pray you to pray to GOD for me, for the pardon of my manifold sinnes and most grieuous offences, whiche neede none other demonstration vnto you then this, namely that I haue behaued my selfe so negligently in aunswering your godly triple letters, whiche are three witnesses agaynst me. God lay not them nor none other thing to my charge to condemnation, though to correction, not my will but his wil be done.Practise of the keyes of the Gospell. Concerning your request of absolution (my dearest brother) what shall I saye, but euen as trueth is, that the Lorde of all mercy, and Father of all comfort, through the merites and mediation of his deare sonne thy onely Lord and Sauiour, hath clearely remitted and pardoned all thy offences whatsoeuer they bee, that euer hitherto thou hast committed agaynst his maiesty: and therefore he hath geuen to thee as to his childe (deare Brother Iohn Careles) in token that thy sinnes are pardoned: he (I say) hath geuen vnto thee a penitent and beleuing hart: that is, a hart which desireth to repent and beleue: For suche a one is taken of him (he accepting the will for the deede) for a penitent and beleuing hart in deed.

Wherefore (my good Brother) be mery, gladde, and of good cheare, for the Lorde hath taken away thy sinnes: thou shalt not dye. Goe thy wayes: the Lord hath put away thy sinnes. The East is not so farre from the West, as the Lord now hath put thy sinnes from thee. Looke how the heauēs be in comparison of the earth, so far hath his mercy preuayled towardes thee his deare chylde, Iohn Careles, through Christ the beloued. Say therfore with Dauid: prayse the Lord oh my soule, and all that is within me prayse his holy name? for he hath forgeuen thee all thy sinnes: as truely he hath. And hereof I desire to be a witnesse. God make me worthy to heare from you the like true message for my selfe. Myne owne dearly beloued, you haue great cause to thanke God moste hartily that he hath geuen you such repētance and fayth: the lord encrease the same in you and me a most miserable wretch, whose hart is harder then the Adamant stone, or elles I coulde not thus long haue stayed from writing vnto you. If I liue and may, I purpose and promise you to make amendes. Praye for me my moste deare brother, I hartely beseech you, and forgeue me my long silence. God our father be with vs for euer. Amen.

Yours in the Lord▪ Iohn Bradford.

¶To my most deare and faythfull brethren in Newgate, condemned to dye for the testimony of Gods euerlasting truth.

THe euerlasting peace of God, in Iesus Christ, the cōtinual ioy, strength and comfort of his most pure, holy,An other letter of Iohn Carles to the constant brethren in Newgate condemned▪ & mighty spirite, with the increase of fayth & liuely feeling of his eternall mercy, be with you, my most deare & faythfull louing brother Tyms, & with all the rest of my deare hartes in the Lord, your faithfull felow souldiers, & most constant cōpanions in bonds, yea of men condēned most cruelly for the sincere testimony of Gods euerlasting truth, to the full finishing of that good worke, which he hath so graciously begon in you all, that the same may be to his glory, the commodity of his poore afflicted church, and to your euerlasting comfort in him. Amen.

Ah my most sweet and louing brethrē, and dearest hartes in the Lord, what shall I say, or how shall I write vnto you in the least poynt or part, to vtter the great ioy that my poore hart hath cōceiued in God, through the most godly example of your christian constancy and sincere confession of Christes verity? Truely my tongue can not declare, nor my pen expresse the aboūdance of spirituall myrth and gladnes, that my minde and inward man hath felte,Example of true loue & charitye among the Martyrs. euer since I heard of your harty boldnes, and modest behauior before that bloudy butcher, in the time of al your crafty examinations, especially at your cruell condēnation in theyr cursed Consistory place. Blessed be God the Father of all mercy, & praysed be his name, for that he hath so graciously performed vpon you his deare darlinges, his most sweete and comfortable promises, in not onely geuing you the cō tinuall aide, strength, and comfort of his holye and mighty spirite, to the faythfull confession of his Christ, for whose cause (O most happy mē) ye are condemned to dye: but also in geuing you such a mouth & wisedom,The enemyes not able to withstand the wisedome of God in his Saintes, but compelled to bydde them hold their peace. as al your wicked enemies were not able to resist, but were fayne to cry: Peace, peace, & not suffer you to speake. As truely as God liueth (my deare brethrē) this is not only vnto you a most euident probation that God is on our side, and a sure certainty of your euerlasting saluatiō in him, but also to your cruell aduersaries (or rather gods cursed enemies) a plaine demōstration of their iust eternall woe & damnatiō which they shalbe full sure shortly to feele, whē ye shal ful sweetly possesse the place of felicity & pleasure prepared for you frō the beginning.

Therefore (my dearly beloued) cease not so long as ye be in this life, to prayse the Lord with a lusty courage, for that of his great mercy and infinite goodnesse, he hath vouched you worthy of this great dignity, to suffer for his sake not onely the losse of goodes, wife, and childrē, long imprisonment, cruell oppressiō &c. but also the very depriuation of this mortall life, with the dissolution of your bodies in the fire. The which is the greatest promotion that GOD can bring you or any other vnto in this vale of misery, yea so great an honour, as the highest Aungel in heauen is not permitted to haue: & yet hath the Lord (for his dere sonne Christs sake reputed you worthy of the same, yea and that before me and many other,Iohn Careles longeth to dye a Martyr in the Gospells caus [...]. which haue both long looked & longed for the same.

Ah my most deare brother Tyms, whose time resteth altogether in the handes of the Lorde, in a full happy time camest thou into this troublesome world, but in a much more blessed houre shalt thou depart forth of the same: so that the sweete saying of Salomon, or rather of the holye [Page] ghost, shall be full well verified vpon thee, yea and all thy faythfull fellowes: Better is the day of death (sayth hee) then the day of byrth. This saying cannot be verified vpon euery man, but vpon thee my deare brother, and suche as thou art, [...] whose death is most precious before God, & full deare shal your bloud be in his sight. Blessed be God for thee my deare brother Tymmes,Of the Martyrs [...] of [...] Tyms read before, pag 1895. and blessed be God agayn that euer I knew thee, for in a most happy time I came first into thy company. Pray for me, deare brother, pray for me, yt God will once vouch me worthye of that great dignitie whereunto he hath now brought you.

Ah my louing brother Drake, whose soule draweth now nigh vnto God, of whom you haue receiued ye same, ful glad may you be that euer God gaue you a life to leaue for his sake: Full well will he restore it to you agayne in a thousand fold more glorious wife. [...] Prayse God, good brother, as you haue great cause, and pray for me, I beseeche you, which am so muche vnworthy (so great are my sins) of that great dignitie whereunto the Lord hath called you and the rest of your godly brethren: whome I beseech you to comfort in the Lorde, as you can full well: praysed be God for his giftes, which you haue hartily applyed to the setting forth of his glory, and the commoditie of his poore afflicted Church. Which thing shal surely redound to your euerlasting ioy, and comfort, as you shall most effectually feele or euer it be long, though the wicked of ye world iudge farre otherwise.

Ah mine owne hartes, and most dearely beloued brethren, [...] both the Spurges [...] in the [...]. pag. [...]. Cauell, Ambrose, and both the Spurges: blessed be the Lord on your behalfe, and praysed be his name: which hath geuen you such a glorious victory: Full valiant haue you shewed your selues in the Lords fight, & ful faithfully in your paynefull seruice. Faint not, but go on forward as ye haue most godly begun, for great shall your reward be at the end of this your trauell. Ah my good faythfull brethren all, what shall I say, or what shall I write vnto you but euen the same that good Elizabeth did say to her godly kinswoman Mary the blessed mother of Christe: Happy art thou (quoth that good woman) which hast beleued: for al thinges which the Lord hath spoken to thee, [...] shal be fulfilled. So I say to you (my deare heartes in the Lorde) happy are ye all, yea twise happy shall ye bee for euermore, because yee haue stedfastly beleued ye most sweete promises which god ye father hath made vnto you wt his owne mouth, in yt he hath promised you (which are the faythfull seede of the beleuing Abraham) that ye shall be blessed euer, world without end. The promises of God your sweet father, as ye do beleue, so do ye beare record that God is true. The Testymony wherof ye haue full worthily borne to the worlde, & shortly will full surely seale the same with your bloud, yea euen to morow, I do vnderstand. Oh constant Christians oh valiant souldiers of the high captayne Iesus Chryste, who for your sake hath conquered the deuill, death, sinne, & hel, [...] & hath geuē you full victory ouer them for euermore. Oh worthy witnesses, and most glorious martyrs, whose inuincible fayth hath ouercome that proude, sturdye, bragging Prince of ye world, & al his wicked army, ouer whom ye shall shortly triumph for euermore. Ah my sweet harts the euerlasting treasures are full surely layd vp for you in heauen. The immercessible and moste glorious crowne of victory is already made and prepared for you, to be shortly clapt vpon all your happy heades. The holy Aungelles of your heauenly father are already appoynted to conducte your sweete soules into Abrahams bosome. All the heauē ly host reioyseth already, for that they shall shortly receiue you with ioy & felicitie into their blessed fellowship. Selah.

Reioyce with double ioy, and bee glad my deare brethren, for doubtles ye haue more cause then can be expressed. [...]. [...]19. But (alas) I that for my sinnes am left behinde, may lye and lament with the holy Prophet, saying: Woe is me that the dayes of my ioyfull rest are prolonged. Ah cursed Satan, which hath caused me so sore to offend my most deare louing father, whereby my exile and banishmente is so much prolonged. Oh christ my deare aduocate, pacifie thy fathers wrath, which I haue iustly deserued, that he may take me home to him in his sweete mercye. Oh yt I might now come home vnto thee with my blessed brethren. Wel, thy will (O Lord) be effectuously fulfilled, for it is onely good, and turneth all thinges to the best, for suche as thou in thy mercies hast chosen.

And now farewell my deare heartes, most happy in ye Lord. I trust in my good God, yet shortly to see you in the celestiall citie, wherof vndoubtedly the Lord hath already made you free citizens. Though ye be yet with vs for a litle time, your very home is in heauē, where your treasure doth remayne with your sweet Lord and Redeemer Iesus Christe, whose calling you haue heard with the eares of youre heartes, and therefore yee shall neuer come into iudgement, but passe from death to life. Your sinnes shall neuer be remembred, be they neuer so many, so greeuous or so great,Psal. 103. for your sauiour hath cast them all into ye bottome of the sea: he hath remoued them from you as farre as the East is from the West, and his mercy hathe muche more preuayled ouer you,Triumph of Martyrs. then is distaunce betweene heauē and earth: and he hath geue you for an euerlasting possession of the same, al his holinesse, righteousnesse, and iustification, yea and the holy Ghost into your harts, wherwith ye are surely sealed vnto the daye of redemption, to certifie you of your eternall election, and that yee are hys true adopted sonnes, whereby yee may boldly crye vnto God: Abba deare father, for euermore: so that now no creature in heauen, earth, nor hell,Gen. 3. shall be able to accuse you before the throne of the heauenly king. Satan is now cast out from you: he himselfe is iudged, and hathe no parte in you. He will once more byte you by the heele, and then he hath don, for at that time you shall squise his head through your owne good Christ, and so haue you finall victory for euermore. In ioyfull triumphe whereof, yee shall sweetly ascend into the place of eternall rest, whether youre eldest brother christ is gone before you, to take possession for you and to prepare your place vnder the holy aultar, wt Cranmer, Latimer, Ridley, Rogers, Hooper, Saunders, Farrar, Taylour, Bradford, Philpot, with many other, who will be full glad of your comming, to see sixe moe of their appoynted number that their bloud may so muche the sooner be reuenged vpon them that dwell on the earth.

Thus I make an ende, committing you all to Gods most mercifull defence, whose quarrell yee haue defended, whose cause ye haue promoted, whose glory yee haue sette forth, and whose name ye haue constantly confessed. Farewell for a while, my deare hartes in the Lord: I wil make as much haste after you as I may. All our deare brethren salute you. They pray for you, and prayse God for you cō tinually. Blessed be the dead that dye in the Lord, Apoc. 11. for they rest from their labours, sayth the holy Ghost, and their workes follow them.

Your owne, Iohn Careles, a most vnprofitable servaunt of the Lord. Pray, pray, pray.

¶In the pag. 1742. ye heard before the letter of Thomas Whittel, written to Iohn Careles wherin he yeldeth great thankes vnto him, for the singular ioy and consolatiō receiued by his letters. The copie of which letters sent vnto him if any be disposed to peruse, here vnder foloweth to satisfie his desire.

¶To M. Greene, M. Whittel, and certaine other prisoners in Newgate, condemned, and ready to be burnt for the testimonie of our Lord Iesus.

THe euerlasting peace in Iesus Christe, the continual comfort of his most pure and holy spirite,An other letter of Iohn Careless wherein he doth animate Grene, Whittell and the rest of that company vnto their Martyrdome. be with you my most deare and faithfull brethren and sisters of Newgate, the Lordes appointed sheepe vnto ye slaughter, to the good performaunce of the great and notable worke of the Lord, which he hath so graciously begon in you al: that the same may redoūd to the setting forth of his glory, & to the commoditie of his Church, and to your owne euerlasting comfort in him. So be it.

Ah my deare hartes, and most faithful brethren and sisters in the Lord, what high laudes and prayse, yea what humble & continuall thankes am I bound to geue to God our father for you & on your most happy behalfe, who so mightely hath magnified him selfe in you thus farre forth, in geuing you his holy & mighty spirit, to the constant confessing of Christes veritie, euen to the cruel condēnation, & I doubt not but he will do the same to the death. Oh happye and blessed are you that euer you were borne, that the Lord will vouch you worthy of this great dignitie, to dye for his sake. Doubtles it is the greatest honour that God can geue you in this lyfe. Yea if they be so blessed of God yt dye in the Lord, as the holy ghost saith they be:Apoc▪ 11. how much more blessed and happy then are you, that die not only in ye Lord, but also for the Lord. Oh that it were the good wyll of God, that the good houre were now come,To dye in the Lord: and for the Lord. that I might goe with you. Ah that my sinnes made me not vnworthy of such an excellent dignitie.

Be thankfull deare harts, be thankfull & reioyce in the Lord: for mighty is his mercy towardes you, and great is your reward in heauen, the which you like faithful persōs haue plucked to you with a godly violēce of an inuincible faith. Oh worthy warriours of the most high captaine, Oh cōstant confessors of the euerlasting veritie: how glorious a crown of victory shal you shortly receiue, which is prepared for all such as do continue to the ende? Oh you sweete saintes of ye Lorde, how precious shal your death be in his [Page] sight? Oh how deare are your soules to your redeemer in whose hand they shall most ioyfully rest, and ye paynes of death shall neuer touch you? Oh how blessed shall you be, when Christ shall appeare, at the which time you shall receaue your bodyes againe full of immortalitie? Oh howe ioyfull shall you be, when Christ, according to his promise shall knowledge you before his father and his holy aungels, as you haue most constantly confessed him to be your Lord, and onely sauiour before men?

Oh blessed Greene, thou meek and louing lamb of the Lord, how happy art thou to be appoynted to dye for hys sake?Of this Barthelet Grene read before pag. 1846. A full daintie dish art thou for the Lords own tooth. Fresh and Greene shalt thou be in the house of the Lord, & thy fruites shal neuer wither nor decay. Although thou go here forth sowing thy good fruites with teares, ye time shal come that thou shalt reape with ioy and gladnes, ye fruites of euerlasting life, and that without ceasing. Be mery therfore and feare not,Luke. 12. for it is thy fathers will to geue thee a kingdome, wherunto he hath chosen thee before the foundations of the world were layd.

Oh happy Minister, thou mā of God, how glad maiest thou be of Gods most gracious fauour, which hath preuented thee in ye day of thy tryall?Of this Thomas Whittell, read before pag. 1833. Oh happy Peter, whose part thou hast wel playd: therfore thy reward and portion shall be like vnto his. Now hast thou good experience of mans infirmitie, but much more proofe and tast, yea sense & feeling of Gods aboundant bottomles mercy. Although Satan desired to sift thee, yet Christe thy good Captayne prayed that thy fayth should not fayle. Gods strengthe is made perfect by thy weakenes, & his grace is sufficient for thee his deare childe.Luke 21. Thine example did so incourage and strength thy poore brethren, that God is euery waye glorified by thee, and shortly will he glorifie thee with himself with that glory whiche he hath prepared for thee his electe deareling before the world was made. Therfore reioyce & be glad, for thou hast good occasion, in finding such fauour in his sight.

This is most true (Oh my other brethren, whom I do not know, neyther haue I heard muche of you) happy are you yt euer you were borne, and blessed be our God which hath geuen you such victory ouer the bloudy beast: shortly shall you be clothed in large white garmentes, and fyne raynes of righteousnes, and so shall you follow ye Lambe on mount Syon with new songes of mirth and melodye,Apoc. 16. for your deliuerie forth of Satans power & tiranny. God for euermore bee blessed for you, and strengthen you to the end, as I doubt not but he will: for hee neuer fayled them that put their trust in him.

O my deare and faithfull sister Ioane Warner, what shall I say to thee?Of Ioane Warner, read before pag. 1850. Thy triall hath bene great: thy victory in Christ hath bene notable. Thou hast ouercome many a sharpe shower and storme. Shortly shalt thou ariue at the hauen of quiet rest, and receiue a reward due to a constant martyr. Thou shalt go home to thy heauenly father, and possesse for euer the inheritance which Christ hath purchased for thee, where thy earthly parentes be, still looking for thee, which haue triumphed ouer Antichrist most victoriously. Oh blessed parentes of happy Children, which haue shewed such an example, as ye like hath bene seldome seen. I salute thee deare sister of like constant mind: whose constant example is worthy of continual memory.He meaneth Elizabeth Foster pag. 1750. Math. 25. Praysed be god for you mine own sweet sisters, which hath made you to play such wise virgins parts. He hath plentifully poured the oyle of his spirite into the lampes of your faythe, so that the light thereof shall neuer be extinct. You shal enter with your bridegrome into euerlasting ioy, wherunto you were chosen in him from the beginning.

Oh my deare brethren and sisters, you blessed saynts of the Lord, how much & how deeply am I bounde to prayse God for you both day & night Pray, pray for me (my deare hartes) for the render mercy of God, that I may bee made worthy to folow your trace. Oh that I had runne the race of my life, as farre as you haue done yours, and were as nigh my iorneys end,Iohn. 5. as you be vnto yours. But alas, I lie like the lame man at ye pooles side by Salomons porch & euery man goeth into the place of health before me. But God will appoynt me one,B. Boner called the slaughter slaue of England. one daye to put me in. I truste my Lord of Londōs Colehouse is emptie, & al his officers idle. Therefore they must shortly fetch more sheepe to the shambles: for he is the common slaughter slaue of all England. But happy are you that are passed through ye pikes & deliuered out of his hands, and from al the angels of the darknes of this world, which long tempted you in ye wildernes of the same: but now shall the angels of God come and minister vnto you,Psal. 60. 4. Reg. 2. for they are your seruantes to hold you vp in your handes, & that you shal not hurt your foot no nor one heare of your head shall pearish. They shal cary you vp to heauen in a fiery chariot, thoughe you leaue your Mantell behinde you for a time, till God restore the same agayne in a more ample and glorious sort.

Thus in hast, as it doth appeare, I am constrayned to make an end, committing you all to Gods most mercifull defence: who euer haue you in his blessed keping, desiring you all to remember me in your godly and faythfull prayers, as I will not forget you in mine, by Gods grace. The blessing of God be with you all my deare brethrē and sisters. All our brethren and fellowe prisoners here haue them most hartily commended vnto you, and pray for you without ceasing. God sende vs a merry meeting in hys kingdome. Amen.

By your brother and vnfayned louer, Iohn Careles, prisoner, abiding his moste mercifull will and pleasure. Pray, pray, pray.

¶To my deare and faythfull brother, William Tymmes, prisoner in Newgate.

THe euerlasting peace of God in Iesus Christ,An other letter of Iohn Careles priuately written to his b [...]dfellow W. Tyms. with the continuall ioy, comfort & strength of his sweete spirite be multiplied, and dayly more and more encreased in your good hart (my most faithfull and deare brother Tymmes) to the full quieting of your conscience, and beating backe of all the fiery dartes of the wicked, that you may shortlye receaue the glorious crowne of victorye, and in the same triumph ouer all your enemies for euermore. Amen.

I cannot expresse the exceeding great ioy and consolation of my poore hart, considering the marueilous works of God most graciously wrought vppon you, not onely in prouing you and trying your fayth by his great and huge crosses both inwardly and outwardlye, but also in geuing you so great consolation & constancie in the middes of the same. Faithfull is God & true of his promises,Gods children neuer tempted aboue their strength. who hathe sayd: That he wil neuer suffer his chosen children to be tempted aboue theyr strength, but in the middes of their temptation will make an outscape for them, by such meanes as maye make to his glory & their euerlasting consolation. My deare heart great cause haue you to be of good cōfort, for I see in you as liuely a token of Gods euerlasting loue and fauoure in Iesus Christ, as euer I perceiued in any man. In respect wherof I do euen with my hart, loue, honor, & reuerence you, beseeching God for his glorious names sake in the bowels & bloud of our Lord & onely sauiour Iesus Christ to finish his good worke in you,He confirmeth W. Tyms being condemned to the day of his Martyrdome. as I doubt not but he wil do, according to his infallible promises: yea I am well assured therof, for asmuch as you haue so effectually receiued his holy spirit into your hart, as a pledge and sure seale of your eternall redemption, & a testimony of your adoption in Christ Iesu. For which cause Satan so sore enuieth you that he hath nowe bent all his fierce Ordinaunce againste you, thinking thereby vtterly to destroy ye inuincible fort of you fayth founded moste firmely vpon the vnmoueable rocke Christ, against the whiche, the deuill, sinne, nor yet hell gates shall neuer preuaile. Selah.

Therefore mine own bowels in the Lorde, be not discōforted for this your conflict, which doubtlesse shal greatly encrease your crowne of glory, triumphe, and victorye:It is the nature of Gods children to be tempted. Math. 4. but take a good hart vnto you, and buckle boldly wt Sathan both in himselfe and his subtle members. It is the very Diuine ordinaunce of God, that all his regenerate children shall be tempted, proued, and tryed, as we see by the example of our sauiour Christe, who as soone as hee was baptised, was strayt wayes led of the holy Ghost into the wildernes, there to bee tempted of the Deuill. But there got he such a glorious victory of Satan, yt hee coulde neuer since finally preuaile against any of his poore members, but in euery assault yt hee maketh either inwardly or outwardly he getteth a foyle and taketh shame: so yt nowe hee rageth with all the spite possible, speciallye because hee knoweth his time is but short.Sathans tempting tooles. 2. Cor. 2. S. Iames testifieth that he is but a very coward, that will soone flee, if he be faithfully resisted. And as for his tempting tooles, the Lord hathe made them manifest vnto vs, so that he cannot deceiue vs though he assault vs: for as S. Paule sayth: His very thoughtes are not vnknowne to vs, as it doth in you largelye appeare, praysed be the Lordes name therfore.

You see, deare brother,Two principal pellet [...] of Sathan whereby he assaulteth Gods seruauntes. 1. Feare of sinne and death, and inf [...]delity of Gods [...]. that now to molest you & suche as you are, that be euen passing from this vale of misery, he hath but two wayes, or two peeces of Ordinaunce to shoote at you, with the which he cannot hurt you, because you haue two Bulwarkes to defend you. The first of these terrible Gunnes that Satan hath shot at you, is the very same that he continually shooteth at me, that is to say, fear and infidelity: for the vglesomnes of death, and horrour of my sinnes, whiche be so many, greeuous, and great. But this pellet is easily put away with the surer shield of faith in the most precious death and bloudshedding of our dear [Page] Lord and onely Sauiour Iesus Christ,Remedy agaynst feare and infide [...]tye. whome the father hath geuen vnto vs wholy to be ours for euermore, and with him hath geuen vs all things, as Paule saith: so yt though we be neuer so great sinners, yet Christ is made vnto vs holines,Anno 1556. Iuly. righteousnes, and iustificatiō. He hath clothed vs with all his merites, mercies, and most sweete sufferinges & hath taken vnto him all our miserie, wretchednes, sinne and infirmitie. So that if any should nowe be condemned for the same, it must needes be Iesus Christ, whiche hath taken them vpon him. But in deede hee hath made satisfactiō for them to the vttermost iote: so that for his sake they shall neuer be imputed to vs, if they were a thousād times so many moe as they be. This doe you moste effectuously feele and know, deare brother, a great deale better then I can tell you, blessed be God therfore.

And now Satan, seeing that he cannot preuayle wyth his boysterous battery agaynst this Bulwarke of faythe, which doth so quench all his fiery dartes, that they can doe you no harme, but rather do you good seruice to caste you downe vnder the mighty hand of God,The second [...]. that hee may take you vpp by his onely grace and power, and so you maye render him all the glory by Iesus Christ, (whiche thinge the enimie cannot abide in no wise) therefore hee shooteth of his other Peece most pestilent, to prouoke you to put some part of your trust and confidence in your selfe, and in your own holines and righteousnes, that you might that way [...]ob God of his glory, Christe of his honour and dignitie of his death. But blessed be the Lorde God, you haue also a full strong Bulwarke to beat backe this pestiferous peller also,Remedy agaynst the [...] Peller. euen the pure law of God, whiche prooueth the best of vs all damnable sinners in the sight of God, if he would enter into iudgement with vs, according to the seueritie of the same, and that euen our best works are polluted and defiled in such sort,E [...]ay. 64. as the prophet describeth thē. With which maner of speaking, our free wil Phariseis are much offended: for it felleth all mans righteousnes to the ground, (I had like to haue sayd, to the bottome of hell) & extolleth onely the righteousnesse of Iesus Christ, whiche is allowed before God, and is freely geuen to al those that firmely beleue, as blessed be God you doe.

Ah my good brother Tymmes, Sathan hath put hys hand in a wrong boxe when he beginneth to tempte you, either to vayne glory or mistrust: for you are an old beaten souldier, and haue had good experience of these manner of temptations, [...] both by your selfe and other, whome you know well were the beloued of God. Bee of good cheare therefore, deare hart, be of good cheare, for now Satā hath wrought all his malice, he hath done all that hee can, and hath shot of all his last Peeces, wherwith he had thought to haue done most mischiefe: but now he seeth hee cannot preuaile (the strong tower of your fayth being so inuincible) he will plucke vp all his tentes, and get him to some other place to practise the like assaultes: and then will the Aungels of God come and minister vnto you the moste sweete & heauenly consolations of ye holy Ghost. To hym therefore who is able to do exceeding aboundantly aboue all that euer we can desire or thinke, I do most hartily cō mit you, with all the reste of youre godly prison fellowes, who comfort, strengthen, and defend you with his grace & mighty operation of his holye spirit, as hee hath hitherto done, that you hauing a most glorious victory ouer ye subtle serpent and all his wicked seede, may also receaue the crowne of glory and immortalitie prepared for you before the foundations of the world were layde, and is so surelye kept for you in the handes of him whose promise is vnfallible, that the Deuill, sinne, death, or hell, shall neuer be able to depriue you of the same. The blessing of God bee wt you now & for euermore. Amen. Pray, pray, pray for me.

Your owne for euer Iohn Careles.

*To my good sister. M.C.

THe peace of God in Iesus Christ, the eternal comforts of his sweete spirite,An other [...] of Iohn Care [...] to M. Co [...]ton a faythfull [...] and fauourer of the Gospel. be with you my deare and faithful sister, to the ful accomplishment of that good worke which hee hath most graciously begon in you, that the same may be effectuall to the setting forth of his glory, and to your euerlasting consolation in him. Amen.

My louing and faythful Sister in the Lord, I thanke you for all your louing kindnes shewed vnto me in youre feruent and faithfull prayers, and for your most godly and comfortable letter, wherby you do not only much encrease my ioy and comfort, but also put me in remembraunce of my duetie towardes you.

Blessed be the Lord our God, which of his great merhath so beautified his Church in these our dayes, that euen vnto many godly women hee hathe geuen most excellent giftes of knowledge and vnderstanding of his truth,Gods great [...] in [...]. so yt they are not onely well able to enforme their owne consciences in all thinges necessarye to saluation, but also moste sweetly to comfort their sorrowfull brethren & sisters that susteine any trouble for the testimony of Gods trueth, yea & that which is more, euen in the middest of their great cō flictes of conscience. Of which most happy number of godly and vertuous women, my deare hart, you are one, and that of the chiefest, being plentifully endued with the gifts of Gods most gracious spirite, as it doth full wel appeare in your dayly doinges. God onely haue the prayse therefore.

For asmuch then as God hath geuen you ye gift to write I shall moste hartily desire you to let me heare from you sometimes, be it neuer so little,Note how God sometyme geueth comfort by weaker vessels. for truely I take great cō fort and courage thereby, specially in my poore conscience, whiche is sore assaulted of subtile Satan, and in a manner oppressed of my sinnes. Pray, deare sister, yt GOD may geue me true, hartie, and earnest repentaunce, & increase my fayth, for they are bothe the good giftes of God onely, and farre passe the reache of my power, to take at my pleasure.

Therfore deare sister, if you wil helpe me to begge the same of our deare louing father, I am sure that he both cā and will geue them in his good time.Iohn Careles nothing touched with feare of death, or of the fire, but onely of his sinnes. As for the feare of death or terrour of the fire, I most hartily thanke my good God, I feele it not: onely it is mine owne sinnes and vnthankfulnes, which holdeth hard battayle, & wageth strōg warre against me, which onely goeth about to separate me from my good captayne Christ, that I shoulde not enioye his glorious victory: but God being on my side, (as I am sure hee is) that cannot continually preuayle agaynst me. Though God for a time permitte Satan to take his pleasure on me, as he did vpon Iob, yet I doubt not but in the end all shall turne to my profite, through the merites of our Lord & sauiour Iesus Christ: to whose most mercifull defence, I commit you, deare Sister, with al the rest of the Lordes elect. Farewell in Christ.

Yours vnfaynedly, Iohn Careles, Pray, pray, pray, pray.

*To my deare brother. T. V.

THe euerlasting peace of God in Iesus Christ, the continuall comfortes of his most pure and holy spirite,An other letter of Iohn Careles wherein he comforteth the afflicted minde of a certayne good brother mourning for lacke of Gods feeling. be wt you my most deare frend and faythfull brother U. to the increase of your fayth, and comfort of your sorrowful spirite, which is to the father a sweete sacrifice, through chryst for whose sake he will neuer despise your humble and contrite hart, but doth fauourably accept the same, and wil in most ample wise performe the desire thereof, to his glorye your eternall comfort in him.

In the mids of my manifold crosses & troubles, wherin I am constrayned to flee vnto God for refuge & succour by earnest & faithful prayer, I cannot forget you my deare hart in ye Lord) but esteeming your state for mine owne, I do poure forth my complaynt for you, as I do for my selfe & rather more, as I thinke present neede doth require, desiring most hartily to heare the good successe of the same in you. The lord God for his great mercies sake, accomplish my desire, as I doubt not but he wil, when he seeth it good and most to his glory, and to your comforte and commoditie. Oh that I might once see you so merry in Christ, as you haue iust cause to be, that you might say with Dauid: Awake my glory, awake Lute and Harpe, Psalm. 57. bring forth the Psalter with the merry song, that I might sing a newe song of prayse and thankesgeuing vnto the Lord, Psalm. 45. for the light of his fauourable coū tenaunce his helpe, and deliueraunce. Oh, that would refresh me as a most precious oyle, and gladden my poore heart, whiche is assaulted with sorrow, moe wayes then one.Comfort for a sicke conscience. I doubt not but the same shal by your meanes receiue much comfort, though for a time it doth mourne with you, that we may be made both glad together,Math. 9. yea & that with such gladnes as shal continue for euer. But in the meane space (I saye) most happy are you, that so hartily mourne ye absence of the bridegrome. If you were not a wedding child, you could neuer doe it. Onely Christes true Disciples doe mourne for his absence: therefore shall they doubtles reioyce at his presence, which will be so muche more ioyfull, by how much the absence is more sorrowfull.

Therfore, my good brother, take a good hart vnto you, & be of good cheare. Say with the Prophet Dauid: O my soule why art thou so heauy, Psalm. 42. and why art thou so disquieted with in me? O put thy trust in God, for I will yet geue him thankes for the helpe of his louing countenance, and because he is my God. Read the Psal, the xli. and the xlij. for your comfort, & consider that the holy kng and Prophet, at the making & first saying of them, was euē in the same case that you are now in: but he still comforted himselfe with the sweet promises [Page] of God: and so do you my deare hart, for to you they do as well pertayne, as they did to him, and as surely shall they be performed vpon you, as they were vpon him: for he is one God and deare father vnto you both, & for his mercy, truth, and promise sake, he must needes make good vnto you all that he hath sayd.

If his loue towardes you, stoode in the respect of your own merite or worthines,Gods loue goeth not by our deseruinges, but by fayth in Iesus. you might well mourne, lamēt and complayne: yea, you had good cause to doubt, feare, & mistrust. But seeing he loueth you onely for and in Iesus christ, who is your whole holines, righteousnesse, and redemption: lay away all mourning, lamenting, and complayning: banish from you all feare, mistrust and infidelitie, and know that as long as Christ doth continue Gods sonne, so lōg must the loue of the father continue towards you immutable, and his good will vnchangeable, and can not be altered through any of your infirmities. For this is most true,Christ onely is the cause why his father loueth vs. that as long as the cause of any thinge doth last, so long must the effect remayne: but Christ is ye whole cause, why the father loueth you, and hee also continueth for euer: then must I needes conclude, that the loue of the father continueth towardes you for euer, and (as ye Psalmist most ioyfully so often singeth) His mercye endureth for euer and euer.

This is most true, mine owne deare hart, although ye Lorde for a time hide it from your senses, that you might be the more earneste in prayer to him for the feeling of it, & also the more thankefull for it when he doth geue ye liuely tast of it,Why God somtyme hydeth himselfe from vs. as doubtles he will do ere euer it be long: and then shall you be well able to comforte other in the same state that you are now in, with the same comforte wherewith you are and further shalbe comforted of God.

Therefore lifte vp youre handes that are now a little fallen downe, and stretche forth the weake knees of youre troubled minde,Heb. 12. whiche now mourneth wt a godly mourning, and therefore shal it be full well comforted with that sweete peace of God which passeth all vnderstanding: and you are sure already to enioy the blessing that Christ gaue vnto the Godly mourners of Sion vppon the Mount, at the first sermon yt he made.Eccle. 7. Measure ought to be in mourning. Oh happy U. in whose mourning company I had rather be, then in the house of mirth and banqueting of such as see not what cause they haue to mourne and be sory. But yet my good brother, vse a measure in this your godly mourning, & make not your faithfull frendes too much sory for you. Let the perswasions of such godly louers as you do dayly company withal, or rather the perswasions of the holy Ghoste by them, moue you to some godly mirth and reioising. Consider that you are commaunded of God by the mouth of Sainct Paule, thereto: Reioyce in the Lord (sayth he) and I say again reioyce. Marke how he doubleth the sentence,Phil. 4. that wee may perceaue it is a most earnest and necessary thing he requireth. Obey the commaundement of God in this behalfe: wherin as you cannot but highly please him, so I assure you, you shall very much reioyce my poore hart, and the harts of other whiche pray for you with mourning teares,Example of Christian charit [...]e and compas [...]on toward [...] afflicted brother. and make that cruell enemy Sathan and all your aduersaryes sory, which will reioyce and laugh to see you mourne. Oh my good brother, let it manifestly appeare, that the Lorde of his great mercy hath heard our faythfull and harty requestes for you, Oh how would that reioyce me in ye midst of my troubles?

Therfore now to conclude, because the darkenes constrayneth me to make an end for this time, I say, my deare & faithful brother U. in respect of the great cause you haue of your own part through Christ, & for the glory and honor of almighty God: the comfort, ioy, and reioysing of your deare brethren and sisters in Christ: also your owne duetie by the commaundement of God: and last of all to vexe, molest, and greeue Satan withall, reioyce in the lord and be most hartily glad in him, who is wholy yours, and you are his and shalbe for euermore. Selah.

Farewel mine own bowels in the Lord, & praise God with ioyfull lips & a mery hart, & pray for me his most vnprofitable seruant, which haue more cause concerning my selfe, to lament, then any one man liuing: but my good bridegrome is present, & biddeth me cast away my mourning garmentes, and therfore I must needes be merry wt him: and so he biddeth you to be, by my mouth, for hee is present wt you, although for sorow you cannot know him, as Magdalen could not in the garden, vntill he spake vnto her. The Lorde God speake these wordes of comforte in your hart, & open ye eyes of your minde, that you may perfectly perceiue and feele his blessed presence, & so reioyce in the same for euermore. Amen. Comfort your hart in christ, and cast your care vpon him, for he careth for you.

Your brother in the Lord, abiding his good pleasure, Iohn. Careles.

*To my deare and faythfull brother,An other letter of Iohn Ca [...]les to fayt [...]full Augustine Bernhe [...] counsell him to be circumsp [...] in these daunger dayes. Augustine Bernher.

The peace of God in Iesus Christ, the helpe comforte and assistance of his eternall spirite be with you, my deare and faythfull brother Augustine, and with all the rest of my good brethren and sisters of the houses of Baxterley & Manceter (which mourneth for the miserye of Gods people) to your euerlasting consolation in hym, Amen.

Right glad I am to heare (my deare and faithfull brother Augustine) that God of his greate mercy and infinite goodnes, hath yet so graciously deliuered & preserued you out of your enemyes handes, beseeching almighty God also, from the bottome of my hart, to be your continuall defence vnto the ende, as hitherto he hath most graciously bene, that you may liue & dye both to Gods glory, the commodity of his Church and to the increase of your owne euerlasting ioy and comfort in hym.

Knowe you, deare brother, that I haue receaued your letter, for the which I hartely thanke you. In dede I thinke it very shorte, although it seemeth something sharpely to rebuke me in the beginning, for the breach of my promise, in not writing to you of this long tyme. Well brother, I am contente to beare it with pacience, considering that you are troubled otherwise (the Lorde comforte you and all heauy hartes) neyther will I spende ynke & paper for my purgation in this poynte.He counselleth Augustine to be circumspect, and not rashely to thrust himselfe daunger. God he knoweth whether I bee so mindeles of my promise as it appeareth in your sight I am. Your request I will truely performe to the vttermost of my power, as gladly as any poore wretch shall do in the world and I thanke God I haue done no lesse of longe tyme. And as my poore prayer shallbe a handmayd to waite vpon you which way soeuer you ryde or go, so I beseech you that my simple counsell may take some place in you, in this tyme of your pilgrimage, whiche you passe in no small perill: God keepe and preserue you for his names sake.

I doe not disalowe, but muche prayse and commende your harty boldenesse in putting your selfe in preasse, when any one of Gods people needeth your helpe in any poynte. But yet I would not haue you thrust your selfe in daunger, when you canne doe them no good, or at least wise when they may well inough spare that good you woulde doe them: For if you should then chaunce to be taken, you shall not onely be no comfort vnto them, but also a great discomfort, adding sorrow vnto their sorrow.

I doe not perswade you to absent your selfe from any place where your presence of necessity is required: for in all such places, I know, God will preserue you as he hath hitherto wonderfully done, praysed be his name therefore: or if it shall please him to permit you in any such place to be taken, I know he will most sweetely cōfort your consciēce with this consideratiō, that it is the very prouidēce & appointmēt of God that you should there and then be taken vp for a witnes of his truthe vnto the worlde: but I cannot alowe, nor be contented that you shoulde rashly or negligently thrust your selfe into that place where your wicked enemyes do continually haunt, yea and lay wayte for you, when no necessitye of your selfe nor of any other of Gods people dothe require your company. If they neede any of your godly counsel, you may write vnto them that thinge that you thinke good: which (I dare say) will be sufficient vnto them. For (continuall thankes and prayses be giuen vnto the euerlasting God) there is none of those that be cruelly condemned for Gods truthe, that now be weakelings: for they haue manfully passed throughe the pikes, and they haue boldly abidden the brunt of the battell, and therefore I recken the worste is paste with them alreadye, So that nowe and thē a godly letter from you to them, shall doe as much good as your company shall doe, and perchaunce more too▪ for writing sticketh longer in the memorye then wordes doe yea though your letters were as shorte to them, as your laste was to me, so that the same bee something sweeter and not althing so sharpe.

This (deare brother) is the simple counsell which I woulde gladly haue you obserue, partely for that I hartely pray for your preseruation to the commoditye of Christes Church, and partly for that I vnfainedly wish the peace, comfort, and tranquility of your owne conscience, which I knowe will be quickely ready to accuse you,A good conscience [...] soone troubled. if you do any thing wherein you haue not the worde of God for your warrante. For in a glasse that is cleare, a small mote will soone appeare: euen so the good conscience of Gods chosen children being more cleare then Cristall, will quickely accuse them at the least fault they do commit, whereas the wicked worldlinges haue their conscience so clogged & corrupted thorough the custome of sinne, that they cannot once see or perceiue their owne shamefull deedes & wicked workes, vntill God set the same before them for their vtter destruction, & then dispayre they immediately. But seing that God hathe geuen you a cleare conscience and a pure, sharpe, quicke, and liuely sight in your soule, I woulde wishe you to beware that you doe nothing vnaduisedly, but vpon a good ground. For an accusing conscience [Page] is a sore thing when death doth approche, and then Sathan will not sticke to tell you that you haue to much tempted God, when peraduenture you haue done nothing so at all. For thys cause (I say) partly I haue thought it good to admonishe you (as I haue done often) to be cirumspecte,Conscience [...] [...]here none [...] commit [...]ed. M [...]h. 10. according to the counsell of Christ, whiche biddeth you to beware of men. Other thynges I haue not to write, for I knowe this bearer can certifie you of all thinges at large, better then I can declare it by writing.

I beseeche you good Augustine, helpe me forwardes with your harty prayers, for I trust I haue but a small time to tary in this troublesome worlde. Doctour Story tolde oure Marshall that we should all be dispatched so soone as hee came from Oxford, whether he and other bloudy butchers bee gone to make slaughter of Christes sheepe that lye there appoynted to be slain. God for Christes sake put them and such like, [...] besides theyr cruell purpose, if it be his good will and pleasure: Amen good Lord. I pray you doe my moste harty commendations to my deare sister and faythfull friend, good Mistres Mary glouer, I beseeche God be her comforte, as I doubte not but hee is, I am verye glad to heare that she doth so ioyfully and so patiently beare this great crosse that God hath layde vppon her. I pray God strengthen her, and all other his deare Sayntes vnto the end, Amen. Commende me vnto my deare and faythfull sister Elizabeth B. I thanke her most hartily for my napkin and so I doe youre deare brother, for my sherte. Truely that day that wee were appoynted to come to oure aunswere before the Commissioners (which had sent word the same morning, that they woulde come to the kinges Benche by viii. of the clocke, and the house and all thinges were trimmed and made ready for them) I got that sherte on my backe and that napkin in my hand, and me thoughte that they did helpe to harnesse me and weapon me well, [...] to goe fight agaynst that bloudy beast of Babilon. And trust me truely, if they had come, I woulde haue stricken three strokes the more for your two sakes, as well as God would haue abled me to haue set them on, as by Gods grace I will not fayle to do at the next skirmish that I come to: Wherfore I pray you pray for me, that I may be stronge and hardy to laye on good loade. Oh that I might so strike him downe, that hee should neuer be able for to rise agayne. But that stroke belongeth onely vnto the Lorde, to strike at his comming, the which I truste will be shortly. O hasten it good Lorde, and shorten these sorrowfull and sinfull dayes, for thy great mercies sake.

Farewell my deare and faithfull louing brother. The Lorde defende, keepe, and preserue you from the power of youre enemies visible and inuisible, and sende vs a most ioyfull and merry meeting here or elswhere, as it shall please his goodnes to appoynt vs.

In the meane space I shall most earnestly desire you to pray for me, for I neuer had more neede in my life: and doubtles you shall neuer want my poore prayer, if it shall please God to accept the prayer of so sinnefull a wretch as I am. The Lord impute not my sinnes to me, for Iesus Christes sake: vnto whose most mercifull defence, I do most hartily commit you The blessing of God be with you now and euer, Amen. I pray you doe my most hartye commendations vnto M. Iohn Glouer. I doe not forget him in my dayly prayers, and I trust he doth remember me.

Your poore brother, alwayes mindefull of you in my prayer, Iohn Careles prysoner, abiding Gods pleasure.

¶To my deare brother Harry Adlington prisoner in the Lolardes Tower.

A [...]ther [...] Care [...] to Hen [...] Adlingtō [...] a Mar [...] partly [...] partly [...]selling [...] [...]ow to [...].THe euerlasting peace of God in Iesus Christe, the continuall ayde, strength, ioy, and comforte of his moste pure, holye, and mightye spirite, with the increase of faythe and liuely feelyng of hys mercies: be most effectuously wrought in your hart, my deare and faythfull louing brother Adlington, and in the hartes of all your other godly prison fellowes, to the full finishing of that good worke, which the Lorde hath most graciously begonne in you: that the same may bee to the settyng foorth of his glorye, the commoditie of his poore afflicted Churche, and to your owne eternall ioy and comfort in in him, Amen.

My most deare and faythfull louing brother in oure Lorde, I withall the reste of my louing brethren here with me, doe moste humbly and hartily commend vs vnto you, with al faithfull remembraunce of you in our dayly prayers, geuing GOD earnest thankes on your moste happy behalfe, for that hee hath geuen you suche hartye boldnes and Christian constancie in the faythfull confession of his euerlasting veritie. Blessed bee GOD for thee my dearely beloued brother, whiche hathe vouched thee worthy of so great dignitie, as to suffer for his sake and settyng foorth of his glory. Oh glad in hart mayest thou bee, to whom it is geuen, not onely to beleue in thy Lord and Christ most liuely: but also to suffer for his sake, as one of his seely sheepe appointed to the slaughter. Bee of good comfort therefore my good brother, for your callyng vnto the Crosse of Christ, was after a marueilous sorte. Surely, it was onely the Lordes appointement, and therefore hee will well performe his owne worke in and vpon you, to the great magnifying of his glory, and comfort of your brethren: whose hartes are mightely refreshed, to heare how hartely you haue behaued your selfe hetherto.

This present day I receaued a Letter from you, at the readyng whereof my brethren and I were not a little comforted, to see your conscience so quieted in Christ, and your continuaunce so stedfast in him: whiche thynges be the speciall giftes of GOD, not geuen vnto euery man, but to you his deare dearelyng, electe, and chosen in Christ, and such as you bee. And where as you doe require to knowe my simple mynde concernyng your aunswere vnto Doctour Story and the Chauncelour: truely I say you did aunswere them very well: for there are but two Sacramentes in deede: that is to say, the Sacrament of Baptisme, and the Sacrament of the body and bloud of Christ, as you haue full well aunswered them: praysed be GOD for his good giftes: who chuseth the weake to confounde the strong, and the foolishe to confounde the worldly wise. If,What a Sacrament is. when you come before them agayne, they doe aske you what a Sacrament is, say you that a Sacrament, beyng ministred accordyng to Christes institution, is a visible signe of an inuisible grace, and hath the promise of GODS mercy annexed vnto it, auaylable to all such as doe worthely receaue it, and not vnworthely worshyppe it: as they would haue vs to doe, contrary to GODS commaundement. And these properties belongyng to Christes true Sacramentes, can not bee applyed vnto any one of those fiue Sacramentes whiche they haue inuented of their owne brayne, since Antechrist began to reigne, to blinde the people withall.

I perceiue deare hart, that vppon Friday they doe entend to condemne you and to geue you your iudgement. Therefore I thinke they will haue no great reasonyng with you, but bidde you aunswere them directly, either yea or nay, to all such thynges as they haue to charge you withall, whiche they haue gathered of you since you came into their cruell handes. But if they will needes make many wordes with you, because you are but a simple man, and therefore perchaunce they will be the busier with you to trouble you with many questions, to comber your knowledge, and then seeme to triumph ouer you and that truth that you do hold: if (I say) they do this (as perhappes for some euill purpose they will) then bee you so playne and as short as you cā, saying roundly vnto them these or such like wordes, as nigh as you can.

Be it knowen vnto you, that I in all pointes doe beleeue as it becommeth a true Christian,He instructeth him how and what to aunswere to the aduersaryes. and as I haue bene truely taught in the dayes of that good Kyng Edwarde, of such godly Preachers and Prophetes sent of GOD, as haue sealed their doctrine with their bloud: from whom I will dissent in no poynt: for I am a poore man without learnyng, but am commaunded of GOD to folow the counsell of his constant Preachers, and so doe I entend to doe, GOD geuyng me grace and assistaunce thereto.

As for you, I knowe you to bee none of Christes shepeheardes, but rauenyng Wolues whiche come to kill and scatter the flocke of Christ, as the Lorde sayd you should: and doth will vs to beware of you and your poysoned doctrine,We are bound to follow our true preachers. biddyng vs to iudge you accordyng to your fruites, whereby all men may see and knowe what you be, that will not be wilfully blind. But the good shepeheardes haue geuen their liues for the defence of Christes flocke: and I am commaunded to folowe their faythfull and Godly example, and to confesse with them one trueth, euen to the fire, if GOD shall see it good: and this as a true Christian, I haue hetherto done, and hence foorth by GODS grace entend for to doe.

And if for the same, GOD shall suffer you to take awaye my lyfe, as you haue done theirs, I am contented therewith:God will require a count of bloud. his will be done, for that onely is good. But of this bee you sure, the Lord will shortly call you to accompt for all the innocent bloud that is shedde within this Realme: whiche you haue brought into a most woefull case, and made many a heauie hart in the same, and moe I perceaue you will make, so long as the Lord for our sinnes will suffer you to prosper, and vntill the tyme that your own iniquitie be full ripe. But then be you sure the Lord will sit in iudgement vpō you, as well as you do now vpon his Saints, and will reward you according to your deseruings: to whō with my whole hart I cōmit my cause, and he will make aūswere for me, when the full time of my refreshing cōmeth.The Catholicke Church in King Edwardes dayes in England. In the meane space I will keepe silence with this that I haue sayd, trusting that I haue sufficiently discharged my conscience in cōfessing my faith and Religion to you, declaring of what Churche I am, euen of the Catholicke Church of Iesus [Page] Christ, which was well knowne to be here in Englande in oure late good kinges dayes, by two speciall tokens whiche cannot deceiue me, nor suffer me to be deceiued: that is to say, the pure preaching of his holy worde, and the due administration of the holy sacramentes:Two speciall markes to know the true church in England in K. Edwards dayes. whiche is not to be seene in your Romysh Churche, and therefore it cannot iustly bee called the Churche and spouse of Christ. I beleeue in the holy Trinitie, and all the other Articles of the Christian faythe contayned in the three Creedes, and finally all the Canonicall scripture to be true in euery sentence. And I detest all sectes bothe of the Arrians and Anabaptistes, or anye other that deuide themselues from the true Churche of Christe, whiche is his misticall bodye, the grounde and piller of trueth, and the very house of the liuing God. And if for these thinges you take away my life, & make your selues gilty of my bloud, you may for I am in your handes as the sheep brought to the shambles, abiding the grace of the Butcher. And bee you sure, youre iudgement sleepeth not, but when you cry peace, peace, and all is safe: then shall your plagues begin like the sorrow of a woman traueling with childe, according to Christes infallible promise.

This kynde of aunswere my deare heart, it shall bee beste for you to make, and by Gods grace, I doe entend to take the same order my selfe in time to come, when the Lorde shall vouche me worthy of that great dignitie, whereunto hee hath called you. And if they shall laugh you to scorne, as I know they will, saying thou art a foole and an vnlearned assehead, and art able to make aunswere to nothing &c. care you not for it, but stil committe your cause vnto God, who will make aunswere for you, and tell them that they haue bene aunswered agayne and agayn of diuers godly and learned men: but all will not helpe, for you haue one solution of all manner of questions,1. Thess 5. The Papistes haue one solution for all maner of questions. euen a fayre fire & fagots, this will be the ende of your disputations. Therefore I pray you to trouble me no more, but doe that whiche you are appoynted, when God shall permit the time. I am no better then Christe, his Apostles, and other of my good brethren that are gone before me.

This kinde of aunswere will cut their combes moste, and edifie the people that stand by, so that the same bee done coldly with sobrietie, meekenes, and patience: as I hearde say oure sweete brethren Thomas Harland and Iohn Oswalde did at Lewes in Sussex,Of Thomas Harland and Iohn Oswald read in the 2. impression pag. 195. to the great reioycing of the children of God that were in those parties: and I heare saye, that they were dissolued from this earthly Tabernacle at Lewes on saterday last, and were condemned but the Wednesday before: so that wee may perceaue the papistes haue quicke worke in hande, that they make suche haste to haue vs home to our heauenly father. Therefore let vs make our selues ready to ride in the fiery chariot, leauing these sory mantels and old clokes behinde vs for a little time whiche God shall restore vnto vs agayne in a more glorious wise.4. Reg. 2.

My good brother Harry, you shall vnderstande that bragging Iohn T. hath begiled hys keepers (who trusted hym to well) and is runne awaye from them, and hathe broughte the poore men into gaeat daunger by the same. The one of them is cast by the Counselles commaundemente, into the gatehouse at Westminster, the other is fled foorth of the Countrey for feare.

Thus you may see the fruites of our free will men, that made so much boast of their owne strength.Freewill. But that house whiche is not builded surely vppon the vnmoueable rocke, will not longe stand agaynst the boystrous windes and stormes, that blowe so strongly in these dayes of trouble.

But my dearely beloued brother, blessed be God for you & such as you be, whiche haue played the partes of wise builders. You haue digged downe past the sande of youre owne naturall strengthe, and beneath the earth of your owne worldly wisedome, & are now come to the hard stone and vnmoueable Rock Christ, who is your onely keeper: and vpon him alone haue you builded your fayth most firmely, without doubting, mistruste, or wauering. Therefore neither the stormes nor tempestes, wyndes nor weathers that Sathan and all his wily workemen canne bring agaynst you, with the verye gates of hell to helpe them, shall euer be able once to moue your house, much lesse to ouerthrow it: for the Lorde God hymselfe, and no man, is the builder thereof, and hath promised to preserue and keepe the same safe for euer. Vnto his moste mercifull defence therefore, I doe hartily committe you and all your good company, desiring him for his sweete sonne Iesus Christes sake, to confirme and strengthen you all, that you may be constant vnto the verye ende: that after the finall victory is once gotten, you may receiue the imme [...]cessible crowne of glorye, of Gods free gifte, through hys great mercye in Iesus Christe our onely Sauiour. To whome with the Father and the holy Ghost, be all honour, glory, praise, thankes, power, rule and dominion for euer and euermore, Amen. The blessing of God be with you all.

Iohn Careles.

¶To my most deare and faythfull brother. T. V.

THe euerlasting peace of GOD in Iesus Chryste, the continuall ioye and comfort of hys most pure, holy,A letter of Iohn Ca [...]les writt [...] with heauenly po [...]er to co [...]fort an afflicted br [...]ther oppressed with pensiuenes and mourning for his sinnes. and mighty spirit, wyth the increase of fayth and liuely feeling of hys mercy, bee with you my deare hart in the Lorde, and faythfull louing brother T. V. to the full accomplishing of that good work which he hath so graciously begonne in you, that the same by all meanes, may be to the setting forth of his glory, to the cō moditie of his poore afflicted congregation, and to the sweete comfort and quietnes of your conscience in him now and euermore. Amen.

With suche due honour, loue, and reuerence, as it becommeth me to beare vnto the sweete sayntes and dearely beloued children of God, I haue me most hartily commended vnto you, my deare brother V. with all earnest and faythfull remembrance of you in my dayly prayers, thanking God right hartily that you doe likewise remember me in yours: assuring you that my poore hart doth dayly feele great consolation thereby, GOD onely haue the prayse for the same and all other his benefites. Ah my deare heart in the Lord, well is me that euer I was borne, that God of his great mercy and infinite goodnes hath vsed me most miserable wretche at any tyme, as his instrument, to minister any thing vnto you eyther by wordes or writing, that might bee an occasion of your ioy and comfort in the Lorde, and a prouoking of you to prayse and thankesgeuing vnto GOD for the same, as your moste louing and godly letter seemeth to importe. Oh happy am I that the Lorde hath appoynted me vnto so good a ground to sowe his seede vppon: but muche more happie are you whose heart the Lorde hath prepared & made so meete to receiue the same so effectuously, geuing therto the sweete showers and heauenly dewes of his grace and holy spirit that it may bring forth fruite in due season accordingly: the increase whereof we shall shortly reape together with perfect ioye and gladnes, and that continually.

Therefore (my deare brother) I say vnto you as good Elizabeth did to her deare cosin Mary: Happy are you,Luke. 1. and happy shall you be for euermore, because you haue beleued. The most sweet and faythfull promises of your redeemer Iesus Christ you haue surely layd vp in the treasury of your hart. His comfortable callinges you haue faythfully heard:Remission of sinnes. his faythfull admonitions you haue humbly obeyed, and therefore you shall neuer come into iudgement: your sinnes shall neuer be remembred:Mich. 7. for your sauiour hath cast them all into the bottome of the sea: he hath remoued them from you as farre as is the East from the West,Psal. 1 [...]3. and hath geuen you for an euerlasting possession his iustification & holynesse, so that now no creature neyther in heauen nor in earth shalbe able to accuse you before the throne of the heauenly king.

Sathan is nowe iudged: he is nowe cast out from you: hee hath no part in you: you are wholy geuen vnto Christ, whyche wil not loose you, your stedfast fayth in him hathe ouercome that sturdy and braggyng Prince of the worlde: Christ hath geuen you the finall victory ouer hym and al hys army, that they shall neuer hurt you.

What woulde you haue more? Oh my deare heart, howe great treasures are layde vp in store for you, and how gloryous a Crowne is alreadye made and prepared for you?

And albeit the holy Ghost doth beare wytnesse of all these thinges in your heart,Testimony of Gods spirite. and maketh you more sure and certain thereof, then if you had all the outward oracles in the worlde: yet I being certaynly perswaded and fully assured by the testimony of Gods spirite in my conscience, of youre eternall and sure saluation in our sweete Sauioure Iesus Christe, haue thought it good, yea and my bounden duety, not onely at thys tyme to wryte vnto you, and to shew my ioyfull hart in that behalfe: but also by the word and commaundement of Christ, to pronounce and affirme in the name and worde of the heauenly king Iehouah,Practise of the true keyes of the Gospell. and in the behalfe of his sweete sonne Iesus chryst oure Lorde, to whom all knees shall bow, whom all creatures shall worshippe: and also by the impulsion of the holy Ghost, by whose power and strength all the faythfull bee regenerate: I doe (I say) pronounce to thee my deare brother T. V. that thou art already a Citizen of heauen.

The Lord thy God in whom thou doest put all thy trust, for his deare sonnes sake, in whom thou doest also vndoubtedly beleue, hath freely forgeuen thee all thy sinnes, clearely released all thyne iniquities, and full pardoned all thine offences, bee they neuer so many, so grieuous, or so great, and will neuer remember them any more to condemnation. As truely as he liueth, he will not haue thee dye the death, but hath vtterly determined, purposed, and eternally decreed, that thou shalte lyue with him for euer. Thy sore shall bee healed, and thy woundes bounde vpp euen of himselfe for his owne names sake. He doth not nor will not looke vpon thy sinnes in thee: but he respecteth and beholdeth thee in Christ, in whome thou art lyuely graffed [Page] by faith in his bloud, and in whome thou art most assuredly elected and chosen to be a sweete vessell of his mercy and saluation, and wast thereto predestinate in him before the foundation of the world was laid. In testimony and earnest whereof, he hath geuen thee his good and holye spirite which woorketh in thee, faith, loue, and vnfained repentance, with other godly vertues, contrary to the corruption of thy nature.

Also he hath commanded me this day (although a most vnwoorthy wretch) to be a witnesse hereof by the ministery of hys holy woord,Experience of Christ working in his Chruch. grounded vpon the truth of his most faithfull promisses: the which thou beleeuing, shalt liue for euer. Beleeuest thou this my deare heart? I knowe well thou doest beleeue. The Lorde increase thy faith, and geue thee a liuely feeling of all hys mercies: wherof thou art warranted and assured by the testimony of the holy Ghost, who confirme in thy conscience (to the vtter ouerthrowing of Sathan, and those his most hurtfull dubitations wherby he is accustomed to molest and vexe the true children of God) all that I haue sayde: and by Gods grace I will, as a witnesse thereof, confirme and seale the same with my bloud, for a most certaine truthe.

Wherefore (my good brother) praise the Lord with a ioyful heart, and geue him thankes for this his exceeding great mercy, casting away all dubitation and wauering, yea all sorow of heart and pensiuenesse of minde: for this the Lord your God and most deare and louing father, commandeth you to doe by me, nay rather by his owne mouth & woord pronounced by me. But now my deare brother, after that I haue done my message: or rather the Lordes message in deede, I coulde finde in my heart to wryte 2. or 3. sheetes of paper, declaring the ioy I beare in my heart for you, mine owne bowels in the Lord: yet the time being so short (as you do well know) I am heere constrained to make an ende, desiring you to pardone my slacknesse, and to forgeue my great negligence towardes you, promising you still that so long as my poore life doth last, my prayer shal supply that my pen doth wāt▪ as knoweth the almighty God, to whose most merciful defence I doe heartely commit you and all other his deare children, as wel as though I had rehearsed them by name, desiring them most heartely to remember me in their hearty and dailye prayers, as I know right well they doe: for I feele the daily comfort and commodity therof, & therfore I neither wil nor can forget them, nor you, or any such like. The blessing of God be with you al. Amē.

Yours for euer vnfainedly, Iohn Careles.

A letter of thankes to a faithfull frend of his, by whom he had receiued much comfort in his inward troubles.

BLessed be God the father of all mercye, for the great comfort and Christian consolation which he hath so mercifully ministred vnto my poore afflicted heart by your meanes,An other letter of Iohn Careles to a faythfull friend of his, of thankesgeuing. my moste deare and faithful brother. Truely me thinketh your woords, or rather Gods woordes by you vttered, haue a wonderfull power and efficacie woorking in my heart at the hearing or readyng of them. Reioyce therfore my deare brother, and be thankfull vnto God: for verily he both is & will be mightely magnified in you, and that diuers and manye waies, both to the strengthening of them that stand in his truth, and also to the raising vp of such as are fallen from the same. God make me thankefull for you & on your behalfe, for verily great is the goodnesse of God towardes me in geuing me acquaintance in faithfull loue and amitye with you: Gods name for euer be praised therfore, and he perfourme all his mercifull promises vpon you, as I doubt not but he will, for his sake in whome you trust.

I thanke my God most hartely, & also you my good brother, for that you are carefull for me in your faithfull praiers, remembring my iust deserued sorowes,He geueth him thākes. as though they were your own and laboring so much to solace the same. Ah my gracious good God, what am I, for whom thou & thy deare children should be so carefull? Oh sweete Lord, forgeue me my great ingratitude & sinne, and graūt that I neuer abuse thy great benefits. Oh let the loue of thine elect, which loue me for thy sake, be a sure signe & token, yea a most firme testimony & a seale to my sinfull conscience of thine euerlasting loue and mercy towards me in Christ: as verely it would and ought to be, if mine infidelity did not let it. Oh circumcise therefore the foreskin of my heart, that I may with liuely faith behold thy great loue towardes me in all thine elect, that I may alwaies be thankeful for the same, and loue thee and them againe most heartely and vnfainedly.

Ah my deare heart, how sweetely and how truely, yea howe godly & how cōfortably haue you rehersed the swete saying of Salomon concerning prosperity with true & godly frends?What a treasure a trusty frend is. Eccle. 6. I wil ioine with it the sentence which goeth a little before, for doubtlesse it may be well verified on you. A sure frend (sayeth the wise man) wil be vnto thee euen as thine owne soule, and deale faithfully with thy houshold folke. If thou suffer trouble and aduersitye, he is with thee, and hideth not his face from thee. A faythful friend is a strong defence: who so finedeth such a one, finedeth a treasure. A faithfull friend hath no peere: the waight of golde is not to bee compared to the goodnesse of his faith. A faythfull frend is a medicine of life, and they that feare the Lord, shal finde him. &c. Loe (my deare heart in the Lord) here is a liuely image or description of you: for verely such a one haue I alwaies foūd you vnto me, not onely sorrowing for my great sorrow: but also oftentimes making me merry and ioyfull,There is no true frendship but amongest godle persons. with such ioyes as the world can not feele. Nowe let the worlde bragge of hys fained frendship: but I will boast of this true frendship in God, and esteeme it a more treasure then all transitorye things. And as for my mourning, deare brother, God hathe made you to tourne it vnto mirth: for God hath put you in the stead of them to be my comfort, whome he hath in hys great mercy taken away. I trust hencefoorth to leaue the mourning for my greate losse, and to praise God for gaining vnto him selfe so great glory by his chosen children. God make me a true mourner of Syon,Such mourners should we be continually with thi [...] and others Gods deare children: and blessed be they that so mourne. bothe for mine owne sinne and wickednesse, and also to see his honoure defaced, that I may be made meete and apte to beare the ioyfull and comfortable message that your beautifull feete shall brynge me. God blesse thee my deare heart and faithful louing brother and increase his good giftes of grace in thee, as he hathe moste happely begonne, that you may daily more effectually feele and liuely perceiue the certaintie of Gods grace wherin you stand, and firmely to testifie the same, to the conuersion or confoūding of all gainsayers, and to the comfort & confirmation of al Gods deare children, Amen. Farewell mine owne sweete brother, fare well as mine owne heart.

Your owne in Christ, Iohn Careles·

An other letter of Iohn Careles, to a certaine godly faithfull sister, by the name of E.K.

THe grace and free mercy of God in Iesus Christ the sweete consolations of the holy Ghost,An other letter of Iohn Careles to a godly christian woman. the guide of all Gods deare children, he with you, strengthen and comfort you my dearely beloued sweete sister E.K. now and euer. Amen.

Albeit, my dearely beloued sister in Christe, that as yet wee did neuer see one an other personally to any knowledge, yet by the vertuous reporte that I haue hearde of you, and also by the large louing token that I haue receiued from you, mee thincke that I do euen presently see you, and behold your person, fa [...]thfully walking in the fear and loue of God, ioying and reioycing with you in the spirite, as thoughe we were sweetely talking together of Christes veritie. The Lord God doe I humbly beseeche in the bowels and bloud of our Lord and Sauiour Iesus Christe, that he wil strengthen vs both with hys holy and mighty spirit, that we may constantly continue in the confession of his truthe vnto the ende: that like as we now see one an other presently in spirite, we may also see one an other personally in the glorious presence of God and his holy Aungels, where vndoubtedly, we shall know one an others personage, to oure great ioy, felicitye, and endlesse comfort.

And now therfore deare sister K be strong in the Lorde our God, for doubtlesse the time of triall is at hand:Preparation to the Crosse. a great persecution with cruell murthering of Gods deare Saintes is like to be very shortly in this wofull wicked Realme of Englande. Therefore deare sister, for the loue of God, prepare you to the Crosse with all diligence, and make your selfe ready to die with Christ, that you may also liue with him for euer. There is no remedye, if you will be Christes Disciple, you must needes take vppe youre crosse and followe him, for the Disciple must not looke to be aboue his maister, nor the seruant to be better intreated then his Lord. If we were of the worlde (good sister) no doubt, the world woulde loue vs. But for as much as Christe hath chosen vs out of the worlde, to serue God in spirite and veritie, lette vs be wel assured the worlde will hate vs and persecute vs, as it hath done our Lorde and maister Christ. But yet let vs be of good cheare, for Christe hath ouercome the worlde. The paine is but shorte that we can feele heere, but the pleasure is perpetuall that wee shall feele elsewhere.

Let vs set before vs the example of Christe, which abode the Crosse and despised the shame in respecte of the ioy that was set before him:Consolation vnder the Crosse. Euen so let vs consider for whose sake we suffer, whose cause we defend, and what glorious reward we shall haue at the day of our victory, & then doubtles the consolation of these things will make sweete all our suffringes, & soone swallowe vp all the sorrowes that we are sow [...]ed in for Gods sake. I coulde recite diuers textes of the Scriptures to confirme this pointe. But I neede not, for I am well assured that you do knowe them most perfectly alreadye The Lorde geue you strength and assist you with his holy spirite, that you may continually walke in all pointes according to your godly knowledge: And then shall you not doe as the moste parte of our Gospellers doe nowe adaies, the more is the pitie.

There are a greate manye in Englande,Agaynst Massing Gospellers. that doe perfectlye knowe, that the Idolatrous Masse is abhominable, Deuelishe, and detestable in the sight of God. And yet alasse, they be not afrayde to pollute and defile theyr bodyes, whych oughte to be [Page] the temples of the holy Ghoste, with being present at it, so sinning against God and theyr owne conscience.

But dere sister K. do you flie from it, both in body & soule, as you would flie from the very Deuill himselfe. Drinke not of the whore of Babylons cuppe by no meanes,Exhortation to flye from the Masse. for it will infecte the body, and poyson the soule. Be not partakers of her sinnes (sayth the Aungell) least you be partakers of the plagues that shortly shall be powred vppon her. O what an aray is this? that so many that know Gods truth, wil nowe tourne againe and defile them selues in the filthy puddle of antichristes stinking religion? They goe about to saue theyr liues wyth their dowble dissimulation: but doubtlesse, they shall loose euerlastinge life by it, if they doe not repent in time, and tourne vnto the Lorde. But deare sister, my trust is, that you doe vtterly abhorre the comming to anye such thyng. I hope that you wil not by any meanes turne backe into Egypt nowe, but that you will boldly venter throughe the wildernesse of trouble and persecution, that you may come into the lande that floweth with all kinde of heauenly pleasures and ioyfull delectations, and possesse the same for euer.

Lette vs consider, howe that euery one of vs doeth owe vnto God a death by nature, and howe soone the Lord wil require it of vs, we knowe not. O howe happye are we then, if God of hys goodnesse appoynt vs to pay natures dette wyth sufferyng for hys trueth and Gospels sake, and so making vs his faithfull witnesses wyth the Prophetes, Apostles, Martyrs, and Confessours, yea wyth his dearely beloued sonne Iesus Christe, to whome he doeth heere begin to fashion vs lyke in suffering, that we myght be like hym also in glory. Thus my dearely beloued sister, I haue ben bold to trouble you a little with my rude & simple letter, being made in hast as it doth appeare. Yet I desire you to take it in good woorthe, as a token of my poore zeale vnto you, and to accept my good will. And if it please God to spa [...]e me life and libertye, I trust heereafter to wryte vnto you more largely. Fare yee well deare sister E.K. the Lorde blesse you and all yours, and powre vpon you the heauenly dewe of his grace. The Lorde endue you wyth plentifull knowledge of hys verity, and fill you with hys holy and mighty spirite, that you may continuallye reioyce in the comfortes of the same nowe and euer, Amen. Pray, pray, pray, with stedfast faith.

Your daily Oratour Iohn Careles, prisoner of the Lord.

¶In the letters of William Tymmes, ye heard before, page 1897. much mention made of Agnes Glascock. Thys Agnes Glascocke, through infirmity, and her husbandes perswasion, was allured to goe to Masse. For whyche cause shee falling in great sorrow and repentance was raised vppe againe by the comfortable Letters of William Tymmes and Iohn Careles, as before you maye reade, and after that was constante in the syncere profession of the verity, and in danger for the same of persecution: vnto whome Iohn Careles wryteth therefore thys letter as followeth.

A letter of Careles to Agnes Glascocke.

THe euerlasting peace of God in Iesus Christ: the continuall aide,A letter of Iohn Careles to Mistres Agnes Glascocke. strengthe, and comfortes of his moste pure, holye, and mighty spirite be with you my deare & faithfull sister Glascock, to the good performance of that good woorke which God hath so graciously begun in you, to his glory, the commoditye of hys poore affl [...]cted Churche, and to your owne eternall comfort in hym, Amen.

In our Lorde I haue my most humble and hearty commendations vnto you my deare sister, & most faithfull mother Glascocke, with all remembrance of you in my daily prayers, geuing God most hearty laude, praise, and thankes, for you and on your behalfe, in that he of his great mercye hath hetherto so mightely strengthened you, constantly to cleaue vnto youre Captayne Christ, notwithstanding the great assaultes and manifold temptations, that you haue had to the contrary. Doubtles deare heart it can not be expressed, what ioy and comfort it is vnto my very soule, to see howe mightely the Lorde hathe magnified hym selfe in you, and other his deare electe darlings, whome hee will shortly glorify with himselfe, as he hath done other of his sweete Sainctes that are gone before you. Reioyce therefore & be glad: for verilye you haue good cause if you diligentlye consider the great dignitie that God hath called you vnto euen now in your olde age, to be one of his woorthy witnesses vnto the worlde, and I thinke you shall wyth mee and other youre brethren in bonds, seale the Lords verity with the testimony of your bloud. Surely sweete sister,What an high ho [...]our it is to suffer for Christ. this is the greatest promotion that God cā bring you or any other vnto in this life: and an honour that the highest aungel in heauen is not permitted to haue.

Therefore happye are you, Oh faithfull daughter of Abraham, that the Lorde will nowe preferre you before many other, yea or any other of your age, that I doe know in Englande. Oh faithfull and vertuous matrone, which wilt not be moued from the sure rocke Christe, vppon whome you haue so firmely built your house, that neither stormes nor tempestes, neither yet bell gates, or any other temptations shall euer be able once to preuaile against it. Full wel doeth it appeare by your constant continuance, that you haue played the parte of a wise builder, in counting the cost afore hand, belonging to the finishing of your tower. And I doubt not but (through Gods gift) you haue sufficient to the performaunce thereof, that the hypocrites of theyr parte shall haue no iuste cause to triumphe againste you, or to mocke you, saying, loe thys woman beganne to builde, but is not able to make an ende. Therefore goe on boldlye and feare not: for God is faithfull (as S. Paule sayeth) which will not suffer you to be tempted aboue your strength, but eyther will hee geue you grace and strength to stande vnto the death (whych is the gate and entraunce into life) or els hee will make suche an outscape for you, as shall be to the setting foorth of hys glorye: the whych aboue all other thinges, we that are his chosen children oughte for to seeke, yea euen with the losse of oure owne lyues, beyng yet well assured that the same shall not be shortned one minute of an houre before the time that God hathe appoynted.

Cast therefore (deare sister) all your care vppon the Lorde, whych (as S. Peter sayeth) careth for you. Great is his prouidence for you, and mighty is his loue and mercy towardes you. Wyth his grace hee will defende you, and with his holye spirite he will euermore guide you: wherewith hee hath surely sealed you vnto the day of redemption: hee hathe also geuen you the same in earnest for the recouerye of the purchased possession, whych hee hath prepared for you before the foundation of the worlde was layed. Be strong therefore and take a good heart,He exhorteth her to be strong. as I heare say you be. God for euer be blessed for you, whych hath graft hys loue in your good heart that nothing is able to separate you from the same, but will rather chuse to suffer aduersitie wyth the people of God, then to enioy the pleasure of sinne for a little season. Oh happye woman that canst finde in thine heart to esteeme the rebukes of Christe to be greater rich [...]sse then all the treasures of the world, as good Moyses did. Doubtles great is your reward in heauen: which you shall shortly receiue of his free gift, and not of any deseruing.

Thus deare mother Glascocke, I haue bene bolde to trouble you wyth my rude and simple letters, desiring you to take them in good woorthe, being done in great haste, as it doeth appeare: but yet proceeding from a poore hearte whych floweth ouer in loue towardes you: as my dailye prayers for you can testifie: whych I truste shall supplye that parte of my duetye towardes you, that my penne nowe wanteth. I thanke you deare hearte, for all your louing tokens, and for the great kindnesse you haue hetherto shewed vnto my poore brother Tymmes and hys wife and children, wyth all other of Gods people, to whom you daily doe good: the Lorde recompence the same seuenfolde into your bosome, as I doubte not but hee will, according to hys vnfallible promises.The charity of Mistres Gla [...]c [...]cke to the prisoned Saintes. I praye you haue my hearty commendations vnto your husbande. I beseeche the Lorde strength hym in the confession of hys truthe (as my t [...]ust is that he will) that we may all ioyfully rest with Abraham, Isaac, & Iacob in the kingdome of God: vnto the whych he bryng vs, that with his most precious bloud hath bought vs. The blessing of God bee wyth you nowe and euer. Amen.

Your daily Oratour and vnfayned louer Iohn Careles, prisoner of the Lord. Pray, pray, pray.

A briefe admonition wrytten to Mistres Agnes Glascocke, in a booke of hers, when shee came to the prisone to visite him.

THere is nothyng that the holye Scripture throughout, dothe so muche commende vnto vs,A note or poesy written in Mist [...]es Glascocks [...] by Iohn Careles. as true Faithe and stedfaste trust in the promyses of Gods eternall mercies towardes vs in Iesus Christe. For from the same, as foorthe of the chiefe fountaine and well sprynge of life, doe flowe all kindes of vertues and godlye fruites, speciallye true loue towardes God, in the whyche wee oughte purelye to serue hym all the dayes of oure lyfe: and also Christian charitye towardes oure neyghbours, as well to helpe them at all needes, as also not to hurte them by any meanes. Therefore praye earnestly for the increase of Faythe and liuely feelinge of Gods mercie:The effectes of fayth. for all thinges are possible vnto him that can vndoubtedly beleue. Faith is that thing which assureth vs of Gods mercye, and whereby we vanquishe all the fierye dartes of the deuill: oure victorie that ouercommeth the worlde: the knife that killeth and mortifieth the flesh: and finally that whiche setteth vs at peace wyth God, and quieteth oure consciences alwaies before him, and maketh vs merry and ioyfull vnder the crosse, wyth many moe things then I can now expresse. Pray therefore for faith, in faith. And for the Lordes sake, beware of Popery and Popish Idolatrye, the Idol of the wicked Masse, and other idolatrous seruice. Make not your body▪ which is a member of Christ▪ a member of Antichrist. Remember that [Page] we shall receiue of god according to that we do in the body, be it good or euil. Therfore glorifie god, in your body which is derely bought. Betray not the truthe, least the Lorde deny you. If God be God, followe hym. You can not serue two maisters. I wryte not thys as doubting you, but by the way of admonition. God keepe you from all euill.

My sister deare, God geue you grace

With stedfast faith in Christes name:

His Gospell still for to embrace,

And liue according to the same.

To die therefore, thinke it no shame,

But hope in God with faithfull trust:

And he will geue you praise with fame,

When you shall rise out of the dust.

For which most sweete and ioyfull day,

To God with faith your prayer make:

And thinke on me I do you pray,

The which did wryte this for your sake.

And thus to God I you betake,

Who is your castell and strong rocke:

He keepe you whether you sleepe or wake.

Farewell deare Mistres A▪ Glascocke.

¶An other Letter of Iohn Careles to Mistres A.G. to comfort her in her repentaunce, after shee had bene at Masse, fruitefull for all them to be reade, which haue fallen, and are to be raised vp againe.

An other [...] letter of [...] Care [...] [...] A. G· [...] in [...] going to [...] Masse.THe peace of God in Iesus Christe: the eternall comfortes of hys sweete spirit be with you, and strength and comfort you my deare and faithfull sister. Amen.

Although the pearillous dayes be come, wherof Christ prophesied▪ that if it were possible the very elect should be deceyued: yet let the true faithfull Christians reioyce and be gladde, knowing that the Lorde him selfe is theyr keeper, who will not suffer one haire of theyr heades to pearish wythout his almighty good will and pleasure, neyther wil suffer them to be further tempted then hee will geue them strengthe to beare: but will in the middest of theyr temptation make away for them to escape out: So good and gracious a God is hee to all his chosen children. And though sometimes he doe lette hys elect stumble and fall, yet (no doubt) hee will raise them vppe againe to the further encrease of theyr comforte, and to the setting foorth of hys glory and praise. Which thing (my deare and faithfull louing sister) I trust shall be well verified on you. For I doe heare say that by the manifolde allurementes, inticements, procurementes, yea, and enforcements that you deare hart haue had, your fote hath chaunced to slippe foorth of the way, to the greate discomfort of your soule, and the heauinesse of your heart: but my good sister, be of good cheare, for the Lorde wil not so leaue you, but he will raise you vppe againe, and make you stronger then euer you were: so that your fall shall tourne to hys glorye and youre profite. For if you hadde not by this prooued the experience of your owne strength, or rather your owne weakenes, you would haue stande too muche in your owne conceite, or perchaunce haue glorified in your selfe, and haue despised and condempned other weake personnes that haue committed the like offence. Therfore now you may see what the best of vs all can do, if God leaue vs to our selues. Which thing ought to moue you to be diligent to call earnestly vpon God for his grace and the strength of his holy spirite (without the which we are not able to stande one houre) & to be most thankefull for the same when you haue it, and then to be more circumspecte in time to come.

Therefore deare sister, seeing that you haue done otherwise, then the word of God and your owne cōscience would allow, yet deare hart, do you not thinke that God therfore wil cast you cleane away, but know that he hath mercy enough in store for al them that truely repent and beleeue in him, although the sinnes of them were as many in number as the sandes in the sea, and as great as the sinnes of the whole worlde. It is a greater sinne to mistrust the mercye and promises of God, then to commit the greatest offence in the world. Therefore (good sister) beware in any wise, [...] that you doe not once mistrust the promises of Gods mercy towardes you: but knowe for a very surety that all youre sinnes be vtterlye forgeuen you for Christes sake, be they neuer so many, so grieuous, or so great.

But now (deare heart) take heede and beware that you doe not cloake that sinne and increase the same daily, in communicating with the wicked in their Idolatrie, [...] and deuelish doinges at their denne of theeues. Do not (I say) deare sister, come at any of their Antichristian seruice, least by little and little you vtterly lose a good conscience, and at length esteeme it for none offence: as (alas) a great nomber doth at this day, to the great pearill of theyr soules. The Lorde be merciful vnto them, and geue them grace to repent in time and tourne to the Lorde, and then they shalbe sure to finde mercy at the Lordes hand, as doubtles you haue done, praised be his name therefore.

Ah my deare sister, you may nowe see the wordes of Christe verified vppon your selfe:A, G. intised by her husband to go to the Masse. that a mans greatest foes shall be they of his owne household: for your husband hath gotten you to do that, which all the tyrants in the world could neuer haue made you to doe. Doubtlesse he may be sory for it. God geue him grace to repent, or els, without doubt, it will be laid to his charge one day, when he would not by his will heare it for all the goods in the worlde. Well, I thinke my brother Tymmes will wryte him a letter shortly that shall touche his conscience, if hee haue anye conscience at all.

But now againe to you dere sister. The thing that is done can not be vndone, and you are not the first that hath offended, neither are you so good and so holy, as hath at a time slipt forth of the way. Therfore I would not haue you to be so much discomforted as I heare saye you be, as thoughe God were not able to forgeue you your offence,The raysing vp of a troubled conscience after his fall. as he was to forgeue his deare Saints that offended him in times past: or as though God were not as mercifull nowe, as euer he was. Where as in very deede, There is with the Lord (as the Prophet sayth) mercy and plentiful redēption: and his mercy farre surmounteth all his workes: and he neuer faileth any that put their whole trust and confidence in him, howe great an offender or howe wicked a trespasser so euer he bee: No,God turneth all thinges to the best, to them that be his. he maketh their falles and backeslidings manye times to tourne to their profite and commoditie, and to the settynge foorth of his glorye: As doubtlesse deare sister, yours shall doe, if you put your whole faith, hope, and trust only in his infinite and eternall sweete mercies.

Oh what a suttel, crafty, lying serpent is that Sathan our old enemie,Sathan when he cannot bring a-man to his seruice, he pr [...]sseth him with distrust of Gods mercye. that when he seeth that he can not make vs to continue in our wickednes to do him seruice, would then bring vs into a doubting and mistrusting of the mercye of God: whyche is the greatest offence that can be: yea infidelitye is the roote and originall of all other sinnes. Therefore (my sweete sister) geue no place to that cruell aduersary of mankinde, who hath bene a lier and a murtherer from the beginning, but stedfastlye beleeue the Lord, who hath sent you word by me his most vnworthy seruāt, that all your sinnes be pardoned, forgeuen, and cleane released for Iesus Christes sake our only Lorde and Sauiour. To whome with the father, and the holy Ghost, be all honour, glory, praise, thankes, power, rule, and dominion for euer & for euer, Amen. Farewell my deare sister, and be of good cheare. Beleeue in the Lorde and you shall liue for euer. The Lord increase your faith. Amen. Amen.

Your poore brother and daily faithfull Oratour Iohn Careles, prisoner of the Lord. Pray for me.

An other letter of Iohn Careles to A.B. a faithfull Minister of the Lorde, containing certaine frutefull precepts of Matrimonie.

I Beseech the same euerlasting Lord (my deare and faithful brother) that blessed yong Tobias with his wife Sara,A letter of Iohn Careles to A. B. a faythfull seruaunt of Christ. & brought them together in due time with reuerence and feare, preserue and blesse you both, and your seede after you, that they may encrease the number of the faithful by thousandes and thousandes. And as the Lord of his great mercy and fatherly prouidēce hath bene alwaies carefull for you, and nowe hath for your comforte accomplished his good worke in coupling you with a faithfull mate: so see that you be thankefull for his prouidence towardes you, that it may euery way in you be an encrease of loue & godlinesse, yea of Christian ioye and gladnesse in these sorrowfull dayes: but yet so, that you mourne with the true mourners of Syon, and be sorie (yet in measure) for the hurt of the same. Pray also in faith for her prosperity, that the Lord may builde vp the walles of Hierusalem againe.

Oh that the Lord would turne Syons captiuity as the riuer,Psal. 146. into the South: Then shoulde our hearts be made glad, and oure mouthes filled with laughter. Then woulde the heathen hypocrites say: the Lord hath done much for them. Oh, the Lord hath done great things for vs already: wherof let vs heartely reioyce and praise his name therefore. For though we nowe sowe wyth teares, yet shall wee be sure to reape with gladnesse: and as wee now goe foorth weeping, bearing foorth good seede, so shall we come againe with ioy, and bring our sheaues full of corne. Yea,The death of the Martyrs is the lyfe of the Gospell. the death of the Martyrs (which is most precious in hys sighte) shalbe the life of the Gospell, spite of the Papists hearts.

Pray for me (deare heart) that I may be counted worthy to so we some seede amongest the sweete Saintes of the Lorde, that I may reape the same againe without ceasing, at the haruest. It is nowe sowing time of the yeare, men saye in the countrey,A sowing tyme in Christes Church. and I thinke that I shall make an ende of sowing before all Marche be past; for I heare say that I shall prooue how my plough will enter into the stonie ground of the hard hearted Papists, within these 4 daies. I hope to holde fast, and not to looke backe, neyther for feare nor flattery, vntil I haue made an ende of sowing, and then will I set me downe and rest me, and aske them all no leaue, and [Page] looke for the liuely fruite and encrease thereof with ioye and gladnesse.

My deare brother, the time approcheth neare (I praise God therefore) that I must put off this sinnefull tabernacle, and goe home to my heauenly father,This counsell was that he should marry, notwithstanding certayne lettes whereby Sathan sought to hinder his mariage. where diuers of my deare brethren are all ready, looking and wishing for me. I beseeche you therefore that you will helpe me forewarde with your faithfull prayers, as I know you doe, for I doe feele the comfort and commoditye thereof.

That you haue obserued my simple counsel, I am right glad, and I trust in the Lord God, you shall finde comfort in the same. And that you may so doe in deede, I haue bene so bold to wryte these few woordes vnto you, because I shall see you no more in this corruptible life, therefore marke them well. First and aboue all things, you must be very circumspecte to keepe the bande of loue,The roote of bitternes to be weded out with the spade of patience. and beware that there neuer spring vp the roote of bitternesse betweene you. If at any time there happē to rise any cause of vnkindnesse betweene you (as it is vnpossible alwayes to be free from it) see that you weede vppe the same with all lenitie, gentlenesse and patience, and neuer suffer your selfe, nor youre wife to sleepe in displeasure.

How & when the husband ought to reproue.If you haue cause to speake sharpelye, and sometimes to reprooue, beware that you do not the same in the presence of other: but kepe your woordes vntil a conuenient time (whych is the poynt of a wise man, saith Salomon) and then vtter them in the spirite of meekenesse and the groning spirit of perfect loue: which you must also let sometimes to couer faultes, and wincke at them if they be not intollerable. What so euer losse and mischance shal happen vnto you,Faultes sometyme must be couered with loue. take it paciently, and beare it merely· and though the same shuld come partly through your wiues negligence, yet let it rather be a louing warninge to take heede in time to come, then a cause of sorow for that which is past & cannot be holpen. I knowe by mine owne experience, that we are in this life subiecte to many inconueniences,Not to take vnkindenes for euery trifle. and that of nature we are prone to displeasure, and ready to thinke vnkindnes for euery little trifle, and specially with oure best friendes, yea soonest with our louing wiues, whiche bee moste lothest to displease vs.

But let vs beware of this cankered corruption, and consider that we ought most of all, in loue to beare with them, according to Christes example towardes his congregation, for whome he gaue him self to clense it. &c. I had thought to haue treated thys matter at large, but euen nowe I am interrupted and otherwyse letted. I doubt not but you know your duetie therein a greate deale better then I can declare it vnto you, and as you knowe it, so will doe it: but I loue to be bolde with you. I entend to write also to your wife very shortly, and so take my last farewel of you for euer in this worlde. And thus in greate haste I am nowe constraind to make an end. The blessing of god be alwais with you.

Your owne for euer Iohn Careles. Pray, pray, pray with faith.

An other letter of Iohn Careles to Elizabeth, wife of the sayde A.B. containing likewise certaine Godly preceptes of Matrimonie pertaining to her duetie.

THe euerlasting peace of God in Iesus Christe, the continuall aide,An other letter of Iohn Careles to the wyfe of the partye aboue specified. strength, and comfort of his moste holye and mightye spirite, with increase of knowledge, faith, and perfecte feeling of Gods eternall mercy, be with you my deare and faithfull louing sister. E.B. and with your godly louing husbande my deare and faithfull brother, to the full performaunce of that good whiche he hath so graciously begon in you, that in all things you maye be made riche and blessed in him, and your seede after you, now and euer Amen.

As I haue bene long desirous to wryte vnto you (my deare heart in the Lord) not onely being thereto bound of duetie, but also often prouoked of him, to whome I owe my self and al that I am able to doe (I meane euen that blessed of the Lordes owne mouthe, whome God hathe ioyned with you in that holye and Christian state of Matrimonie) euen so at the last I haue obtained time and occasion, in some part to performe that whyche I haue long purposed. And for as much as the Lorde of hys greate mercye and fatherlye care and prouidence ouer you hys deare childe, hath nowe graciously accomplished that good worke amongs manye others, which I (as a frende of the bridegrome) haue full heartely wished and often prayed for: I thinke it good, yea and my bounden duety, to treate of such things as maye be profitable to preserue mutuall loue and faithful amity betwene you: which I knowe Sathan wil chiefly labour to diminish, if he can not altogether destroy the same,Sathan an ene [...]emy to all godly affayres. lest by many ioyfull occasions you should be prouoked continually to praise God for his good gift, which that enemye hath by all meanes sought to hinder from you.

As for al other things, I know you are sufficiently instructed & also haue a most learned cōpanion, who is wel able further to teach you if nede do require. But in this thing I know my experience is more then his. Therfore my good sister, first and before all things, see that you do diligētly consider, that as euery good and perfecte gift pertaining to soule and body, is geuen from aboue, and cōmeth from the father of light: euen so to whome [...]o euer the Lord dealeth any of his benefits, of them he doth chiefly require alwaies a thankfull heart for the same: For els he will either take away his good gifts again,The signe of [...]ngratitu [...]. or turne the same to their greate discommoditie, and in the ende to the encrease of theyr damnation: So detestable in his sighte is the sinne of ingratitude. But to such as be thankfull for his benefites he doeth not only to the olde euer adde newe, but also maketh the commoditie of his former giftes euer more and more to encrease vntill by them they are fullye perswaded and throughlye certified of hys euerlasting loue in Christ Iesu, which is eternal life it selfe: So much doth he of his great mercy delite in a thankfull heart.

Therefore I doe yet once againe earnestly require you,God loueth a thankeful harte. that aboue all things you be thankefull to God for his benefites: not only for your election, creation, redemption, and preseruation, but also for his other temporal gifts wherwith he hathe indued you: amongst the which the chiefe and moste excellent is (as testifieth the holy Ghost) your good, godlye, and faithfull louynge husbande.A good wyfe is the gi [...]t [...] of God. For (as the wise man sayeth) Goods and possessions may come to a man by the death of his frendes, but a good wife is the gift of God, which the Lord will geue for a good portion, to suche as feare him.

And the like is of a good husband, as the Lord hathe nowe geuen you, praised be his name therfore. He hath not geuen you an ignorant, froward, churlish, brawling, wastfull, rioting dronken husband, wherwith he hath plagued many other (as he myght also haue done you) but he hath geuen you a moste godlye, learned, gentle, louing, quiet, patient, thri [...]tye, diligent & sober husband: by whom he wil nourish, cherish, kepe and defend you, instructe and teach you, yea care and prouide for you and your childrē (the which he wil also by him geue you) such things,God deliteth in the agreement betweene man and wyfe. as be necessary for you. He hath not dealt so with euery body: and yet he hath done this and much more for you my deare sister, & wil therto increase ioy and loue betwene you. For as he delighteth in the loue & godly agreement of man and wife together, so is it he only that maketh them and all the whole houshold to be of one mind. Vnto the which his gracious work he requireth your diligence, and will vse you as his instrument and meane, the more effectuously to accomplish the same. And therefore I nowe require you to obserue this my simple counsel, the which I haue here wrytten as a testimonial of my good will towardes you, because I thinke in this life I shall neuer more see you.

Nowe, as I haue shewed you how you shoulde be thankefull vnto God for his good giftes: so I exhort you, and as much as in me lieth) charge you to be euermore thankfull vnto your deare louing husband: who hath geuen him selfe vnto you:The duety of wiues toward their husbandes. whych is a more precious iewel in the Church of God, then perchance you are yet aware of. Thincke your selfe vnwoorthy to be matched with suche an instrument of God: and also reuerence euermore the gifts of God in him, and seeke with true obedience and loue to serue him, in recompence of his true & painful hart towards you. Be lothe in any wise to offend him: yea rather be carefull & diligent to please him, that his soule maye blesse you. If at anye time you shall chaunce to anger him, or to doe or speake anye thing that shall grieue him, see that you neuer rest vntill you haue pacified him and made him merry againe.

If at any time he shall chance to blame you without a cause, or for that you can not doe therewith (whiche thyng happeneth sometimes of the best men liuing) see that you beare it paciently, and geue hym no vncomely or vnkinde woorde for it: but euer more looke vppon him wyth a louing and chearefull countenaunce, and rather take the fault vppon you, then seeme to be displeased.

Be alwaies mery and chereful in his company,A chearefull countenaunce. but not with too muche lightnesse. Beware in any wise of swelling, powting, or lowring, for that is a token of a cruel and vnlouing heart: except it be in respect of sinne, or in the time of sickenesse.

Be not sorowful for any aduersity that God sendeth: but beware that nothing be spilte or goe to waste through your negligence.Temporaunce in apparell. In any wise see that you be quicke and cleanly about his meat and drinke, and prepare him the same according to his diet in due season. Goe cleanely and wel fauouredly in your apparel, but beware of pride in any wise.

Finally in woord and deede shewe your selfe wise, humble, merry, and louing towardes him, and also towardes suche as he doeth loue, and then shall you leade a blessed life. I could speake of many things, the whiche I haue learned and prooued true by experience: but I knowe that you will doe in all thyngs, muche better then I can teache you, because you haue that annoynting that teacheth you all thyngs: who hath also geuen you an heart to obey, and serue hym. Yet I trust you will not be offended for this, whych I haue wrytten: but rather accept my good will towardes you, whom I loue in the Lord, as well as I do my daughter Iudith.

Thus as mine owne soule, I commende you bothe to God, desiring him to blesse you with all maner of spirituall blessings, [Page] in heauenly thinges, and also wyth the dewe of heauen, and fatnesse of the earth, that in all thynges you maye be made ryche in Iesus Christe our Lorde and onely Sauiour. The Lorde increase and blesse the fruite of your bodyes, that your children maye stande rounde about your table, thicke, fresh and lustie, lyke the Oliue braunches God geue you both a long life, that you maye see and blesse your childrens children, vnto the third and fourth generation, and teach them the true feare and loue of God, and that faith for the which they shalbe accepted in his sight.

God lette you see the prosperitie of Syon, for whose lying in the dust, let your hearts mourne. The Lorde make perfecte your loue together in hym,Note that [...] th [...]se departed in [...] peace, the one 1565. the other 1568. and alwaies encrease the same, and bryng you bothe in peace to your graues, at a good age. And nowe I bid you bothe moste heartely farewell: and I thinke I shall now take my leaue of you for euer in this life. I beseeche you both to aide me with your continuall prayers (as I wil not forgette you in mine) that I may haue a ioyfull victorie through Iesus Christ: To whose most mercifull defence, I doe moste heartely for euer commende you to be kepte vnblameable, vntill hys comming: The which I beseeche him to hasten for his mercies sake.

Your owne vnfainedly, Iohn Careles, prisonner of the Lord.

Heere endeth the Letters of Iohn Careles.

The hystorie and Martyrdome of a learned and vertuous yonge man, called Iulins Palmer, sometime fellow of Magdalene Colledge in Oxford, with two other Martyrs, to wit, I. Gwin, and Thomas Askine, burned together in Newberie, at a place there called the Sande pittes.

3▪ Martyrs [...] at Newbery, [...] Palmer, Iohn Gwin, Thomas [...] Martyrs. Ioh. 16. The story of Palmer. THe same moneth of Iuly, in which Careles, as before is declared, was released out of prison by death, in short time after, about the 16. day of the sayd moneth of Iuly, suffered these 3. godly and constante Martyrs aboue mentioned, at Newbery, in which number was Iulins Palmer, sometime student and fellowe of Magdalene Colledge in Oxford, and afterwardes Schoolemaister in the towne of Reading. Concerning whose storie and Martyrdome here foloweth, although not so much as he deserueth to be sayde: yet so much as sufficiently may set foorth the great woorking of God in this yong man.

Iulins Palmer.

AS all Gods woorkes are wonderous, in calling of all sorts of men to confirme hys truth, and to beare witnesse vnto his assured and infallible woord, which the aduersaries haue depraued, and corrupted with theyr false gloses, to establish the fleshly kingdome of Antichrist, and to purchase securitie in the world, which they seke to kepe in theyr possession by all meanes possible, rather curssing wyth the thunderbolte of excommunication, burnynge, hanging, drowning, racking, scourging, and persecuting by secrete practise, and open violence, the simple sheepe of our Sauiour Christ: then that their false forged packing, shuld be detected, theyr estimation appaired, theyr kitchin cooled, theyr rents, reuenues, goodes, landes and possessions abated:The story of the godly Martyr I [...]ius Palmer fellow sometyme of Magdalen Colledge in Oxford. I say as Gods woorks be woonderful, which chuseth some of all sortes to confesse his Gospell: so there is no one example, in the whole godly felowship of martyrs, more to be marked, yea, more to be wōdered at, then thys: that one, which in all King Edwardes dayes, was a Papist within the Uniuersitie of Oxforde, and so obstinate, as that he did vtterly abhorre all godly Prayer, and syncere Preaching, and almost of all them, with whom he liued, was therefore likewise abhorred, & (as I may say) poynted at with the finger, did yet after in Queene Maries time suffer most cruell deathe, at the Papists handes, at Newberie in Barkeshire, for the most ready, and zealous profession of the blessed truthe.

Iulins Palmer borne in Couentrye.Hys name was Iulins Palmer, borne in Couentry, where also his parents dwelt. His father had some tyme bene Maior of that Citie, and occupied Marchandise, all be it he was an Upholster by hys misterie. How he was brought vppe in hys yonge and tender yeares, from hys first entring, we knowe not, but as we haue learned, hee was sometime scholer to master Harley, which taught the free schoole of Magdalene Colledge in Oxforde,Iulins Palmer scholer [...]. M. Har [...], [...]choole [...]er of Magdalen Colledge. by whose diligence, and the goodnesse of hys owne capacitie, he became a towarde yong scholler in prose and verse. For hee had a very prompt and ready memorie, a witte sharp and pregnant. Hee spake Latine with greate facilitye of vtterance, and wanted not competent knowledge in ye Greke tong: in so much that diuers times he supplied the roume of the Greke reader in his house. He was a subtill disputer, both in the publique schooles, and also at home. He vsed to say, yt he was neuer so pleasantly occupied, as when he came to the harde debating, of profounde questions in Philosophie?Iulins Palmer addicted to Philosophye. so that he hath oftentimes watched and spēt the whole nighte in the discussing, and searching oute the truth of deepe and diffuse questions, as De principijs, de infinito, de vacuo, te tempore, de casu, & fortuna. &c. And thys vsed he to do sondry times, with diuers of his equals.

In familiar talke he greatly delited, for the exercise of his learning, to defend ye contrary to that, which was affirmed, yet with modestye, and wtout all ostentation. For he greatly abhorred al ouerthwart cauilling, al friuolous talke, and vnsauery brabbling. He was not captious, but would reason so soberly, & with such probability, that euē his aduersaries would no lesse maruel at the dexteritie of hys inuention: then at hys comely and decent behauiour in prosecuting the same.

And although he applied Diuinitie very lately, it appeareth, yt he recompēsed the smal time of his study,Iulins Palmer beginneth to apply Diuinity. wt the greatnes of his diligence bestowed in the same, & his late comming to the truthe, with his earnest & zealous proceding therein. For by the secrete inspiration of Gods holy spirit, inwardly working in his hart, he gaue an apparāt signification in his yōg yeres, yt if God had spared his life to age, he would haue grown to such maturitie & ripenes of iudgement, as wherby he should haue ben an ornamēt to Christes Church, and an honour to his countrey.

And somewhat to speake of his ciuil behauior,The ciuill behauiour of Iulins Palmer. he was of maners courteous without curiosity, of countenaunce chearefull, without high lookes, of speach pleasant, wythout affectation, he was affable and lowlye as any childe, and yet quicke spirited, and vehement in reasoning. Hee practised no deceit towarde any man, for he was of suche simplicitye, that hee was apter to be deceiued, then to deceiue,Palmers prouerbe. and he was so great a cōtemner of al reproches and iniuries, that he would say: none were to be counted valiant, but such as could despise iniurie.

In priuate studie he was so infatigable, that hee arose ordinarily euery morning at 4. of the clock, and went not lightly to bed, before 10. at night.Palmer fellow of Magdalen Colledge. In so much yt as he grew in yeres & vnderstanding: so he came to be a Bacheler of Art, & at length for the hope appering in him, to ye preferment of a felowship in Mag. colledge, where also he was admitted to ye office of a reader in logique. An. 1550.Palmer reader of Logique in his Colledge. Now if he had at the first, fauored syncere religiō, so much as he folowed his booke, then had we had the les matter to note in him. But in deede he was so much (as is aforesaid) addicted to the Romish faith, yt his company & conuersation in ye same house, was altogether with such,Palmer an vtter enemy to sound religion. as were vtter enemies to the gospel of Christ. If he came to cōmon praier at any time, it was vy violence, & compulsiō, for otherwise he came not. Sermons wold he heare none himself, nor yet suffer hys scholers to resort vnto them, by his good will, for he was full perswaded, that they might be better occupied at home. The Preachers themselues,Palmer impugner of true Preachers in K. Edwardes time. he did both disdaine and despise, and all suche as were setters foorth of sounde doctrine beside. For the which contumacie, & stubbornnesse, hee was so ofte called before the Officers of the Colledge, and punished sometime by the pursse, sometime by the lacke of hys commons, and otherwhile by certaine taskes, and exercises of learning, enioyned vnto hym: that diuers supposed hym to haue endeuoured of set purpose, continually to seeke occasion, whereby he might be counted a sufferer for that fantasied religion of the Romyshe Churche.

In the ende, not longe before the deathe of King Edwarde that godly Prince, certaine sclaunderous libelles,Libells set vp in Oxford agaynst D. Haddon President. and railing Uerses, were priuely fixed to the walles and doores in sondry places of the Colledge against the President, which was then Doctor Haddon, whereby was ministred further matter of trouble to Palmer. For whereas it was well knowen that he, and some of his companions, had very little before, spoken contumelious woordes against the President: it coulde not be nowe auoyded, but that thereby arose a vehement surmise and suspition, that he conspiring wyth others, had contriued, made, and scattered abroade the sayde slaunderous wrytings. Great inquisition was made in the Colledge, to search out the author of so malitious and despitefull a deede, but nothynge coulde be found and prooued against Palmer, or any of his companions. Nowe Palmer being hereuppon examined by the Officers, did not onely with stoute courage denye the facte to haue bene hys:Iulins Palmer expelled the Colledge for Poperye. but also spake further manye reprochefull woordes touching the sayd Officers, and sent the same to them in wryting, wherby he was by them adiudged to be an vnwoorthy member of that societie. And [Page] so for this, and other Popish pranckes (continuing obstinate still) he was expelled the house.

After hee was thus dispatched of his roume, hee was faine for his owne maintenance, to applie him selfe to be a teacher of children,Iulins Palmer driuen to teach children. in the house of sir Frances Knolles, in the whych trade hee continued vntill the commynge of Queene Mary. And whē her visitors were sent to Magdalene Colledge, vnder a title of reformation (wheras all thinges were better afore) I meane to displace diuers of the fellowes that were learned, and to put ryghte Catholickes (as they called them) in theyr roumes: then came thys Iulins Palmer,Palmer restored agayne to his Colledge. waiting to be restored to his liuing againe, of which he had bene depriued before, thinking by good right, to be restored of them, whose Faith and religion (as he sayde) he did to the vttermoste of his power defend and maintaine. And in deede, at length hee obtayned the same. Then after he was restored againe, to his house in Queene Maries raigne, God dealt so mercifull wyth him, that in the ende he became of an obstinate Papist, an earnest and a zealous Gospeller.

Concerning whose conuersion to the truthe, for the more credite to be geuen to the same, we haue heere putte downe a letter wrytten by one M. Bullingham, felow in some part of K. Edwardes time, wyth the sayde Palmer, then also of the same faction of religion with him, and toward the latter end of the said Kings raigne, a voluntary exile in Fraunce, for papistrie. In Queene Maries daies, likewise a chaplaine vnto Steuen Gardiner, B. of Wint. And after comming in of Queene Elizabeth suche a one, as for his obstinacy was quite and cleane dispatched from all his liuings by her Maiesties commissioners. And yet now (God be praised therefore) a most constant professor, and earnest teacher of the woord of God. This man at the request of a certain friend of his in Londō, being desirous to know the certaine truthe thereof, wrate vnto hym concerning this Iulins. The copie of which letter we thought good here to insert, for that the parties being aliue, can testifie the same to be true and certaine, if any shall doubt thereof.

The letter of M. Bullingham is thys.

M. B. I wish you and all yours continual health in the Lorde. Hitherto haue I not wrytten any thing vnto you concerning Iulines Palmer, that constante witnesse of Gods truthe, for that his doings and sayings known vnto me, were worne out of my remembrance: and to wryte an vntroth it were rather to deface & blemish, then to adorne and beutify him. After his cōuersion to the most holy gospel I neuer sawe his face. Wherefore the lesse haue I to certifye you off. But so much as seemeth to me to serue most vnto the purpose, heere I commend vnto you: and in witnesse that my sayings are true, I subscribe my name, willyng, praying, and beseechinge you to publishe the same to the whole world. &c. At what time I Bullingham entended to forsake England, and to flie into Fraunce for the wicked Popes sake (whych came to passe in dede: for in Roane I was for a time) this Iulines Palmer, and Rich. Ducke, brought me outwardes in my iourney til we came to London: where, on a day Iulines Palmer & I walked to S. Iames the Quenes place: and as we leaned at the great gate of that place, Palmer spake thus vnto me. Bullingham, you know into what misery and calamities we are faln for the Pope & his religion We are yong men, abhorred of all men now presently, and like to be abhorred more and more. Let vs consider what hangeth ouer our heads. You are departing into a strange country, bothe frendless and monilesse, where I fear me you shal taste of sowrer sauces then hetherto you haue done. And as for me I am at my wits end. The face of hell it self, is as amiable vnto me as the sight of Magdalene colledge. For there I am hated as a venemous Tode. Woulde God I were raked vnder the earthe. And as touching our religion, euen our consciences beare witnesse that we taste not such an inward swetenesse in the profession therof, as we vnderstand the gospellers to taste in theyr religion. Yea, to say the truthe, we maintaine we wote not what, rather of will then of knowledge. But what then? Rather then I wil yelde vnto them, I wil beg my bread. So Palmer bequeathed him selfe to the wide world and I passed ouer into Normandie. At my returne into England againe,Behold the obstinacye of Papistes which knowing the truth will not yelde. my chance was to mete Palmer in Paules, where a Roode was set vp. (This our meeting was in the beginning of Quene Maries raigne, and our miserable departing not long before the ende of K. Edwardes daies.) Then after oure greting, thus said Palmer. Bullingham, is this our God, for whō we haue smarted? No Palmer (quod I): it is an image of him. An Image quod he? I tel thee plainly Bullinghā, Ihon Caluin (whose institutions I haue perused sith our departure) telleth me plainly by Gods word that it is an idoll, and that the Pope is Antichrist, and his clergy the filthy sinke hole of hel: and now I beleue it. For I feele it sensibly. O that God had reuealed these matters vnto me in times past. I woulde haue bequeathed this Romish religion or rather irreligion to the Deuill of hell frō whence it came. Beleue them not Bullingham I will rather haue these knees pared of, then I will kneele to yonder Iacknapes,Behold his [...] now he is turne to the truth. (meaning the rode) God helpe me. I am borne to trouble and aduersitie, in this worlde. Well Palmer (sayd I) is the winde in that corner with you? I warrant you it will blow you to l [...]tle ease at the end. I wil neuer haue to do with you agayne. So I left Palmer walking in Paules, who thorow the element of fier is exalted aboue the elementes, where eternall rest is prepared for persecuted Martyrs. Thus much is true: and let it be knowen that I Bullingham affirme it to be true. More I haue not to saye. In these wordes and deedes it appeareth that God had elected him. From Bridgewater. Aprill. 26. Anno. 1562.

By me Iohn Bullingham.

When he was by the visiters restored to his Colledge, although he began some thing to sauor and taste of Gods truthe, [...] by conference and company of certaine godly and zealous men abroade, in time of his expulsion, specially at the house of sir Frances Knowls: yet was he not throughly perswaded, but in most poyntes continued for a while, either blinde, or els doubtfull. Neither could he chuse, but vtter himself in priuate reasoning from time to time, both in what poyntes he was fully resolued, and also of what poynts he doubted. For such was his nature alway, both in Papistrie, and in the Gospell: vtterly to detest all dissimulation, in so much that by the meanes of his plainnes, and for that he could not flatter, he suffred much woe, both in K. Edwards, and also in Quene Maries time.Playne Palmer could neuer dissemble with his conscience. Wheras hee mighte at the first haue liued in great quietnesse, if hee coulde haue dissembled, and bothe done, and spoken against his conscience, as many stirring Papistes then did. And likewise he mighte haue escaped burning in Queene Maries time, if he woulde either haue spoke [...] or kept silence against his conscience, as manye weake Gospellers did. But Palmer could in no wise dissemble.

Now within short space, God so wrought in his hart that he became very inquisitiue,The first occasion of Iulins Palmers conuersion was by the constant death of the Martyrs. and carefull to heare and vnderstand, howe the Martyrs were apprehended, what articles they died for, how they were vsed, and after what sort they tooke theyr death. In so much that he spared not at his owne charges, to sende ouer one of his schollers, in the companye of a Bacheler of that house, to Glocester, to see & vnderstand the whole order of B. Hoopers deth, and to bring him true report therof. Which thing some thinke, he the rather did, because he was woont in king Edwards time to say: that none of them all, would stand to death for their religion. Thus he learned with what extreme & horrible cruelty the martyrs of God were tried, and how valiauntly they ouercame all kinde of torments to the ende. Wherof he himself also did see more experience afterward, at the examination and death of those holy confessors and martyrs which were burned at Oxford before his eyes, in so muche that the first hope, which the godly conceyued of him, was at the retourne from the burning of B. Ridley, and B. Latimer.Note how the bloud of Martyrs worketh. At what time in the hearing of diuers of his frendes, he brast out into these woordes, and suche like: O raging crueltie, O tyrannie tragicall, and more than barbarous.

From that day forward, he studiously sought to vnderstand the truth, and therefore with all speede he borrowed Peter Martyrs Commentaries vpon the first to the Corinthes▪ of one of Magdalenes yet aliue, and other good bookes of other men. And so through harty praier and diligent search, and conference of the scriptures, at length he beleeued and imbraced ye truth with great ioy: and so profited in the same, that daily more and more, hee declared it both in word and dede: In such sort,Palmer feruent in the Gospells cause. as he neuer hated the truth more stubbornly before, then afterward he willingly embraced the same, whē it pleased God to open his eies and to reueale vnto him the light of his woord. And nowe againe when he should come to Church, in those dayes of Poperie, there to be occupied among the rest, in singing of Respondes, reading of Legendes, and suche like stuffe allotted vnto him,Superstitious toyes. he had as much pleasure (he sayd) to be at them, as a Beare to be baited, and wearied wyth dogs. When he came, it was (as it appeared) more to auoid displeasure, and daunger: then for any good will, and readye affection.

At length through Gods grace, he grew vp to suche maturitie and ripenes in the truth, that he spared not to declare certaine sparkes thereof in his outward behauior and doyngs. For when he should keepe his bowing measures at By these meanes he meaneth a certayne ceremony of that Colledge, [...] was [...] ▪ That in Confiteor, (as the custome there was) in turning hymselfe to and fro, sometyme Eastward, somtyme Westward, and afterward knocke his brest at the eleuatiō time, agaynst which Idolatrous adoration, hys hart did so vehemently rise, that sometyme hee would absent hymselfe [Page] from them, and sometyme beyng there, he would euen at the sucring tyme (as they termed it) gette hym out of the church, to auoyd those vngodly gestures, and Idolatrous adoration. To be shorte, perceiuing after a while, that hee was greatly suspected and abhorred of the President then being, which was M. Cole, and of diuers other, whiche before were his friendes, and therewithall feeling great conflict and torment of conscience daily to grow, with his conuersation with idolaters: seeing also that his newe life and old liuing might not wel nor quietly stande together, he addressed himselfe to depart the house. For he thoughte it not best, to abide the dāger of expulsion, as he did at the first: seeing the weather was now waxed warmer. And being demanded at that time, of a special frend (who wold gladly haue perswaded him to stay there longer) whether he would go, or how he would liue, he made this answer: Domini est terra, & plenitudo eius. i. The earth is ye Lordes, and the fulnesse thereof. Let the Lord woorke, I will commit my selfe to God, and the wide worlde.

Here I thinke it expedient, before I wryte of the painfull surges that he suffered, after he came abroade into the perillous gulphes, and deepe Sea of this wretched wyde world: first, to reherse one or two exāples of his outward behauioure, at suche tymes as he hadde recourse to the Colledge, after his last departure, whereby the Reader may yet better vnderstand of his simplicitie & playnenesse and how farre wide he was, from all cloked dissimulation in Gods cause,Anno [...]56. [...]. which certayne godlesse personnes haue sought maliciously to charge hym with all. Beyng at Oxford on a certayne tyme in Magdalene Colledge, and hauyng knowledge that the Spanish Frier Iohn (who succeeded D. Peter Martyr, [...] in the office of the Diuinitie Lecture) would preach there that present Sonday, he would not at the first, graunt to be present at it. At length a friend of his, a fellow of that house, persuaded so much with him that he was content to accompany his sayde friend to the church. But sodainly as the Frier vehemently inueyed against Gods truth, in defendyng certayne popish heresies Palmer hauyng many eyes bente and directed towardes hym, departed from amongst the middest of the auditorie, and was found in hys friends chamber weepyng bitterly. Afterward beyng demaunded why he slipt away vpon such a sodayne, [...] Oh sayd he, if I had not openly departed, I should haue openly stopped myne eares. For the Friers blasphemous talke in disproouyng, or rather deprauyng the veritie, made myne eares not to glowe, but my hart worse to smart, then if myne eares had bene cut from myne head.

It chanced another tyme, that the same friend of hys called M. Shipper, beyng then Bursar of the house, bade hym to dinner in hys chamber, Palmer not knowyng what ghestes were also thither inuited, and bidden, hapned there (contrary to his expectation) to meete with the foresayd Frier, with whom were present D. Smith, Doc. Tresham, and diuers other papists, whose company Palmer coulde not well beare: and therefore whisperyng a friend in the eare, he sayd he would be gone, for that was no place for hym. I will (sayth he) to the Bursars Table in the great hall. The Bursar vnderstandyng his mynde, desired hym of all friendshippe not so to depart, alledgyng that it were the next way to be wray hymselfe, & as it were of purpose, to cast hymselfe into the Briers, with many other perswasions, as the shortnes of tyme would permit. In the end he condescēded to his request, and taried. Now as he came to the fire side,Palmer [...] to [...] Frier [...] by the [...]. the Frier saluted hym cherefully in Latine, for he could not speake Englishe. Palmer with an amiable countenaunce resaluted him gently. But when the Frier offered hym hys hand, he castyng his eye aside, as though he had not seene it, found matter of talke to another standyng by, and so auoyded it, which thyng was well marked of some, not without great grudge of stomacke.

[...] Palmer refu [...] to [...] with [...] Iohn.After they were set and had well eaten, the Frier with a pleasaunt looke offeryng hym the cup, sayd: Propino tibi inuenis erudite. i. I drinke to you learned yong man. Palmer at that word blushyng as red as scarlet, aunswered: Non agnosco nomen domine. i. I knowledge no such name, O sir. And therewith takyng the cup at his hand, he set it downe by hym, as though he would haue pledged him anone after, but in the end it was also well marked, that he did it not. When diner was done, beyng sharply rebuked of the sayd Bursar hys friend, for hys so vnwise, vnciuile, and vnseemely behauiour (as he termed it) he made aunswer for hymselfe, and sayd: Oleum eorum non demulcet, sed frangit caput meum. i. The oyle of these men doth not supply, but breaketh my hed.

[...]arwickes [...] to Palmer.Another tyme which was also the last tyme of his beyng at Oxforde, not long before hys death, one Barwike an old acquaintaunce of hys, beyng sometyme Clarke of Magdalenes, and then fellow of Trinitie colledge, a rank papist, began to reason with hym in his friendes chamber aforesayd, and perceiuyng hym to be zealous and earnest in the defence of the veritie, he sayd vnto hym in the hearing of M. Thomas Parry, and others there present. Wel Palmer, well, now thou art stoute, and hardie in thine opinion, but if thou were once brought to the stake, I beleeue thou wouldest tell me another tale. I aduise thee beware of the fire, it is a shrewd matter to burne.Palmers godly aunswere to Barwicke. Truely sayth Palmer, I haue bene in daunger of burning once or twise, and hitherto (I thanke GOD) I haue escaped it. But I iudge verily, it will be my end at the last, welcome be it, by the grace of God. In deed it is a hard matter for them to burne, that haue the mynd and soule linked to the body, as a thiefes foote is tied in a payre of fetters: but if a man be once able through the helpe of Gods spirite, to seperate and deuide the soule from the body, for him it is no more masterie to burne, then for me to eate this piece of bread.

Thus much by the way concerning his plainnes, with out dissimulation, and how he feared not openly to shewe hymselfe more grieued in hart to heare the worde of God blasphemed, then to suffer any worldly paynes. Now let vs proceed in our story, and faithfully declare both the occasion and maner of his death.

Within short space after hee had yelded vp his fellowship in Oxford,Iulins Palmer placed by patēt to be schol [...] master at Redding. he was through Gods prouidence (who neuer fayleth them that first seeke his glory) placed scholemaister by Patent, in the Grammer schoole of Readyng, where he was well accepted of all those that feared God, and fauoured his word, as well for his good learning and knowledge, as also for his earnest zeale, and profession of the truth. But Sathan the enemie of all godly attemptes, enuying his good proceedyngs and prosperous successe in the same, would not suffer hym there, long to be in quiet.Palmer circumuented by false Iudastes. Wherfore he stirred vp against hym, certayne double faced hypocrites, which by dissimulation & crafty insinuatiō had crept in, to vnderstand hys secrets, vnder the pretence of a zeale to the gospell. Which men he (suspecting no deceit) right ioyfully imbraced, making them priuy of al his doyngs. For as he hymselfe was then feruently enflamed with the loue of heauenly doctrine: so had hee an incredible desire by all means possible to allure and encourage others, to the profession of the same.

These faithful and trustie brethren,Palmers studye searched for bookes. so soone as they had found good oportunitie, spared not in his absence to rifle his study of certayne godly bookes, and writyngs, amongest the which was his replication to Morwines verses, touching Winchesters epitaph and other arguments both in Latin and English, written by him against the popish procedings, and specially against their vnnaturall & brutish tyranny, executed toward the Martyrs of God. When they had thus done, they were not ashamed to threaten hym that they would exhibite the same to the Counsayle, vnles he would without delay, depart out of their coastes and geue ouer the schole to a friend of theirs. The truth of this story appeareth in part by a letter written with hys owne hand, out of pryson, eight dayes before he was burned, which because it is of certaine credite, and came to our handes, therefore we are the bolder to auouche it for a truth.

Thus then was this sillie yong man for the sauegard of his lyfe,Iulins Palmer forced to depart the towne of Redding. forced to depart vppon the sodayne from Readyng, leauyng behynd hym in the handes of his enemies his stuffe, and one quarters stipende, and so he tooke hys iourney toward Esham, where hys mother then dwelt▪ hopyng to obtaine at her hands certaine Legacies due to hym by his fathers last will, which he should haue receyued certaine yeares before, and taking his iourney by Oxford, he requested certain of his friends to accompany him thither. His mother vnderstandyng his state and errande by M. Shipper and his brother (whom he had sent before to entreat for him) as soone as she beheld him on his knees askyng her blessing as he had bene accustomed to do, thou shalt (sayd she) haue Christes curse and myne wheresoeuer thou go.Vnnaturall wordes of a mother. He pausing a little as one amased at so heauy a greetyng, at length sayde: O mother, your owne curse you may geue me, which God knoweth I neuer deserued but Gods curse you cannot geue me, for hee hath already blessed me. Nay, sayth she,Mothers may giue their owne curse, but Gods curse they cannot giue, much lesse can the Pope. thou wentest from Gods blessing into the warme sunne, when thou wast banished for an heretike out of that worshipfull house in Oxforde, and now for the lyke knauery, art driuen out of Readyng too. Alas mother (sayth he) you haue bene misse informed. I was not expelled nor driuen away, but freely resigned of myne accorde. And hereticke I am none, for I stande not stubbornly agaynst any true doctrine, but defend it to my [Page] power. And you may be sure, they vse not to expel nor banish, but to burne heretikes (as they terme them.) Well, (quoth she) I am sure thou doest not beleeue as thy father and I, and all our forefathers haue done. But as we were taught by the new lawe in K. Edwards dayes, which is damnable heresie.

In deed I confesse (sayd he) that I beleeue that doctrine which was taught in K. Edwards tyme, which is not heresie but truth,The father shall be diuided against the sonne, the mother agaynst. &c. Luke. 12. neither is it newe, but as olde as Christ and his Apostles. If thou be at that poynte (sayth she) I require thee to departe from my house, and out of my sight, and neuer take me for thy mother hereafter. As for money and goodes I haue none of thyne, thy father bequeathed nought for heretickes. Fagots I haue to burne thee, more thou gettest not at my handes. Mother (sayeth he) where as you haue cursed me,Palmer driuen f [...]om his mother. I agayne pray God to blesse you and prosper you all your life long, and with like soft talke, sweete wordes, and aboundance of teares tricklyng downe his cheekes, hee departed from her, wherewith she so mollified her hard heart, that she hurled an old Angell after hym, and sayd: take that to keepe thee a true man.

Thus poore Palmer beyng destitute of worldly frendship, and cruelly repelled of her, whome he tooke to haue bene his surest friend, wist not which waye to turne hys face. Soone after, when he had bethought himselfe, it came to his mynd to returne secretly to Magdalene Colledge, vpon the assured trust and affiaunce, that he had in a priuie friend or two, in that house. At what tyme, by the suite of one Alane Cope, then fellow of the house, he obtained letters commendatorie,Alane Cope a helper, and supporter of Iulins Palmer. from M. Cole President there, for his preferment to a schoole in Glocester shiere. So he getteth hym away, committed by his friends, to gods diuine protection, of whome some accompanied him as farre as Eusam Ferrie, and some to Burford.

Afterward as he went alone musing, and ponderyng of matters, it came in hys head (as he writeth in an Epistle to one of his friends) to leaue his appoynted iourny, and to returne closely to Redyng, trusting there by the helpe of friends, to receiue his quarters stipend, and conueigh his stuffe to ye custody of some trusty body. To Redyng he commeth, and taketh vp his lodging at the Cardinall hatte, desiring his hostes instantly to assigne hym a close chamber where he might be alone from all resorte of company. He came not so closely, but that this Uiperous generation had knowledge thereof. Wherefore without delay, they layed their heads together, and consulted what way they might most safely proceed against him, to bryng their old cankerd malice to passe. And soone it was concluded, that one M. Hampton (which then bare two faces in one hood,Hampton of Reding, a dissē bling Hypocrite, and a false witnesse. and vnder the colour of a brother, playd the part of a dissembling hypocrite) should resort to him vnder the pretence of friendship, to feele and fish out the cause of hys repaire to Redyng.

Palmer as he was a man simple, & without all wrinckles of cloked collusion, opened to him his whole intent. But Hampton earnestly perswaded hym to the contrary, declaryng what danger might ensue if this were attempted. Against his counsaile Palmer replied very much, and as they waxed hote in talke, Hampton flang away in a fury, and sayd: as he had fished, so should he foule for hym. Palmer not yet suspecting such pretensed and deuised mischiefe, as by this crooked and pestiferous generation was now in brewing against him, called for his supper & went quietly to bed.Palmer betrayed, and apprehended. But quietly hee coulde not long rest there. For within short space after, the officers and their retinue came rushing in with lanternes and bils, requiring hym in the King and Queenes names, to make ready himselfe and quietly to depart with them. So this sillie yong man perceiuyng that he was thus Iudasly betrayed (without openyng his lips) was led away as a lambe to the slaughter, and was committed to Ward, whom the Keeper as a rauening Wolfe greedie of his praie, brought downe into a vile, stinkyng, and blynd dungeon, prepared for theeues and murderers, & there he left him for a tyme, hangyng by the hands and feete in a paire of stocks,Palmer miserably vsed in prison. so high, that well neere no part of his body touched the ground.

In this caue or dungeon he remained about x. dayes vnder the tiranny of this vnmercifull keeper.

❧ Here by the way (gentle Reader) I haue by a little digression to geue thee to vnderstand, concernyng one Tho. Thackham, for that the sayd Tho. Thackham in the story of this Iulins Palmer, was noted and named in our former booke, to be a doer and worker against the said blessed Martyr: he therefore beyng not a little agreued, made his reply agayne in writyng for purgation and defence of hymselfe against the false information of his slanderer. Albeit for his confutation in writyng I passe not much vpō, eyther what he hath written, or can write, Only the thing yt mooueth me most, is this. For that the sayd Th. Thackham not long since, commyng to me hymselfe, hath so attested and deposed against the information, wt such swearyng and deepe adiuration, takyng the name of the Lorde God to witnesse, and appealyng to his iudgement to the vtter perdition of his soule if it were not false which by information was reported of hym, and hee faultlesse in the matter. Which beyng so, I could not otherwyse refuse, but to geue credite to his othe, and vpon the same to alter and correct so much as pertaineth to the diffamatiō (as he calleth it) of his name, referring the truth of the matter to his owne conscience, and the iudgements of the Lord God, to whom eyther he standeth if it be true, and falleth if it bee false.

And now to our story againe, concerning the processe and accusation of Iuline Palmer, omittyng by the way, the names of Tho. Thackham, and Downer.

¶Here followeth the first examination and accusation of Iulins Palmer at Redyng.

AFter this he was brought before the Mayor,The first examination of Iulins Palmer. and there by the procurement of certaine false brethren (the Lord knoweth what they were) who had bene conuersant with Palmer, and robbed his study, diuers greuous & enormious crimes were layd to his charge, as treason, sedition, surmised murther, and adultery.

To whom Palmer answered, that if such horrible and hainous crimes might be prooued against hym, he would paciently submit hymselfe to all kynde of tormentes that could be deuised. But O ye cruell bloudsuckers (sayth he) ye follow the old practises of your progenitours, the Uiperous and Woluish generation of Pharisies & Papists: but be ye well assured, that God alredy seeth your subtile deuises and crafty packyng, and will not suffer the outrageous fury of your venemous tongues & fierie hartes to escape vnpunished. All this while no mention was made of heresie or hereticall writyngs.

Their greatest proofes against hym, were these.

FIrst, that Palmer sayd, the Queenes sworde was not put in her hand to execute tyranny,Euidence put vp agaynst Palmer. and to kil and murther the true seruants of God.

Item, that her sword was to blunt toward the papist, but toward the true christians it was to sharpe.

Item,Note the worshipfull proces of the quarelling Papistes. that certaine seruants of sir Frances Knowles and others, resorting to his lectures, had fallen out amōg themselues, and were like to haue committed murther, & therfore he was a sower of sedition, and a procurer of vnlawfull assemblies.

Item, that his Ostesse had written a letter vnto hym (which they had intercepted) wherein she required him to returne to Reding, & sent him her commendations by the token, that the knife lay hid vnder the beame, wherby they gathered that she had conspired with hym to murther her husband.

Item, that they found hym alone with his hostesse by the fire side in the Hall, the doore beyng shut to them forsooth. When this euidence was geuen vp, the Maior dismissed them & went to dinner, commaunding Palmer to the cage, to make him an open spectacle of ignominy to the eyes of the world. And Thackham the better to couer hys owne shame, caused it to bee bruited, that he was so punished for his euill lyfe and wickednesse alredy prooued against hym.

In the after noone Palmer came to his aunswer,Palmer cleareth himselfe. and did so mightily and clearely deface their euidence, and defend his owne innocencie, proouyng also, that the sayd letters were by themselues forged, that the Mayor himselfe was so much ashamed,Note her [...], the fruite of Romish religion. that he had geuen such credite vnto them, and so much borne with them, so that hee sought meanes how they might conuey him out of the countrey priuily.

But here among other thyngs this is not with silence to be passed ouer, that one Iohn Galant a zealous professor of the Gospell,Iohn Galante a zealous professor. a little after this came to the prison and found hym somewhat better intreated then before. When he beheld hym, O Palmer (sayeth he) thou hast deceiued diuers mens expectation: for we heare that you suffer not for righteousnes sake, but for your owne demerites.

O brother Galant (sayth he) these be the old practises of that Sathanicall brood. But be you well assured, & God be praysed for it, I haue so purged my selfe, and detected [Page] the [...]r falshood, that from henceforth I shal be no more molested therewith. And there hauyng pen and inke, he dyd write somwhat wherby part of his story here rehersed, is well confirmed. But now to these bloudy aduersaries.

A [...]ter this, when they sawe the matter frame so ill fauouredly, fearing that if he should escape secretly, their doyngs would tend no lesse to their shame and danger, then to the Maiors dishonesty, they deuised a newe pollicie to bring to passe their song hiddē and festered malice against hym, which was by their extreme refuge. For, where as before they were partly ashamed to accuse hym of heresie, seyng they had bene counted earnest brethren themselues: [...] and partly afrayd, because they had broken vp hys study, and committed theft: yet now least their iniquitie should haue bene reuealed to the world, they put both feare and shame aside, and began to refricate and rip vp the old sore, the scarre whereof had bene but superficially cured, as you haue heard, and so to colour their former practises wyth the pretence of hys reformation in religion, they charged hym with the writynges that they had stollen out of his studie.

P [...]lmer called before the Maior of Red [...]ing.Thus Palmer was once agayne called out of the pryson to appeare before the Maior, and Bird the Officiall, & two other Iustices, to render an accompt of his fayth before them: to aunswer to such Articles and informations, as were layd agaynst hym. And when they had gathered of his own mouth sufficient matter to entrappe hym, [...] they deuised a certificate, or bill of Instructions against hym, to be directed to Doctor Ieffrey, who had determined to holde hys Uisitation, the nexte Tewsday at Newbery, which was the xvj. of Iuly. [...] And thus were the false witnesses and bloudy accusers winked at, and the Innocent deliuered to the Lyon to be deuoured. When it was therfore concluded that Palmer should be sent ouer to Newbery, the sayd letters testimoniall were conueyed ouer together with hym, the contents wherof shal partly appere hereafter. In the meane tyme, I thinke it good here to rehearse one example among other, both of charitable affection toward hym, and of his modestie correspondent to the same.

M. Rider of Reding, a faythfull witnes of gods truth, hearyng how cruelly Palmer had bene delt withall in the prison, [...] of Gods Gospell. and pined away for lacke of necessaries, and how euidently he had prooued hymselfe innocent before the Officers, of such crimes as were obiected agaynst hym, hee sent to him his seruant secretly the night before his departure to Newbery, with a bowed grote in tokē of his good hart toward hym, requiring hym to let hym vnderstand if he lacked necessaries, and he would prouide for him. Palmer answered, the Lord reward your M. for his beneuolence toward me a miserable abiect in this world, and tell hym that (God be praised) I lacke nothyng.

In the mornyng before they tooke their iourney, Tho. Askme, aliâs Roberts, beyng fellow prisoner with hym in Christes cause, [...] sittyng at breakefast, and beholdyng Palmer very sad, leaning to a window in ye corner of the house asked why he came not to breakfast. Because I lacke money (saith Palmer) to discharge the shot. Come on man (quoth he) GOD be praised for it, I haue enough for vs both. Which thing when M. Rider heard of, it cannot be expressed, how much it grieued him that Palmer had deceiued hym with so modest an answer.

Thus to Newbery they came on Monday night, and forthwith they were committed to the comfortable hostrie of the blynd house, [...] Pal [...] brought [...] Newbery. where they found Iohn Gwin, their faythfull brother in the Lord. Now how they came before the Consistorie of Doctor Ieffrey, and how Palmer was examined, it doth in part appeare by this examinatiō here vnto annexed, which although it be not perfectly and orderly penned, as the report goeth it was spoken, nor perchaunce altogether in such forme of wordes, yet as exactly as we were able to compact and dispose it,W [...]tnesses to the [...] parte [...] story. beyng gathered out of seuerall notes of Richard Shipper, Ioh. Hunt, Iohn Kirry of Newbery, Richard White of Marleborough, which were oculati testes, and present at the hearyng thereof.

¶The second examination and accusation of Iulins Palmer at Newbery, in the hearyng of moe then three hundreth persons.

The exami [...]n of [...] Palmer before D [...]eff [...]ey, at Newbe [...] ▪IN the yere 1556. the xv. of Iuly, foure or fiue seats were prepared in the Quire of the Parish Churche of Newbery for the Uisitours, whose names here ensue: Doctor Ieffrey for the Bishop of Sarum, Sir Richard Abridges Knight, and then high Shiriffe of the Shiere. Sir William Rainsford Knight, Maister Iohn Winchcombe Esquier, and the Person of Inglefield. After the Prisoners were presented, the Commission read, and other thynges done in order accordingly,D. Ieffrey, Syr Richard Ab [...]idges Knight, M. Iohn Winchcombe, the Parson of Inglefield Iudges agaynst Iulins Palmer. Doctor Ieffrey called to Palmer and sayd: Art thou that iolly writer of three halfepeny bookes that we heare of.

Palmer.

I know not what you meane.

Ieffrey.

Haue you taught Latin so long, that now you vnderstand not English?

To this he answered nothing.

Then D. Ieffrey standyng vp, said: We haue receiued certaine writings and articles against you, from the right worshipfull the Maior of Reading, and other Iustices, whereby we vnderstand, that beyng conuented afore thē, you were conuict of certaine heresies.

First, that you deny the Popes holines supremacie.

Next, that there are but two Sacraments.

Thirdly, that the Priest sheweth vp an Idoll at masse: and therfore you went to no masse, since your first cōming to Redyng.

Fourthly, that there is no Purgatorie.

Last of all, that you be a sower of sedition, and haue sought to deuide the vnitie of the Queenes subiects.

The Shiriffe.

You were best see first what he will say to his owne handy worke.

Ieffrey.

Ye say truth. Tell me Palmer, art thou he yt wrote this faire volume? Looke vpon it.

Palmer

I wrote it in deede, and gathered it out of the scripture.

Ieffrey.

Is this doggish rime yours also? Looke.

Palmer.

I wrote this, I deny not.

Ieffrey.

And what say you to these Latine verses entituled

Epicidion. &c.

Are they yours too?

Palmer.

Yea sir.

Ieffrey.

Art thou not ashamed to affirme it? It came of no good spirit that thou didst both raile at the dead, & slander a learned and Catholike man yet alyue.

Palmer.

If it be a slander, he hath slandered hymselfe: For I do but report hys owne writyng, & open the folly therin declared. And I recken it no railyng to inuey agaynst Annas and Caiphas beyng dead.

Ieffrey.

Sayest thou so? I will make thee recant it, and wryng Peccaui out of your lying lyppes, ere I haue done with thee.

Palmer.

But I know, that although of my selfe I bee able to do nothyng, yet if you and all myne enemies both bodily and ghostly, should do your worst, you shall not be able to bryng that to passe, neither shall ye preuaile agaynst Gods mighty spirit, by whom we vnderstand the truth, and speake it boldly.

Ieffrey.

Ah, are you ful of the spirit? Are you inspired with the holy ghost?

Palmer.

Sir, no man can beleeue, but by the inspiration of the holy ghost. Therfore If I were not a spirituall man, and inspired with Gods holy spirite, I were not a true christian. Qui spiritum Christi non habet, hic non est eius. i. He that hath not the spirit of Christ, is none of his.

Ieffrey.

I perceyue you lacke no words.

Palmer.

Christ hath promised not onely to geue vs store of words necessary: but with them, such force of matter, as the gates of hell shall not be able to confound, or preuayle agaynst it.

Ieffrey.

Christ made such a promise to his Apostles,The holy ghost shall teache you in that howre what you shall aunswere. Luke. 2. I trow you will not compare with them?

Palmer.

With the holy Apostles I may not compare, neyther haue I any affiaunce in myne owne wit or learnyng, which I know is but small, yet this promise I am certain pertaineth to all such as are appoynted to defende Gods truth against hys enemies, in the tyme of their persecution for the same.

Ieffrey.

Then it pertaineth not to thee.

Palmer.

Yes, I am right well assured, that thorough hys grace it pertaineth at this present to me, as it shal (I dout not) appeare, if you geue me leaue to dispute wyth you before this audience, in the defence of all that I haue there written.

Ieffrey.

Thou art but a beardlesse boy, starte vp yesterday out of the schooles, and darest thou presume to offer disputation, or to encounter with a Doctor?

Palmer.

Remember M. Doctour: Spiritus vbi vult spirat. And agayne: Ex ore infantium, &c. And in another place:A maruell to the Papistes, that young men should haue the gifte of the holy ghost. Abscondisti haec a sapientibus. &c. i. The spirit breatheth whē it pleaseth hym, &c. Out of the mouth of Infants. &c. And thou hast hidden these thyngs from the wyse, &c. God is not tyed to tyme, wit, learnyng, place, nor person. And although your wit and learnyng be greater then myne: yet your beliefe in the truth, and zeale to defend the same, is not greater then myne.Gods spirite is not bound to place, or person.

Register.

Sir, if you suffer hym thus impudently to trifle [Page] with you, he will neuer haue done.

Ieffrey.

Wel, ye shal vnderstand, that I haue it not in commission at this present to dispute with you, neither were it meete that we should call againe into question such Articles as are already discussed,Note how these men dare not abide disputatiō. and perfectly defined by our mother the holy Church, whom we ought to beleue without why, or wherefore, as the Creede telleth vs. But the cause why ye be now called hither, is that ye might be examined vpon such articles as are ministred against you, & such matter as is here conteined in your hand writyng, that it may be seene whether you will stand to it, or nay. How say you to this?

Palmer.

The Churche of Rome is but a particular Church. The Church is not to be beleeued for her selfeBy your holy church you meane the Sinagogue of Rome which is not vniuersall, but a perticular Church of shauelyngs. The catholike church I beleeue, yet not for her owne sake, but because she is holy, that is to say: a Church that groundeth her beliefe vpon the word of her spouse Christ.

Ieffrey.

Leaue railing, & answer me directly to my questiō. Will ye stand to your writing, or will ye not?

Palmer.

If ye prooue any sentence therein comprised, not to stand with Gods word, I will presently recant it.

Ieffrey.

Thou impudent fellow, haue I not told thee, that I came not to dispute with thee, but to examine thee.

Here the parson of Inglefield pointing to ye pixe, said: What seest thou yonder?

Palmer.

A canapie of silke brodered with gold.

Person.

Yea, but what is within it.

Palmer.

A piece of bread in a clout, I trow.

Person.

Thou art as froward an heretike as euer I talked with all. Here was much spoken of Confiteor, and other partes of the Masse.

Person.

Do you not beleeue that they which receiue the holy Sacrament of the aultar, do truly eate Christes natural body?

Palmer.

The Sacrament of the Lordes Supper.If the Sacrament of the Lordes supper bee ministred, as Christ did ordaine it, the faithfull receiuers do in deed spiritually and truely, eate and drinke in it, Christes very naturall body and bloud.

Person.

The faithfull receiuers? ye cannot bleare our eies with such Sophistry. Doe not all maner receiuers good & bad, faithfull, and vnfaithfull, receiue the very natural body in forme of bread?

Palmer.

No sir.

Person.

How prooue you that?

Palmer.

By this place. Qui manducat me, viuet propter me. i. He that eateth me,The wicked receiue not the Lordes bodye. shall lyue for me.

Person.

See that fond fellow whiles he taketh himselfe to be a Doctor of the law, you shall see me prooue him a stark foolish dawe. Do you not read likewise: Quicunque inuocauerit nomen domini saluus erit? id est. Whosoeuer inuocateth the name of the Lord, shall be saued? Ergo, Doe none but the godly call vppon hym? therefore you must marke how S. Paul answereth you. He sayth, that the wicked do eate the true body to their condemnation.

As Palmer was bent to aunswere him at the full, the Person interrupted hym, crying still, what sayest thou to S. Paule.

Palmer.

I say, that S. Paule hath no such wordes.

Person.

See, the impudent fellow denieth the playne text. Qui edit & bibit corpus Domini indignè, reus erit Iudicij. i. He that eateth and drinketh the body of the Lord vnworthily, is guiltie of iudgement.

Palmer.

I beseech you lend me your booke.

Person.

Not so.

The Shiriffe.

I pray you lend hym your booke. So ye booke was geuen ouer to hym.

Palmer.

Your owne booke hath, Qui manducat hunc panem. &c. i. He that eateth this bread.

Person.

But S. Hieromes translation hath Corpus.

Palmer.

The Parson [...]nfounded [...] his owne [...] Parsons [...] stopped.Not so M. Parson, and God bee praysed that I haue in the meane season, shut vp your lippes with your owne booke.

Ieffrey.

It skilleth no matter whether ye write bread or body, for we be able to prooue that he ment the bodye. And where as you say, they eate it spiritually, that is but a blind shift of descant.

Palmer.

What should I say els?

Ieffrey.

As holy Church sayeth, really, carnally, substantially.

Palmer.

And with as good Scripture, I may say grosly, or monstrously.

Ieffrey.

Thou speakest wickedly. But tell me: Is Christ present in the sacrament or no?

Palmer.

He is present.

Ieffrey.

How is he present.

Palmer.

Presence in the Sacrament.The Doctors say modo ineffabili. Therefore why do ye aske me. Would God ye had a mynd ready to beleue it, or I a tongue able to expresse it vnto you.

Ieffrey.

What say you to the baptisme of Infants.Baptisme of [...].

Palmer.

I say that it standeth with Gods word, & therfore it ought of necessitie to be retayned in the Church.

Ieffrey.

Ye haue forgotten your self I wis, for ye write that children may be saued without it.

Palmer

So I write, and so I say.

Ieffrey.

Then it is not necessary to be frequented and continued in the Church.Children dying before they come to Baptisme are saued, of this it followeth no, Ergo: children that are brought ought not to be Baptised.

Palmer.

Your argument is not good M. Doctor.

Ieffrey.

Will ye stand to it?

Palmer.

Yea M. Doctor, God willyng.

Ieffrey

Note it Register.

More of his Examination in that tyme and place, is not yet come to our hands, whensoeuer God sendeth it, I will impart and communicate the same to the Reader. In the meane season we are credibly informed of this, that sir Richard Abridges the same day after dinner, sent for hym to his lodging, and there in the presence of diuers persons yet alyue in Newbery and elsewhere, friendly exhorted hym to reuoke his opinion to spare his yong yeares, wit, and learnyng. If thou wilt be conformable,Sir Richard Abridges [...] gentle offer to Palmer. and shew thy selfe corrigible and repentant, in good fayth (sayeth he) I promise thee before this company, I will geue thee meate and drinke, and bookes, and x. pound yearely so long as thou wilt dwell with me. And if thou wilt set thy mynd to mariage, I will procure thee a wyfe and a farme, & helpe to stuffe and frit thy farme for thee.

How sayest thou?

Palmer thanked him very curteously,Palmer refuseth worldly offers to keepe his conscience. & made him further answer concernyng his religion somewhat at large, but very modestly and reuerently, concludyng in the end, that as he had already in two places renounced his liuing for Christes sake, so he would with Gods grace be redy to surrender and yeld vp his lyfe also for the same, whē God should send tyme.

When Sir Richard perceiued that hee woulde by no meanes relent: Well Palmer (sayth he) then I perceiue one of vs twain shal be damned. For we be of two faiths, and certayne I am that there is but one faith that leadeth to lyfe and saluation.

Palmer.

O sir, I hope that we both shall be saued.

Sir Rich.

How may that be?

Palm.

Right well Sir. For as it hath pleased our merciful Sauiour, accordyng to the Gospels parable,God calleth at diuers tymes and howres. to call me at the third hower of the day, euen in my flowers, at the age of 24. yeres, euen so I trust he hath called, and wil cal you at the eleuenth hower of this your olde age, and geue you euerlasting lyfe for your portion.

Sir Rich.

Sayest thou so? Well Palmer well, I woulde I might haue thee but one moneth in my house, I doubte not, but I would conuert thee, or thou shouldst conuert me.

Then sayd M. Winchcome: Take pitie on thy golden yeares, and pleasaunt flowers of lusty youth, before it bee too late.

Palm.

Sir, I long for those springing flowers, that shall neuer vade away.

Winchcome.

If thou be at that poynt, I haue done with thee.

Then was Palmer commanded agayne to the blynd house, but the other two sillie men,Iohn Gwin Thomas Askin, Martyrs condemned. Sir Richard Abridges Sheriffe. were ledde agayne the same after noone to the Consistorie, and there were condē ned, and deliuered to the secular power of the shiriffe there present, by name sir Rich. Abridges.

It is reported also, that D. Ieffrey offered Palmer a good liuyng, if he would outwardly shew hymself conformable, kepyng his conscience secret to hymselfe, or at least declare that hee doubted, which was the truest doctrine. But I cannot affirme it for a suretie.

The next mornyng the 16. of Iuly, Palmer was required to subscribe to certaine Articles, which they had drawen out, touching the cause of his condemnation: in the front whereof, were pluckt together many haynous termes, as horrible, hereticall, damnable, diuelish, and execrable doctrine.Palmer required to set his hand to his Articles. To these wordes Palmer refused to subscribe, affirming, that the doctrine which he professed, was not such, but good and sound doctrine.

Ieffrey.

Ye may see good people what shifts these heretikes seeke to escape burnyng, when they see Iustice ministred vnto them. But I tell thee this stile is agreeable to ye law, and therfore I cannot alter it.

Palmer.

Then cannot I subscribe to it.

Ieffrey.

Wilt thou then craue mercy, if thou like not iustice? and reuoke thy heresie.

Palmer.

I forsake the Pope & his Popelings, withall Popish heresie.

Ieffrey.

Then subscribe to the Articles.

[Page]Palmer.

Alter the Epithetons, and I will subscribe.

Ieffrey.

Subscribe and qualifie the matter with thine own pen. So he subscribed. Whereupon D. Ieffrey proceded to read the Popish sentence of his cruell condemnation, and so was he deliuered to the charge of the secular power,The Popish [...]. & was burned the same day in the after noone, about fiue of the clocke.

Within one houre before they went to the place of execution▪ [...] Palmer in the presence of many people, comforted his fellowes with these wordes. Brethren (sayth he) be of good [...]here in the Lord and faint not. Remember ye words of our Sauiour Christ, where he sayth: Happy are you whē men reuile you and persecute you for righteousnesse sake. Reioyce and be glad, for great is your reward in heauen. Feare not them that kill the body, and be not able to touch the soule. God is faythfull, and will not suffer vs to be tempted further, then we shall be able to beare it. Wee shall not ende our lyues in the [...]ire, but make a change for a better lyfe. Yea for coales, we shall receiue pearles. For Gods holy spirite certifieth our spirit, that he hath euen now prepared for vs a sweet supper in heauen for his sake which suffered first for vs.

With these and such lyke wordes, he did not only comfort the hartes of his sillie brethren that were with hym appoynted as sheepe to be slaine, but also wrested out plē tifull teares from the eyes of many that heard him. And as they were singyng a Psalme,Palmer, [...]. came the shiriffe Sir Richard Abridges, and the Bailiffes of the Towne, wyth a great company of harnessed and weaponed men to conduct them to the fire. When they were come to the place where they should suffer, they fell all three to the ground, and Palmer with an audible voyce pronounced the xxxj. Psalme, but the other two made their prayers secretly to almighty God.

The words [...] Palmer [...] Pop [...] Priests.And as Palmer began to arise, there came behind him two popish priests, exhortyng him yet to recant and saue his soule. Palmer answered and sayd: Away, away, tempt me no longer. Away I say from me all ye that worke iniquitie, for the Lord hath heard the voice of my teares. And so forthwith they put of their raiment, and went to ye stake and kissed it. And when they were bound to the post, Palmer sayd: Good people pray for vs, that we may perseuer to the ende. And for Christes sake, beware of Popish teachers, for they deceiue you.

As he spake this, a seruant of one of the Bailifs, threw a fagot at his face, that the bloud gushed out in diuers places. For the which fact, the Shiriffe reuiled hym, callyng hym cruell tormentor, and with hys walkyng staffe brake hys hed,The words of these [...], at [...]. The Mar [...]dome of [...]. that the bloud likewyse ran about his eares. Whē the fire was kindled and began to take holde vppon their bodies, they lift their hands towards heauen, and quietly and cheerefully as though they had felt no smart, they cried: Lord Iesu strength vs, Lord Iesu assist vs, Lord Iesu receiue our soules. And so they continued without any

[figure]

struglyng, holdyng vp their handes, and knockyng their hartes, and calling vpon Iesu vntill they had ended their mortall lyues.

Among other thyngs this is also to be noted,A notable spectacle in the Martyrdome of Iuli [...]s Palmer. that after their three heds by force of the ragyng and deuouryng flames of fire were fallen together in a plumpe or cluster, which was meruailous to be hold, and that they all were iudged already to haue geuen vp the ghost, sodainly Palmer, as a man waked out of sleep, mooued his tongue and iawes, and was heard to pronounce this word Iesu. So beyng resolued into ashes, he yelded to God as ioyfull a soule (confirmed with the sweete promises of Christ) as any one that euer was called beside to suffer for his blessed name. God graunt vs all to be mooued with the lyke spirite, workyng in our hartes constantly to stand in defence and confession of Christes holy Gospell, to the ende, Amen.

¶De Martyrio Palmeri hexasticon.

Palmerus flammas Christi pro dogmate passus,

Epitaphium in Palmerum.

Impositum pondus, ceu bona palma tulit.

Non retrocessit, sed contra audentior iuit,

Illaesam retinens, fortis in igne sidem.

Propterea in coelum nunc Palmifer iste receptus,

Iusticiae Palmam non percuntis habet.

Iustus vt Palma florebit.

¶A memorable storie of one Agnes Wardall in the Towne of Ipswich, pursued for the true fayth of Christes Gospell.

ABout the sayd moneth of Iuly, in this present yere,Iuly. A notable story of Agnes Wardall of Ipswich. 1556. there was one Rich. Argentine D. of Phisike, otherwise called Rich. Sexten, with certaine other dwellyng in the Towne of Ipswich, not many in number, but in heart and purpose mightily bent to impugne & impeach the growyng of Christes Gospell,D. Argentine Schoolemaster, Wat. Butler Constable, Phil. Vlmes, Edm. Leach. Iohn Steward, persecutors. & the fauourers of the same. In the number of whome were Phillip Ulmes, Edmond Leach, Iohn Steward, and Mathew Butler Apothecarie, a curious singyng man, a fine player of the Organes, a perfect papist, and a diligent promooter of good men. This Butler beyng then Constable in the Towne of Ipswich, as he was in his watch by night vppon Cornehill, commeth to hym Doc. Argentine in great hast, geuyng hym intelligence of one Agnes Wardall, beyng thē lately come home to her house in Ipswich. Wherupon immediately, such a way was contriued betweene them, that the sayd Agnes Wardall forthwith should bee apprehended: but God in whose prouidence the direction of all thynges consisteth, by whose disposition they haue their operation, so graciously prouided for his seruaunt, & so preuented their malignaunt deuises, that they came to no great effect in workyng, although on the contrary part there wanted no good will, as here consequently you shall further vnderstand.

This Agnes Wardall was a womā that liued in gods feare, and was at defiance with their Romish trash, desiring rather with hard fare and euill lodging to be abroad, then to be at home in her house, and among the tentes of the vngodly: her husband also beyng a man liuyng in the feare of God, and for the testimony of his conscience being also hunted,Robert Wardall driuen by persecution to serue in a shippe. by force of the law was constrained to auoyd his house, and got into a Crare with an honest man, seruyng as a sailer, a facultie not before of hym frequented, nor he a man nimble for that trade, because God had geuen hym an impediment by reason of a stumped foote, vnfit to climbe to top and yard: yet so it pleased God to enable hym with his strength, that he was strong and lustie to doe good seruice, as they can well witnesse that were of his company.

The sayd Agnes Wardall chaunced on a day to come home to see her poore house and children, which was vnder the guiding of a yong maid, and beyng espied, newes was borne to Doct. Argentine,Agnes Wardall persecuted by D. Argentine and his mates. who hauyng knowledge thereof as is aforesayd, went spedily vnto the Apothecary the Constable aforesayd, and informed hym what a notable cure was to bee brought on Wardals wyfe in the apprehendyng of her. Which was more lyke to speede then misse, had not the mighty prouidence of God wrought cō trary to their expectation.

This beyng known to the Constable, the watch was charged spedily, and ech company sent to his place. And Argentine and Butler tooke vnto them a good number, & forth they go vnto the house of this poore woman to laye hands vpon her, and beset the house on the foreside & back side, lying open in the fieldes, and other some were set to [Page] the house of his mother, which was not far frō his house. This done, one knockt at the streete dore where Argentine and Butler was, with one of their weapons, and no answer was made: the second time somewhat harder, but had no answer.Vnmercifull seekers of a poore womans bloud. In the meane tyme they fearing that some cōueiance was made, knocked the third time more harder then before.

There was not far from the dore where they knocked, a certain bay window where one might look out & speake: And so at the third knocking, a woman who at that tyme was tenant to R. Wardals mother, & had but two nights before ly [...]n in the house, speaking out hard by their eares, asked who was there?

Ah sirha, quoth Argentine, are ye so nie and wyll not speake? How fortuned it that ye spake not at the first, beyng so nye?The Lord blesse euery good man and woman from such wicked spirites. How fortuned it, quoth the woman? Marrie I shal tel you. I am but a stranger here, and I haue heard say, that there be spirites walkyng hereabout, which if a man do answer at the first call or second, he stands in great daunger, and I was neuer so afraid of my lyfe. At this her aunswere they laughed, and commaunded her to open the dore in the Queenes Name, for they were the Queenes watch.

Agnes Wardall beyng at that tyme in bed in an inner chamber,He sleepeth ne slu [...]breth not that keepeth Israell. Psalm. 120. hauing her mayd with her, and her two children she beyng at that tyme very heauy a sleepe, heard not the knockyng. Her mayd hearing at the second knocke, called and shogged her dame, and with much ado awaked her, & said: the watch is at the dore. What thou liest, said she. Yes truly said the mayd, & hath knockt twise. With that she arose with all speed, and put on her clothes very sleightly, and took with her a buckeram apron, which afterward she cast on her head, when she was faine to creepe in a ditche with nettles,Agnes Wardall hydeth her selfe in a presse from the handes of her persecutors. and so passed downe into a parlour, wherein stood a cupbord with a faire presse, into the which the maid did locke her.

And immediately went vp to a chamber which was hard by the streete, where she might see and speake to the watch, and said, who is there. Then they bade her opē the dore. And she sayd, we haue no candle. And they said, open the dore, or we will lay it in the floore: With that she came downe and opened the dore. Then asked they the mayde, who is within? And she sayd, none but a woman yt dwelleth within vs, and two children. Then said they, where is thy dame? Truly, said she, I cannot tell, she is not within. She was here in the euening said they. Yea, sayde the maid, but she went forth I know not whether. Notwithstandyng, they charged her that she knew where she was, which she denied.Example of a faythfull ma [...]de to her Mi [...]res. Then got they a Candle light at one of the neighbors houses, and came in, & in the entrie met the woman which had answered thē at the window, and said, she was afraide of sprites. Argentine lookyng vppon her, clapt her on the backe, and said: thou art not the woman whom we seeke for.

So entred they the house, and searched a parlour next the streete where the woman lay which was his mothers tenant,The house searched for Agnes Wardall. and a yong child that sucked on her brest, and not onely in the bed turning it downe past all honest humanitie, but also vnder the bed behynd the painted clothes, and in the chimney, and vp into the chimney, and finding the bed hote, said: who lay here in the bed. The woman sayd, I and my childe. And none els, quoth they? No, said the womā. When they could find nothing there for their purpose, from thence they went into an inner parlour, in the which stood the cupbord wherin she was, & serched the parlor which was but a little one.Gods maruellous protection w [...]rking for his seruaunt. And one of the companye laying his hand on the cupbord, said: this is a faire cupbord, she may be here for any thing that is done. That is true, saith another of them. Notwithstanding, they looked no further, but went from that into the chamber alofte, wherein the said Agnes had lyen with her mayd and children, with all other roumes and chambers.

At length came down into the yard where they found a horse tyed at a pale eatyng of shorne grasse. Then asked they the mayd, whose horse is this? She answered, it is her horse in deed, and she came in before night, & went abroad againe, but I know not whether. Then were they in good hope to find their pray and bestirred them with speed, and went into an out chamber that was in the yarde, in which was a boy in bed of 13. or 14. yeres old. And beyng in hys dead sleepe, they sodainly awaked hym, and examined him for his Dame. Who aunswered, he knew not where she was, and vnto that stood firmely, although their threates were vehement, not onely to the poore silly boy, but also to the good simple plaine mayd. Then caused they hym to arise and dresse hym,The boy and the mayde sent to the cage. and sent both mayd and boy vp to the cage, where they put the mayde, but kept the boy among their trustie souldiours, so that one of them shoulde not speake with another.

Nowe, while some were on the Cornehill, and other some searching the neighbours houses and backesides, the wyfe of Wardall beyng in the presse fast locked and almost smoothered for want of breath,Agnes Wardall in daunger to be smothered. desired the woman her mothers tenaunt, when she heard her in the parlor, to let her out. She asked her where the keyes were, who answered they were in a hamper which she found and assaied to vnlocke the presse, and of a long tyme could not. Then desired she her to breake it open: for (saide she) I had rather fall into their handes, then to kil my selfe. Then went her mothers tenant & sought for her husbandes hammer and chisell to breake it opē, but could not find it, nor any thing els to breake it open withall, & came againe and tolde her she could find nothyng to breake it open with.

Then sayd she, assay againe to open it, for I trust God will geue you power to opē it.Gods me [...] cyfull helpe in the tyme of neede. And being within in much extremitie, she hartily prayed vnto God who hearde her praier and helped her: for at the first assay and turne of the kay, it opened easily. When she came out, she looked as pale and as bleake as one that were layd out dead by the wals and as she her selfe looked afterward when she was dead, as the same woman reported, which then let her out, and was also at her death long after in the Queenes maiesties raigne that now is, and all on a vehement sweat was she lyke drops of rayne.

Then went she out into the backside, where was a pale toward the fieldes for the defence of the Garden, wherein was one or two lose pales, by the which both she and her husband had diuers times vsed to come and go in and out, so went she out into the fields.Iohn Bate cryer of Ipswich, a spitefull enemy against God [...] people. And passing one little field and ouer a style, shrouded her self in a low ditch with nettles, and couered her hed with the buckram apron afore mentioned, and so crept low, and lay in the ditch. After lōg search, when they could not find her in the towne, certaine of the watch returned agayne into the fields side: among whom was one Geo [...]ge Mannyng, with Iohn Bate the Crier of the same towne commyng together. This Mannyng was a simple honest plaine man, but Bate a very enemy, and one that in Queene Maries tyme would haue bene a priest as it was reported, but that he was maried.

Mannyng espying where she lay, gaue a hemme, and made a noyse with his Bill, he beyng before Bate, at the which she lay still,An other escape of Agnes Wardall by Gods good prouidence. and at last they departed to the streete side to the Constable. All this tyme the mayde was in the Cage, and the boy with the other of the watch vntill perfect day light. Then went they vp and let out the mayde, & sent her home, and the boy also? but they made the mayde beleeue, they had found her Dame. Who aunswered, if ye haue her, keepe her fast.

On the morow, Mannyng sent her worde to beware that she should hyde her selfe no more so neare.

Thus by the might and power of God was his faithful seruant deliuered from their crueltie,George Manning an honest man. and they known to be his aduersaries, not onely at that tyme, but dyuers tymes after and before. Notwithstandyng,The doings and conditions of D. Argentine described. D. Argentine in King Edwardes tyme a Protestant. D. Argentine in Q. Maryes time a foule Papist, & a persecutor. the sayd Argentine at his first commyng to Ipswich, came in a Seruyng mans cote. And then beyng in the dayes of K. Henry the 8. he would accustomably vse the readyng of Lectures hymselfe, in the which he was well commended at that tyme. After obtained the office of Usher of the Free Grammer schoole, and the maister beyng dead, got to bee maister hymselfe. And beyng maried to a very honest woman, remained there the dayes of K. Edward. And when God tooke hym from vs for our iust deserued plague, and Queene Mary came to her raigne, none more hote in all Papistry and superstition, then he, paintyng the postes of the towne with viuat Regina Maria, and in euery corner.

Furthermore, after the death of his wyfe (which was an honest woman) was made a Priest: taking vpon him diuers tymes to preach (but neuer without his white miniuer hoode) such doctrine as was shamefull to heare, saying Masse, and carying about the pixe in high processions. Furthermore, leadyng the boy S. Nicholas with his miniuer hood, about the streetes for apples and belly cheere. And who so would not receiue him, he made them heretikes, and such also as would not geue his fagot to ye bonfire for Queene Maries child. And thus continued he at Ipswich the most part of Queene Maries dayes, molestyng there good men, some for not goyng to the Churche, some for not beyng confessed, some for not receiuyng, &c. till at length, toward the end of Queene Mary he came to London, and in this Queens time began to shewe himselfe againe a perfect protestant. And thus much of Argentine. Ex testimon. Petri Moonaei.

¶The trouble of Peter Moone and his Wife, and of other Godly Protestantes at Byshop Hoptons visitation in Ipswich.

[Page]

IN the yeare of our Lord God. 1556. The sceane or visitation, being kept before Whitsontide, in the Towne of Ipswich in Suffolcke, by Doctour Hopton being then Byshop of Norwich, and Myles Dunninges, being then his Cauncellour, diuers and sondry godly Protestantes, through the accusation of euill men, where sore troubled & presented before him: among whom were accused one Peter Moone a Taylor,Peter Moone [...] to B. [...]pton. and Anne his wife: for theyr disobedience to the law, in not shewing theyr readinesse to come to the Church, and to be partaker of such Romish obseruances as at that time were vsed.

And first the sayd Peter Moone was commaunded to come before the Bishop, where he was examined of three sondry Articles, to wit: 1. Whether the pope were supreme head: [...]. Articles [...] to Peter Moone. 2. Whether King Philip and Queene Mary were right inheritors to the crowne. 3. And whether in the Sacrament of the aulter was the very body of Christ substā cially and really there present.

Unto the which, the sayde Peter being timerous and weake, fearing more the face of man then the heauy wrath of God, affirmed, and in maner graunted vnto the demaū des.Peter M [...]one [...] i [...] the Bi [...]op [...] arti [...]es [...] infir [...]tye. Whereupon the Bishop being in good hope, that although he had not come to the Church, nor receiued theyr Sacrament of the Aultar, nor bene ready to doe his duetye as the law had commaunded: yet there shewing his mind sayd, that he liked well the man: for such as haue bene (sayd he) earnest in euill thinges, will also be earnest in that that is good and godly, if once they be wonne.

Thus as this Spirituall father was commending his carnall child, and rather preferring him to hell fire, thē vnto the sincere word and commaundementes of GOD, it chaunced amongest many others in the chamber, was one of the portmen of the same towne named Smart, an earnest member of theyr Romish law, doing of a very conscience that he did, [...] of Smart of Ipswich. R [...]ch. Smart [...] Ipswich repenteth [...] Popery [...] his death. who after the death of Queene Mary lyued not many yeares, but rendred his life in godly repentaunce, protesting that if God should suffer him to liue, he woulde neuer be the man he had bene before, what lawes so euer should come agayne: so that before the time of hys sicknes he frequenting earnestly the Sermons in the same Towne by diuers godly learned, woulde weepe as it had bene a childe, being notwithstanding of courage as stout a manne as any was in Ipswich. Such is the maruellous mercy of God, in calling to his kingdome, whom, & when he pleaseth.

This portman aforesayd, perceiuing the Bishop thus, as it were, at an end with the sayd Moone, and so he lyke to be discharged, sayd vnto the Bishop: my Lord, in deed I haue a good hope in the man, and that he will be conformable:Smart accu [...]eth Moo [...] wyfe. but my Lord, he hath a perrillous woman to his wife. For I will tell you my Lorde, she neuer came to Churche yet, since the Queenes reigne, except it were at Euensong, or when shee was Churched. And not then vntill Masse were done. Wherfore your good Lordship might do a good deed to cause her to come before you, and to see if ye coulde do any good. And therefore I beseech your good Lordshyp to commaund him to pray her to come before your Lordshippe.

At the which words Moone was somewhat styrred in that he sayde, commaunde him to pray her to come before your Lordship. And he sayd vnto him, vnder my Lordes correction I speake, I am as able to cōmaund her to come before my Lorde, as ye are to commaund the worst boy in your house. Yea my Lord, sayd the other, I cry your Lordship mercy: I haue informed your Lordship with an vntroth, [...] to bring [...] wyfe before the b [...]hop. if this be so. But if he be so able as he saith, he might haue commaunded her to haue come to Church in all thys time, if it had pleased him. Well sayde the Bishop, looke ye come before me agayne at afternoone, and bring your wife with you: I will talke with her.

As my Lordes dinner at that time was seruing vppe, Moone departed and taryed not to take parte thereof hauing such an hard breakefast geuen him before to digest. At afternoone Moone delayed and wayted his time, bethinking whē he might most conueniently come, especially whē his accuser & his wiues shoulde not haue bene there. And accordinge to the commaundement came with his wife, which was not so secretly, but his accuser had knowledge thereof, and came with all expedition in such poste speede, that in a maner he was windlesse entring into the bishops chamber.

The Bishoppe hearing that Moone and his wife were come, called for them, and sayd to Moone: is this your wife Moone? Yea my Lord, sayd he.Moone and his wyfe brought before the Bishop. O good Lord (sayd the Byshop) how a man may be deceiued in a woman. I promise you a man would take her for as honest a woman, by all outward appearaunce, as can be. Why my Lorde, sayde Moones wife, I trust there is none that can charge me wt any dishonesty, as cōcerning my body, I defy all ye worlde in that respect.

Nay (quoth the Bishop) I meane not as concerning the dishonesty of thy bodye: but thou hadst bene better to haue geuen the vse of thy body vnto xx. sundry men, thē to doe as thou hast done.B. Hopton preferreth 20. men committing adultery, before one woman transgressing The Popes ordinaunces. For thou hast done as much as in thee lyeth, to plucke the King and the Queenes maiesties out of theyr royal seates, through thy disobedience, in shewing thy selfe an open enemy vnto Gods lawes, & theyr proceedinges.

Then began the Bishop to examine the said Moone agayne, with the aforesayd Articles, and his wife also. And hearing her husband relēt, did also affirme the same, whiche turned vnto either of them no small trouble of minde afterwarde, but yet neither were they like thus to escape, but that in the meane time Dunning the Bishops Chaū cellour came vp in great haste, and brought newes to the Bishop, that there were such a number of hereticks come, of which some came from Boxford, some from Lanham, & about from the Cloth Country, that it would make a man out of his wittes to heare them, and there are amōg them both heretickes and Anabaptistes, sayd he. And thus Doctour Dunning with his blostering wordes interrupting Moones examination, went downe agayne as the deuill had driuen him, to keepe his styrre among them, & to take order what should be done with them.

The Bishop beginning to bewaile the state of the coū trey, in that it was so infected with such a number of heretickes and rehearsing partlye theyr opinions to these that were at that time in the chāber, Moones wife had a young childe, whiche shee her selfe nursed, and the childe beyng brought into the yeard vnder the Bishops chamber cried, so that she heard it, and then sayde: My Lorde, I trust ye haue done with me. My childe cryeth beneath,Moones childe a parte of God [...] prouidence in their deliuerance from further trouble I must goe geue my childe sucke, with such like wordes. And the Byshop being, as it were, out of minde to talke with them any more, sayd: goe your way, I will talke with you in the morning: looke ye be here agayn in the morning: with this they both departed.

And beneath in the stone Hall of the same house, the Chauncellour Dunning being very busy about his bloudy busines, espyed Moone and his wife comming, & must needes passe by the place where he stood, and sayde: Nay soft, I must talke with you both: for ye are as euill as any that are here to day. To whom Moones wife aunswered: My Lorde hath had vs in examination, and therefore yee shall haue nought to doe with vs. Nay, quoth he,Moones aunswere to the Bishops Chaū cellour. ye shall not so escape, I must talk with you also. Unto whō Moon answered: In the presence of the more, the lesse hath no power: My Lord hath taken order with vs, and therfore we are as his Lordship hath appoynted, and must repayre before him agayne to morow. At the which he let them go,Moone and his wyfe escaped from the Bishop and his Chauncellour. although he was earnestly procured by the party aboue specified, to haue shewed his quality, which was nothing els but tyranny.

So departed Moone and his wife without hurt of body:Moone and his wyfe confounded in conscience for their denyall. Moone seeketh to kill himselfe, but by Gods mercifull prouidence was preserued. but afterward when they with Peter the Apostle beheld the face of Christ, they were sore wounded in consciences, ashamed of theyr doings, and also at the doore of desperation. In so muche, that when the sayde Moone came home to his house, & entring into a parlour alone by himselfe, considering his estate, and saw where a sword of hys did hang agaynst a wall, was earnestlye allured by the enemy Sathan to haue taken it downe, and therewith to haue slayne himselfe: but God, who casteth not away the penitent sinner repenting his fall with hart, defended hys vnworthy seruaunt from that temptation, and hath (I trust) left him to the amendement of life by the assistaunce of his holy spirit and to make him one amōg the elect that shalbe saued.

The morow they both remayned and kept house with no small griefe of conscience wayting and looking wyth feare, when to be sent for to the Bishop, rather then offering theyr diligence to keepe the Bishops appoyntment, but God so wrought,Gods prouidence in sending away the Bishop. that when the time drew neare that they feared calling forth, the bels rong for the bishops departure out of the towne. For the which they were not only glad, but also many a good hart in Ipswich reioised and gaue thankes to God. God for his mercy graunt, that our sinne neuer deserue to prouoke Gods ire, that the lyke dayes come agayne. And if it so do, God make them, with all other weakelinges, stronge and worthy souldiours to [Page] incounter with the ghostly enemyes,Testified and recorded by Peter Moone. the world, the fleshe, and the Deuill. And boldely to stande to the confession of Christ, and of his Gospel, saying with the Apostles: Whether it be right in the sight of god,Anno 1556. Iuly. that we should obey you more then God, iudge ye.

¶A tragicall, lamentable, and pitifull Hystory, full of most cruell and tyranicall Murther, done by the pretensed Catholiques, vpon three women and an Infant: to wit, the mother, her two daughters, and the childe, in the Isle of Garnesey, for Christes true Religion, the yeare of our Lord. 1556. Iuly. 18.

AMong all and singular Historyes touched in this Booke before, as there be many pitifull, diuers lamentable,The Martyrdome of three women with a young Infant, burned in the Isle of Garnesey. Iuly. 18. some Horrible and Tragicall: so is there none almost either in cruelty to be compared or so farre of from all compassion and sense of humanity, as this merciles fact of the Papistes, done in the Isle of Garnsey, vpon three women and an infant, whose names be these as folow.

Katherine Cawches. the Mother.

Guillemine Gilbert. the daughter.

Perotine Massey. the other daugther.

An Infant. the sonne of Perotine.

But before I come to the purpose of this story, it shall be necessary, for the better explayning of the matter, to begin first with the circumstances, whereupon the first Originall and occasion did rise of this tragicall cruelty. The case was this.

The xxvij. day of May. an. 1556. in the Isle of Garnsey, which is a member of England, in a towne there called S. Peters port, was a noughty woman named Uincent Gosset, who being euill disposed, went (the day aforesaid) to the house of one Nicholas le Conronney, dwelling in the towne of the sayd S. Peters Porte, about ten of the clocke at night, and there taking the key of the house (lying vnder the doore) entred into a Chamber towarde the streete,The first occasion of the trouble of these women. where she espying a Cup of Siluer within a Cupbord, tooke it away, and so conueied her selfe out of ye house agayne. Who immediately after this fact done (whether by counsell or by what occasiō els, I haue not to say) brought the sayd Cup to one Perotine Massey, an honest woman, dwelling in the sayd towne, desiring her to lend her vj.d. vpon the same.

Perotine seing the cup or goblet, & suspecting (as truth was) the same to be stollen, answered that she woulde not take it: yet neuerthelesse hauing knowledge of the owner theerof, tooke it, to restore it agayne to whom it did apperteyn, and to the end she should not cary it to another, gaue her thē presently vj. d. Where moreouer is to be noted, that Thomas Effart sayth and testifieth, that knowledge was geuen by the sayde Perotine to Conronney touching the stealing of his piece, who eftsoones vpō the misliking therof attached the sayd Uincent Gosset, of the trespasse. Who being apprehended and examined vpon the same, immediatly confessed the fact, desiring to haue one sent wyth her (which was Collas de Loutre) with vj. d. to fetch agayne the goblet, where it was: And so did.

The next day folowing, the kinges officers being informed of the premises by one Nicolas Cary of the sayde towne Constable, assembled the Iustices there to inquire and examine further,Nicholas Cary Constable, occuser. as well vpon that facte of Uincent Gosset, as vpon other griefes and things there amisse. So that after declaration made by the officers and Constable before the Iustice, for that the sayd Constable did report to haue founde certayne vessell of Pewter in the house of the foresayd Perotine Massey (who then dwelt with her mother Katherine Cauches, & her Sister Guillemine Guilbert) the which vessell did beare no marke, and especially for that there was a Peuter dishe, whereof the name was scraped out, theyr bodyes vpon the same were attached, & put in prison, & theyr moueable goodes taken by inuētory. Within a few daies after these things this done & past, these 3. sely women abiding thus in durance in the castle,Katherine with her two daughters, imprisoned in the Castel. made theyr supplication to the Iustices to haue iustice ministred vnto them, videlicet: If they had offended the law, then to let them haue the law: if not, beseeching to graunt them the benefite of Subiects. &c. Which supplication put vp, thereupon were they appoynted to come to theyr answere the fift day of Iune, in the yeare aforesayd. Uppon which day, after straight examining of the matter,Katherine with her two dau [...]ters, stand the iudge [...]ment of their neig [...]bours. and the honest aunswering of the cause by the sayde good woman, at the last they submitted them to the report of their neighbours, that they were no theeues, nor euill disposed persons, but liued truely and honestly, as became Christian women to do, the false and vntrue report of theyr accusers notwithstanding.

So the cause being thus debated, after the inquirye made by the kinges Officers, they were founde by theyr said neighbors not guilty of that they were charged wyth, but had liued alwayes as honest women among them: sauing onely that to the commaundementes of holy church,The thre [...] women quit of [...] and disho [...]nestye. they had not bene obedient. &c. Upon this triall, & verdit of the neighbours, it was in fine adiudged, firste that the sayd Uincent Gosset, being atteinted of fellonye and condemned for the same should be whipped, and after her eare being nailed to the pillory, should so be banished out of the Isle without further punishment. And as touching the other three women, the Mother with her two daughters,New trouble agaynst the three women, for not comming to the Church. for theyr not comming to the Church, they were returned prisoners agayn into the Castle the first of Iuly. And thus farre concerning the true discourse of this matter, with all the circumstaunces and appurtenaunce of the same in euery poynt as the case stoode, according to the faythfull tenour and testimony of the Garnesey menne written with theyr owne handes both in Frenche and English tongue. Wherein you see what false surmised matter was pretended agaynst these women, and nothing proued, and howe by the attestation of theyr neighbours they were fully clered of that facte, and should by the temporall Courte haue bene dismissed, had not the spirituall Clergy men picking matter of religion agaynst them, exercised such extremitye in persecuting these miserable prisoners, that in no case they could escape theyr bloudye handes, till at length they had brought them (as you shall heare) to theyr finall ende. For after the time of this declaration aboue mentioned made by the neighbours, whereby they were purged of al other thinges, & being then known of theyr not comming to the Church, the Bailiefes Lieutenaunt and the Iustice, thinking the matter not to perteyne to them, but to the Clergy, forthwith wrote theyr letters or Mandate vnder theyr signes to the deane, whose name was Iaques Amy, and Curates of the sayd Isle:Iaques Amye Deane of Garnesey persecutor. The contentes wherof here foloweth.

¶A Letter sent from the Bailieffes Lieutenaunt, and Iurates of Saynt Peters Port, to the Deane and Curates of the Isle of Garnesey.

MAyster Deane and Iustices in your Court and iurisdiction, after all amiable recommendations, pleaseth you to know that we are informed by the deposition of certayn honest men, past before vs in maner of an inquiry: A letter of the Bayliffes to the Deane of Garnesey. in the which inquiry Katherine Cawches and her two daughters haue submitted themselues in a certayne matter criminall. Wherein we be informed that they haue bene disobedient to the commaundementes, and ordinances of the Church, in contēning and forsaking the masse and the ordinances of the same, agaynst the will and commaundement of our souereigne Lord the king and the Queene. Wherof we send you the sayd matter, for as much as the matter is spirituall, to the end you may proceed therein after your good discretions, and as brieflye as you can possible, and also that it perteined to your office, recommēding you to God, the which geue you grace to do that perteineth to right and iustice. Written the first day of the moneth of Iuly, the yeare of our Lord. 1556.

After these letters, and information thus addressed to Iaques Amy Deane, and to other of the Clergy, the sayde women were agayne commensed before the Iustice aforesaid with his assistances. In the presence of whom they being examined of theyr fayth, concerning the ordinances of the Romish church, made their aunswere that they would obey and keepe the ordinaunces of the king & Queene, & the cōmaundementes of the church, notwithstanding that they had sayd and done the contrary in the time of K. Edward the 6. in shewing obedience to his ordinaunces and commaundementes before. After which aunswere taken, they were returned againe to prison, vntill the other had an answere of their letter frō the deane & his cōplices. During which time, the Deane & curates gaue their information touching the sayd women, and deliuered the same to the Bailiefe and Iurates,Rash information geuen, before the cause was heard. cōdemning and reputing them for hereticks, the women neither hearing of any information, neither yet being euer examined at any time before of theyr fayth and religion. Wherupon when the said Bailife & Iurates vnderstood that the sayd Deane & Curates had not examined the women of theyr fayth, would not fitte in [Page] iudgement on that day, but ordeined the women to come first before the Deane and Curates to be examined of their fayth. And so the Officers at the commaundement of the Iustices, [...] did fetch and present them before the sayd Deane and Curates. The which being accomplished and done, they were examined a parte seuerally one from an other: After which examination they incontinently were returned agayne into prison.

Then the xiiij. day of the sayd moneth of Iuly, in the yeare aforesayd, after the examination aboue specified before Elyer Gosselin Bailiffe, in the presence of Thomas Deuicke, Pierres Martine, Nicolas Cary, Iohn Blondel, Nicolas de Lisle, Iohn Lauerchaunt, Iohn le Feuer, Pierres Bonnamy, Nicolas Martin, Iohn de la March Iurates, Syr Iaques Amy Deane, and the Curates, dyd deliuer before the Iustice vnder the seale of the Deane, & vnder the signes of the Curates, a certayne Act and Sentence, the summe whereof was that Katherine Cawches and her two daughters were found heretickes, and suche they reputed them, and haue deliuered them to Iustice, to do execution, according to the Sentence, of the which the tenour foloweth.

¶The Sentence.

AN. dom. millesimo, quingentesimo, quinquagesimo sexto, die verò .xiij. mensis Iulij apud Ecclesiam diui Petri in portu maris insula promotor. per nos Dominum Decanum inquisitio facta fuit de fide Catholica, & super Sacramenta Ecclesiastica, videlicet super Sacramentum Baptismi, confirmationis, poenitentiae, ordinis Matrimonij Eucharistiae, & extremae vnctionis, nec non super ceremonias Ecclesiae, ac de veneratione & honoratione beatae Mariae & sanctorum, de Missa & eius efficacia, & de ceremonijs Ecclesiae, videlicet Katherinae Cawches, eiusdem (que) duarum filiarum Guilleminae & Parotinae nuncupatarum, & harum tam coniunctim quam separatim & via iuris. Et quamuis pluries ad veniam petendam, & ad delicta sua cognoscenda [...] hortauimus & inuitauimus, quae quidem praedicta omnino negauerunt & negant, quod locutae fuerunt aliquod verbum inane, inhonestum, ociosum, & vanum contra fidem catholicam, Sacramenta Ecclesiae, & alias ceremonias Ecclesiae. Quapròpter auditis negationibus praedictarum, & attestatíonibus & depositionibus testium per nos visis, consideratis, & bene ponderatis, & per opiniones Curatorum & Vicariorum ibidem assistentium super easdem Katherinam & Parotinam, nec non & Guilleminam crimine hereticas inuenimus & reputamus. Quapropter coram vobis Domino Baliuo omnino remittimus vt antea remissimus. Thomas le Coll de mandato, Iohn Alles, Guillielmus Panquet, Petrus Tardise, & Iohannes Manatiell.

When this was done, commaundement was geuen to the kinges officers, to go to the Castle to fetche the sayde women, to heare the sentence agaynst them in the presence aforesayd. And they appearing before thē, sayd in the eares of all the auditory, that they woulde see theyr accusers, and know them that haue deposed agaynst them, because they might make aunsweres to theyr sayinges and personages and to haue theyr libell accordingly: for they knew not to haue offended the maiesties of the King and Queene, The three women willing to be conformed to the Queenes ordinaunces, were not withstanding condemned. nor of the Church, but intyrely would obey, obserue and keepe the ordinances of the King and Queene, and of ye Church, as all good and true Subiectes are bound to do. And for any breach of the Kyng and Queenes lawes that they had done, they required iustice. All whiche theyr reasons and allegations notwithstanding, the sayd poore women were condemned, and adiudged to be burnt, vntill they were consumed into Ashes, according to a sentence geuen by Elyer Gosseline Bailife: of the which sentence the tenour hereafter foloweth.

¶The effect of the sentence in English.

THe xvij. (or as some other thinke the xxvij. day) of the Moneth of Iuly, 1556.The wilfull sentence and murther of Ellyer Gosseline Bailiffe, against the three innocent women in Garnesey. Elier Gosselin Bailiffe in the presence of Thomas Deuicke, Pierres Martine, Nicholas Cary, Iohn Bloundell, Nicholas Deuise, Iohn le Marchaunt, Iohn le Feauer, Pierres Bonamy, Nicholas Martine and Iohn de la March Iurates: Katherine Cowches, Perotine Massey, and Guillemyne Guilbert, the sayd Perotine and Guillemyne daughters to the sayd Katherine, are all condemned & iudged this day to be burned, vntil they be consumed to ashes in the place accustomed, with the confiscation of all theyr goodes, moueables, and heritages, to be in the handes of the king and Queenes maiesties, according and after the effect of a sentence deliuered in iustice, by Mayster Deane and the Curates the xiij. day of the moneth of Iuly, in the yeare aforesayd, in the which they haue bene approued heretickes.

❧A Lamentable Spectacle of three women, with a sely infant brasting out of the Mothers Wombe; being first taken out of the fire, and cast in agayne, and so all burned together in the Isle of Garnesey. 1556. Iuly. 18.

[...] Mart [...]dome of Katherine Cawches the mother, [...] 1556. [...].

[Page]After which sentence pronounced, the sayd women did appeale vnto the Kyng and the Queene, and theyr honorable Counsell, saying that agaynst reason and right they were condemned, & for that cause they made their appeale: notwithstanding they coulde not be heard,The mother & the two daughters made their appeale to the King & Queene but could not be heard. but were deliuered by the sayd Bayliffe, to the King and Quenes Officers, to see the execution done on them, according to the sayd sentence.

The time then being come, when these three good seruauntes and holy Sayntes of GOD, the Innocent mother with her two daughters shoulde suffer, in the place where they should consummate theyr Martyrdome, were three stakes set vp. At the middle post was the mother, the eldest daughter on the right hande, the youngest on the other. They were first strangled, but the Rope brake before they were dead, and so the poore women fell in the fire. Perrotine, who was then great with childe, did fall on her side, where happened a ruefull sight, not onely to the eyes of all that there stood, but also to the eares of all true harted christians, that shall read this historye: For as the belly of the woman brast a sonder by vehemency of the flame, the Infant being a fayre man childe, fel into the fire, and eftsoones being taken out of the fire by one W. House, was layd vpon the grasse.

Then was the child had to the Prouost, and from him to the Bayliffe, who gaue censure, that it should be caryed backe agayne and cast into the fire. And so the infant Baptised in his own bloud, to fill vp the number of Gods innocent Sayntes, was both borne, and dyed a Martyr, leauing behinde to the world, which it neuer saw, a spectacle wherein the whole world may see the Herodian cruelty of this gracelesse generation of catholicke Tormentors, Ad perpetuam rei infamiam.

Now forsomuch as this story percase, for the horrible straungenes of the fact, will be hardly beleued of some, but rather thought to be forged, or els more amplified of me, then truth will beare me out, therefore to discharge my credite herein, I haue not onely foretolde thee a little before, how I reciued this story, by the faythfull relation, both of french and English, of them which were there presēt witnesses, and lookers vpon: but also haue hereto annexed the true supplication of the sayd inhabitauntes of Garnesey, & of the brother of the sayde two sisters, complayning to the Queene and her Commissioners, concerning the horriblenes of the acte: which Supplication, for the more euidence here vnder foloweth to be sene.

*To the right honorable, and the Queenes highnesse most gracious Commissioners, for the hearing and determining of matters of Religion and causes Ecclesiasticall.

MOst lamentably and woefully complayning, sheweth vnto your gracious and honorable Lordships,A supplication. your poore & hū ble Orator Mathew Cawches, of the Isle of Garnesey, that where Iaques Amy Clerke, Deane of the Isle aforesayd, assisted by the Curates there, agaynst all order, lawe and reason, by colour of a sentence of heresie, pronounced agaynst Katherine Cawches, the Sister of your honours sayd suppliant, and Perrotine and Guillemine, her two daughters, did cause the same Katherine, beyng a poore widowe, and her sayd two daughters, moste cruelly to bee burned, although the said persons, ne any of them did hold, mainteine, or defend any thing directly agaynst the Ecclesiasticall lawes then in place, vnder the raigne of the late Queene Mary, but in all thinges submitted themselues obediently to the lawes thē in force, and yet the cruelty of the said Deane and his accomplices in perpetrating such murther as aforesayd, raged so farre, that whereas, whilest the sayd persons did consume with violent fire, the wombe of the sayd Perrotine being burned, there did issue frō her a goodly man childe, which by the Officers was taken vp & handled, and after in a most despightful maner, throwne into the fire, and there also with the sely mother most cruelly burnt. In tē der consideration whereof, and for so much as this bloudy murther was not in due order of any law, or in any maner according to iustice, but of meere malicious hatred, as the true copy of the whole procedinges in this matter, by the sayd Deane and his accomplices, here ready to be shewed to your honours, will make very playne and manifest: It may therefore please your good and gracious Lordships, of the zeale that you beare to iustice, and for our Lord Iesu Christes sake, to haue due consideration in iustice of such horrible murther, so cruelly committed as aforesayd, according to the right demerite therof. And that it may please your honourable Lordships to order & decree also, that all the goods of all the sayd parties by pretence aforesayd wrongfully taken as confiscate, may be deliuered to your sayd poore beseecher, to whom of right they do belong. And your honors sayd Suppliant will dayly pray to God for your long preseruation, to his glory, and your euerlasting health.

This supplication being presented in maner aforesaid, to the Queenes honourable Commissioners in the yeare 1562. such order therein was taken, that the matter beyng returned agayne downe, to the sayd country, further to be examined, the Deane therupon was committed to prison, Iaques Amy the [...] Deane dispossessed of his liuings. and dispossessed of all his liuinges. So that in conclusion, both he, and all other partakers of that bloudy murther, whether of conscience, or feare of the law, were driuen not long after, to acknowledge theyr trespasse, and to submitte themselues to the Queenes Pardon. The tenour of whose seuerall submissiōs, as they are left in ye Rolles, I thought here to publish to the world, for a memoriall of more truth of this story.

*The seuerall submission of certayne Garnesey men, confessing theyr trespasse in the wrongfull condemnation of the three women aboue specified.

HElyer Gosseline,The submissions of the Garnesey men, confessing their trespasse against the Garnesey women aforesaid. of the Parish of Saynt Peter le porte in Garnesey Marchaunt, Nicholas Carie, the elder, Iohn Marchant, Peter Bonamie, of the Parish of Saint Martin, and Nicholas Martin, Sonne of Iohn, hauyng humbly submitted themselues to the Queenes most excellent Maiestye, acknowledging theyr erroneous Iudgementes, aswell agaynst Katherine Cawches, and Guillemine, and Perotine, her two Daughters, and the Infant of the sayd Perotine, executed by fire, for supposed heresy, as also for the acquiting of Nicholas Normain, a wilfull murtherer, and other matters conteined in theyr seuerall Submissions, praye the Queenes Maiestyes Pardon for the sayd crimes and others cōmitted in theyr seuerall submissions.

Iohn Blondell the elder, of the Parish of Saynt Sauiour, within the Isle of Garnesey, vppon lyke Submission, and acknowledging of his offence, prayth like grace and Pardon for his consent geuen, to the execution of the sayd three women.

Richard de Uike, of the Parish of saynt Peter le port, Marchant, prayeth like grace and pardon for his consent and Iudgement geuen for the acquitting of the sayd Norman, according to his Supplication, and Submission late presented by Peter Bonamie, the same De Uike, and Peter Pelley, of the Parish of Saynt Peter le port, Marchauntes.

The sayd Peter Pelley, prayeth the benefite of the said Pardon, to be extended vnto him, according to his submismission in the sayd supplication.

Iaques Amy Clerke, prayeth the benefite of the sayde pardon for his sentence with the Clergies against the said women, according to his Submission.

Thomas Effart, of the Parish of Saynt Peter le port, humbly prayeth, as procurour lawfully constituted by the Chapiter, Bailiffe, and Iurates, that the same pardō may extend to acquite all the inhabitantes of the sayd Isle, of the arrerages. &c.

¶The Copy of the Queenes pardon, folowing vpon ther Submission, as in forme here vnder ensueth.

REgina, omnibus ad quos. &c. Salutem. Sciatis quod nos de gratia nostra speciali ac ex certa scientia & mero motu,The copye of the Quenes pardon to them of Garnsey. nostris pardonauimus, remissimus, & relaxauimus, ac pro nobis, haeredibus & successoribus nostris, per praesentes pardonamus, remittimus & relaxamus Hillerio Gosselyne, de Parochia sancti Petri in Portu, infra insulam nostram de Garnesey, Mercatori: Iohanni Blundell de Parochia Sancti Saluatoris infra praedictam insulam de Garnesey seniori, Marchant: Nicolao Carie seniori de dicta Parochia sancti Petri in Portu, infra eandem insulam de Garnesey Mercatori: Ioanni Marchant de eisdem Parochia & in insula Generoso: Nicolao Martin filio Iohannis de dicta Parochia sancti Petri in Portu, infra praedictam insulam de Garnesey Mercatori: Richardo Deuike de dicta Parochia sancti Petri in Portu, infra praedictam insulam de Garnesey Mercatori: Petro Pelley de dicta Parochia sancti Petri in Portu, infra praedictam insulam de Garnesey, Mercatori: & Iacobo Amy de Parochia sā cti Saluatoris, infra dictam insulam de Garnesey, Clerico: & eorum cuilibet, coniūctim & diuisim, seu quocunque alio nomine, siue quibuscunque alijs nominibus cognominibus siue additionibus, nominis vel cognominis, officiorum artium vel locorum, ijdem Hillerius, Nic. Carie, Iohannes, Nicholaus Martin, Iohannes Blundell, Richardus, Petrus, & Iacobus censeantur, vocētur, siue nuncupentur aut nuper censebantur, vocabentur siue nuncupabantur, aut quocun (que) alio nomine, seu cognomine, aut additione nomininis, vel cognominis, dignitatis, officij, artis aut lo ci, aliqui eorundem Hillerij, Nicolai Carie, Iohannis Marchant, Nicolai Martin, Iohannis Blundel, Richardi, Petri, & Iacobi, censeantur, [Page] vocētur, siue nuncupentur, aut nuper censebantur, vocabantur, siue nuncupabantur, omnia & omnimoda murdra, homicidia, felonias, & felonicas intersectiones Katherinae Cauches, & Guilleminae, & Perotinae, filiarum eiusdem Katherinae, & earum cuius [...]bet, ac accessarias earundem: ac omnia, & singula, felonias, insultus, verberationes, vulnerationes, combustiones, transgressiones, offensas, riotas, routas, conuenticula illicita, assemblationes, congregationes, insidiationes, conspirationes, acces [...]arias, auxiliationes, compercussiones, procurationes, abbettationes, confortationes, & manutentiones, concelamenta, foresfacturas, contemptus, impetitiones, negligentias, & alia malefacta quaecū que, murdra, homicidia & felonicam interfectionem praedictarū, Kathetinae, Guilleminae, & Perotinae, seu alicuius earum tangen. in aliquo, seu concernen▪ perpraefatos Hillerium, Nicolaum Carie, Iohannem, Nicolaum Martin, Iohannem Blundell, Richardum, Petrum, & Iacobum, seu eorum aliquem vel aliquos, ante praesentem diem, qualitercunque fact▪ habit. commiss. siue perpetrat. ac omnes & singulas fugam, & fugas, quascunque per praefatos Hillarium, Nicolaum Carie, Iohannem, Nicolaum Martin, Iohannem Blundell, Richardum Deuicke, Petrum Pelley, & Iacobum Amy, seu eorum aliquem, siue aliquos, ratione seu occasione murdra, homicidia, aut felon cam interfectionem praed. fact. siue habit. adeo plene & integrè, ac in tam amplis. modo, & forma, prout, si quilibet praedictorum Hillerij Gosseline, Nicolai Carie, Iohannis Marchant, Nicholai Martin, Iohannis Blundell, Richardi Deuicke, Petri Pelley, & Iacobi Amy, specialiter literas nostras patentes de perdonatione habuisset.

Pardonauimus etiam, remisimus, & relaxauimus, ac pro nobis haeredibus & successoribus nostris, per praesentes, perdonamus, remittimus, & relaxamus, praefacto Hillerio Gosselyne, Nicolao Carie, Iohanni Marchant, Nicolao Martin, Iohanni Blundell, Richardo Deuicke, Petro Pelley, & Amy, & eorum vnicuique, haeredibus, executoribus, administratoribus, & assign. suis imperpet. omnes & omnimodas intrusiones, infractiones, & ingressus, per ipsos seu eorum aliquem, eiusuè aut eorū vel alicuius eo [...]um procuratores, agentes, vel ministros, in omnia & singula maneria, terras, tenementa, possessiones, & haereditamēta nostra, quaecunque, quaruncunque nuper Cantariarum, Gildarum, obit. fraternitat seu collegiorum nostrorum, aut alicuius seu aliquorū progenitorum nostrorum, infra praedictam insulam de Garnesey existen ante decimum septimum diem Nouemb. Anno regni nostri primo fact. perpetrat. siue commss. Ac omnia & singula debita, redditus, computa, arreragia, & collectiones, receptiones, detentiones, & nō [...]olut [...]ones granorum, & aliorum reddituum, exituum, preficuorum quoru [...]cunque nobis aut alicui progenitorum nostrorum pro eisdem Cantarijs, Gildis, obit▪ fraternitatibus, seu collegijs, siue eorum aliquo vel aliquibus, quouismodo ante praedictū decimum septimū diem Nouemb. Decimo Anno regni nostri primo, debit. pertinent. siue spectant.

Perdonauim [...], remisimus, & relaxauimus, ac de gratia speciali, ac ex certa scientia, & mero mortu nostris praedictis, pro nobis, haeredibus, & successoribus nostris, per praesentes perdonamus, remittimus, & relaxamus praefatis Hillerio Gosselyne, Nicolao Carie, Iohanni Marchant, Nicolao Martin, & Richardo Deuicke, & eorum cuique liberationē, euasionem, escapiam, & voluntar. ad libertatem positionem cuiusdem Nicolai Norman, nuper de Par [...]chia sancti Saluatoris, infra praedictam insulam Yoman, de homicidio, siue murdro, nuper iudicat. attinct. & conuinct, existen pro interfectione siue murderatione, cuiusdā Iohannis Breghault, de dicta Parochia sancti Saluatoris, infra insulam praedictam, husbandman. Ac omnia & omnimoda, felonias, crimina, offensas, poenas, mortes, punitiones, forisfactur. cōtēptus negligenc. ignorantias ac alia delicta & offensas, quaecunque praedictam liberationem, euasionem, escapiam, & ad libertatem positionem praedicti Nicolai Norman tangendi, seu aliquo modo concernen. per praefatos Hillerium, Nicalaum Carie, Iohannem Marchant, Nicolaum Martin, & Richardum Deuicke, seu eorum aliquem, vel aliquos, ante praesentemd [...]em, qualitercūque habit. fact. commiss. siue illapsa.

Perdonauimus etiam, remisimus & relaxauimus, ac per praesentes, ex certa scientia & mero mortu nostris, pro nobis, haeredibus, & successoribus nostris, perdonamus, remittimus & relamus, praefatis Hillerio Gosselyne, Nicolao Carie, Iohanni Marchant, Nicolao Martin, Iohanni Blundell, Richardo Deuicke, Petro Pelley, & Iacobo Amy, omnia & omnimoda riotas, routas, illicitas congregationes, & conuenticula illicita, in pacis nostrae perturbationem, per praefatos Hillarium, Nicolaum Carie, Iohā nem Marchant, Nicolaum Martin, Iohannem Blundell, Richardū Deuicke, Petrum Pelley, & Iacobum Amy, seu eorum aliquem, siue aliquos, ante hac qualiter cunque infra insulam predictam habit. commiss. fact. siue perpetrat. &c.

¶Defence of this Garnesey story agaynst M. Harding.Defence of [...] Garnesey [...] M. Harding▪

ANd thus haue you the true narration of this Hystory, discoursed without corrupting or falsifying anye parte or sentence thereof, no lesse faythfully of my part reported, then I receyued them, who dwelling in the same Isle, and beynge present the same time, were best acquaynted with the matter, and haue geuen sufficient euidence, not onely to me, but also to the Queenes highnesse Commissioners, concerning the same, as both by the letter of the Bailiffe, by the sentence of the Deane, by the suplication of the playnetife, and submission of the partyes, and likewise by the Queenes Pardon graunted vnto them, may well appeare.

By all which proofes and circumstances thus debated, it remayneth manifest for all men to perceiue, what cruelty, and wrong was wroughte agaynst these poore women aboue specified, and no lesse matter offered, in a case so vniust, iustly to expostulate, or rather to wonder at the harde hartes of these men, but especially of the catholicke Clergy of Garnesey, who professing the Gospell of peace & charity, should after the example of Christ, walke in the steppes of meekenesse, and mercy, and yet contrary, not onely to al Christian charity and mansuetude, but also agaynst all order of equity, or humanity, were so extreme and rigorous,The cruell dealing of the Garnesey men agaynst these three women, to condemne them to the burning fire, vnder the pretensed colour of heresy. Who if they had bene heretickes in deede, yet mercy would haue corrected the errour, and saue life, equity would haue cōsidered mans weak fragility at least true iustice would haue heard both the parties aduisedly, & also substancially haue surueyed the cause, and not to [...]ash out the sentence of death so hastely, as they did: yea, and though they had bene heretickes in deed, yet true christian charity woulde haue stretched farther, and at least to haue geuen them leisure, and respite of time, to reclayme themselues. But now what is here to be said, they being no heretickes at all, as neither it could then, nor yet can be proued? For if king Edwardes Religion (which was obiected to them) were heresy, yet were they then no hereticks, when they reuoked the same: and if Queene Maries Religion were heresy, then were they much more heretickes themselues, which condemned them of heresy.Mayster Harding in his Re [...]oynder agaynst M. Iewel [...]. pag. 184.

But most of all we haue herein to wonder at Mayster Harding, who in his late reioynder, written agaynst the Bishop of Salisbury, notwithstanding all these euidēces, and demonstrations so certayne, & manifestly appearing, yet goeth about, first to denye the storye, terming it to be a fable, and afterward being forced to flye a statu inficiali, and to admit the story, he remoueth ad translationem criminis, & there seeking, by all meanes, to cleare the Cleargy frō the spot of cruelty, trasferreth the whole blame onely, vpō the womē that suffered, but principally vpon poore Perotine:Two crimes obiected agaynst Perrotine Massey. whome he specially charged with two capitall crimes, to wit, whoredome, and murder.

And first, touching his accusatiō of whoredome, let vs heare, how he proueth this matter.Maister Harding in his Reioynder. fol. 1 [...]. pag 2. Because (sayth he) by story it is graunted, that she was with childe: and yet the Historiographer doth not declare (neither durst for shame) who was her husband, or father to the childe. &c. As though that Historiographers being occupyed in setting forth the persecutiō of Gods people, suffering death for religion, and doctrine of Christ, were bound, or had nothing els to do, but to playe the sumner, and to bring forth, who were husbands to the wiues, and fathers to theyr children: which newfoūd law of history being neuer required before, nor obserued of any Storye writers, if M. H. nowe shall exact of me, first let him begin with himselfe, and shew vs (as wise as he is) who was his owne father, if he can. And yet I thinke not contrary, but his mother was an honest woman. And no lesse do I thinke also of this Perotine aforesayde, whereof more shalbe sayd (God willing) hereafter.

But in the meane time here commeth in the cauilling obiection of M. H. and beareth the Reader in hande, as though for shame I durst not, Perrotine vntruely accused of whoredome. or of purpose would not expresse it. &c. My answere wherunto is this. First to expresse euery minute of matter in euery story occurrent, what Story writer in al the world is able to performe it? Secondly although it might be done, what resonable reader would require it? Thirdly, & albeit some curious readers would so require, yet I suppose it neither requisite, nor conuenient to be obserued. And fourthly, what if it were not remembred of the authour? What if it were to him not knowne? what if it were of purpose omitted as a matter not materiall to the purpose? Many other causes besides might incurre, which the reader knoweth not of. And shall it thē by and by bee imputed to shame and blame, whatsoeuer in euery narration is not expressed? or doth M.H. himself in all his sermons neuer pretermit any thing, that conueniently might be inferred? Who was the husbād of this Perotine, the Historiographer hath not expressed: I graūt, & what thereof? Ergo therupon concludeth he, that for shame I durst not. Nay I may maruell rather yt he durste for shame [Page] vtter such vntydy Argumentes, or so asseuerantly to pronounce of an other mans minde and purpose, which is as priuy to him, as then it was to me vnknowne what was her husbands name. And though it had bene known, what was that material in the story to be vttered?M. Harding requireth of others to doe that, which he is not able to do himselfe. or what had it relieued the cruell partes of them, which burned both the mother & infant together, though the infantes father had bene expressed? And howe then did I for shame conceale that, which was not in my knowledge at that time (if I would) to expresse, nor in my suspition to misdeeme?

Neuertheles if he be so greatly desirous (as he pretendeth) to know of me, who was this infantes father, I will not sticke with M. H. although I can not sweare for the matter, yet to take so much payne for his pleasure, to go as neare it as I may. For precisely & determinately to poynt out the right father either of this, or of any childe: I trow, neither will M.H. require it of me, neither is he able peraduenture himselfe being asked, to demonstrate his owne. And yet as much as I may, to sa [...]isfy his dainty desire here in, and partly to helpe the innocency of the woman, touching this demaund, who should be the infantes father, who, say I, but his owne mothers husband? the name of which husband was Dauid Iores,Dauid Iore [...] husbād to Perrotine Massey. Perrotine mary [...]ed, where, & by whom. a minister, and maryed to the sayd Perotine in king Edwardes time, in the Churche of our Ladyes Castle Parishe at Garnesey: the party which maryed them being called M. Noel Regnet a French mā, and yet aliue, witnes hereunto, and now dwelling in london in S. Martins Le grande.

Thus thue, after my knowledge, I haue shewed forth, for M.H. pleasure the right husband of this Perotine, and what was his name, who was also aliue, his wife beyng great with child, & partaker of the persecution of the same time, & a scholemayster, afterward in Normandy. &c Now if M. H. can take any such aduauntage hereof to disprooue that I haue sayde: or be so priuy to the begetting of this childe, that he can proue the said Dauid Iores, which was the right husband to this wife, not to be the right father to this infant, let him shew herein his cūning, by what mighty demonstrations he can induce vs to deeme the contrary, & as I shall see his reasons, I shall shape him an aunswere, in such sort (I trust) that he shall well perceiue, that whoredome, wheresoeuer I may knowe it, shall finde no bolstering by me, I wish it might finde as little amongest the chaste Catholickes of M.H. Church.

From this I proceed now to the second part of his infamous accusation, wherin he chargeth her of murther. A straūge case,Perrotine falsly accused of murder. that she which was murthered her selfe, with her childe, and dyed before him, shoulde yet bee accused to murther the childe. Murther doubtles is an horrible iniquity in any person. But the mother to be the murderer of her owne infant, it is a double abhomination, and more then a monster, so farre disagreeing from all nature, that it is not lightly to be surmised of any, without vehemēt causes of manifest probation.

Wherefore, to try out this matter more thorowly touching this murthering mother, let vs see. First, what hand did she lay vpon the child? None. What weapon vsed she? None. Did she then drowne it, or cast it in some pond, as we read of the strompets at Rome, whose childrēs heads were taken vp in Pope Gregories mote, by hundrethes, what time Priestes began first to be restrayned of lawfull wedlocke: witnes the epistle of Volusianus. pag. 1129. or els did she throw it by the walles into some priuy corner,Vide supra pag. 1129. col. 1. as I am credibly certified, that in the 8. yeare of Q. Elizabeth, certayne scalpes & other young infantes bones were foūd and taken out with a sticke in the hole of a stone wall in Lenton Abbay,A story of yong infantes murdered in Lenton Abbay, & found in the 8. yeare of Queene Elizabeth. by certayne Gentlemen within the Coū try of Nottingham, Iames Barusse, Richard Loueyt, & W. Louelace walking in the Prior chamber: witnesse the sayd W. Louelace, with other which saw the bones aforesayd? Or otherwise did she take any hurtfull drinke to importonate the child within her, as commonly it is reported, fewe Nu [...]eries to haue bene in Englande, wherein such a tree hath not bene growing within theyr grounde, meete for practising of suche a purpose? Neither so, nor so. What then? did she purposely and wittingly thrust her self in ieopardy, to the destruction of her child, whē she needed not,Pope Ioane murderer of her childe. as Pope Ioane, when she might haue kept her bedde, woulde needes aduenture forth in procession, where both she her selfe, and her infant perished in the open street?

Well thē, thus much by this hetherto alledged & graū ted, we haue gottē this woman here to be accused of murdering her child, which neither laid hand vpon it, nor vsed weapō agaynst it: neither vsed any other practise in drowning, hanging, breaking, burying, poisoning, or any other wilfull meanes, whereby to destroy it. And how then? by what maner of way was this woman a murtherer of her young babe? Forsooth: (sayth M. H) when she was accused and condemned to be burned,How and by what reason M. Harding proueth Perrotine to be a murderer. she did not claime the benefite of her belly, whereby the life both of her selfe for the time might haue bene delayed, and the child preserued.

Whether she did or no, I haue not perfectly to saye: no more, I weene, hath M.H. Howbeit this is certayne, and by witnes knowne, that she vttered no lesse to her ghostly father in confession. And what if she had opened the same vnto the Iudges? They would (sayth he) haue spared her life for the time, and so the innocēt had bene preserued. And how is M.H. sure of this, more then was the life spared of the young Lady, & mistres sometime of M. H. who suffered,Lady Iane thou [...]ht to be with child at her death. The lawe beneficiall to women claming the benefite of their belly. Vnlawfull proceeding in the death of Perrotine. notwithstanding she was reported of some to be with childe? Because the law (sayth he) is beneficiall to women in her case, clayming the benefite thereof.

The law so geueth, I graūt. But it foloweth not therfore, whatsoeuer the law geueth or prescribeth, the same to be put by and by in execution. But many times the law goeth as it pleseth them which haue the handling of the law. As for example, the law willeth none to be condemned by sentence of death, for heresye, whiche the first time reuoke theyr opinion, and yet contrary to this law they condēned her vnlawfully. Agayne, the like law prescribeth, none to be executed for heresy, before the writ be sent downe de cō burendo, and yet contrary to this lawe, without any suche writ (as farre as I yet vnderstand) they burned her moste cruelly. And what lawe then was here to be looked for of these men, who in theyr doinges herein seemed, neither to obserue law, nor to regarde honesty, nor much to passe for charity? And albeit she had claymed neuer so much the priuiledge of the law, what had that auayled with those men, whose hunting altogether (as by theyr proceedinges maye appeare) semeth to be for the houshold goodes of these women, which after theyr death immediatly they incroched in to theyr owne handes.

But bee it admitted, that neither she demaunded this benefite of the law, nor that the Iudges would euer haue denyed her, if she had so done: yet had it bene the parte of a graue accuser, before he had bene descended into such a ra [...] ling action of murder agaynst a poore woman now dead & gone, first to haue aduised wisely with himselfe, whether it might be, that she had no such intelligence what benefite the law would haue geuē, in case it had bene required. For not vnlike it is, and well may be thought rather yea, then no, that the simple woman,Perrotine defended by simple ignoraunce. brought vppe all her lyfe long in her mothers house in an obscure Iseland, & in such an outcorner of the realme, farre of from the Courte, and practise of English lawes, neuer heard before of any such benefite of the law: and therefore vpon mere simplicity, & for lacke of skil required it not, because she knew not what to require. Peraduenture also her senses might be so astonied with the greatnesse and sodennesse of the feare, that it was out of her remembraunce. Certes, it had bene the duty of the Iudges, which knew the lawe, & hauing the woman before them could not be ignorant of her case, to haue questioned with her thereof, and to haue holpen her simplicity in that behalfe. Or at least, if they had disdained,Lacke in the Iudges. The Priest to blame. yet it had bene the Priestes parte, who was her Ghostly Father, and made priuy thereunto, either to haue instructed her, or to haue stayd the executiō of her death, for sauegard of the childe.

But all this denyeth M.H. and to aggrauate the matter, inferreth, that shee, not of any simple vnskilfulnesse of the law, but onely of mere wilfulnesse, Reioynder fol. 185. pag. 1. for auoyding of worldlye shame, concealed her owne turpitude, and so became a murderer of her babe. &c. These be the wordes of M. H. written by him not of any sure ground, but onely vpon his catholicke coniecture:M. Hardinges ground onely vpon coniectures. for other demonstration certeinely to prooue this true, he bringeth none. Wherefore to aunswere coniecture by coniecture, thus I replye to him agayne, that in case she had bene asked the questiō of the Iudges and Inquisitours, whether shee had bene with childe, and then had denyed the same: or els if she, by any other colourable meanes, had cloaked her being with child, whereby it should not appeare, this accuser might haue some probable aduauntage agaynst the woman. Nowe,Perrotine as he did not open her being with childe so neither did she euer deny it. as she was neuer demaunded of theyr partes any such question, nor did euer deny any such matter: so to aunswere this man wt as good probability, I holde, that in case they had inquired that matter of her, she woulde neuer haue denyed it. And therfore whereas she is accused for her not vttering of her child: why may she not, by as good reason agayne be defē ded for not denying the same.

But she shoulde haue vttered it, sayth he. It had bene well done: say I. And I would she had,The state of M. Hardings accusation. but yet that is not the question betwene him and me, what she shoulde haue done, but why she did it not. M. Harding wandring in his blind surmises, phantasieth the cause onely to be, for hiding her dishonesty, & for that she would not shame the Gospell. So [Page] that in Summa, to this effect tendeth all his accusation.

Perotine being big with childe at her condemnation did not shew it to the Iudges.

M. Har [...]ges Argument. The Argument aunswered. Ergo, she did not conceale her turpitude, and because she would not shame the Gospell.

But here this accuser must vnderstande, if he haue not forgotte his Logike, that such argumentes which do truly holde, a Signis, doe alwayes presuppose, that the signes whiche goe before the thinges signified, must be necessary, perpetuall and firme, as is betweene causes naturall & their effectes. Otherwise if the signes be doubtfull, voluntary, or accidentall, there is no firme consequent can proceede therof.

Now, if the sayd accuser shoulde be put to his proofe, how to iustifie this his sequele to be true by euident demō stration: that she did it onely for couering her dishonesty: I suppose verely he should be found to say more,Arguments [...]ignes & [...] [...]ow they [...]. then hee is able to make good, and in conclusion shuld be brought into the like case, as were the Phariseis, who comming to accuse the adulteresse before christ, went away mute, with as much shame out of the temple, as the woman her selfe came in, hauing not one word to aunswere. For a man to pronounce assuredly vpon the secret cogitation and intent eyther of man or womā, farther thē by vtterance of speach is to him signified, passeth his capacitie and is to bee lefte onely to him, which is serutans corda & renes Deus.

But for so muche as M.H. worketh (as I sayde) by surmises, construing euery thing to the worste, let vs see what may be surmised as much agayne to the contrarye, concerning the quallitie of this surmised murder. Wherin diuers thinges are to be considered, as hereunder followeth.

The first coniecture is this, that suche maner of womē which for worldly shame are disposed to murder their children, [...] haue otherwayes to compasse that wickednesse, then by silence keeping. Now, as touching this Perotine going to be burned, neither coulde this silence saue her if she would, from [...]ordly shame, neither is it to be thought any such intent euer to be in her, to murder her childe: as might well appeare in her mothers house, where if shee might haue continued her whole time out she intended no lesse but honestly to be brought to bed, and to nurse vp her childe, neither caryng for shame of the world, nor fearyng anye sclaunder to the Gospell. Whereby may be argued, that no suche intent of murder was euer in her thoughte.

For how is it like that shee, whiche had gone so longe with childe, almost to the full time of her deliueraunce, & neuer thought, nor wrought any hurt to the infant al that while, shoulde nowe goyng to her owne death, mynde more hurte to her childe, then she did before, hopyng her selfe to liue?

Secondly, how knoweth M.H. to the contrarye, but that she was knowne in the towne to be with childe, [...] and went boldly abroad without note of any shame, before ye time she came in trouble? Whiche being true, shame then could be no cause, why she should conceale her child more now after her condemnation, then she did before she was condemned.

[...]Thirdly, admitte the case it was not knowne before, what aduauntage thereby should ryse to her, beyng nowe appoynted to dye, by concealing her being with childe. She should haue eschued (sayth M.H.) the publike shame and obloquie of the worlde, in that none should haue knowen her to be with childe. First, what shame was it for a maryed wife to be noted to be with childe? Agayne, what gayne had that bene to her, to auoyde the shame and fame of the world, which hadde not to liue in the worlde, being now condemned to dye?

[...]Fourthly, how is it like, that for shame shee meant to conceale that from the world, which both knew she shuld not liue in the worlde, and also suffer that kinde of death whereby her childe could not be hidden from the sight of ye worlde, though she had gone about her self neuer so much to conceale it?

Fiftly, how is it to be thought, that any woman, going to suche a sharpe punishment of fire to bee consumed, would let for any worldly shame, to reschue her owne life from so bitter torment, [...] at least so long as she might, beside the safegard also of her childe, if by any meanes she hadde knowne any remedy?

Sixtly, for so much as M. Harding doth so haynouslye charge her with the wilfull murdering of her owne naturall childe: [...] let all indifferente consciences thys consider with themselues, what was the cause that moued her so willinglye to recant as shee did, but partly to saue her owne life, and especially the poore innocent? Whereby it is manifest to be vnderstanded, what a motherly affection she had to saue her infant, if the fathers of the spiritualtie had not bene so cruell, agaynst all order of law to cast both her and her childe away, all this her sayd recantation not withstanding.

Seuenthly and lastly,The 7. coniecture. when M.H. hath inueyed al that euer he can agaynst this poore Perotine, yet is all the same but a by matter from this principall purpose pretented, supposing thereby through his deprauing of her, to iustifie and excuse the Pope holye Clergy, which wrought her death. Which will not bee. For what soeuer her lyfe was besides, yet for so much as ye cause of her death & condemnation, was neither for their, whoredome, nor murder but onely and merely for Religion, whiche deserued no death: I therefore hauing in my story no further to deale as I sayd before, so doe I say agayne, that the cause of her condemning was wrongfully, her deathe was cruell, the sight of the babe was ruefull, the proceding of the Iudges was vnlawfull, the whole story is pittifull, and of al thys the priestes and Clergye were the authors principall. All which being considered, and well expended, M.H. I trust may stand sufficiently contented. Or if hee thinke murder to be a thing, whiche ought not (as it ought not in deede) lightly to bee passed ouer, let him then finde out murder where it is, and tell vs truely without affection of partialitie, where the true murder lyeth: whether in the poore woman, whiche together with her childe was murdered, or in them which without all law and conscience, brought them both to death?

Briefly and finally to conclude with this manne, what soeuer the woman was, she is now gone.The conclusion of this defence. To bite so bitterly agaynst the dead it is little honesty. And thoughe the accusation had in it some truth, yet this accusatiō here needed not. Now the same being false, it is to much vnmercifull. At least being doubtfull and to him vnknown, charytie would haue iudged the best. Humanitie woulde haue spared the dead. And if he coulde not foorde her his good word: yet he might haue left her cause vnto the Lord, whiche shall iudge bothe her and him. To pray for the dead he findeth in his Masse, but to backbite the dead, he neyther findeth in his Masse, Mattens, nor Euensong. And no doubt but in hys Dirige & commendations he commē deth many one, lesse deseruing to be commēded then this woman, let Catholicke affection be set aside. And thoughe the merites of her cause deserued not his commendations yet did she neuer deserue at M. Hardinges handes to geue her suche a Kyrieleson (as they saye) after her departure. Cruelty she suffered enough aliue, thoughe M. H. hadde not added this cruell inuectiue to her former afflictions: wherein notwithstanding he hurteth not her but hurtethe peraduenture himself, neither so much destaineth her honesty, as he blemisheth his owne. It hath bene the maner of learned men in time past, with theyr defending oration, euer to be more ready, then to accuse. And if they dyd at anye tyme accuse: yet neuer but enforced, neyther did they accuse any but such onely as were aliue, and that neyther but in such matters, wherein eyther the common wealth, or themselues were vehemently touched.

Now if this greue hym so greatly, that in my storye I haue termed her to be a martyr: let him consider the cause wherfore she suffered, which was neyther for felony, murder, nor whoredome, but onely for the religion in K. Edwardes time receaued: and when hee hath confuted that religion, I shall crosse her out of the booke and fellowship of Martyrs. In the meane time my exhortation shall be this to M. Harding.

First, that if he will needes become a writer in these so furious and outragious dayes of ours, he will season hys veyne of writing with more mildenes and charitie, & not to geue such example of rayling to others.

Secondly, that hee will moderate hys iudging & condemning of other with more equitie and indifferencie,Exhortation to M. Harding. and not to be so rash and partiall. For if shee be to be accompted a murderer, which so carefully went about by recantation to saue both her selfe and her childe from the fire: what is to be sayd of them which condemned her so cruelly, and caused both her and the infant to be burned, notwithstanding that she for safegard of theyr lyues had (as I sayd) recanted. And yet so partiall is hee, that in all this inuectiue crying out so intemperately agaynst the woman and the childe that were burned, he speaketh neuer a worde of theyr condemners and true murderers in deede.

Thirdly, for so much as M. Harding is here in hande with infantacide: and with casting away young childrens liues, I woulde wishe, that as he hath sisted the doynges of this woman to the vttermost,Murder in the spirituall clergy noted· who was rather murdered then a murderer: so hee would with an indifferent eye looke on the other side a little vppon them of hys owne [Page] Clergy, and see what he could finde there amongest those wilfull contemners of immaculate mariage. Not that I do accuse any of incontinencie, whose liues I knowe not but there is one aboue, that well knoweth and seeth all thinges, be they neuer so secret to man, and most certainly will pay home at length wyth fire and brimstone when hee seeth his time.

I say no more, and not so much as I might, following herein the Paynters, whiche when their colours will not serue to expresse a thing that they meane,God knoweth what spilling & murdering of infantes there is in the world. they shadow it with a veile. But howsoeuer the matter goeth with them whether they may or may not be suspected touchyng thys crime aforesayd of infantacide, most sure and manifest it is that they are more then worthely to be accused of homicide in murdering the children and seruauntes of God, bothe men and women, wines and maydes, old & young, blinde and [...]ame, madde and vnmadde, discreete and simple innocentes, learned with the vnlearned, and that of all degrees from the high Archbishop to the Clark and Sexten of the church, and that most wrongfully and wilfully, with such effusion of innocent Christian bloud, as cryeth vp dayly to God for vengeance.

And therefore M.H. in my minde shoulde doe well, to spare a little time from these his inuectiues wherewith he appeacheth the poore protestantes of murder, whom they haue murdered themselues, and exercise his penne wyth some more fruitfull matter, to exhort these spirituall Fathers first to cease from murdering of their owne children to spare the bloud of innocentes, & not to persecute Christ so cruelly in his members, as they do, and furthermore to exhort in like maner these Agamistes, and wilful reiecters of matrimony,Agamistae, of [...], which signifieth men vnmaryed, or agaynst mariage. to take themselues to lawfull wiues, and not to resist Gods holy ordinaunce, nor encounter his institution with an other contrary institution of theyr own deuising, lest perhappes they preuented by fragilitie, may fall into daunger of suche inconueniences aboue touched: which if they be not in thē, I shall be glad: but if they be, it is neyther theyr rayling agaynst ye poore protestantes, nor yet theyr secret auricular confession, that shall couer theyr iniquities from the face of the Lord, when hee shall come to reueale abscondita tenebrarum, & iudicare saeculum per ignem.

And thus for lacke of further lays [...]re, I end with M. H. hauing no more at this time to [...]ay vnto him, but wish him to feare God, to embrace his truth, to remember himselfe, and to surcease from this vncharitable rayling and brawling, especially agaynst the dead whiche cannot aunswer him, or if he will needes cōtinue still to be suche a vehement accuser of other, yet that hee will remember what belongeth to the part of a right accuser: First, that his accusation be true: secondly that no blinde affection of partialiti [...] be mixt withall: thirdly, whosoeuer taketh vppon them to carpe and appeache the crimes of other,The partes of a [...] accuser. oughte themselues to be sincere and vpright, and to see what may be written in their owne foreheades.

Whoredome and murder be greeuous offences, and worthy to bee accused. But to accuse of murder the parties that were murdered, and to leaue the other persons vntouched whiche were the true murderers, it is the part of an accuser, which deserueth himself to be accused of partialitie.

As verily I thinke by this woman, that if she hadde bene a Catholicke Papiste and a deuout follower of their Church, as she was a Protestant, she had neyther bene condemned thē aliue of them, nor now accused being dead of M. H. But God forgeue him, and make him a good man, if it be his will.

Three Martyrs burned at Greenstead in Sussex.

NEre about the same time that these three womē with the infant were burned at Garnesey, [...] Martyr [...]me of two [...] and one woman at [...]nestede in [...], suffered other three likewise at Grenestead in Sussex, two men and one woman, the names of whome were Thomas Dungate Iohn Foreman, and mother Tree, who for righteousnes sake, gaue themselues to death and tormentes of the fire, patiently abiding what the furious rage of man could say or worke agaynst them, at the sayde Towne of Grenested ending theyr lines, the xviij. of the said month of Iuly, and in the yeare aforesaide.

¶The burning and Martyrdome of Thomas More in the Towne of Leicester, Iune xxvi. the yeare .1556.

[...] 26.AS the bloudy rage of this persecution, spared neyther manne, woman, nor childe, wife, nor mayde,The burning of Thomas Moore a simple in [...]nocent, [...] Leicester. lame▪ blynde nor creple, and so through all men and women, as there was no difference: either of age or sexe considered: so neyther was there any condition or qualitie respected of anye person: but whosoeuer he were that helde not, as they did on the pope, and sacrament of the Aultar, were he learned or vnlearned, wise, or simple, innocent, all went to ye fire. As may appeare by this simple poore creature, & innocent soule named Thomas More retayning as a seruaunt to a Mans house in the towne of Leicester, about the age of 24. and after in manner of an housbandman, for speakyng certayne wordes, that his Maker was in heauen, & not in the Pixe, was thereupon apprehended in the countrey,Thomas Moore examined before the Bishop. being with his frendes. Who comming before his Ordinary, first was asked, whether he did not beleue his Maker there to be, poynting to the high Aultar. Whiche he denyed.

Then asked the Bishop, how then, sayd hee, doest thou beleue?

The young man aunswered agayn: as his Creede did teache him.

To whom the bishop sayde: and what is yonder that thou seest aboue the aultar? He aunswering, sayd: forsooth I cannot tell what you would haue me to see. I see there fine clothes, with golden tassels, and other gay ge [...]e hanging about the pixe. What is within I cannot see.

Why? Doest thou not beleue, sayth the bishoppe, Christ to be there, fleshe, bloud, and bone? No, that I doe not, sayd he.

Whereupon the Ordinary making short with him, red the sentence, [...] and so condemned the true and faythfull seruaunt of Christ to death, in sainct Margaretes Churche in Leicester: who was burnt and suffered a ioyfull & glorious Martirdome, for the testimony of righteousnesse, in the same Towne of Leicester, the yeare of our Lord aboue mentioned .1556. about the 26. of Iune.

To this Thomas Moore, we haue also annexed the aunsweres, and examination of one Iohn Iackson, before Doctour Cooke one of the Commissioners, for that it belongeth much vnto the same time.

¶The examination of Iohn Iackson, had before Doctor Cooke, the 11. day of March. An. 1556.

FIrst, when I came before him, he railed on me, and called me hereticke, I aunswered and sayde: [...] I am no hereticke.

Cooke.

Yes, quoth he. For M. Read told me that then wast the rankest hereticke of all them in the Kynge [...] Benche.

Iackson.

I sayd I knew him not.

Cooke

No, quoth he? Yes, hee examined thee at the kinges Benche.

Iackson

I aunswered him, and sayd: he examined fiue other, but not me.

Cooke.

Then answer me: what sayest thou to the blessed sacrament of the Aultar? tell me.

Iackson.

I answered: it is a diffuse question, to aske me at the first dash, you promising to deliuer me.

Cooke.

What an hereticke is this, quoth he?

Iackson.

I sayd: it is easier to call a man hereticke then to proue him one.

Cooke.

Then he sayd: what Church art thou of?

Iackson.

What church, quoth I? I am of ye same church that is builded on the foundation of the Prophetes & the Apostles, Iesus Christ being the head corner stone.The church.

Cooke.

Thou art an hereticke, quoth he.

Iackson

Yea, quoth I? how can that be, seeing that I am of that Church? I am sure that you will not say that the Prophetes, and Apostles were heretickes.

Cooke.

No, quoth he. But what sayst thou to the blessed sacrament of the Aultar agayne? Tell me. [...]

Iackson.

I aunswered hym, and sayde, I finde it not written.

Cooke.

No, quoth he? Keeper away with him.

Iackson.

Yet I taryed there longe, and did talke wyth hym, and I said: Sir, I can be content to be tractable, and obedient to the word of God.

Cooke.

He aunswered and sayde to me, that I knewe not, what the word of God meant, nor yet whether it wer true or not.

Iackson.

I aunswered, and sayd to hym, yes that I do.

Cooke.

Wherby, quoth he?

Iackson.

Hereby sayde I. Our sauioure Christ sayth: Searche the Scriptures, for in them you thinke to haue eternall[Page]lyfe. For they be they that testifie of me.

Cooke.

This is a wise proofe, quoth hee.

Iackson.

It is so, quoth I? What say you then to these wordes that the Prophet Dauid sayd? What soeuer hee be that feareth the Lord, he will shewe him the way that hee hathe chosen: his soule shall dwell at ease, and his seede shall possesse the land The secretes of the Lorde are amonge them that feare hym, and he sheweth them his couenaunt. &c.

Cooke.

Well, quoth he, you shall bee ridde shortly one way or other.

Iackson.

Thē I said to him: my life lyeth not in mans handes: therefore no man shall do more vnto me then god will suffer him.

Cooke,

No quoth he? Thou art a stubborne & naughty fellow.A [...]though [...] call [...] Papists, [...] they [...] you [...] of the Church.

Iackson.

You cannot iudge of me, quoth I, excepte you did see some euill by me.

Cooke.

No, quoth he? Why may not I iudge thee, as well as thou, and thy fellowes iudge vs, and call vs Papistes?

Iackson.

Why, quoth I? that is no iudgement, but Christ sayth: If you refuse me, and receiue not my worde, you haue one that iudgeth you. The word that I haue spokē vnto you now, shall iudge you in the last day.

Cooke.

I pray thee tell me, who is the head of the congregation?

Iackson.

I aunswered, and sayd: Christ is the head.

Cooke,

But who is head in earth?

Iackson.

I sayd: Christ had members here in yearth.

Cooke

Who are they, quoth he?

Iackson.

They, quoth I, that are ruled by the worde of God.

Cooke.

You are a good fellow, quoth he.

Iackson.

I am that I am quoth I.

Cooke.

Then he sayd to my keeper, haue him to prison agayne.

Iackson.

I am contented with that, quoth I: and so we departed. I aunswered no further in this matter, because I thought he shoulde not haue my bloud in a corner. But I hope in the liuing God, that when the time shall come before the congregation, I shall shake theyr building on an other maner of fashion. For they build but vpon sande and their walles be daubed with vntempered morter,The build [...]nges of the Papistes [...]. and therefore they cannot stand long.

Therefore good brothers and sisters, be of good cheare for I trust in my God, I, and my other prison fellowes shall goe ioyfully before you, praysing God most hartily, yt we are coūted worthy to be witnesses of his truth, I pray you accept my simple aunswere at this time, commyttyng you vnto God.

Of this Iohn Iackson, besides this his foresayde aunsweres and examination before Doctor Cooke one of the Commissioners, no more as yet came vnto our handes.

¶The examination of Iohn Newman Martyr, which is to be referred to his story before, pag. 1683.

Referre this to the pag. [...]83. IOhn Newman was first apprehended in Kente, dwelling in the towne of Maydestone, and there was examined before D. Thornton Suffragan, and others, at Tenterden. From thence he was brought to Boner, and there condemned with M. Denley and Pachyngham, and burned at Saffron Walden, as is before storyed. But because his examinations and aunsweres before the Suffragan came not then to my handes, I thought here in this place to bestow them, rather then they shuld vtterly be suppressed. And first what his aunswere was, by writing to the sayd Suffragan, after his apprehension, you shall heare by the tenour of his owne wordes as follow.

[...] Iohn Newmans wordes in [...] to D. Thom [...]IT may please you to vnderstande, that for the space of all the time of king Edwardes raigne, we were dilligently instructed with continuall sermons made by such men whose faythe, wysedome, learning, and vertuous liuing, was commended vnto all men, vnder the kinges hande and seale, and vnder the handes of the whole Counsell. These men taught dilligently a long tyme, perswading vs by the allegations of Gods word, that there was no transubstantiation, nor corporall presence in the sacrament. Their doctrine was not beleued of vs sodainly, but by their cō tinuall preaching: and also by our continuall prayer vnto god that we might neuer be deceiued, but if it were true that GOD would incline our hartes vnto it: and if it were not true, that wee might neuer beleue it.

We wayed that they laboured with Gods word, and we asked the aduise of our frendes: neyther could wee finde that they preached false doctrine. We considered also, as wee did learne, that the kinges Grace and his Counsell, and the most part of al the whole realme, beleued as they taught, because no man preached the contrary. Also we knowe that the preachers were commaunded by the king and the lawes of the Realme, to preach vnto vs such doctrine, as was to the authoritie of Gods word, agreable and no other. And by their dilligent setting forthe of it, by the kinges commaundemente, and the whole consent of the whole Counsell, and by the authoritie of the Parliament, we embrased it, and receiued it, as a very infallible trueth taught vnto vs, for the space of vii. yeares. Wherefore, vntill such time as our consciences are otherwise taught and instructed by Gods word we cannot with safegard of our consciences, take it, as manye suppose at this time. And we trust in God that the Queenes mercifull highnesse, neither yet her most honourable Counsell will in a matter of fayth vse compulsion, nor violence, because faythe is the gift of God, and commeth not of man, neyther of mannes lawes, neyther at such time as men require it, but at such time as God geueth it.

¶The examination and answeres of Iohn Newman Martyr, before D. Thornton and others.

FIrst, one of the Doctours, or one of the Benche, eyther the Archdeacon, or Fauced, or some other,The examination and aunsweres of Iohn Newman: which is to be referred to the pag. 1683. whose name Iohn Newman doth not expresse, beginneth asking in this wise.

Doctor.

How say ye to this? This is my body whiche is geuen for you.

Newman.

It is a figuratiue speach, one thing spoken, and an other ment, as Christ sayth: I am a vine, I am a dore, I am a stone, &c. Is hee therefore a materiall stone, a vine, or a dore?

Doct.

This is no figuratiue speache. For he sayth: This is my body which is geuen for you, & so sayth he not of the stone vyne, or dore: but that is a figuratiue speach.

New.

Christ sayth, this cup is the new Testament in my bloud. This cup is the new Testament, is a figuratiue speache. If ye will haue it so meant, then let them take and eate the Cup.

Doct.

Nay, that is not so meant, so it is a common phrase of speache among our selues: we say to our friende, drinke a cup of drinke, and yet we meane hee shoulde drinke the drinke in the cup.

New.

Why if we will haue the one so vnderstoode, ye must so vnderstande the other.

Doct.

Nay, it is a common vse of speach, to say drynke a cup of Ale, or Beere? And therefore it is no figuratiue speache.

New.

The often vsing of a thing doth not make that thing otherwise then it is:What is a figuratiue speache? but where soeuer one thing is spoken and an other ment, it is a figuratiue speach.

Doct.

Well, we will not stand here about. Howe say ye by the reall presence? Is not christes naturall body there that was borne of the virgine Mary?

New.

No, I do not so beleue, neither can I so beleeue: for the soule of man doth not feede vpon naturall thinges, as the body doth.

Doct.

Why, how then doth he feede?

New.

I thinke the soule of manne dothe feede as the Aungelles in heauen, whose feedyng is onely the pleasue, ioye felicitie, and delectation that they haue of God: & so the soule of man doth feede and eate, through fayth, the body of Christ.

Colens.

Yea, but if the body doe not feede vppon naturall thinges, the soule cannot continue with the body:Collins reasoneth with Newman. therefore the body must needes feede vppon naturall thinges, that both may liue together.

New.

I graunt it to be true: but yet the soule dothe liue otherwise then the bodye, whiche doth pearysh: therefore naturall thinges do but feede the body onely. I pray you what did Iudas receiue at the supper.

Colens.

Mary, Iudas did receaue the very body of Chryst but it was to hys damnation.

Newman.

Why? was the Deuill entred into him before.Whether Iudas receiued the body of Christ, or no? Then he hadde both the Deuill and Chryst in hym at one tyme.

Colens.

Nay, the deuill did enter into him afterwade.

New.

Yea, and before too what doe ye thinke? had hee but one Deuill. Nay I think he had rather a legion of deuils at the latter end.

Colens.

Well, put case it be so, what say you to that?

New.

Mary, if Christe and the Deuill were both in Iudas at once, I pray you how did they two agree together?

Colens.

Wee graunt they were bothe in Iudas at that tyme: for Chryst may bee where the Deuill is, if he will, [Page] but the deuill cannot be where Christe is, excepte it please Christ.

New.

Christ will not be in an vncleane person that hathe the Deuill.

Thornton.

Why, will ye not beleue that Christ was in hell and ye will graunt that the Deuill is there:D. Thornton reasoneth with Iohn Newman. and so mighte he be in Iudas, and if it pleased him.

New.

Christ woulde not suffer Mary Magdalen to touche him, which sought him at his graue, and did loue him entirely: much lesse he will suffer an vngodly man to receaue him into his vncleane body.

Thornton.

Yes, seeing God may do all thinges, he may do what he list, and be where he will: And doth not the Psal. say: he is in hell, and in all places. Why shoulde wee then doubt of his being there.

New.

Though his Godhead bee in all places, yet that is not sufficient, to prooue that his humanitie is in all places.

Thornton.

No, doe you not beleeue that God is omnypotent, and may do all thinges?

New.

I doe beleue that God is almighty, and may doe all that he will do.

Thornton.

The omnipotency of Christ doeth not proue him to be really in the Sacrament.Nay, but and if he be omnipotent, hee may doe all thinges, and there is nothing vnpossible for hym to do.

New.

I know God is almighty, and can do all that he wil but he cannot make his sonne a lyer, he cannot deny hym selfe, nor hee cannot restore virginitie once violated and defiled.

Thornton.

What is that to youre purpose. GOD dothe not defile virginitie: we speake but of thinges that God doth.

New.

Why, will ye haue the humanitie of Christ in all places, as the deitie is?

Thornt.

Yea, he is in all places, as the deitie is, if it please him.Absurdity in the Popes doctrine.

New.

I will promise you that seemeth to me a very great heresie: for heauen and earth are not able to conteine the diuine power of God, for it is in all places, as here and in euery place: and yet ye will say, that where soeuer the deitie is, there is also the humnanitie: and so ye wil make him no body, but a phantasticall body, and not a body in deede.

Thornton.

Nay, we do not say he is in al places, as the deitie is, but if it please him, he may be in all places with the deitie.

New.

I promise you that it seemeth to me as great an heresie as euer I heard of in my life,The humanity of Christ may not be in all places. and I dare not graunt it, least I shoulde deny Christ to be a very man, and that were agaynst all the scriptures.

Thornton.

Tushe, what shall we stande reasoning wyth him? I dare say he doth not beleeue, that Christ came out of his mother, not opening the matrice. Doe you beleue that Christ rose from death and came through the stone?

New.

I doe beleue that Christ rose from death: But I doe not beleue that he came through the stone, neither doth the scripture so say.

Thornton.

Loe, how say you, he doth not beleue that chryst came through ye stone: And if he doth not beleue this, how shall he beleue the other? If he could beleue this, it wer easie for him to beleue the other.

New.

The scripture doth not say he went through ye stone, but it saith the Angels of God,Note the grosse ignoraunce of this Suffragan. came downe and roled away ye stone, and for feare of him: the keepers became euen as dead men.

Thornt.

A foole, foole, that was because the women shuld see that he was risen agayne from death.

New.

Well the scripture maketh as much for me, as it doth for you and more to.

Thornton.

Well, let vs not stande anye longer aboute him. Backe agayne to the real presence. How say ye, is the body of Christ really in the sacrament, or no?

New.

I haue aunswered you already.

Thornton.

Well doe yee not beleeue that hee is there really?

New.

No, I beleue it not.

Thornton.

Well, will ye stand to it?

New.

I must needes stande to it, till I bee perswaded to a further truth.

Thornton.

Nay, yee will not bee perswaded, but stande to your owne opinion.

New.

Nay I stand not to mine owne opinion, GOD I take to witnesse, but onely to the scriptures of God, and that can all those that stand here witnes with me, and nothing but the scriptures: and I take God to witnes, that I do nothing of presumption, but that that I do, is onely my conscience, and if there be a further trueth: then I see, excepte it appeare a trueth to me, I cannot receiue it as a truth. And seeing fayth is the gifte of God, and commeth not of man: for it is not you that can geue me fayth nor no man els, therfore I trust ye will beare the more with me, seing it must be wrought by God, and when it shall please God to open a further truth to me, I shall receiue it with all my hart, and embrace it.

Thornton

had many other questions, which I did not beare away: but as I doe vnderstand: these are the chiefest as for tauntes, foolish, and vnlearned, hee lacked none. Prayse GOD for his giftes, and GOD increase in vs strength.

*The argument of Iohn Newman.Argument in the 2. figure.

If the body of Christ were really and bodily in the sacrament, then who soeuer receiued the sacrament, receiued also the body.

The wicked, receiuing the sacrament, receiue not the body of Christ.

Ergo, the bodye of Christe is not really in the Sacrament.

*Argument.

Ca- They which eate the fleshe, and drinke the bloude of Christ, dwell in him, and he in them.

mes- The wicked dwell not in Christ, nor he in them.

tres Ergo, The wicked eate not the fleshe, nor drinke the bloud of Christ.

*Argument.

Ca- They that haue Christ dwelling in them, bring foorth much fruite. Iohn. 15. Hee that dwelleth in me, and I in him, bringeth forth much fruite. &c.

mes- The wicked bringeth forth no fruit of goodnes.

tres. Ergo, they haue not Christes body dwelling in them.

¶Argument.

Da- Where remembrrunce is of a thing,Argument in the 3. figure. there is imported the absence thereof.

ti- Remembraunce of Christes body is in the sacrament: Do this in remembraunce of me. &c.

si. Ergo, Christes body there is imported to be absent.

Mary they will say, we see him not with our outward eyes, but he is commended vnder the fourme of breade & wine, and that that we see, is nothing but a quallitie or an accidence. But let them shew me a quallitie or an accidence without a substaunce, and I will beleue them. And thus much concerning Newmans examinations and argumentes, whose Martyrdome is before expressed.

¶The Martirdome of Ioane Wast, a blynde woman in the Towne of Darbye.

THe first day of August, in the yeare aboue specified, suffered likewise at the Towne of Darby,August. 1. Ioan Waste a blynde woman and Martyr. a certaine poore honest godly woman: being blinde from her birth, and vnmaryed, about the age of xxii. named Ioane Wast, of the Parish of Alhallowes. Of them that sate vpon this innocent womans bloude, the chiefest was Ra [...]e Bayne Bishop of the Dyoces, Doctour Draycot hys Chauncellour, sir Iohn Port Knight, Henrye Uernon Esquire, Peter Finshe officiall of Darby, with the assistaunce also of diuers other, Richard Warde, and William Bembrige, the same time being Bayliffes of the Towne of Darby &c. First after the aboue named Byshoppe, and Doct. Draycot had caused the sayd Ioane Waste to be apprehended in the Towne of Darby, suspecting her to bee guilty of certayne heresies, she was diuers times priuily examined, as well in prison as out of Prison: by Finsh the Officiall aforesayd: After that brought to publicke examination before the Bishop, at last was there burnt in Darby, as is aboue sayd. Touching whose life, bringing vp, & conuersatiō, somewhat more amply we mynd to discourse as by faythfull relation hath come to my handes.

First,The lyfe & conuersatiō of Ioan Waste. this Ioane Wast was the daughter of one William Wast, an honest poore man, and by hys science a Barber: who some time also vsed to make Ropes. His wife had the same Ioane, and one other at one byrth, and shee was borne blinde. And when shee was about xij. or xiiii. yeares old, she learned to knitte hosen and sleeues, and other thinges, which in time she could do very well. Furthermore as time serued she would help her father to turn ropes, and do such other thinges as she was able, and in [Page] no case would be idle.Anno 1556. August. Thus continued she with her father and mother during their liues: After whose departure then kept she with one Roger Wast her brother, who in ye time of king Edw. the 6. of blessed memory, gaue her selfe dayly to go to the church to heare Diuine seruice read in ye vulgar tongue.Ioan Waste [...]awen by the spirite [...] God, to the loue of Religion. And thus by hearing Homilies and sermons, she became merueilously well affected to the Religion then taught. So at length hauing by her labour gotten and saued so much mony as would buy her a newe testamēt, she caused one to be prouided for her. And though she was of herselfe vnlearned and by reason of her blindnes vnable to read, yet for the great desire shee had to vnderstand and haue printed in her memory the sayinges of holy scriptures conteined in the new Testament, shee acquaynted her selfe chiefly with one Iohn Hurt, then prisoner in the common Hall of Darby, for debtes.

The same Iohn Hurt being a sober graue man of the age of three score and ten yeares, by her earnest intreatie, and being Prisoner,The earnest [...] of Ioane Wast [...] [...]earne [...] Scriptures. and many times idle and without cō pany, did for his exercise dayly read vnto her some one chapter of the new Testament. And if at any time he wer otherwise occupied or letted through sickenes: she woulde repayre vnto one Iohn Pemerton Clarke of the Parishe Churche of all sayntes in the same towne of Darby, or to some other person which could read, and sometimes shee would geue a penny or two (as shee might spare) to suche persons as woulde not freely read vnto her,Iohn Hurt [...] Iohn Pemerton [...] to Ioane Wast. A notable [...] of God [...] woman. Ioane Wast both blynd and vnlearned, yet was perfect in the Scriptures. appoyntyng vnto them aforehand how many Chapiters of the newe Testament they should read, or how often they should repeate one Chapiter vpon a price.

Moreouer in the sayde Ioane Wast, this was notoryous that she being vtterly blinde, could not withstanding without a guide, go to any Church within the sayd town of Darby, or to any other place or person, with whom she had any such exercise. By which exercise shee so profited, yt she was able not onely to recite many Chapiters of ye new testament without book, but also could aptly impugne, by diuers places of scriptures, as well sinne, as suche abuses in Religion, as then were to much in vse, in diuers and sondry persons.

As this godly woman thus dayly increased in ye knowledge of Gods holy worde and no lesse in her life expressed the vertuous fruites and exercise of the same: Not long after, through ye fatall death of blessed K. Edw. followed the woefull ruine of religion, in the raygne of Queene Mary his sister. In which alteration, notwithstanding the general backsliding of the greatest part and multitude of the whole realme into the olde papisme agayne, yet this poore blind woman continuing in a constant conscience, proceeded still in her former exercise, both being zelous in yt shee had learned, and also refusing to communicate in religion with those which taught contrary doctrine to that she before had learned in king Edwardes time, as is aboue declared.

For the which she was called and conuented before the foresayd Bishop and D. Draycot, with diuers other called in to beare witnesse.

*Articles ministred vnto her.

THe Articles ministred to her, and wherewith she was charged,The Articles obiected to Ioane Wast. were these: First, that she did hold the Sacrament of the Aultar, to be but onely a memory or representation of Christes bodye, and materiall bread and wyne, but not his naturall body, vnlesse it were receaued. And that it ought not to be reserued from time to tyme ouer ye Aultar, but immediately to be receaued &c.

Item that she did hold, in receiuing of the sacramente of the Aultar, she did not receaue the same body that was borne of the virgine Mary, and suffered vppon the Crosse for our redemption. &c.

Item, she did hold, that Christe at his last supper dyd not blesse the bread yt he had then in hys handes, but was blessed hymselfe, and by the vertue of the wordes of consecration, the substaunce of the bread and wyne is not conuerted and turned into the substaunce of the body & bloud of Christ.

Item, shee did graunt that shee was of the parishe of Alhallowes in Darby. &c.

Item, that all and singular the premisses are true and notorious by publike report and fame. &c.

The aunswere of Ioane Waste to the Articles.Whereunto she aunswered, that she beleued therein so much as the holye scriptures taught her, and according to that she had heard preached vnto her by diuers learned mē Whereof some suffered imprisonment, and other some suffered death for the same Doctrine. Amongest whome she named, beside other, Doctour Taylour, whome she sayde took it of hys conscience, that ye doctrine which he taught was true, and asked of them, if they would doe so in lyke case for their doctrine, whiche if they woulde not, she desired them for Gods sake not to trouble her being a blynde, poore, and vnlearned woman, wyth anye further talke, saying (by Gods assistaunce) that she was ready to yeld vpp her lyfe in that fayth, in suche sorte as they shoulde appoynt.

And yet notwithstanding being Prest by the sayd byshoppe and Doctor Draycot,Well argued▪ Because Christ is omnipotent Ergo, there is no bread in the Sacrament. with many argumentes of Christes omnipotency, as, why was not Christe able as well to make the bread his bodye, as to turne water into wyne, rayse Lazarus from death, and suche other lyke arguments: and many times being threatned with greuous imprisonmentes, tormentes, & death. The poore woman thus being, as it wer, half astonied through their terrors & threates, and desirous (as it seemed) to prolong her lyfe, offered vnto the Bishop then present,The offer of Ioane Waste to the Bishoppe, if he would take vpon his conscience, to aunswere before God for his doctrine. that if he would before that company, take it vpon his conscience, that ye doctrine which he would haue her to beleue concerning ye sacrament, was true, and that he would at the dreadful day of iudgement aunswere for her therein (as the sayd Doct. Taylor, in diuers of his sermons did offer) she would thē further aunswere them.

Whereunto the Bishop aunswered, hee woulde. But Doctor Draycot his Chauncellour, hearyng that, sayde: My Lord, you knowe not what you doe,Note here the difference betweene the conscience of the Protestant, and of the Papist. The Bishop and his Chauncellour durste not take vpon their conscience, to aunswere before GOD for their doctrine. Sentence pronounced agaynst Ioane Waste. The writte brought downe for the burning of Ioane Waste. Doctor Draycot appointed to Preache at the burning of Ioane Waste. D. Draycottes rayling Sermon agaynst Ioane Waste. you maye in no case aunswere for an hereticke. And immediately hee asked the poore woman whether she would recant or no, & sayd she should aunswere for her selfe. Unto whose sayings the Bishop also reformed himselfe.

The poore woman perceauing this, aunswered again that if they refused to take of theyr conscience that it was true they woulde haue her to beleue, shee would answere no further, but desired them to do theyr pleasure, and so after certayne circumstances, they pronounced sentence agaynst her, and deliuered her vnto the Bayliffes of ye sayd Towne of Darby afore named. Who after they hadde kept her about a moneth or fiue weekes, at length there came vnto them a writte De heretico comburendo: by vertue whereof they were appoynted by the sayd Byshoppe to bryng her to the Paryshe Churche of all Sayntes at a day appoynted where Doct. Draycot should make a Sermon.

When the daye and time was come that this innocent Martyr shoulde suffer, first commeth to the Church Doct. Draycot accompanyed with diuers gentlemen, as Mayster Tho. Powthread, M. Henry Uernon, M. Dethick of Newall, and diuers others. This done, & all things now in a readines, at last the poore blinde creature and seruant of God was brought and set before the Pulpit, where the sayd Doct. being entred into his sermon, and there inueiyng agaynst diuers matters, which he called heresies, declared vnto the people that that woman was condemned for denying the blessed sacrament of the Aulter to be ye very body and bloud of Christ really and substancially,Blessed are you when men shall reuile you, & say all euill agaynst you, for my names sake. Math. 5. and was thereby cut off from the body of the Catholick church and sayd, that she was not onely blinde of her bodily eyes but also blind in the eyes of her soule▪ And he sayd, that as her body shuld be presently consumed with materiall fire: so her soule shoulde be burned in hel with euerlasting fire, as soone as it should be seperated from the body, and there to remayne world without end, and sayd it was not lawfull for the people to pray for her: and so with many terrible threates he made an end of his sermon, and commā ded the Bayliffes and those gentlemen to see her executed. And the sermon thus ended,Ioane Waste brought to the place of execution. eftsoones the blessed seruant of God was caried away from the sayd Church, to a place called the windmill Pit, neare vnto the sayd Towne, and holding the foresayd Roger Wast her brother by the hand she prepared herselfe, and desired the people to pray wyth her, and sayde such prayers as she before had learned, & cryed vpon Christ to haue mercy vpon her as long as life serued. In this meane season,The Martyrdome of Ioane Waste. the sayde D. Draycot went to hys Inne, for great sorrow of her death, and there layd him downe, and slept during all the tyme of her execution and thus much of Ioane Wast.

Now, for so muche as I am not ignoraunt (faythfull reader) that this, and other storyes more, set forth of the Martyrs, shall not lack carpers and markers enow ready to seeke all holes and corners, how to diffame the memory of GODS good Saynctes, and to condemne these hystoryes, of lyes and vntruthes: especially hystories wherin they see their shamefull actes and vnchristian crueltye detected and brought to lyghte: therfore for better confirmation of thys historye aboue written, and to stop the mouthes of such Momes, thys shall be to admonish all and singular readers hereof, that the discourse of this poore blinde womans life and deathe, in suche [Page] sorte as is aboue prefixed,Anno 1556. hath bene confessed to be very true, by diuers persons of worthy credite and yet liuing: and also hath bene specially perused and examined by W. Baynbridge, tofore mentioned, Bayliffe then of Darbye: who aswell of his own knowledge, as by speciall enquiry and conference, by him made, with diuers others, hath certified vs the same to be vndoubted: besides the Testimoniall of Iohn Cadman Curate of the sayd towne, and of other also, vppon whose honesty well knowne, and theyr report herein nothing differing from such as were best acquaynted with that matter, I haue bene here the more bold to commit this story to posteritie, for all good men to consider and to iudge vpon.

*Edwarde Sharpe.

ABout the beginning of the next month folowing, whiche was September,September. 8. a certayn godly, aged, deuout, & zelous person of the Lords glory, borne in Wiltshyre, named Edward Sharpe,The Martyrdome of Edward Sharpe at Bristowe. of the age of lx. yeares, or thereabout, was condemned at Bristow to the like Martyrdom where he constantly & manfully persisting in ye iust quarrel of Christes Gospell, for misliking and renouncing the ordinaunces of the Romishe Churche, was tryed as pure gold, and made a liuely sacrifice in the fire: in whose death as in ye death of all hys other saynts, the Lord be glorified and thanked for his great grace of constancy: to whom be praise for euer, Amen.

¶Foure suffered at Mayfield.

NExte after the Martyrdome of Edward Sharpe aboue sayd,September. 24. The Martyrdome of fowre at Mayfield in Sussex. followed iiii. which suffered at Mayfield in Sussex, the xxiiii. day of September. anno. 1556. Of whose names, ii. we finde recorded, and the other two we yet know not, and therefore according to our register, here vnder they be specified, as we find them.

Iohn Hart Tho. Rauensdale A shomaker, and a Coriar. September. 25. The Martyrdome of a Carpenter at Bristowe.

Iohn Hart.

Thomas Rauensdale.

A Shomaker.

And a Coriar.

Which sayd .4. being at the place where they shoulde suffer, after they hadde made theyr prayer, and were at the stake, ready to abide the force of the fire, they constantlye & ioyfully yelded their liues for the testimony of the glorious Gospell of Iesus Christ, vnto whome be prayse for euer, and euer. Amen.

The day after the Martyrdome of these foresayde at Mayfield, which was the 24. of September. an. 1556. was a young man (which by science was a Carpenter, whose name we haue not) put to death for the like testimonye of Iesus Christe at Bristowe, where he yelding himselfe to the tormentes of the fire, gaue vp his life into the handes of the Lord, with such ioyfull constancye and triumphe, as all the Church of Christe haue iust cause to prayse God for him.

The martyrdome of Iohn Horne and a woman.

NOw, not long after the death of the sayde young man at Bristow,September. 27. The Martyrdome of Iohn Horne, and a woman, at Wotton vnderhedge in Glocestershire. in the same moneth were two mo godly Martyrs cōsumed by fire at Wotton Underhedge in Glocestershyre, whose names are aboue specified, which dyed very gloriously in a constaunt fayth, to the terrour of the wicked, and comforte of the Godly. So graciously did the Lord worke in them, that death vnto them was life, and life with a blotted conscience was death.

¶A pitifull storye concerning the vnmercifull handling of W. Dangerfield, and Ioane hys wife beyng in childbed, taken out of her house, wyth her sucking infant of 14. daies old, & layd in the common Iayle amongest theeues and murderers.

The cruell handling of W. Dangerfield and Ioane his wyfe in prison.WHen I had written and finished the story of ye Garnsey women, with the young infant there with them burned, and also had passed the burning of the poore blind woman Ioane Wast at Darby, I well hoped I shoulde haue found no moe such stories of vnmerciful cruelty shewed vppon seely women with theyr children and young infantes: but now cōming to the persecution of Glocester shyre about the partes of Bristow, I finde an other story of such vnmercifulnes shewed agaynst a woman in childbed, as farre from all charitie and humanitie, as hath ben anye other storye yet hetherto rehearsed, as by the sequele hereof may appeare.

In the Parish of Wotton Underhedge, not farre from Bristow, was dwelling one W. Dangerfield a right honest and godly poore man, who by Ioane Dangerfield his wife had ix. Children, and she nowe lying in childbed of the tenth. Thys William after he had bene abroad from his house a certayne space, for feare of persecution, hearing that his wife was brought to bed, repayred home to visite her, as naturall duety required, and to see his children, she being now deliuered foure dayes before.

The returne of this man was not so soone known to some of his vnkinde & vncharitable neighbours, but they incensed with the spirite of Papistrye, eftsoones beset the house about, and there tooke the sayd W. Dangerfield. & caryed him to prison, and so at length hee was brought to the Bishop, being then Doctor Brookes: in whose cruell handling he remayned a certayne space, so longe till hys legges almost were freated off with yrons.No [...] in Pope to be [...] W. Dangerfield apprehended his owne in house. Ioane the wyfe of W. Dangerfield taken with her young infant out of childbed, and had to prison. Dangerfield made to beleeue falsely, that his wyfe had recanted. Dangerfield vppon hope of his wiues recā tation, consented to the Bishop.

After the apprehension, of the Husband, the wife likewise was taken, with her younge borne childe, being but 14. dayes olde (as is sayde) out of her childbed, and caryed into the common Iayle, and there placed amongst theues and murderers, where both shee and her poore innocent found so small charitie amongest the catholicke men, that she neuer could come to any fire, but was driuen to warm the clothes that she should put about the childe, in her bosome.

In the meane season while they lay thus inclosed in seuerall prisons, the husband and the wife, the Bishop beginneth to practise not with the woman first, as the serpent did with Eue, but with the man, craftily deceiuing his simplicitie, with fayre glosing wordes, falsely perswading him that his wife had recanted, and asking him, wherfore he should more stande in his owne conceate, then shee being as well learned as he, and so subtilly drew out a form of recantation, wherewith hee deceiued the simple soule. Whereunto after yt he had once graunted that hee would consent, although hee had not yet recanted, they suffered hym to to go to his wife, where shee laye in the common Iayle.

Then they with melting hartes opening their minds one to an other, when he saw hys wife not released, & perceauing that he had not done well, he declared vnto her ye whole matter, how falsely he was circumuented by ye subtile flatteringes of the Byshop, bearyng him in hand that certaynly she had recanted: and thus deceiuing me (sayde he) brought this vnto me,The wyfe lamented the fall of her husbād. Dangerfield lamenteth his promise made to the Bishop. The prayer of Dangerfield to God. The death of the husband. and so plucked out of hys bosome the copy of the recantation, whereunto he had granted his promise. At the sight whereof the wife hearyng what her husband had done, her hart claue a sunder, saying: Alacke, thus long haue we continued one, and hath Satan so preuayled, to cause you to breake your first vow made to Christ in Baptisme? And so departed the saide W. and Ioane his wife, with what heartes the Lorde knoweth. Then began hee not a little to bewayle his promyse made to the Bishop, and to make hys prayer to almighty God, desiring him that he might not liue so long as to cal euill good, and good euill: or light darkenes, or darkenes light, and so departed he home toward hys house: where by the way homeward (as it is affirmed) he took his death and shortly after departed according to his prayer, after he had endured in prison xii. weekes.

After this, Ioane his wife continued still in prison with her tender infant, till at last she was brought before that Bishop to be examined. Whereunto what her aunswers were, it is not certainely knowne. Howbeit most like it is what soeuer they were, they pleased not the Bishoppe, as appeared by his ire increased agaynst the poore woman & her long continuance in the prison,The young infant famished in prison. The Martyrdome of the mother. The death of the olde woman. together with her tender babe, which also remayned with her in ye Iayle, partaker of her Martyrdome, so long as her milke would serue to geue it sucke, till at length the childe being starued for colde and famine, was sent away when it was past al remedie, and so shortly after dyed. And not long after ye mother also followed, besides the olde woman whiche was mother of the husband, of the age of 80. yeares and vpwarde. Who being left in the house after their apprehēsion for lacke of comfort there perished also.

And thus haue ye in one story the deathe of foure together: first of the old woman, then of the husband,M. Bridges persecuted the same tyme for Gods word, and witnes of this story. after that of the innocent childe, and lastly of the mother. What became of the other nine children, I am not perfectly sure, but that I partly vnderstand, that they were all vndone by the same.

This story is reported and testified as well by other as namely by Mistres Bridges, dwelling in the same town, [Page] and partaker then of the like afflictions,Anno 1557. Septem. and hardly escaped with her life.

A Shomaker suffering in Northamton.

IN the moneth of October folowing, was burned at the towne of Northampton, a Shomaker, a true witnesse and disciple of the Lorde,October [...]. In Mart [...]dome of a S [...]maker [...] Northa [...]ton. who accordinge to the grace of God geuen vnto him, cleauing fast to the sounde doctrin and preaching of Gods woord, renounced the vntrue and false coloured religion of the Romish sea, wherein manye a good man hath bene drowned.

After whom, not long after in the same month of October, died also in the Castle of Chichester thre godly confessors, being there in bonds for the like cause of Christes Gospel, who also should haue suffred ye like Martyrdom, had not theyr naturall deathe,Oct [...]ber. 18. [...] dyed [...] Castle of C [...]chester, [...] Hooke, [...]. or rather (as it is to be suspected) the cruel handling of the papists made them away before, and afterward buried them in the fielde.

I reade moreouer that in this present yeare, to witte, An. 1556. was burnt one called Hooke a true witnes of the Lordes truthe, at Chester.

¶Fiue famished in Caunterbury Castell, by the vnmercifull tyrannie of the Papistes about the beginning of Nouember.

AS among all the Bishops, Boner bishop of London, principally excelled in persecuting the poore members and Saintes of Christe: [...] Dūning, [...] persecutors. so of all Archdeacons Nicholas Harpesfield Archdeacon of Cāterburie (as may by mans sight appeare) was the forest, and of least compassion) only Dunning of Norwich excepted) by whose vnmercifull nature, and agrest disposition, verye many were putte to death in that dioces of Canterbury, not onely in the bloudy time of that Queene, but some also in the blessed beginning of this our moste renowmed Queene that nowe is, as by the grace of Christ heereafter shall appeare.

Persecution in Kent.Of those that suffered in Queene Maries time within the foresayd diocesse of Canterburie, some be recited already, with the order and fourme set downe of suche Articles as then were most commōly ministred to the examinates by Thorneton, Suffragane of Douer, and the sayde Nicholas Harpsefielde and other, as before in the volume of this hystorie may appeare, pag. 1683. Now to proceede in the order and course of time where we left, next followeth the moneth of Nouember.

In the beginning whereof were together in the Castell of Caunterburie 15. godly and innocent Martyrs, of which number, not one escaped with theyr life, but either were burned, [...] Martyrs [...] confess [...] together [...] Canterbury. or els were famished in prisone. Of yt which two sortes, which is the easier death: God knoweth it is hard to iudge. Notwithstāding, the truth is, that of these 15.10. were burned and suffered in the fire, of whom in the next booke more shall follow hereafter, the Lord willing. The other 5. were pined and famished most vnmercifully in the straite prisone, of whome we haue heere presently to entreate. Whose names were these.

Whiche two were yet vncondemned.

[...]

1. Iohn Clearke.

2. Dunston Chittenden.

These were condemned to bee burnt.

3. W. Foster of Stone.

4. Alice Potkins wife, of Stapleherst.

5. Iohn Archer of Cranbroke, weauer.

Of these 5. prisonners, the firste two were vncondemned, the other thre last were condemned, and should haue bene burned, but suffered no lesse tormentes then if they had abidde the fire, being macerate and pined to death by famine. What theyr articles and answers were, it needeth not heere to recite, [...] seeing all they, in that time of Queene Mary, commonly suffered for one maner & sort of cause, yt is, for holding against the 7. Sacraments, against the realtie of Christes being in his supper, for speaking against the churche of Rome, and determinations of the same, against Images set vp and woorshipped in the churche, for not comming to the church, and such other like. &c.

First, William Foster answearing to these and like articles, sayde, that he beleeued well in all the Articles of the Creede: [...] but to beleeue to be m0e Sacraments then two, and to pray to Saintes, either to profite vs, or to praye for soules in purgatorie to profit them, that faith and works doe iustifie, or to alow the popish ceremonies in ye church, that he denied. Moreouer hee sayde, to carie Candels vpon Candelmasse daye, were as good for him as to carye a dungforke, and that it is as necessary to cary the galowes about, if his father were hanged, as the crosse. To come to the church he cannot, sayd he, with a safe conscience.Carying about the Crosse. Necessitye alwayes excused in matters indifferent. W. Foster apprehended by Syr Thomas Moyle. Mother Potkins Martyr, troubled by W. Robertes. Alice Potkins in Christ but one yeare olde. Concerning fish daies and flesh daies, hee graunted it good to put difference therein, except where necessity required the contrary.

This William Foster was a labouring man, of ye age of xl. yeares. He was apprehended and imprisoned by Sir Thomas Moyle Knight.

Alice Potkins for the like confession, was condemned to be burned, for that she was not, neyther would be confessed to the Priest, for that shee receiued not the sacrament of the aultare, because shee would not pray to saincts, nor creepe to the Crosse. &c. Being demaunded of her age, she sayde that shee was xlix. yeares olde according to her olde age, & according to her yong age, since she learned Christ, shee was of one yeares age, and was committed by maister Roberts to prisone.

The answer and confession of Iohn Archer of Crambroke, was muche in like sorte.The aunswere of Iohn Archer Martyr. And although certayne of these vpon ignorant simplicitie swarued a litle in ye number of Sacraments, some graunting one sacrament, that is, the body of Christ hanging vpon the crosse, some moe, some lesse. &c. yet in the principal matter touching the doctrins of saluation for faith to stay vpon, and in disagreing from the dreaming determinations of the Popish church, they moste agreed. Concerning the not praying to saints, and for the deade in Purgatorie, for not creepynge to the crosse, for faith onely to iustifie, for taking of an oth & such other like, he graunted as the other had done. This father Archer, by his occupation a Weauer of the towne of Crā broke, of the age of 50. yeres, was attached and imprisonned by syr Iohn Gilforde knighte. And thus haue yee the cause and imprisonment of these 5. godly prisoners.Syr Iohn Gilford committed Father Archer to prison. Now as touching the cruelty of theyr death, for that yee shal not surmise the suspicion or relation thereof to proceede of my selfe, ye shall heare theyr own testimonie and certification by their owne letter thrown out of the prison concerning the vnmercifull dealing of the Catholicke tyrantes in famishing them, as is aforesayde. The woordes and copye of theyr letter is this.

The copie of a Letter wrytten and cast out of the Castle of Cant. by the prisoners there in bands for Gods word▪ declaring how the Papistes went aboute to famishe them to death: of the which companie fiue were famished amongest them all ready.

BE it knowen to all men that shall read,The prisoners letter, declaring how they were handled and famished in prison. or heare redde these our letters, that we the pore prisoners of ye Castle of Canterburie for Gods truth, are kept and lie in cold yrons, & our keepers wil not suffer any meat to be brought to vs to comfort vs. And if any man do bring any thyng, as bread, butter, cheese, or any other foode, the saide keeper wil charge them that so bring vs any thing, except mony or raiment, to carie it with them againe, or els if he do receiue any foode of any for vs, he doeth keepe it for himself, and he and his seruaunts do spend it, so that we haue nothing thereof: and thus the keeper keepeth away our victuals from vs. In so muche that there are 4. of vs prisonners there for Gods truthe, famished already, and thus is it his minde to famish vs all: and we thinke he is apoynted thereunto of the Bishops and priestes, and also of the iustices, so to famish vs, and not onely vs of the saide Castel, but also all other prisoners in other prisons for ye lyke cause to be also famished: notwithstanding we wryte not these our letters, to that entent we moughte not aforde to be famished for the Lord Iesus sake, but for this cause and entent, that they hauing no law so to famish vs in prison, should not doe it priuely, but that the murtherers heartes should be openly knowen to all the world, that all menne may know of what church they are, & who is their father.

Out of the Castel of Canterburie.

The trouble and vexation of good people in the Diocesse of Lichfield.

THese foresayde monethes of September, Nouember, and December as they were troublesome to diuers other places, and especially to the Dioces of Canterburie,Doctour Bane, Doctor Draycot his Chauncellor in Lichfield cruell persecutours. by reason of the Archdeacon aboue named: so likewyse they brought no little busines in the countrey of Lichfield and Couentrie by a cruel bishop there called Rafe Bane, and a more cruell Chauncellor named Doctour Draycot, through the fierce inquisition of whome, great stirre was there amonge the people, being called to examination for theyr Faith, and many caused to beare fagottes. Who altho [...]h they were not put to ye torment of death, yet because [Page] it may appeare what a number there is in the countrys of England abroade,Anno 1556. Ianuary. which in theyr hearts haue a misliking of the Popes Romish lawes and religion, if for fear they durst vtter theyr mindes, I thought to make a rehearsall of theyr names which in the foresayde Diocesse of Couentrie and Lichfielde, were taken in suspicion and examined for theyr Religion.

And first amongst them that were detected and inioyned to the popish penance, that is, to beare a fagot, candel, and beades about in procession,The names of them that bare fagottes in the Dioces of Lichfield and Couentrye. were Agnes Forman, detected, examined, and by witnesse conuicted and bare a fagot the 12. of Septemb. Likewise Margery Kirry, Thomas Norreis, Thomas Stiffe, William Kayme, Robert Katrenes, Thomas Smith, Iohn Borsley the younger. Ite [...] Iohn Waterhouse, against whom came in witnesse and accusers, Richarde Caterbanke, I. Edge, William Smith, Robert Cooke, laying against him for seldome cō ming to the Churche, for geuing no reuerence at the leuation of the Sacrament, but looking vpon his booke, for not kissing ye paxe. &c. Robert Bissel, Leonard West, Richard Baily of the parish of Whiteacre.

These were depriued.

Nicholas Cartwright, Doctor.

Richard Iurdian, Priest.

Edmund Crokel, Priest.

Thomas Whitehead, Priest.

William Taylour, Priest.

Anselme Sele, Priest.

Richard Slauie, Priest maryed.

Edward Hawes, Priest maried.

Robert Aston, Priest depriued.

Henry Tecka, Priest depriued.

Rob. Mossey, priest maried & depriued.

Beside these were diuers other, which in like sort were detected,The names of them which were troubled there, and bare no fagottes. accused, and examined, although they bare no fagot, but were dimissed, as Richard Kempe, Iohn Frankling, William Marler, Ielius Dudley, Eustache Bysacre, William Shene, Antonie Afterwittel, Tho. Steilbe, Henry Birdlim, William Mosley, Iohn Leeche, Iohn Richardson, Anthony Iones, alias Pulton, Thom. Wilson, Thomas Lynacres, and Hugh Lynacres hys sonne, Isabel Parker, Martine Newman, William Enderby, Cicely Preston, Thomas Saulter, Ihon Stamford shomaker, Richard Woodburne, Thomas Arnall Shoomaker, Iohn Robinson, Hugh More Shoomaker, Iohn Adale, Thomas Arche, Fraunces Warde, Iohn Auines, Richard Foxal, Thomas Underdoune, Rich. Weauer.

The next moneth following, being October, came vnder examination Ioyce Lewes gentlewoman,Ioice Lewes Martyr, read hereafter. of whome we deferre to speake vntil the next yeare, at what time she was burned?

These forenamed persones with many moe folowing in the next yeare after, although they did subscribe and relent through feare of death: yet for thys cause I doe heere recite them, that by them it myght appeare, what a number there were, not onely in the countrey of Lichfield, but also in other parties in heart set against the Popes procedings, if that feare rather then conscience had not compelled them to the contrary.

❧ The conclusion of this XI. Booke, with a briefe storie of Syr Iohn Cheeke. &c.

ANd thus haue yee the whole persecution of thys yere declared, which was the yeare of our Lord 1556. and the fourth of Quene Maries raigne,The conclusion of the 11. booke. with the names and causes of all them which suffered Martyrdome within the compasse of the sayd yeare: the number of all which slayne & Martyred in diuers places of England at sundry times this yere came to aboue 84. persons,84. Martyrs and aboue in this yeare 1556. put to death in this realme. whereof many were women, wines, widowes, and maidens: besides them which otherwise by secreate practise were made awaye, or driuen out of goodes and houses, or out of the Realme, or els within the realme, were put to penaunce, and coacted by forceable violence to recante, saue onely that I haue omitted the story of Sir Iohn Cheeke, Knight, and scholemaster sometimes to king Edwarde. The worthinesse of which man deserueth much to be sayd: but his fall woulde rather be couered in silence and obliuion.A briefe declaration of M. Cheekes recantation. Onely to note a woorde or two of a few things to the present storye moste principally appertaining, it shall suffice.

First M. Cheeke being in the countrey of Germanie, out of all danger of persecution, wt many moe of his owne countreymen and acquaintance, was not onely in safetie, but also with reputation accordingly esteemed among the Germaines, and also well placed in the Citie of Strausbourgh. Where if he had contented himself to haue remained, rather geuing place to time, then to presume vppon aduentures, peraduenture it had bene better wyth hym.Astrologye. But what fatall instigatiō wrought in his mynd, I know not. In the ende so it fell, that he woulde needes take hys iourney with Sir Peter Carew, from hie Germanie vnto Bruxels, and that (as I haue credibly hearde of them which knew somwhat, not without the forecasting of his aduentured iourney by the constellation of starres, & disposition of the heauens aboue. For as he was a man famously expert, and trauailed in the knowledge of sundrye artes and sciences: so was he a little too much addicted to the curious practising of this Starre diuinitie, which we call Astrologie. But how soeuer it was, or what soeuer it was that the starres did promise him, truth was, that mē heere in earth kept litle promise with him. For hauing (as it is sayde) king Phillips safeconduct to passe and repasse, and that by the meanes (as I find) of the Lord Paget, and Sir Iohn Mas. pledging for his safegarde king Phillips fidelitie, he came to Bruxels to see the Quenes Ambassadors, and hauing brought the lord Paget on his way toward England, in the retourne betweene Bruxels & Anwarpe, was taken with sir Peter Carewe by the Prouest Marshal, spoiled of their horses, and clapped into a carte, [...] theyr legges, armes, and bodies tied wyth halters to the body of the carte, and so shipped, being blindfielde vnder the hatches, and so brought to the tower of London.

Thus the good man being intrapped, & in the handes now of his enemies, had but one of these 2. wayes to take either to chaunge his religion, or to chaunge his life. Other remedy with those holy catholikes there was none. Neither could his conscience excuse him, nor truth defend him, nor learning helpe him.

Albeit M. Fecknam, whether by the Queene suborned, or vppon his owne deuotion and frendship towarde his olde acquaintance, [...] tooke vpon him the defence & commendation of M. Cheeke, speaking in his behalfe: yet no mercy coulde be had with the Queene, but he must needes recant, and so did he. The copie of whose recantation prescribed vnto him, because it is knowen, and in the handes of diuers, it needeth not heere to be expressed.

Then after his recantation, he was throughe the craftie handling of the Catholickes, [...] allured firste to dine and companie with them, at lengthe drawen vnwares to sitte in place, where the poore Martyrs were broughte before Boner and other Bishops to be condempned, the remorse whereof so mightely wroughte in hys heart, that not long after he left thys mortall life. Whose fall although it was full of infirmitie, yet his rising againe by repentaunce was great, and hys ende comfortable, the Lorde bee praysed.

❧ The ende of the XI. Booke.

Anno 1557. ❧Heere beginneth the XII. Booke, containing the bloudye doings and persecutions of the aduersaries against the Faithfull and true seruantes of Christ, with the particular processes and names of such as were put to slaughter from the beginning of Ian. An. 1557. and the fifte of Queene Marie.

[Page]

The order and maner of the Cardinals visitation in Cambridge, with the condemning, taking vp, and burning the bones and Bookes of Bucer and Paulus Phagius, An. 1557. Ian. 9.

[...] CArdinall Poole, three yeares after his retourne into Englande, hauinge somwhat withdrawn his mind from other affaires of the realme, [...] and hauing in all poyntes established the Romish religion, began to haue an eye to the vniuersity of Cambridge, whiche place amōg other, speciallye seemed to haue neede of reformation out of hand. To perform this charge, [...] were chosen Cuthbert Scot, not long before consecrated Bishop of Chester, Nicholas Ormanet an Italian, Archpriest of the people of Bodolon, in the dioces of Ueron, professed in bothe the lawes, and bearing the name of the popes Datary, Tho. Watson, elected Bish. of Lincolne, Iohn Chrystopherson, elected bish. of Chichester, and Henry Cole Prouost of the colledge of Eaton. There was good cause why the matter was especially cōmitted to these persons. For as touching Ormanet, it is wel knowen that he was a man of much estimation with Iulius the 3. at that time B. of Rome, and was appoynted to come into Englande with Cardinall Poole, because without his knowledge (as in whome hee put his chief trust and confidence) the B. would haue nothing done that was of any importance or weight.

These persones thus appoynted (in the meane while as the visitors were addressing themselues to their iourney) sent their letters with the Cardinals Citation before doctor Andrew Perne, [...] Uicechācellor then of Cambridge, with the other Commissioners associate, commāding him to warne all the Graduates of the Uniuersitie in theyr name, to be in a readinesse against the 11. day of Ianuarie, betwixt 8. and 10. of the clocke, in the churche of S. Marye the virgin: willing him especially to be there hym selfe in presence, and also to sette forward all the residue, to whose charge it belonged, yt they should search out all Statutes, Bookes, Priuiledges, and Monuments appertaining to the Uniuersitie, or to any of the Colledges, or finally to any of thēselues, and these to present the same before them at the day appoynted, and euery mā to appeare there personally: for they woulde not faile, but be there at the same time, to lay before them such things as should seme necessary to this charge of reforming ye vniuersitye, and further to geue charge of all such things as should seeme most for the profit & behoue of the same, together with such thyngs as were to be done on theyr parte, accordinge as shoulde seeme most agreeable to the Decrees of the Canon lawe.

This citation of the Cardinal being brought to Cambridge by master bullocke, was first exhibited in the Conuocation house of Regents, and there openly redde by the Orator of the Uniuersitie the 11. of December.

[...]After thys, vppon the 24. of December, whyche was Christenmasse euen, the Uicechancellor, wyth the heads of houses meeting together in the Schooles, it was there cō cluded, that the visitors charges should be borne by the vniuersitie and Colledges (which then cost the Uniuersitie an 100. pound thicke) and also that no master of any Colledge should suffer any of the fellowes, scholers, or ministers, to goe foorth of the towne, but to retourne before the Uisitation.

On friday, the 8. of Ianuarie, the Queenes Commissioners, videlicet, Doctor Perne Uicechauncellor, Doctor Segewicke, Doctor Haruy, M. Francke, Kust, and an other who is here namelesse, also with sir Iames Dyer, the Recorder, M. Chapman, Euered sitting together in the Hal, certaine were there called by the appoyntment of L. Hawes, and charge giuen what should be done. And first the Commission was read. Then were all the high Constables called to bring in theyr precepts, and sworne. Also 2. of euery Parishe of 10. or 12. hundredes, were sworne to inquire of heresie, lollardie, conspiracie, seditious words, tales, and rumors against the King and Queene. Item, for hereticall and seditious bookes, for negligences & misdemeanour in the church, for obseruation of Ceremonies, for Ornaments, and stocke of the church.

We sayd at the first,The cause why the reformation was taken in hande. that the Cardinall thought the Uniuersitie to haue neede of reformation. The reason whye hee shoulde thinke so, was this: either because the same of long continuance since any man could remember, had cast of the Yoke of the B. of Rome, and cleaued to the wholesome doctrine of the gospel, or els by reason that bothe for the late schisme, not yet worne out of memorie, and for the doctrine of Martine Bucer, who not long before openlye in the sayd Uniuersitie interpreated holy Scripture, they saw many so sore corrupted and spotted with thys infection, that (euen as when a fire is spred in a towne) vnlesse a speedy remedy were adhibited out of hande, it were not possible, to their thinking, to quench it many yeares after. Who also feared (if it were not looked to in time) least this mischief should take rote, and by litle and litle infect al the members next vnto it, which yet were whole and sounde.

This was the yeare of our Lorde 1556. To the intent therfore to make a salue for this sore, the Inquisitours,The comming of the Inquisitors, and of their entertainment. of whome we spake before, came vnto Cambridge the 9. day of Ianuarie. And as they were yet on theyr iourney, not farre from the towne, diuers of the Masters & Presidents of the colledges met them, and brought them courteously, first into the town, and after to their lodging. They were entertained in Trinity colledge by M. Iohn Christopherson Master of the same house,M. Christopherson M. of Trinitye Colledge, Bishop elect of Chichester. and lately before elected B. of Chichester. Notwithstanding they were desired, some to one place, and some to an other as occasion serued, eyther to do theyr dueties, or to shew theyr good wils: Cole to the kings Colledge, and D. Watson to S. Iohns. But whether it were for the acquaintaunce of Christopherson, or for the largenes of the house, which semed most conuenient for theyr purpose, they al tooke vp their lodgings in the sayd Colledge with M. Christopherson.

At theyr comming thether an Oration was made by a felowe of the house, who in the name of all the rest,An Oration Gratulatory at their comming thither. wt long Protestation declared that they were moste heartely welcome thether, & that he and his fellowes gaue them great thanks, that it had pleased theyr lordships to haue so good opiniō of them, as to chuse their house especially to lodge in, whereby they had bothe encouraged them to stande in hope of some further beneuolence towardes them, and also done great worship to theyr Colledge by theyr being there: wherefore they should looke at theyr hand agayne for as much duetie and reuerence, as lay in theyr power to perfourme.

To this Oration Watson made answer, that this forewarde and earnest good willes and mindes of theyrs,Watson aunswereth to the Oration. in doing suche curtesie, was right thankefully taken, both of hun and his, exhortinge them to continue stedfastly in the same, and to procede also when nede should require: for it was so far from any of their thoughts, to stop thē in this theyr race, that they would rather haste them forwarde to runne throughe more speedely, being not wtout good cause perswaded to conceiue good hope of their beneuolēce towardes them, in asmuch as they would do for them, what soeuer might tourne to theyr profit and commoditie.

Thys day, for asmuch as it was towarde euening ere they came, and the sunne was going down,Ianuary 9. Ianuary. 10. S Maryes and S. Michaels interdicted because of Martyn Bucer and Paulus Phagius buryall. was nothing els done. The next day being the 10. of Ianuarie, they bestowed in recreating them selues after theyr iourney, and in setting other things at a stay. Neuerthelesse to the entent the same should not escape altogether without doing of somewhat, they interdited the 2. Churches, namely S. Maries, where Martin Bucer, and S. Michaels, where Paulus Phagius lay buried.

[Page] Anno 1556. Ianuary.These menne were dead a good while before Paulus Phagius had scarce yet shewed the proofe of his wit and learning, when he departed to God. 1549. Bucer lyued but a little after. During which time somewhat by wryting, but chiefly by reading and preaching openly (wherein the old man being painfull in the woorde of God,Commendation of Martin Bucer. neuer spared himselfe nor regarded his health) hee broughte all men into such admiration of him, that neyther his frends could sufficiently praise him, neither his ennemies in anye poynt finde fault with his singular life & sincere doctrine. A most certaine token wherof may be his sumptuous buriall, solempnised with so great assistence and gladnesse of all the degrees of the Uniuersitie, that it was not possible to deuise more to the settinge oute and amplifyinge of the same. The whole maner and order of the doyng whereof, beyng wrytten by M. Nicholas Carre, a learned man in a little treatise to Syr Iohn Cheeke Knight, wyth an Epistle full of consolation as concerning his departure added thereunto, was sent afterwarde vnto Peter Martyr, then abiding at Oxford.

From the burial of Bucer and Phagius, vnto the cō ming of these visitours were passed aboute 3. or 4. yeares more or lesse. And from the time that that blessed Kynge Edward the vj. deceased, vnto that day, the Priests neuer ceased to celebrate theyr Masses, and other kinde of Ceremonies in those places, and that without scruple of conscience, as farre as men could perceiue. But after the time that these Commissioners came thether, those things that before were accompted for sacred and holy, beganne to be denounced for prophane and vnholy. For they commanded that al those assemblies that should hereafter be made for the executing of holy Ceremonies, should be remoued to the kings Chappell, which is a place farre more stately then all the other.

Ianuary. 11.Now was come the 11. day, in the which the Uicechā cellor of the Uniuersitie, with the maisters and presidents of the Colledges, and all the other Graduates of euerye house, were commanded to appeare before the said Commissioners in their habites. It was commanded that the scholers also should come in theyr surplises, but that was not done. They assembled in great nūber to Trinitie colledge: hauinge the Uniuersitie crosse borne before them, & in the gatehouse a forme was sette and couered, with cusshings and carpet on the ground for the visitours. Where the Uicechancellor hauing on a Tishewe cope, sprinkeled holy water on them, and purposed to sence them, but they refused it there, which notwithstanding afterwarde in the Queenes Colledge and elswhere they refused not.

There M. Iohn Stokes common Orator of the vniuersitie, made an Oration in the name of all the rest. The Copie whereof I thought good heere to exemplificate, in Latin as it was pronounced.

Maister Stokes Oration to Queene Maryes Visitors at Cambridge, An. 1557. Ian. 11.

The Oration of Maister Stokes publike Orator of the Vniuersitye. ACademia, Reuerendi Patres, in expectatione aduentus vestri sollicita aliquandiu fuit, nunc praesentia dominationum vestrarum valde recreata libentissime vultus vestros intuetur, & ad apertam voluntatis suae testificationem, ecce vniuersa se suasque opes effudit. Conuenit in hunc locum tota Cantabrigiae frequentia, adsunt omnes ordines, de quorum certa mihi & explorata ad hanc rem voluntate, illud publica fide apud dominationes vestras affirmo, eos & separatim singulos, & coniunctim omnes optatissimum hunc aduentum mirificis studijs, & consentientibus animis gratulari. Illud enim omnium animis habemus persuasum, & negotium hoc quod hodierno die, fauente Deo, excellentia vestra auspicatur, ad academiae rationes fore accommodum, neque in re, ad communem salutem tam necessaria, operam aliquando vestram nobis defuturam. Permulta sunt ad hanc opinionem confirmandam, sed caetera non persequor: ea tantum oratione attingam, quae ita intimè cum praesenti negotio cohaerent, vt diuelli ab eo disiungique nulla ratione possint. Atque sunt illa quidem numero certa & finita: verum re & virtute, ita immensa, vt nulla dicendi facultate mea plene comprehendi possent: uoniam tamen & antea sum professus summam esse academiae laetitiam, eamque iustis de causis in aduentu vestro susceptam, quaeso à vobis, vt dum eas breuiter recenseo faciles mihi aures praebeatis.

Reuerendiss. in Christo Pater Cardinalis Polus, Legatus, qui religionem oppressam restituit, Cardinal Polus. patriae ruinas suffulsit, leges & decreta quasi postliminio reduxit, iste inquàm, iste Polus Anglus, & verè noster Moyses, legationis vestrae autor est, à cuius excellenti virtute in omnes suae patriae partes plurima commoda dimanarunt. Quo vinculo necessitudinis, & si omnibus temporibus optima ab illo sperare liceret, quòd ex corpore simus ipsius reipublicae, arctior est tamen & interior causa, quae nobis cum dominatione illius separatim intercedit. Superiore anno academiae procurationem in se humanissimè recepit, quam liberari custodia ita coeptam tenere se velle, literis significauit, vt non solum incommoda dimoueret, quibus studia nostra affligerentur, sed vt ornamenta adijceret ea, quorum splendore augeri dignitas academiae aut maximè illustra [...]i posset. Quae res & spem antea nostram confirmauit, & nunc in eam cogitationem nos adducit, vt omnem illius humanitatem in hanc vnam visitationem esse collectam putemus, in qua quidem ea a vobis expectamus omnia, quae summi cancellarij nostri insignis amor praeter communem charitatem academiae, quasi pupillae suae propriae pollicetur. Atque vtinam quidem ipse sine reipublicae detrimē to, hoc tempore adesse posset, & academiam suam è tenebris & profunda nocte emersam, ipse suis radijs verae religionis splendore illustraret, verum optioni nostrae publica vtilitas repugnat, qua valde impeditus sanctissimae sedis Apostolicae legatus, vos Vicarios substituit: quorum naturas propter prouidentiam, personas propter dignitatem, voluntates propter educationem aptissimas ad hanc rem esse iudicauit. Ita que illud verè & ex animis istorum omnium affirmare possum, vos eos esse viros quorum religionem amamus, virtutem colimus, voluntatem, fidem, & consilium ad publicam salutem impendimus. Post quam enim singulari & praestantissima virtute Cardinalis Poli, legati è superiorum temporum caligine, & tenebris, lucem in republica respicere coepimus, vna certè grauissima etiam superioris aetatis mala sensimus, quibus profecto infinitis & miserrimis etsi antea premeremur, tamen ad calamitatis nostrae magnitudinem accessit eiusdem ignoratio, vt (mea quidem opinione) eo simus magis miserabiles iudicandi, quòd tam turbulenta tempestate iactati ne moueri quidem nos, tam graui & periculoso haeresis morbo oppressi, aut aegrotare mentes nostras, non intelleximus. Valde enim periculosa est aegrotatio illa, quaecunque sine doloris sensu naturam conficit, & affectos saepe priùs extinguit, quam aegrotare se fateantur. Eiusmodi morbo Academia laborabat, quae ad alias fortasse res satis ingeniosa & solers, in hac Religionis causa, propter caput Ecclesiae laesum, vnde omnis sentiendi vis est, omnino hebes, stupida, & sine mente fuit, quoad tertio ante hunc anno diuina sanctissimi patris Iulij Clementia Angliae ferè emortuae miserata, iterum nos Ecclesiae inserit, corpus sensusque recreat, cuius ope conualescens Britannia, quam certa gehennae pericula effugerit, quiuis facile intelligit. Idem Academia cernit acutius, ne (que) quicquàm mali vspiam accidisse putat, quo nostra Regio in hac religionis vastitate & schismate miserius fuerit afflicta. Non est opus recensere in hoc loco euersa Monasteria, spoliata Templa, strages sacerdotum, caedes nobilium, motus & tumultus populi, totius Regni egestatem, quae & si aliunde accidere possunt, tamen cum tam grauia sint vt opprimant, vltionis & vindictae potius quam probandi causa in malos & nocentes infligi putamus. Sed sunt ista fortunae ludibria, grauiora sumus passi religionis & conscientiae detrimenta: pietas in Deum omnis euanuerat, virginalis sacerdotum professio ad libidinem soluta est, animus quasi consopitus iacebat, quem nullae Ceremoniae excitabant, ipsa mens opinionum varietate ita distracta, ita sibi ipsi dissentiens, vt infinitis erroribus implicaretur. In his erant duo praecipue fontes, ex quorum riuulis & hausisse Academiam paulo liberalius, & illa potione ferme inebriatam confi [...]emur.

Prior ortum habebat ex illa nostri violenta diuulsione, à catholicae Ecclesiae vnitate, re non dissimili illius pugnae, quam olim Menenius Agrippa in intestina ciuium discordia, de corpore humano memorabat. Posterior ex immensa palude & coeno Wicleuiano emanauit: quem celebris apud nos imo miserabilis de Sacramento altaris patefecit. De cuius rei veritate plerique suo sensu abundantes, pro arbitrio quisque suo statuerat. Nos Philosophos, nec illos quidem optimos, imitati ex Epicureorū schola ad scripturae lumen aliquid attulimus, quòd enim Christus omnino, praecise, & sine exceptione, de vera & perpetua sui corporis praesentia affirmarat (in cuius verbi veritate fundamentum fidei nostrae collocatur) id nos ita sumus interpretati, vt mā cam & alienam Christi vocem iudicaremus, nisi illa Epicuri propria particula (quasi) adderetur, & quod Christiani corpus & sanguinem, id nos quasi corpus & sanguinem diceremus. Sed non est istius temporis praeterita nimium meminisse, quae vtinam eterna obliuione obrui possent, neque vlla tantae labis memoria ad posteros nostros propagetur, tamen fuerunt attingenda generatim quidem, quòd erranti confessio salutaris sit, membratim verò, quod Academia his vulneribus á Censoria potestate confecta, à Censoria medicina ad salutem reduci postulat. Ipsa vero pro se & suis spondet omnes in authoritate vestra futuros, quos assiduis concionibus adeo ad poenitentiam edocuit, vt & eos ad sanam religionem fidissime transijsse, & in eadem diligenti praesentis vitae vsu superioris aetatis damna sarcituros putetis. Nam qui primi in hoc cursu sunt acerrime contendunt in eo, quod tam voluntarie susceperunt & qui pigrius egressi, quasi pomeridianis horis ad hoc certamen accesserunt, ea certè praebent iam immutatae voluntatis indicia, vt quomodo temerè & iuueniliter à sana religione defecerunt, ita non nisi maturi &[Page]cum iudicio ab haeresi desciuisse videantur. Vniuersis vero simul restituta & desiderata religio magis placere videtur, quia si assiduè praecepta, neque ad tempus obscurata fuisset.

Quapropter Academia supplex & prostrata primùm à Deo immortali pacem & veniam petit precaturque ab eo, vt hodiernum diem ad suorum salutem conseruandam, & rempublicam hanc constituendam illuxisse patiatur. Deinde pro se, pro suis, pro vniuersis, pro singulis, hanc petitionem ad celsitudines vestras affert, vt superiorum temporum offensas ex errore & iustitia profectas praesenti hominum industriae condonetis. De reliquis vero pro summa prudentia vestra, & singulari in nos amore eam sentētiam feratis, vt su [...]rum causas vel iustitia vestra bonas inue [...]at, vel clementia bonas esse faciat. In vtroque parerit beneficium, si [...]e Academiam pro causarum aequitate iudicaueritis, si [...]e pro amoris vestri abundantia innocentem eam esse volueritis Nos pro referenda gratia, summam in sacris modestiam, assiduam in literis operam, perpetuum verae religionis amorem, sempiternam vestri beneficij memoriam repromittimus.

The aunswere of M. Scotte Bishop of Che [...]ter, to [...] Oration [...] Iohn [...].When he had made an ende of speaking, the Byshop of Chester answeared thereunto, that they tooke in ryghte good part, that the mother the Uniuersitie had made so open a declaration of her good will towardes them: for the whych he gaue most hearty thanckes, desiring her to perfourme in deede and in her woorkes, the thyngs that shee had so largely promised of her selfe in woordes and communication.

AS concerning their good willes, there was no cause to mistrust. For theyr comming thether was not to deale any thyng roughly wyth such as fell to the amendement: but both the Cardinall hymselfe, and they also, were fully minded to shew fauour, deuising howe to bring al thyngs to peace and tranquillitie, desiring nothing more earnestly, then that they which haue erred & gone astray, shoulde retourne in the right pathe againe. The right reuerende father the Lord Cardinall (whom he wished to haue bene present) wished the self same thing also, desiring nothyng so much as he with hys owne hands to sustaine and hold vp nowe ready to fall, or rather to raise vp already fallen to the ground, the Uniuersitie hys ward: for he gladly taketh vpon him the name and duety of her Garden, whom it greatly grieued that the infections of the times past had spreade abroade so grieuous diseases, that euen the Uniuersitie it self was touched with the contagious aire therof. For he woulde gladlier haue come thither to visite and salute it, then to correcte it, if the waightye affayres of the realme would haue permitted it. But now seing he could not so do,The Commi [...]ion assigned by t [...]e Cardinall, and [...]ay. he had appoynted thys Commission, in ye which he had assigned them to be his deputies, which (for because they knew him to set much store by the vniuersity) should extend the more fauor to it, and (for because they thēselues had bene there brought vppe) woulde the more earnestly embrace it. The chiefe matter that they came for, tended to this ende yt such as had erred should confesse their faults,The causes [...]ecl [...]red. and retourne into the right way againe. For they were in good forwardnesse of healing, that acknowledged themselues to haue offended. And therefore it was wisely propounded on hys part that he would not altogether excuse the faultes of the Uniuersitie, nor of other men, but confesse and acknowledge the crime, as that there were many thyngs had neede to be corrected and amended.

The cause why they were sent thither was to raise vp them that were fallen, and to receiue into fauour suche as were sory and would amend, wherin if (contrary to theyr expectation) they shoulde not be able to do so much wyth some men as they would: yet notwithstanding according to their duety, they wold shew themselues so dilygent for theyr parte, as that no lacke myghte be founde in them. For it was more openlye knowne than that it coulde be denied, that manye men did diuers thyngs of a frowarde wilfulnesse, and take stoutlye vppon them, wherewith as they were greatly mooued and agrieued (as reason was) so they coueted to remedy the mischiefe. Against whom, if any thing shuld seeme hereafter to be straitly determined, it was to be imputed to theyr own deserts, and not to the willes of them. Neither ought such as are whole & sound to be mooued at the chastisement of others, forasmuch as it pertained not onely to the wiping out of the foule blotte, which now sticked in the vniuersitie, but also to the health of many others whych had taken much hurt by the infection of them. [...] more commended [...]. For their owne partes, they more enclyned vnto mercy then to rigour. Howbeit considering that so greate diseases coulde not by gentle medicines be healed, they were driuen of necessitie to vse stronger. And yet if they would be contented to bee broughte againe to theyr ryght mindes, whych thing they chiefly coueted (for they wished that all shoulde amende and be led by wholesome counsel) & would yet at length waxe wery of their errors, and in stead of them frequent againe the ancient customes of themselues, & of theyr forefathers, they myghte boldlye looke for all kinde of humanitie and gentlenesse at theyr hands, in al this theyr busines of reformation, which they had now entred and begon, requesting no more of the Uniuersity but to doe as became them: which being performed, he promised that theyr beneuolence, neyther in anye publike nor in any priuate personnes case shoulde in any wise be behinde hand.

These things being finished,A Masse at the Kinges Colledge. Ormanet Datarye. they were broughte processionaliter to the kinge colledge, by all the Graduates of the vniuersity, wheras was song a masse of ye holy ghoste with great solemnitie, nothing wanting in that behalfe yt might make to the setting forthe of the same. In this place it was marked that Nich. Ormanet, commōly surnamed Datary (who albeit he wer inferior in estate vnto Chester being a Bish. yet was superior to them all in authoritye) while the Masse was a celebrating, eft standing, eft sitting and sometime kneling on his knees, obserued certaine ceremonies, which afterward were required of al others to be obserued, as in processe hereof was to be seene.

From thence they attended all vpon the Legates to s. Maries church, which we declared before to haue ben interdited. In the which place,Pecocke preacheth at Saint Maryes. for as much as it was suspē ded, although no masse might be song, yet ther was a sermon made in open audience by M. Pecocke in the Latine tounge, preaching against heresies and hereticks, as Bilney, Cranmer, Latimer, Ridley. &c. The which being ended, they proceeded eftsoones to the visitation. Where first D. Haruye did in the Cardinals name exhibite the cōmission to the bishop of Chester with a few words in Latin. Which being accepted, and by M. Clarke openly redde to the end, then the Uicechancellor wyth an Oration did exhibite the certificate vnder his seal of office,The citation of the Maisters of the Colledges. with the Cardinals citation annexed, conteining euery mans name in the Uniuersitie and Colledges, with the Officers and all the maisters of houses. Among whom was also Roberte Brassey maister of the kings colledge, a woorthy old man, both for his wisedom and his hoare haires. Who hearing hys owne name recited next after the Uicechauncellours, sayd: he was there present as all the other were: neuerthelesse, for as much as ye reformation of his house was wholy reserued to the discretion of the byshop of Lincolne, not only by the kings letters Patents,Robert Brasse [...]s exception. but also by graunte of confirmation from the bishop of Rome him selfe, vnder a penaltie if he should suffer any strangers to entermeddle, he openly protested in discharge of hys duety, that vnlesse theyr Commission gaue them authoritye and iurisdiction vppon that Colledge, either by expresse woordes or manifest sense, he vtterly exempted himselfe from being present. This his exception they tooke all in great displeasure: alleaging that they were fullye authorysed for the order of that matter by the Cardinall, out of whose iurisdiction no place nor persons was exempted: wherefore he had done euil to call into question theyr authoritie,Alter [...]ation betweene D. Brassie and D. Scot B. of Chester. so well knowen to all men. Chester seemed to be more mooued at the matter then all the other: and that was because Brassey had a litle before obtained the woorship of that roume, eue [...] vtterly against his wil, and maugre his head, doing ye worst he coulde against him.

After the formal solemnity of these things thus accomplished, the commission being red, and the citation exhibited, al the masters of houses being openly cited, euery mā for a while departed home to his owne house, wyth commandement to be at the common schooles of the sayd vniuersity at one of the clock the same day.Inquisition at the common schooles. When the degrees of the vniuersitye, commonly called Regents & non Regents, were assembled thither, they spent the rest of ye daye in reading ouer of Charters, graunted to the Uniuersity by kings and princes, in searching out of bulles & pardons from the pope, & in perusing of other Monuments pertaining to the Uniuersitie.

The next day folowing, being the 12. of Ianu. they resorted to the kings Colledge to make Inquisition,Ianuary. 12. Inquisition at the Kynges Colledge. eyther because the same for the woorthines therof was chiefe and soueraigne of all the residue, or els because that that house especially before all others, had beene counted, time out of minde, neuer to be without an hereticke (as they tearme them) or twaine. And at that present time, alb [...]it that many nowe alate had withdrawne themselues from thence, yet they iudged there were some remaining still. The order and maner how they woulde be intertained of euerye Colledge, when they shoulde come to make Inquisition,The maner of receiuing the Inquisitors whē they went to make Inquisition. they themselues appoynted, which was in this sort.

They commaunded the master of euery house together with the residue, as well fellowes as scholers, apparelled in priestlike garmēts (which they cal habits) to mete them [Page] at the vttermoste gate of theyr house towarde the towne. The maister him selfe to be dressed in like apparell as the Priest when hee rauisheth himselfe to Masse, sauing that he should putte on vppermoste his habite, as the rest dyd. The order of theyr goynge they appoynted to be in thys wise.Note the ambitious p [...]mpe of these Papistes. The Maister of the House to goe formost. Next vnto him euery man in hys order as he was of degree, seigniority, or of yeres. Before the M. should be caried a crosse & holy water to sprinckle the Commissioners withal, and then after that the sayd Commissioners to be sensed. And so after this meeting, and mumbling of a few deuotions, they determined with this pompe and solempnitie to bee brought to the Chappell.

Many thought they tooke more honor vpon them than belonged to the state of man. Other some (forasmuche as at that time they not only pretended the iurisdiction of the Cardinall,The Commissioners represent the Pope. but also represented the power and authoritye of the Bishop of Rome himselfe, who was accoumpted to be more than a mortall man) sayde it was farre lesse then of duety appertained to hys holinesse, in that the honoure that was done to his Legates, was not done to them but to his holinesse. Now was the houre come, at which they appoynted to meete:Here was a foule fault commi [...]ted, that these men came in without Procession. and being entred the kings colledge gate, where they looked for the maister and fellowes of the house, seeing no man came to meete them, they proceeded foorth to the Church doore, where they staied. There perceiuing how the maister and the rest of ye house were dressing themselues as fast as they coulde, as in such order as was appoynted before, they came in sodenly vppon them, before they had set out any foote out of theyr places.

Then the maister first excused himselfe, that hee was ready no sooner,D. Brassey excuseth himselfe for the [...]lacknes of his Processiō. acknowledging that it had bene his duety to haue bene in a readinesse. Secondly, he saide he was very glad of their comming, promising firste in hys owne name, and after in the name of all the rest, as muche reuerence, as mighte be, in all matters concerning theyr common veilitie, the which he doubted not, but should be performed at their hands, according to his expectation. But like as he had don the other day in S. Maries church,M. Brassey maketh exception agayne. the same exception he made to them nowe also: the whych his doing he besoughte them not to be offended withall. For seeing he did it onely for the discharge of his duetie, he had iuster cause to be helde excused.

Hee had scarsly yet finished his tale, but the Bishop of Chester with a frowning looke and an angry countenāce, interrupting him of his talke,Doctour Scots aunswere to M. Brassey. said: he needed not to repeat the things hee had protested before, nor they to make aunswer any more to those things wherin they had sufficiently enformed him before. He rather feared that their quarel was not good, that they made such a doe about it, & sought such starting holes. For so were diseased persones oftentimes woont to do, when for the paine and griefe they are not able to abide a strong medicine. As thoughe that anye man were able to graunte so strong a priuiledge, as to wt stand the Popes authoritye. As for the bishops letters, he sayd must nedes make on his side,The Popes authoritye swalloweth vp al other priuileges. and with such as were with him, & could not in any wise be alleged against him. Therefore he admonished him to desist from his vnprofitable altercation, and to conforme himselfe and his to such things as then were in doing.

After thys they went to Masse. Whych finished, wyth great solemnitie, first they went to the high aultare of the churche,The Legates saluting first their God. & hauing there saluted theyr God, and searching whether all were well about him or no, they walked thorow all the inner chappels of the Churche. The Church goodes, the crosses, the chalices, the masse bookes, the vestments, and whatsoeuer ornamentes were besides, were commaunded to be brought out vnto them. Whē they had sufficiently viewed all things, & had called foorth by name euery fellow and scholler of the house, they went to ye masters lodging, where first and formost swearing them vpon a booke to answer to all such interrogatories as should be propounded vnto them (as farre as they knewe) they examined first the master himself, and afterward al the residue,The othe refuse [...] of some in the kinges Colledge, and why▪ euery man in his tourne. But there were some that refused to take this oth, because they had geuen their faith to the Colledge before, and also because they thought it against all righte and reason to sweare against themselues: for it was contrary to all law that a man should be compelled to bewraye himselfe, and not to be suffred to keepe his conscience free, when there is no manifest proofe to be laid to his charge: but muche more vniust is it, that a man shoulde be constrained perforce to accuse himselfe. Neuertheles these persons also, after much altercation, at length (conditionally, that their faithe geuen before to the Colledge, wer not impeched therby) wer cōtēted to be sworn.

Three daies long lasted the Inquisition there. Thys was nowe the 3. day of their comming, & it was thought that the case of Bucer and Phagius was delayed longer then neded.The consultation of the Maister▪ vpon [...] my vp of M. Bucer. For they looked to haue had much altercation and businesse about the matter. Nowe, forasmuche as the present state of the case required good deliberation and aduisement, the Uicechauncelor and the maisters of the colledges assembled at the common schooles, wher euery mā gaue his verdit what he thought meete to be done in this matter of Bucer. After muche debating, they agreed altogether in this determination: that for asmuch as Martin Bucer whiles he liued, had not onely sowed pernicious & erroneous doctrine among [...]hem, but also hadde hym selfe bene a sectarie and famous hereticke, erring from the Catholicke churche, and geuing others occasion to fall from the same likewise: a supplication should be made to ye lord Commissioners, in the name of the whole vniuersity, that his deade carkas might foorthwith be digged vp (for so it was needefull to be done) to the intente that Inquisition might be made as touching his doctrine,Inquisition to be made of M. Bucers doctrine.. the which beyng brought in examination, if it were not foūd to be good and wholesome, ye law might proceede against him: for it was against the rule of the holy Canons,Martin Bucers bu [...]iall agaynst the holy Canon lawes. that his body should be buried in christen buriall. Yea, and besides that it was to the open derogation of Gods honor, and the violating of his holy lawes, with the great pearill of many mennes soules, and the offence of the faithfull, especially in so difficulte and contagions a time as that was.Causes why Mart. Bucer and Paulus Phagius bodyes ought to be taken vp. Wherefore it was not to be suffered, that they, which vtterlye dissented from all other men in the trade of their liuing, lawes, and customes, should haue any parte with them in honoure of buriall. And therefore the glory of God first and before all things ought to be defended, the infamye (which through this thing riseth on them) with all speede putte awaye, no roume at all left vnto those persones to rest in, who euen in the same places where they lay, were iniurious & noysome to the very elements, but the place ought to be purged, and all things so ordered as might be to the satisfying of the consciences of the weake. In executing whereof, so notable an example ought to be geuen to all men, that no man heereafter should be so bolde to attempt the like.

They gaue the same verdicte by common assent vpon Phagius also.Andrew Perne Vice chauncellour, made factor for the Vniuersitye in the case of M. Bucer & Phagius M. Christophersons testimony of Perne. A Supplication putte vp to the Inquisitors by the Vniuersitye. Note this [...]ate of cō ueyance. Unto thys wryting they annexed an other by the which they lawfullye authorised Andrewe Perne the Uicechauncellour, to be the common factoure for the Uniuersitie. He was a man meerest for the purpose, bothe for the office that he bare, and also because that by the testimony of Chrystopherson hee was deemed to be the moste Catholicke of all others. This supplication confirmed by the consent of all the Degrees of the Uniuersitie, and signed with theyr common seale, the nexte daye, whiche was the 13. of Ianuarie, the Uicechauncelour putte vppe to the Commissioners. Note here good reader, what a feat conueiance this was, to suborne the Uniuersitie vnder a colourable pretence to desire this thinge of them by waye of peticion. As who should say, if they had not done so, the other would neuer haue gone about it of themselues.

But thys glose was soone found out. For the Cōmissioners had geuē the Uicechancellor instructions in wryting before. But peraduēture they thought by this means to remooue the enuie of this acte from themselues.

Thus the Uicechauncelour came vnto the Commissioners according to appoyntment made the daye before, about seuen of the clocke in the morning. Hee hadde scarse declared the cause of his comming, but that he hadde not only obtained his sute,The Sentence of condemnation agaynst Martin Bucer▪ and Paulus Phagius, copied out by the Datarye. Grace asked in the congregatiō for the taking vp of Martin Bucer. but also euen at the very same time receiued the sentence of condemnation, for taking vppe Bucer and Phagius, faire copied out by Ormanet Datarie himselfe. This was to be confirmed by the consente of the degrees of the Uniuersitie. Whereuppon a solempne Conuocation called congregatio regentium & non regentium for the same purpose was appoynted to be at ix. of the clocke: where the graduates being assembled together, the demaunde was propounded concerning the condemnation of Bucer and Phagius, and the grace asked, whyche was thys: Pleaseth it you that M. Bucer for the heresyes nowe recited, and many other by hym wrytten, preached, and taughte, wherein he dyed without repentaunce, and was buried in Christen buriall, may be exhumate and taken vp againe. &c. After this grace eftsoones being graunted, then was the Sentence of condemnation drawen by the Datarie, openlye redde, and immediatelye an other grace asked, that the same myghte bee Signed wyth the Common Seale. The whyche request was verye lightlye and easilye obtayned. And it was no meruaile.

For nowe after the deathe of Kinge Edwarde, since the time that the gouernement of the Realme came to the hande of Queene Marye, all suche personnes being dryuen awaye as hadde reiected the Romishe Religion (in whom wel nie alone rested whatsoeuer wit and learning [Page] was in the whole Uniuersitie besides) such a sort of Raskals were put in their roumes, that all places now swarmed with vnlerned and vnnurtured chaplains. To whō nothyng was greater pleasure, then to cause all men to speake slander and reproch of Bucer. There were dyuers yet left among them, that spake agaynst their demaunds. But they (because, as it commonly commeth to passe, that might ouercommeth right) could nothing auaile. For this is a common custome in all such matters & ordināces, that looke what the greater number decreeth, is published in ye name of all: and that which the better part disallowed, semeth as though no man at all disallowed it.

[...]. 14.The next day beyng the 14. of Ianuary, all the Uisitors (onely Christopherson elect of Chichester excepted) came to the Kings Colledge. Where first goyng into the Church, and there makyng their prayers at the gresings, they so proceeded into the stalles, there sitting all the masse tyme, the company standyng in their copes, and singing a solemne Respond in honour of the Uisitors. After the respond done, the Prouost in the best Cope made to them his protestation, vnto whom the B. of Chester made aunswer also in Latine, declaryng that he could not perceyue to what purpose his protestation was, notwithstandyng they would accept it and beare with him. Then went they to Masse, which ended, the Catholike Uisitors approched vp to the aulter, & tooke downe the Sacrament, & searched the pixe, but first the two Bishops sensed the Sacrament.

Then they went to the reuestry, and opened the Chalices, corporas cases, and crismatory, and viewed all those thyngs. And so re [...]urnyng into the Prouosts chamber, deuided themselues in examination of the Prouost, Uiceprouost, and the rest of the company. The same day D. Bacon M. of Gonwell hall, bad the Uicechauncellor, D. Young, D. Haruy, Swineborne, Maptide with others home to dinner. [...] These men immediately after diner, caused the cō mon seale of the Uniuersitie to bee put to the foresayd instrument of condemnation, accordyng as was determined the day before by the generall consent of the Graduates of the Uniuersitie. And by and by after, they caried the same to the Commissioners to their lodgyng. The which when they had receiued, [...] forasmuch as after more diligent perusing thereof, it liked them not in all points, some thynges they rased out, some they enterlined, other some they changed: so that in fine, they were faine to take the payne to engrosse it new agayne.

To the signing wherof, a congregation was eftsoones called of all the Graduates of the Uniuersitie agaynst the next day,Ianuary. 15. which there beyng red ouer, a new grace againe was asked and granted for settyng to the seale. Thē were the Graduates dismissed, with commaundement to resort forthwith to S. Mary Church, [...] whether the Commissioners also repayred. When they had taken their places, D. Harny presented to them before all the company, a newe commission to make enquest vpon heresie then newly sent from the Cardinall, which was red immediately by Uincent of Noally, Ormanets Clarke. This done, D. Perne (who as ye heard, was factor for the Uniuersitie, exhibited to the cōmissioners in the name of ye Uniuersitie ye sentence of the foresayd condemnation. [...] The copy and tenour whereof, hereafter (God willyng) shall follow. This cō demnation beyng openly red, then D. Perne aforesaid desired to send out processe to cite Bucer and Phagius to appeare, or any other that would take vpon them to pleade their cause, & to stand to the order of the court agaynst the next Monday: to the intent that when they had exhibited themselues, the Courte might the better determine what ought to be done to them by order of law.

The commissioners condescended to hys request, and the next day processe went out to cite the offenders. [...] This citation Uincent of Noally their common Notarie, hauyng first red it ouer before certayne witnesses appointed for the same purpose, caused to bee fixed vp in places conuenient, to witte, vpon S. Mary church doore, the doore of the common Schooles, and the crosse in the market steade of the same towne. In this was specified, that whosoeuer woulde maintayne Bucer and Phagius, or stande in defence of their doctrine, should at the xviij. day of the same moneth, stand foorth before the L. Commissioners, in S. Mary Church, which was appoynted the place of iudgement, and there euery man should be sufficientlye heard what he could say. This Commaundement was set out with many wordes.

[...]. 17.Shortly after, the matter drewe toward Iudgement. Therefore the next day before the day limited, which was the xvij. of Ianuary,Witnesses sworne agaynst M. Bucer. the Uicechauncellor called to hym to Peterhouse (whereof he was M.) D. Young, D. Segiswike, & with them Bullocke, Taylor, Parker, and Redman, Whitlocke, Mitch, & certaine others. These men cast their heds togither how they might beare witnes against Bucer & Phagius, to conuince them of heresie. For seyng the matter was brought in face of open court, & because it might so come to passe, that some Patrones of their cause would come out, they thought it needfull to haue witnesses to depose of their doctrine. What came of this their cō sultation, it is not perfectly knowen.

The xviij. day the Uicechauncellor goyng to the Inquisitors sittyng at the Kyngs Colledge,Ianuary. 18. did put them in remembrance, that the same was the day in which by their processe sent forth the xvj. day before, they had commanded to appeare in S. Mary Church, such as would take vpon them to defend Bucer and Phagius by the law. He desired therefore that they would vouchsafe to sitte there, if perchaunce any man would try the aduenture of the law. They lightly condescended thereunto. When the Uicechauncellor had brought them thether, hee exhibited vnto them the processe of the Citation which he had receyued of them to publish a little before, saying, that he had diligently executed whatsoeuer the contents of the same required. After that they had taken their places, and that no mā put forth hymself to answer for the offenders, the Iudges called aside D. Yong, D. Segiswike, Bullock, Tailor, Maptide, Hunter, Parker, Redman, aboue mentioned.Other witnesses sworne agaynst Maister Bucer. Also Browne, Gogman, Rud, Iohnson, Mitch, Rauen and Carre, who had before written out the buriall of Bucer, with a singular commendation of hym, and sent it to Sir Iohn Cheeke Knight. These men takyng first their othe vpon a booke, were commanded to beare witnes agaynst the heresies and doctrine of Bucer and Phagius. The 22. day of the same month was limited to this Iurie to bryng in their verdict.

In the meane while, Ormanet and Doctor Watson abode at home in their lodgyng to take the depositions of them whom we shewed you before to haue bene called to Peterhouse, & to haue communicated with the Uicechancellor as concernyng that matter, whose depositions (as I told you) neuer came to light. The B. of Chester and D. Cole this day visited them of Katherine Hall, where, as farre as could bee learned, nothyng was done worthy of rehersall.

As Ormanet the Popes Datary was sittyng at Trinitie Colledge,A Relicke giuen by Ormanet to Trinity Colledge. Iohn Dale one of the Queenes Colledge came to hym, whom he had commanded before to bryng with hym the pixe, wherein the Bish. of Romes God of bread is woont to be enclosed. For Ormanet told them he had a precious iewell: the same was a linnen cloute that the Pope had consecrated with his owne hands, which he promised to bestow vpon them for a gift. But Dale misvnderstandyng Ormanet, in steade of the pixe brought a chalice and a singyng cake called the hoste, the whiche hee had wrapped vp and put in hys bosome. When hee was come, Ormanet demanded if he had brought him ye thyng he sent hym for. To whom he aunswered, he had brought it. Then geue it me (quoth he.) Dale pulled out the chalice and the singyng cake. When Ormanet sawe that,Ormanet in a pelting chafe with M. Dale. hee stepped somewhat backe as it had bene in a wonder, callyng hym blockhed, and little better then a mad man, demaundyng what he ment by those thyngs, saying: he willed hym to bryng none of that geare, and that he was vnworthy to enioy so high a benefite: yet notwithstandyng, forasmuch as hee had promised before to geue it them, hee would performe his promise. Whereupon with great reuerence & ceremony, he pulled out the linnen cloth & layd it in the chalice, and the bread with it, commandyng them both for the holynes of the thyng, & also for the author of it, to keepe it among them with such due reuerence as belonged to so holy a relique.

About the same tyme the Commissioners had geuen commandement to the maisters of the Colledges,A commaundement for bringing in of hereticall bookes. that euery man should put in writyng what books he had, with the authors names. And to the intent that euery mā shuld execute it without deceit, they tooke a corporal oth of them. This commandemēt some executed exactly and diligently other some, for as much as they deemed it wrongfull, executed it slacke enough.

We declared before that the xviij. day was limited for the day of iudgement. Whē the day came▪ and that neither Bucer nor Phagius would appeare at their call in ye court nor that any put forth hymself to defend them: yet the curteous Commissioner would not proceede to iudgement, which neuerthelesse,Graciously considered. for their con [...]umacy in absenting thē selues, they might haue done, consideryng how that daye [Page] was peremptory. But these men beyng bent altogether to equity and mercy, had rather shew some fauour, then to do the vttermost they might by the law. Whereupon Uincent published the second processe, and set it vp in the same places, as in maner before. The meanyng thereof varied not much from the first, but that it put of the iudgement day vnto the 26. of the same month. Uppon the which day the Uicechauncellor was sent for to their lodgyng, with whome they agreed concernyng the order of publishing the sentence. And because there should want no solemnitie in the matter, they commaunded him further to warne the Maior of the Towne to be there at the day appointed with all hys Burgesses, which the Uicechauncellour dyd speed with all readinesse.

This day (as I sayd) was the 26. of Ianuary, which beyng now come,Ianuary. 26. first all degrees of the mother Uniuersitie were assembled. And to fil vp this Pageant, thither came also the Maior and hys townesmen, and all met together in S. Mary Church to behold what there shoulde be determined vpon these men. After long attendaunce, at length the Commissioners came forth and went vppe to a scaffold that was somewhat higher then the residue, prepared for the same purpose.An high matter in a low house When they had takē their places, D. Perne the Uicechauncellor, the player of this Enterlude, fashionyng hys countenance with great grauitie, reached to them the processe that was lastly published, to cite thē, saying these wordes: I bring forth againe (quoth he) to you right reuerend father and Commissioners, of the most reuerend my L. Cardinall Poole (payntyng out the rest of his stile) this Citation executed according to the purport and effect of the same: omittyng nothyng for his part that might make to the commendation of this matter. When he had thus finished his tale, by and by the B. of Chester after he had a little viewed the people, beganne in maner as followeth.

¶The Oration of D. Scot B. of Chester, before the condemnation of Bucer and Phagius.

The Oration of Doctour Scotte Bishop of Chester, before the pronouncing of the Sentence of condemnation.YE see (ꝙ he) how sore the Vniuersitie presseth vpon vs, how earnest intercession it maketh vnto vs, not only to denounce Bucer and Phagius, which these certayne yeares past haue spred most pernicious doctrine among you, to be heretickes (as they be in deede) but also that we will commaund their dead carcasses, which vnto this day haue obtayned honourable buriall among you, to be digged vp, and as it is excellently ordained by the Canon law to be cast into fire, or whatsoeuer is more grieuous then fire,What dissembling is here in thes [...] Pope holy Catholickes? if any can bee. For the degrees of the Vniuersitie deale not slightly nor slackly with vs in this case, but do so presse vpon vs, and follow the sute so earnestly, that they scarse geue vs any respite of delay. And I assure you, albeit this case of it selfe be such, as that euen the vnworthinesse of those persons, though there were no further cause,Tyranny couered with the visor of mercy. ought to induce vs to the doyng thereof, much the rather mooued with these so wholesome petitions, it is meete and conuenient we should graunt it. For howe soeuer we of our selues are enclined to mercye in our heartes, (then the which wee protest there is nothyng vnder the Sunne to vs more deare and acceptable) yet notwithstandyng, the very law riseth vp to reuengement,Sathan transforming himself into an Aungell of light. so that the common saluation of you all, which the law prouideth for, must bee preferred before the priuate charitie of our mynds. Neither ought any such negligence to ouertake vs for our partes, that we beyng scarce yet escaped out of the shipwracke of our former calamitie, shoulde now suffer this vnexpiable mischiefe, to disquiet any longer the consciences of the weake.

O Lord God? as though this were the doing of the Vniuersity, and not your owne.Moreouer, it is but reason that we should doe somewhat at so earnest intreatance and sute of the Vniuersitie. It needeth not me to speake much of our selues. For if we had bene desirous to enterprise this matter, it had bene lawfull after the first Citation, to haue proceeded to iudgement: but for because we were willyng that their defendours should be heard, and that the matter should be denounced and tried by law, we sent out the seconde processe.

If we had desired reuengement, we myght haue shewed crueltye vpon them that are alyue:The Wolfe pretendeth to be a Lambe. of the which (alas the more pitie) there are too many that embrace this doctrine. If we thirsted for bloud, it was not to be sought in withered carcasses and drie bones. Therefore ye may well perceiue, it was no part of our wils that we now came hether,As though the Cardinall sent you not downe before you came to the Vniuersitye. but partly induced at the intreatie of the Vniuersitie, partly mooued with the vnworthinesse of the case it selfe, but especially for the care and regard we haue of your health and saluation, which we couet by all means to preserue.

For you your selues are the cause of this busines: you gaue occasion of this confession, among whom this day ought to be a notable example, to remayne as a memoriall to them that shall come after, as in that which ye may learne not onely to shake of the filth which ye haue taken of these persons, but also to beware hereafter that ye fall no more so shamefully as ye haue done. But I trust God will defend you, and geue you myndes to kepe your selues from it.

As concernyng the parties themselues,Bucer and Phagius falsely accused of hipocrisie by false hipocrites. whose case now hā geth in lawe, they bare about the name of the Gospell, where as in deede they wrought nothyng els than the euery and deceite. And so much the wickeder were they, in that they sought to couer so shameful actes, with the cloke of so faire and holy a name. Wherefore it is not to be doubted, but that God will punish this despite of it selfe wicked, to you pernicious, by the authors therof shamefull and abhominable.

But if God, as he is slow to wrath and vengeance, wil winke at it for a tyme, yet notwithstandyng, if we vppon whome the charge of the Lordes flocke leaneth, should permit so execrable crimes to escape vnpunished, we should not lyue in quiete one hower.

When he had thus spoken, hee recited the sentence out of a scroll, and condemned Bucer and Phagius of heresie: the form and tenour of which sentence, framed after ye barbarous rude stile of that church, thus followeth.

The sentence of condemnation against M. Bucer, and Paulus Phagius.

NOs Cutbertus Dei & Apostolicae sedis gratia Episcopus Cestrensis, Nicolaus Ormanetus, Archiepiscop. plebis Bodoloni Veronen. diocesis infra scripti,The Sentence of condemnation agaynst Martin Bucer, and Paulus Phagius. Reuerendi Domini Cardinalis & Legati auditor, Thomas Watson Decanus Dunelmens. & Henricus Cole, Praepositus Collegij Etonens. ad Vniuersitatem studij generalis oppidi Cantabrigien. Elien. dioces. visitand. Necnon ad in quibuscunque causis in eodem oppido Cantabrigiae, & locis ei adiacen. commorantes personas, motis, & mouendis, inquirendum & quomodolibet procedendum, & expresse ad eorum, qui in haeresi decesserint, memoriam damnandum, per literas illustris. ac Reuerendis. in Christo patris, D. Reginaldi Mariae in Cosmedin, S. Romanae Ecclesiae Presbyteri Cardinalis Poli nuncupati, sanctis. Domini nostri Papae & sedis Apostolicae ad Serenis. Philippum ac Serenis. Mariam Angliae Regem & regi nā & vniuersū Angliae regnū de latere Legati, Commissarij, siue delegati specialiter deputati, & ad huiusmodi peragendum sufficienti facultate muniti, saluatoris & Domini nostri Iesu Christi nomine inuocato, pro tribunali seden. & solum Deum qui iustus est Dominus prae oculis habentes, per hanc nostram diffinitiuam sententiam, quam de sacrae Theologiae, & Iurisperitorum consilio erimus, in his scriptis, in causa & causis, quae coram nobis inter Vicecancellarium & Vniuersitatem Cantabrigien. denunciatores ex vna, & iniquitatis filios q [...]ondam Martinum Bucerum & Paulum Phagium, natione Germanos, & in hoc oppido olim commorantes & decedentes, reos denunciatos de & super crimine haeresis notorie per eos, dum vixerint, incurso, rebusque alijs in actis causae & causarum huiusmodi latius deductis, ex altera, partibus, in prima versae fuerunt & vertuntur instantia, pronunciamus, sententiamus, decernimus, & declaramus praedictos.

Martinum quidem Bucerum contra regulas & dogmata sanctorum patrum, necnon Apostolicas Romanae Ecclesiae,Agaynst Martyn Bucer. & sacrorum conciliorum traditiones, Christianaeque religionis, hactenus in Ecclesia consuetos ritus ac processus (qui singulis annis die coenae domini per Romanos Pontifices celebrari & legi consueuerunt, in quibus, inter alia, Wickleffistae, & Lutherani, & omnes alij haeretici damnati, & an athematizati fuerunt) de Sacramentis Ecclesiae, praesertim circa illorum numerum, aliter quam sancta mater Ecclesia praedicat & obseruat, sentiendo, & docendo, ac sanctae sedis Apostolicae, & summi Pontificis primatum, & authoritatem negando, & publicè damnando, & praesertim hunc articulum.

Quod Ecclesia erret in fide & moribus.

Hic in publicis commitijs expressè defendendo, & illum verum esse definiendo, & determinando, ac multa alia tam per dam natae memoriae Iohannem Wickleffe & id maxime.

Omnia fato & absoluta necessitate fieri.

Et per Martinum Lutherum & alios haeresiarchas proposita & damnata, quam à se etiam inuenta & fabricata, falsa & haeretica dogmata credendo, & sequēdo, ac desuper etiam libros scribendo & imprimi faciendo, impressosue publicando in illisue scripta etiam hic publicè legendo, & in publicis disputationibus defendendo, ac in pertinacione & obstinatione huiusmodi permanendo, & decedendo, notorium non solum haereticum, sed haeresiarcham.

Paulum verò Phagium, qui praeter alia, quae haeresim sapiunt, [Page] ab eo in suis scriptis prolata, impiae memoriae Iohannē Oecolampadium, ac Martinum Bucerum praedictum, necnon Philippum Melancthonem, & Iohannem Brentium, notorios & insignes haeresiarchas, & eorum doctrinam, & in eius scriptis impressis & vulgo aeditis,Agaynst Pa [...]lus Phagius non solum probando, sed summis laudibus attollendo, se non solum haereticis fauere, sed eorum falsis dogmatibus assentire, & ea credere, & probare: ad eaque credē da,Paulus Phagius [...] Oe [...]lampadi [...] Bucer, Mela [...]cthō, [...]. alios inducere, niti manifeste se ostendit, & hic pro haeretico communiter & notoriè habitus & reputatus, in huiusmodi errore impaenitens decessit, non solum haereticorum fautorem, sed haere [...]icum fuisse, nec non eosdem Martinum Bucerum, & Paulum Phagiū excommunicationis & anathematis, ac alias quascunque contra huiusmodi personas, tam de iure communi, quàm per literas, processum, praedictorum statutas sententias, censuras & poenas damnabiliter incidisse & incurrisse: & eorum memoriam condemnandam esse, & condemnamus, ac eorum corpora & ossa quae hoc tempore perniciosissimi schismatis, & aliarum haeresium, in hoc regno vigentium, Ecclesiasticae fuerunt temere tradita sepulturae▪ quatenus ab alijs fidelium corporibus, & ossibus discerni possunt iuxta canonicas sanctiones, exhumanda, & procul ab Ecclesia proijcienda, & exhumari & proijci mā damus, & eorum libros ac Scripturas, si quae hic reperiantur, publicè comburen. & comburi praecipimus: ac eosdem libros & Scriptu [...]as quibuscunque, tam huius vniuersitatis, quàm oppidi, & locorum eis adiacentium, personis, sub poenis, tam ex iure communi, quàm literis processuum praedictorum, seu quomodo libet alias contra haben. & legen. libros haereticos statutis, interdicimus.

After the sentence thus read, the Byshop commaunded their bodies to be digged out of their graues, and beyng disgraded from holy orders, deliuered them into the handes of the secular power. For it was not lawfull for such innocent persons as they were, abhorryng from all bloudshed, and detestyng all desire of murder, to put any man to death.

¶The effect of Doctor Pernes Sermon against M. Bucer.

Pernes Ser [...] against B [...]cer. OVer and besides this oration & sentence of D. Scot, came in also D. Perne Vicechancellour, with his sermon tendyng to the same effect, to the deprauyng of Maister Bucer, taking for his theame the place of the 132. Psalme: Behold how good & pleasant a thyng it is. &c.

Where beginning first with the commendation of concord, and of the mutual knittyng together of the myndes, he alledged, that it was not possible to hold together, vnlesse the concorde were deriued out of the hed, the which he made to be the B. of Rome, and that it also rested in the same.

After he had made a long protestatiō hereof, he passed forth to Bucer, vpon whom he made a shamefull railyng, saying: that his doctrine gaue occasion of diuision in the common wealth, & that there was not so grieuous a mischiefe, which by his meanes had not bene brought into the realme.

Although all men myght perceyue by the bookes hee had compiled, what manner of Doctrine it was: yet notwythstanstyng (he sayde) he knewe it more perfectly hymselfe, then any dyd, and that hee had learned it aparte at the Authours hande hymselfe.

For at such tyme as they had communication secretly amōg themselues, D. Pernes accusation against M. Bucer. Bucer (sayd he) would oftentymes wishe he myght be called by some other name, then by the name he had: for this purpose, as though knowyng himselfe guiltie of so grieuous a crime, he might by this meanes escape vnknown to the worlde, and auoyd the talke that went among men of hym.

Moreouer, among other thyngs he told how Bucer held opinion (which thyng he should confesse to hym his own selfe) that God was the author and welspring, [...] noted D. Perne. not onely of good, but also of euill: and that whatsoeuer was of that sort, flowed from him, as from the headspring and maker therof. The which doctrine he vpheld to be sincere: howbeit, for offending diuers mens consciences, he durst not put it into mens heads.

Many other thyngs hee patched together of lyke purport and effect,Shamefull of D. Perne agaynst M. Bucer. as of the supremacie of the Bish. of Rome, of the mariage of Priests, of diuorcements, and of shamefull vsurie also, as though he had deemed the same lawfull to be vsed among christen people, with diuers other of the lyke sort.

In all which his allegations, considering how lewdly without all shame he lied vpō Bucer (as his writyngs euidently declare) he dyd not so much hinder hys name with railyng vpon hym, as win vnto hymselfe an inexpiable infamy, by forging so shameful leesings vpon so worthy a man.

But what needeth witnesse to prooue hym a lyer? hys owne conscience shall make as much agaynst hym, as a number of men.

It was reported for a truth, and that by his owne familiar friends testified, that the said D. Perne himselfe, eiter immediately after hys Sermon, or els somewhat before he went to it, strikyng himselfe on the brest,D. Perne speaketh agaynst his own [...] consciēce, in rayling against M. Bucer. and in a maner weepyng, wished at home at his house with all his heart, that God would graunt his soule might euen then presently depart and remaine with Bucers. For he knewe well enough that his life was such, that if any mans soule were worthy of heauen, he thought his in especially to bee most worthy.

Whiles he was thus talking to the people, in ye meane tyme the leaues of the Churche doores were couered ouer with verses:Verses agaynst M. Bucer and Phagius. in the which the yong men to shew their folly, which scarse knew hym by sight, blased Bucers name with most reprochfull Poetrie.

These thynges beyng dispatched, Perne (as thoughe he had sped his matter maruelously well) was for hys labour, of curtesie bidden to dinner to Trinitie Colledge by the Commissioners. Where, after the Table was takē vp they caused the sentence of condemnation to be copied out with all speede:The Sentence of condemnatiō sent to London with the Commissioners letters. which beyng signed with the B. of Chesters seale, the next day followyng was for a triumph sent to London, with diuers of those verses and slaunderous Libels.

Besides this, they sent also their owne letters, wherein they both aduertised the Cardinall how farre they had proceeded in that matter, and also desired hys Grace that he would cause to be sent out of hand to Smith the Maior of the Towne, the Commaundement, commonly called a Writte for the burnyng of Heretikes.A writte for burning of heretickes. For vnlesse hee had the Queenes warrant to saue hym harmelesse, hee would not haue to do in the matter: and that which remained to be done in that case, could not be dispatched till that Warrant came.

Whiles this pursiuant went on his iourny, they willed to be brought vnto them the bookes that they commā ded before to be serched out. For they determined to throw them into the fire with Bucer and Phagius.

About the same tyme D. Watson takyng occasion vppon the day, because it was a high feast, in the which was woont to bee celebrated the memoriall of the Purification of the blessed Uirgin,Watsons Sermō vpon Candlemas day. made a Sermon to the people vpon that Psalme: We haue receyued thy mercye (O Lord) in the middest of thy Temple, &c. In the which Sermon he spake much reproche of Bucer and Phagius, and of their doctrine.

He sayd, that these men, & all the heretikes of our time that were of the same opinion (the which for the most part he said, were budded out of Germany) amōg other things which they had perniciously put into mens heds, taughte to cast away all Ceremonies. Whereas notwithstandyng the Apostle hymselfe commanded all thyngs to be done in due order.

And vpon that deed of the blessed Uirgin and Ioseph which was done by them as vpon that day, it was manifestly apparant, that they with our Sauiour beyng then a little babe, obserued these rites and ceremonies for catholike men to teach. For he sayd,Mary and Ioseph went a procession with waxe candels, or els D. Watsō sayth false. that they came to the Temple the same tyme with waxe Candles in their hands, after the maner of procession (as they terme it) in good order with much reuerence and deuotion, and yet we were not ashamed to laugh and mocke at these things with the heretikes and schismatikes.

As he was tellyng his tale of Christ, Mary, and Ioseph, one of them that heard hym, a pleasaunt & mery conceited fellow, turnyng himselfe to him that stood next him, and if it be true (quoth he) that this man preacheth, which of them I pray you (if a man might spurre him a question) bare the crosse before them?A question to be spurred to D. Watson. for that might not be missing in such solemne ceremonies. Not onely this man iested at the Preachers folly, but diuers other also laughed at his manifest vnshamefastnes, in preaching these so vain and foolish superstitions.

While hee was thus talkyng to hys audience,The sodayne sownde of Christopherson. Iohn Christopherson elected B. of Chichester, beyng strikē with a sodaine sicknes, fel downe in a sound among the prease, & with much adoe, beyng scarse able a good whyle to come to hymself againe, in the meane tyme babled many things vnaduisedly, and as though he had bene out of his wittes. Some thought it came vpon this occasion, because he had bene greatly accused before the Commissioners for mispē dyng & misordering the goods of the Colledge, & therefore was grieued with the matter, knowyng that they had ben offended with hym, by that that Ormanet had canceiled before his face a Lease of his, by the which hee had let to ferme to his brother in lawe a certaine Manor of that colledge, because the couenants seemed vnreasonable.

[Page]By this tyme was returned agayne the Pursiuaunt, who (as we before tolde) was sent to London wyth the Commissioners letters, and brought with him a warrant for the burning of these men.

The day assigned for burning M. Bucer and Paulus Phagius bodyes.Upon the receit wherof, they appoynted the vj. day of Febr. for the accomplishment of the matter. For it had hā ged already a great while in hand.

Therefore when the sayd day was come, the Commissioners sent for the Uicechancellor, demandyng of hym in what case things stood, whether all things were in a readines for the accomplishment of this busines, or no. Understandyng by hym that all thyngs were redy, they commanded the matter to be broched out of hand.

The taking vp of M. Bucer and Paulus Phagius.The Uicechancellor therefore taking with hym Marshall the common Notary, went first to Saint Michaels church where Phagius was buried. There he called forth Andrew Smith, Henry Sawyer, and Henry Adams, mē of the same parish, and bound them with an oth, to dig vp Phagius bones, and to bryng them to the place of execution. Marshall tooke their othes, receiuyng the like of Roger Smith and W. Hasell the Towne Sergeants, & of I. Capper, Warden of the same Church, for doyng the lyke with Bucer. Smith the Maior of the town, which should be their executioner, (for it was not lawfull for them to intermeddle in cases of bloude) commaunded certayne of hys Townesmen to wayte vpon hym in harnesse, by whō the dead bodies were garded, and beyng bound wt ropes, and layd vppon mens shoulders (for they were enclosed in Chestes, Bucer in the same that hee was buried, and Phagius in a newe) they were borne into the middest of the Market steade, with a great trayne of people followyng them.

This place was prepared before, and a great Poste was set fast in the grounde to bynde the Carcasses to,The burning of Martyn Bucer and Paulus Phagius. and a great heape of Woode was layed readye to burne them withall.

When they came thither, the Chestes were set vp on ende with the dead bodies in them, and fastened on both sides with stakes, and bound to the Post with a long iron Chayne, as if they had bene alyue. Fire beyng forthwith put too, as soone as it began to flame round about, a great sort of bookes that were condemned with them, were cast into the same.

The talke of the countreyfolke of the burning of M. Bucer and Paulus Phagius.There was that day gathered into the towne, a great multitude of countreyfolke (for it was market day) who seyng men borne to execution, and learnyng by inquirie that they were dead before, partly detested and abhorred the extreme crueltie of the commissioners toward the rotten carcasses, and partly laughed at their folly in makyng suche preparature. For what needeth any weapon, sayde they? As though they were afrayed that the deade bodies which felte them not, woulde doe them some harme? Or to what purpose serueth that Chayne wherewith they are tyed, sithence they might bee burnt loose wythout peryll? for it was not to bee feared that they woulde runne away.

Thus euery body that stoode by, found faulte with the cruelnesse of the deed, either sharply, or els lightly, as euery mans mynde gaue hym. There were very few that liked their doyng therein.

¶The purpose of D. Watsons Sermon against Martin Bucer.

IN the meane tyme that they were a rostyng in the fire, Watson went into the Pulpit in S. Mary Church,Watsons Sermon at the burning of Bucer and Phagius. and there before his audience rayled vppon their doctrine, as wicked and erroneous, saying: that it was the ground of all mischiefe that had happened of a long tyme in the common weale. For beholde (sayd he) as well the prosperitie as the aduersitie of these yeares that haue ensued, and ye shall find that all thyngs haue chanced vnluckely to them that haue followed this new found fayth:As though in these dayes of Queene Mary had bene raysed no subsidies at all. as contrary all thynges haue happened fortunately to them that haue eschewed it. What robbyng and pollyng (quoth hee) haue we seene in this Realme, as long as Religion was defaced with sects, the common treasure (gathered for ye maintenance of the whole publike weale) and the goodes of the Realme shamefully spent in waste for the maintenance of a few folkes lustes, all good order broken, all discipline cast aside, holydayes appointed to the solemnising of ceremonies neglected: and that more is, the places themselues beaten downe, flesh and other kynde of prohibited sustenance eaten euery where vpon dayes forbidden, without remorse of conscience, the priests had in derision, the masse rayled vpon, no honour done to the Sacramentes of the church: all estates and degrees geuen to such a licentious liberty without checke, that all things may seeme to draw to their vtter ruine and decay.

And yet in the meane time the name of the gospel was pretended outwardly,Watson sclaunde [...] [...]. as though that for it men ought of duetie to geue credite to their erroneous opinions: where as in deed there is nothing more discrepant, or more to the slaunder of Gods worde then the same. For what other thyng taught they to remayne in that most blessed & mysticall Sacrament of the body of our Lorde, then bare vnleauened bread? And what els doe the remnaunt of them teach vnto this day? Whereas Christ by expresse wordes doth assure it to be his very body. Howe perillous a doctrine is that which concerneth the fatall and absolute necessitie of Predestination? And yet they set it out in suche wyse, that they haue left no choise at all in things. As who should say, it skilled not what a man purposed of any matter, sithens he had not the power to determine otherwyse then the matter should come to passe. The which was the peculiar opinion of them, that made God the authour of euill, bringyng men thorough this perswasion into such a carelesse securitie of the euerlastyng eternitie, that in the meane season it made no matter eyther toward saluation, or toward damnation, what a man did in this lyfe. These errors (whiche were not euen among the Heathen men) were defended by them with great stoutnesse.

These and many such other thyngs he slanderously & falsly alledged against Bucer,Watson and Scot had both subscribed to the doctrine of the Gospell in the raigne of K. Edward the 6. The reconciling of the Churches that were interdicted. whose doctrine (in such sort as he himselfe taught it) eyther he would not vnderstand, or els he was mynded to slaunder. And yet he was not ignoraunt, that Bucer taught none other thynges then the very same whereunto both he and Scotte in the raigne of K. Edward the vj. had willingly assented by subscribyng thereto with their owne handes. While hee talked in this wyse before the people, many of them that had writtē verses before, did set vp other new, in the which lyke a sort of waterfrogges, they spued out their venemous malice agaynst Bucer and Phagius. This was the last act of this Enterlude, and yet there remained a few thynges to bee done, among the which was the reconciling of two churches, of our Lady, & of S. Michaell, which we declared to haue bene enterdicted before.

This was done the next day followyng, by the aforesayd B. of Chester, with as much ceremoniall solemnitie as the law required. But that impanate God, whom Bucers carcasse had chased from thence, was not yet returned thether agayne: neither was it lawfull for hym to come there any more, but if he were brought thether with great solemnitie. As I suppose, duryng all the tyme of hys absence,A solemne Procession of the Vniuersitye and of the townesmen. he was entertained by the Commissioners at Trinitie Colledge, and there continued as a Soiourner. For thither came al the Graduates of the Uniuersitie, the 8. of February, of gentlenes and curtesie, to bryng hym home agayne. Amongst the which number, the Bish. of Chester (worthy for hys estate to come nearest to hym, because hee was a B.) tooke and caried hym cladde in a long Rochet, and a large Tippet of Sarcenet about hys necke, wherein he wrapped his Idoll also. Ormanet Datarie had geuen the same a little before to the Uniuersitie, for that and such lyke purposes.

When this Idoll should returne home, hee wente not the straightest and nearest way as other folkes are woont to go, but he fetched a compasse about the most part of the towne, and romed through so many of the streetes, that it was a large houre and more, ere he could find the way into his Church agayne. I beleeue the auncient Romaines obserued a custome not much vnlike this in their process [...] on, when they made supplications at the shrines of al their Gods. The order of which procession was this: the maisters Regents went before singyng with a lowde voyce:The order of Procession in Cambridge. Salue festa dies. &c. Next then followed the B. of Chester, about hym went Ormanet and his fellowe Commissioners, with the maisters of the colledges, bearing euery mā a long Taper light in hys hand. After whom a little space of, followed other degrees of the Uniuersitie. Last behind came the Maior and hys Townesmen. Before them all went the Bedles, crying to such as they mette, that they should bowe themselues humbly before the hoste. If any refused so to doe, they threatned to send hym forthwith to the Tolboth. Their God beyng ledde with this pompe, and pacified with great sacrificed Hostes of Bucer & Phagius, at length setled hymselfe agayne in his accustomed roume.

Scot of Chester prayed with many wordes, that that day might be luckie and fortunate to hymselfe, and to all that were present, and that from that day forward (nowe that Gods wrath was appeased, and all other thyngs set in good order) al men would make themselues conformable to peace & quietnes, namely, in matters appertainyng [Page] to Religion. After this they bestowed a few dayes in punishing and amercyng such as they thought had deserued it. Some they suspended from geuyng voyces eyther to their owne preferment, or to the preferment of any other. Some they forbade to haue the charge of pupils, [...] least they should infect the tender youth (being pliable to take what print soeuer should be layd vpon them) with corrupt doctrine and heresie, others they chastised wrongfully without any desert, and many a one they punished, contrary to all right and reason.

Last of all they set forth certayne statutes, by ye which they would haue the vniuersitie hereafter ordered. Wherin they enacted many thynges as concernyng the election of their Officers of the Uniuersitie, of keepyng and administryng the goods of the Uniuersitie, [...] and of many other thyngs. But especially they handled the matter very circumspectly for religion. In the which they were so scrupulous, that they replenished all thyngs, eyther with opē blasphemy, or with ridiculous superstition. For they prescribed at how many Masses euery man should be day by day, and how many Pater nosters and Auies euery manne should say when he should enter into the Church, and in his entrance, after what sort he should bow hymself to the aultar, and how to the maister of the house, what he shuld do there, and how long he should tary, how many, & what praiers he should say, what, and how he should sing, what meditations other shoulde vse while the Priest is in hys Memento, mumbling secretly to himselfe, what time of the Masse a man should stand, and when he should sit down, when he should make curtesie, when exclusiuely, when inclusiuely, and many other superstitious toyes they decreed that it was a sport then to behold their superstitions, and were tedious now to recite them.

Moreouer, these maisters of good order, for fashions sake, ordained that euery man should put on a surples, not torne nor worne, but cleane, forbiddyng them in any wyse to wipe their noses thereon.

These thyngs thus set at a stay, when the Commissioners were now ready to goe their wayes, the Uniuersitie for so great benefits (which she should not suffer to fal out of remembraunce many yeares after) couetyng to shewe some token of curtesie towardes them agayne,O [...]manet & C [...]l [...] pro [...]ded Doctours. dignified Ormanet and Cole with the degree of Doctorship for all the residue, sauyng Christopherson, who now, by reason he was elected Bishop, preuentyng that degree, had receyued that order before. Thus at length were sent away these peacemakers that came to pacifie strifes and quarels, who through prouokyng euery mā to accuse one another left such gaps and breaches in mens harts at their departure, that to this day they could neuer be closed nor ioyned together agayne.

These Commissioners, before they departed out of the Uniuersitie,The departing of [...]he [...]. gaue commaundement, that the Maisters of euery house should copy out their Statutes, the which beside common Ordinaunces, conteined in them certayne Rules of priuate Order, for euerye House particularly. Swinborne (who as I sayd, was M. of Clarehall) being demaunded whether he would haue those thyngs engrossed in parchment or in paper,Swine [...]nes saying as con [...]ing the [...] of [...] Inqui [...]rs. aunswered that it made no matter wherein they were written: For the Paper, or a sleighter thing that were of lesse continuance then Paper, would serue the turne well enough: For he sayd, a slenderer thyng then that, would last a great deale longer then those dercees should stand in force. Neither was the man deceiued in his coniecture: For within two yeares after, God beholdyng vs with mercy, called Queene Mary out of this life, the 17. day of Nouember, an. 1558. After whom her sister ELIZABETH succedyng in ye kingdome, raised to life agayne the true religion. Whereupon as the church of Christ began by little & little to florish. So the memory of Bucer and Phagius (although their bones were burnt by Cardinall Poole) was restored agayne by this godlye Queene ELIZABETH, who gaue then in Commission to Math. Parker then Archbishop of Canterbury, and to Edmund Grindall then Bishop of London, to Maister Gualter Haddon and others: For the performaunce of whiche Commission, the sayd Reuerend Bishoppes addressed their Letters to the Uicechancellor, &c.

❧ The Oration of M. Acworth, Oratour of the Vniuersitie, at the restitution of Martin Bucer, and Paulus Phagius.

I Am in doubt whether I may entreate of the prayse and commendation of so great a Clarke (for the celebratyng whereof,The Oration of Acworth. this assembly and concourse of yours is made this day) or of the vices and calamities, out of the whiche we bee newly deliuered, or of them both, consideryng the one cannot be mentioned without the other. In the which tymes ye felt so much anguish and sorrow (my right dere brethren) that if I should repeat them and bryng them to remembraunce agayne, I feare me, I should not so much worke a iust hatred in vs towardes them, for the iniuries receyued in them, as renew our olde sorrow and heuines. Agayne, men must needes account me vnaduised and foolish in my doyng, if I should thinke my selfe able to make him which hath lyued before our eyes in prayse and estimation, more famous and notable by my Oration, which he by his liuyng and conuersation hath oftentymes polished. But the wickednes of the tymes which endeuoured to wipe cleane out of remembrance of men the name that was so famous and renoumed in euery mans mouth, did much profite hym. In so much, that both in his life tyme all thyng redounded to hys continuall renowme, and in especially, after hys decease nothing could be deuised more honourable, then wt so solemn furniture & ceremonies, to haue gone about to haue hurt ye memorial of such a worthy man, & yet could not bryng to passe the thyng that was so sore coueted, but rather broght that thing to passe, which was chiefly sought to be auoyded. For the desire that men haue of the dead, hath purchased to many men euerlasting fame, and hath not taken away immortalitie, but rather amplified and increased the same. By meanes whereof it commeth to passe, that he yt wil intreat of those things that pertaine to the prayse of Bucer after hys death, can not chuse but speake of the crabbednesse of the tymes past, vpō the which riseth a great encrease and augmentation of his prayse. But his lyfe so excellently set foorth, not onelye by the writyngs of the learned Clarkes, Cheeke and Carre, and by the liuely voyce of the right famous D. Haddon, vttered in this place to the great admiration of all the hearers, when his body should be layd into his graue to bee buried, and after his buriall by the godly and most holye preachings of the right Reuerend father in Christ ye Archbishop of Caunterbury that now is, and of D. Redman, the which for the worthinesse and excellencie of thē, ought to stick longer in our mynds vnwrittē, then many things that are penned and put in print, but also by the great assembly of all the degrees of the Uniuersitie the same daye, in bringyng hym to his graue, and the nexte day after by the industry of euery man that was endued wt any knowledge in the Greeke or Latine tongs: of the which, there was no man but set vp some Uerses as witnesses of hys iust and vnfeined sorrow, vpon the wals of the Churche: that neither at that tyme any reuerence or duety which is due to the dead departyng out of this lyfe, was then ouerslipped, or now remayneth vndone that may seeme to pertaine either to the celebratyng of the memoriall of so holy or famous a person, or to the consecrating of hym to euerlastyng memory. We at that tyme saw with our eyes this Uniuersitie flourishyng by his institutions, the loue of sincere religion, not onely engendred, but also confirmed and strenghthened through his continuall and daily preachyng. In so much that at such tyme as hee was sodainly taken from vs, there was scarse any man that for sorrow could find in his hart to beare with the present state of this life, but yt either he wished with al his hart to depart out of this lyfe wt Bucer into another, & by dieng to follow hym into immortality, or els endeuoured hymselfe with weepyng and sighyng to call hym agayne, beyng dispatched of all troubles into the prison of this body, out of ye whiche he is escaped, lest he shuld leaue vs as it were standyng in battaile ray without a Captayne, and he hymselfe as one casshed, depart with hys wages, or as one discharged out of the Campe, withdraw hymselfe to the euerlasting quietnesse and tranquillitie of the soule. Therefore all men euidently declared at that tyme, both how sore they tooke hys death to hart, and also, how hardly they could away with the misture of such a man. As long as the ardēt loue of his religion (wherewyth we were inflamed) florished, it wrought in our hartes an incredible desire of hys presence among vs. But after the tyme that the godly man ceased to be any more in our sight, and in our eies, that ardent and burnyng loue of religion by little and little waxed cold in our myndes, and according to the times yt came after (which were both miserable and to our vtter vndoyng) [Page] it began not by little and little to be darkened,Anno 1557. Ianuary. but it altogether vanished away, and turned into nothing. For we tell agayne into the troublesomnesse of the popish doctrine: the old rites & customs of the Romish church, were restored againe, not to the garnishment & beautifieng of the christian Religion (as they surmised) but to the vtter defacing, violating, & defiling of the same. Death was set before the eyes of such as perseuered in the christē doctrine that they had learned before. They were banished ye realm that could not apply themselues to the tyme, & do as other mē did: such as remained, were enforced either to dissēble, or to hide themselues and creepe into corners, or els as it were by drinking of the charmed cup of Circes, to bee turned and altered, not only from the nature of man into the nature of brute beasts, but (that far worse and much more monstrous is) from the likenes of God & his Angels, into the likenes of deuils. And all England was infected wt this malady. But I would to God the corruption of those tymes which ouerwhelmed all the whole realme, had not at least wise yet pierced euery part & member thereof. Of the which there was not one but that (besides the griefe yt it felt, with the residue of the body, by reason of the sicknes & contagion spred into the whole) had some sorrow & calamitie peculiarly by it selfe. And to omit the rest (of the which to entreat, this place is not appointed, nor the time requireth ought to be spoken) this dwelling place of the Muses (which we call the Uniuersitie) may be a sufficient witnes what we may iudge of all the rest of the body. For certes my brethren, the thing is not to be dissembled, that cannot be hidden. We applieng our selues to those most filthy tymes, haue most shamefully yelded like faint harted Cowards, which had not the stomackes to sustaine ye aduersities of pouerty, banishment, and death. Which in our liuyng and conuersatiō kept neither the constancy taught vs by philosophy, nor yet the patience taught vs by holye scripture, which haue done all things at the commaundement of others. And therefore that which the Poete (although in another sence) hath trimly spoken, may well be thought to haue bene truly prophesied vpon vs.

The tymes and seasons changed be:

And changed in the same are we.

Diuers of them that were of a pure and sincere iudgement as conceruyng religion, beyng driuen from hence & distroubled, the rest that remained tasted and felt of the inhumanity of them in whose hands the authoritie of doing things here consisted: although to say the truth. I haue vsed a gentler terme then behooued. For it is not to bee accompted inhumanitie, but rather immanitie & beastly cruelty, the which, when they had spent all kynds of tormēts and punishments vpon the quicke, when they had cruelly taken from such as constantly perseuered, life, from others riches, honors, and all hope of promotion, yet they coulde not be so satisfied, but that incensed and stirred with a greter fury, it began to outrage euen agaynst the dead. Therfore where as in euery singuler place was executed a singular kynd of cruelty, in so much, that there was no kynd of cruelnes that could be deuised, but it was put in vre in one place or other, this was proper or peculiar to Cambridge, to exercise the cruelty vppon the dead, which in other places was extended but to the quicke. Oxford burnt vp the right reuerend fathers, Cranmer, Ridley, and Latymer, the noble witnesses of the cleare light of the Gospell. Moreouer, at London perished these two lanternes of light, Rogers and Bradford: In whome it is hard to say whether there were more force of eloquence and vtterance in preaching, or more holynes of lyfe and conuersation. Many other without number both here and in other places were consumed to ashes for bearyng record of the truth. For what City is there that hath not flamed, I saye not with burning of houses and buildings, but with burnyng of holy bodies? But Cambridge, after there were no more left alyue vpon whom they might spue out their bitter poyson, played the mad Bedlem against the dead. The dead men, whose liuyng no man was able to finde faulte with, whose doctrine no man was able to reprooue, were by false and slanderous accusers indited, contrary to the lawes of God and man sued in the law, condemned, their sepulchres violated and broken vp, their carcasses pulled out and burnt with fire. A thyng surely incredible if wee had not seene it with our eyes, and a thing that hath not lightly bene heard of. But the haynousnes of this wicked act, was spred abroad as a common talke in euery mans mouth, and was blowen and dispersed through all Christendome. Bucer by the excellency of hys wit and doctrine knowen to all men, of our countreymen in maner craued, of many others intreated & sent for, to the intent he might instruct our Cambridge men in the sincere doctrine of the christen religion, beyng spent with age, and hys strength vtterly decayed, forsooke his owne countrey, refused not the tediousnesse of the long iourney, was not afrayd to aduenture hymselfe vpon the sea, but had more regard of the dilatyng and amplifieng of the Church of Christ, than of all other thyngs. So in conclusion he came, euery man receyued and welcommed hym: afterward he liued in such wyse, as it might appeare he came not hither for his owne sake, but for ours. For he sought not to driue away ye sicknesse that he had taken by the troublesome trauaile of his long iourney: and albeit his strength were weakened & appalled, yet he regarded not the recouery of hys health, but put hymselfe to immoderate labour and intollerable payne, onely to teach and instruct vs. And yet toward this so noble and worthy a person while he lyued, were shewed all the tokens of humanitie and gentlenesse, reuerence and curtesy that could be, and when he was dead, the most horrible crueltie and spight that might be imagined. For what can be so commendable, as to grant vnto the liuyng house, and a bidyng place, and to the dead burial? Or what is he that will find in his heart to geue entertainement, & to cherish that person in his house with all kynde of gentlenes that he can deuise, vpon whom he could not vouchsafe to bestow buriall when he is dead? Agayne, what an inconstancy is it, with great solemnity, and with much aduauncement and commendation of his vertues, to bury a man honourably, and anone after to breake vp his tomb, and pull him out spitefully, and wrongfully to slander him beyng deade, who duryng his lyfe tyme alway deserued prayse? All these things haue happened vnto Bucer, who whilest hee lyued, had free accesse into the most gorgeous buildyngs and stately pallaces of the greatest Princes, & when he was dead, could not be suffred to enioy so muche as his poore graue. Who beyng layd in the ground, nobly to his eternall fame, was afterward to hys vtter defacing spightfully taken vp and burned. The which thynges albeit they did no harme to the dead (for the deade carcasses feele no payne, neyther doth the fame of godly persons depend vpon the report of vulgar people, and the lyght rumours of men, but vpon the rightfull censure & iust iudgement of God) yet it reprooueth an extreme cruelnesse and vnsatiable desire of reuengemēt, in them which offer such vtter wrong to the dead. These persons therefore whome they haue pulled out of their graues and burned, I beleue (if they had bene alyue) they would haue cast out of house and home, they would haue driuen out of all mens company, and in the ende with most cruell tormentes haue torne them in peeces, beyng neuerthelesse Alientes, beyng Straungers, and beyng also fetched hether by vs oute of such a countrey, where they not onely needed not to feare any punishment, but contrary wise were alwayes had in much reputation, as well among the noble and honourable, as also among the vulgare and common people. But yet how much more gentle then these men, was Byshop Gardiner, otherwyse an earnest defender of the Popishe doctrine. Who agaynst his owne countreymen, let passe no crueltie wherby he might extinguish with f [...]re & sword the light of the Gospell: and yet he spared Forreiners, because the right of them is so holye, that there was neuer nation so barbarous, that would violate the same. For when he had in his power the renowmed Clearke Peter Martyr then teachyng at Oxford, he would not kepe hym to punish hym, but (as I haue heard reported) when hee should go his way, he gaue hym wherewith to beare hys charges. So that the thyng which he thought he might of right do to his owne countreymen, he iudged vnlawfull to do to strangers. And whom the law of God coulde not withhold from the wicked murthering of his owne countreymen, hym did the lawe of man bridle from killyng of straungers, the whiche hath euer appeased all barbarous beastlynesse, and mitigated all cruelty. For it is a poynt of humanitie for man and man to meete together, and one to come to an other, though they be neuer so far separated & set asunder, both by sea & by land, without the which accesse, there can be no entercourse of merchādise, there cā be no conference of wits, which first of al engendred lerning nor any commoditie of societie long to continue. To repulse them that come to vs, and to prohibite thē our countries, is a poynt of inhumanitie. Now to entreat them euill that by our sufferaunce dwel among vs, and haue encrease of household and household stuffe, it is a poynte of wickednesse. Wherefore this crueltie hath farre surmounted the cruelty of all others, the which to satisfie the vnsatiable greedinesse thereof, drewe to execution, not onelye straungers, brought hether at our entreataunce and sending for, but euen the withered and rotten carcasses digged out of their graues: to the intent that the immeasurable [Page] thurst which coulde not be quenched with shedding the bloud of them that were aliue,Anno 1557. Maye. might at the least be satisfied in burning of dead mens bones. These (my bretheren) these I say, are the iust causes which haue so sore prouoked the wrath of God agaynst vs, because that in doing extreme iniury to the dead, we haue bene prone and ready: but in putting the same away, we haue bene slow and slacke. For verely I beleue (if I may haue liberty to saye freely what I thinke) ye shall beare with me (if I chaunce to cast forth any thing vnaduisedly in the heat and hasty discourse of my Oration) that euen this place, in the whiche we haue so often times assembled, being defiled with that new kinde of wickednesse, such as man neuer heard of before, is a let and hindraunce vnto vs, when we call for the helpe of God, by meanes whereof, our prayers are not accepted, which we make to appease the Godhead, & to win him to be sauorable vnto vs agayne.

The bloud of Abell shed by Cain, calleth and crieth frō the earth that sucked it vp: likewise, the vndeserued burning of these bodyes, calleth vpon God almighty to punish vs, and cryeth, that not onely the Authours of so greate a wickednesse, but also the Ministers thereof are vnpure, the places defiled, in which these thinges were perpetrated, the ayre infected which we take into our bodyes, to the intent that by sundry diseases and sickenesses we may receiue punishment for so execrable wickednesse. Looke well about ye (my deare brethrē) and consider with your selues the euils that are past: & ye shall see how they tooke theyr beginning at Bucers death, following one in anothers necke euen vnto this day. First and formost whē we were euen in the chiefest of our mourning and scarcely yet recomforted of our sorrow for his death, the sweating sickenesse lighted vpon vs, the whiche passed swiftly thorow all Englande, and as it were in haste dispatched an innumerable company of men: Secondly, the vntimely death of our most noble king Edward the sixt (whose life in vertue surmounted the opinion of all men, and seemed worthy of immortality) happened contrary to mens expectation in that age, in which vnlesse violence be vsed, fewe do dye. The conuersion of Religion, or rather the euersion and turning therof into papistry. The incursiō and domination of straungers, vnder whose yoke our neckes were almost subdued. The importunate cruelty of the Byshops agaynst the Christians, which executed that wickednesse, for making satisfaction whereof, we are gathered together this daye. These are the thinges that ensued after his death: but after his burning ensued yet greeuouser thinges. Namely newe kinde of plagues, and contagious diseases, vnknowne to the very Phisitians, whereby eyther euerye mans health was appayred, or els they were brought to theyr graues, or elles very hardly recouered: bloudy battel [...]es without victory, whereof the profite redounded to the enemy, and to vs the slaughter with great losse. The which thinges doe euidently declare, that God is turned from vs, and angry with vs, and that he geueth no eare to our prayers, and that he is not moued with our cries and sighes, but that he looketh, that this our meeting and assembly shoulde be to this end, that for as muche as we haue violated theyr coarses, we should doe them right agayne: so that the memoriall of these most holy men, may be commended to posteritye vnhurted and vndefamed. Wherefore amende yet at length (my brethren) which hytherto by reason of the variablenesse and vnconstancy of the times, haue beene wauering and vnstedfast in your hartes: shew your selues chearefull and forwarde in making satisfaction for the iniury you haue done to the dead, whome with so greate wickednesse of late ye endomaged and defiled: not by censing them with the perfumes of those odours and spices now worne out of vre, and put to flight, but with a true and vnfained repētance of the hart, and with prayer: to the intent that the heauenly Godhead, prouoked by our doinges to be our enemy may be our hū ble submission be entreated to be fauorable and agreable to all our other requestes.

When Acworth had made an ende of his Oration, M. Iames Pilkinton the Queenes reader of the diuinity lecture, [...] Sermō [...] Iames [...]. going vp into the Pulpite, made a Sermon vpon the 111. Psalme, the beginning whereof is. Blessed is the mā that feareth the Lord.

Where intending to prooue that the remembraunce of the iust man shall not perishe, and that Bucer is blessed, & that the vngodly shall fret at the sight therof, but yet that all theyr attemptes shall bee to no purpose, to the entent this saying may be verifyed: I will cursse your blessinges, and blesse your curssinges, he tooke his beginning of hys owne person, that albeit he were both ready and willyng to take that matter in hande, partly for the worthinesse of the matter it selfe, and inespecially for certayne singuler vertues, of those persons, for whome that Congregation was called, yet notwithstanding he sayde he was nothing meet to take that charge vpon him.

For it were more reason that he which before had done Bucer wrong, should now make him amendes for the displeasure. As for his owne part, he was so farre from working any euill agaynst Bucer, eyther in worde or deede that for theyr singular knowledge almost in al kind of learning, he embraced both him and Phagius with all hys harte. But yet hee somewhat more fauoured Bucer, as with whom he had more familiarity and acquayntaunce. In consideration whereof, although that it was scarce conuenient, that he at that time should speake, yet notwt standing he was contented for frendshippe and curtesye sake, not to fayle them in this theyr businesse. Hauyng made this Preface, he entered into the pith of the matter, wherein he blamed greatly the barbarous crueltye of the Court of Rome, so fiercely extended agaynst the dead. He sayd it was a more heynous matter then was to be borne with, to haue shewed such extreme cruelnesse to them that were aliue: but for any manne to misbehaue himselfe in such wise towarde the deade, was such a thing as hadde not lightly bene heard of. Sauing that he affirmed this custome of excommunicating and curssing of deade folke, to haue come first from Rome. For Euagrius reporteth in his wrytinges, that Eutichius was of the same opinion, induced by the example of Iosias, who slew the Priestes of Baall, and burnt vppe the boanes of them that were deade, euen vppon the Aultars. Whereas, before the time of Eutichius this kinde of punishment was welneare vnknowne, neither afterwarde vsurped of any manne (that euer he heard of) vntill a nine hundreth yeares after Christ. In the latter times (the whiche howe muche the further they were from that golden age of the Apostles, so much the more they were corrupted) this kinde of cruelnesse beganne to creepe further. For it is manifestlye knowne, that Stephen the sixt Pope of Rome, digged vp Formosus, his last Predecssour in that Sea, and spoyling him of hys Popes apparell, buryed him agayne in lay mans apparell (as the call it) hauing first cut off and throwne into Tyber his two fingers, with which, according to theyr accustomed maner, he was woont to blesse and consecrate. The whiche his vnspeakeably tyrannye vsed against Formosus, within sixe yeares after, Sergius the third encreased also agaynst the same Formosus. For taking vp his dead body and setting it in a Popes chayre, hee caused his heade to be smitten of, and his other three fingers to be cut from his hand, and his body to be cast into the ryuer of Tyber, abrogating and disanulling all his decrees, which thinge was neuer done by any man before that daye. The cause why so great crueltye was exercised (by the reporte of Nauclerus) was this: because that Formosus had beene an aduersarye to Stephen and Sergius when they sued to be made Bishops.

This kinde of crueltye vnharde of before, the Popes a while exercised one agaynst an other. But nowe, or euer they had sufficiently felte the smarte thereof themselues, they had turned the same vpon our neckes. Wherefore it was to be wished, that seeing it began among thē it might haue remayned still with the Authors thereof, & not haue bene spread ouer thence vnto vs. But such was the nature of all euill, that it quickely passeth into example, for others to do the like. For about the yeare of our Lord 1400. Iohn Wicklyfe was in lyke maner digged vp, and burnte into ashes, & throwen into a brooke that runneth by the towne where he was buryed. Of the which selfe same sauce tasted also William Tracye of Gloucester, a man of a worshipfull house, because he had written in his laste will that he shoulde be saued onely by fayth in Iesus Christe, and that there needed not the helpe of any manne thereto, whether he were in heauen or in earth, and therefore bequethed no legacye to that purpose as all other men were accustomed to doe. This deede was done sithens we may remember, aboute the 22. yeare of the raigne of Henry the 8. in the yeare of our Lord. 1530.

Now seeing they extended suche crueltye to the dead, he sayde it was an easye matter to coniecture what they would doe to the liuing. Whereof we had sufficient tryall by the examples of our owne men, these fewe yeares past. And if we woulde take the paynes to peruse thinges done somewhat lenger ago, we might find notable matters out of our owne Chronicles. Howbeit, it was sufficient for ye manifest demonstration of that matter, to declare the beastly butchery of the Frenche King executed vppon the Waldenses, at Cabryer, and the places nere thereabout, by his captayne Miner, aboute the yeare of our Lorde. 1545. [Page] then the which there was neuer thing read of more cruelty done,Anno 1557. February. no not euen of the barbarous Paganes. And yet for all that when diuers had shewed theyr vttermost cruelty both agaynste these and many others, they were so farre from theyr purpose in extinguishing the light of the Gospell, which they endeuoured to suppresse, that it increased dayly more and more. The which thing Charles the 5. (then whom all christendome had not a more prudēt Prince, nor the Church of Christ almost a sorer enemy) easily perceiued, and therefore when he had in his hand Luther dead, and Melancthon and Pomeran, with certayne other Preachers of the Gospell aliue, he not onely determined not any thing extreamely agaynst them nor violated theyr graues, but also entreating them gently sent thē away, not so much as once forbidding them to publish openly the doctrine that they professed. For it is the nature of Christes Church, that the more that Tyrauntes spurne agaynst it, the more it encreaseth and florisheth. A notable proofe assuredly of the prouidence and pleasure of God in sowing the Gospell, was that comming of the Bohemians vnto vs, to the intent to heare Wickliffe, of whom we spake before, who at that time read openly at Oxford: and also the goyng of our men to the sayde Bohemians, when persecution was raysed agaynste vs. But muche more notable was it, that we had seene come to passe in these our dayes: that the Spanyardes sent for into thys Realme of purpose to suppresse the Gospell, as soone as they were returned home, replenished many partes of theyr Countrey with the same trueth of Religion, to the which before they were vtter enemyes. By the which examples it might euidently be perceiued, that the Princes of this world labour in vayne to ouerthrowe it, considering how the mercy of GOD hath sowne it abroad, not onely in those Countryes that wee spake of, but also in Fraunce, Poole, Scotland, and almoste all the rest of Europe. For it is sayd, that some partes of Italy, (although it be vnder the Popes nose) yet do they of late encline to the knowledge of the heauenly trueth: Wherefore sufficient argument and proofe mighte be taken by the successe and encreasement therof, to make vs beleue that this doctrine is sent vs from heauen, vnlesse we will wilfully be blinded. And if there were any that desired to be perswaded more at large in the matter, hee might aduisedlye consider the voyage that the Emperor and the Pope with both theyr powers together, made ioyntly agaynste the Bohemians. In the which the Emperour tooke suche an vnworthy repulse of so small a handfull of his enemyes, that he neuer almost in all his life tooke the like dishonour in any place. Hereof also might bee an especiall example that death of Henry Kyng of Fraunce, who the same day that he had purposed to persecute the Churche of Christe, and to haue burned certayne of his Garde, whome he had in prison for Religion, at whose execution he had promised to haue bene himselfe in proper person, in the middes of his tryumph at a tourney, was wounded so sore in the head with a Speare by one of his owne Subiectes, that ere it was long after he dyed. In the which behalfe, the dreadfull iudgementes of GOD were no lesse approued in our owne Countreymen▪ For one that was a notable slaughterman of Christes Sayntes rotted aliue,Stephen Gardiner of Winchester. and ere euer he dyed, such a rancke sauour stemed from all his bodye, that none of his frendes were able to come at hym, but that they were ready to vomit. Another being in vtter dispayre well nighe of all health, howled out miserably. The third ranne out of his wittes. And diuers other that were enemyes to the Churche perished miserablye in the end. All the which thinges were most certayne tokens of the fauour and defence of the diuine Maiesty towades his Churche, and of his wrath and vengeance towardes the Tyrauntes. And for as much as he had made mention of the Bohemians, he sayd it was a most apte example that was reported of theyr Capitayne Zisca: who when hee should dye, willed his body to be slayne, and of his skin to make a parchment to couer the head of a drumme. For it should come to passe, that when his enemies hearde the sound of it, they should not be able to stand agaynste them. The like counsell (he sayd) he himselfe nowe gaue them as concerning Bucer. That like as the Bohemians dyd with the skinne of Zisca, the same should they doe with the Argumentes and doctrine of Bucer. For as soone as the Papistes shoulde heare the noyse of hym, theyr Gewgawes would forthwith decay. For sauing that they vsed violence to such as withstoode them, theyr doctrine conteyned nothing that might seeme to any man (hauing but meane vnderstanding in holy Scripture) to be grounded vpon any reason. As for those thinges that were done by them agaynst such as could not play the madmen as well as they some of them sauoured of open force, and some of ridiculous foolishnes. For what was this first of all? was it not friuolous, that by the space of three yeares together, Masse shoulde be songe in those places where Bucer and Phagius rested in the Lord without any offence at al? and assoone as they tooke it to be an offence, straight waye to be an offence if any were heard there? or that it should not be as good then as it was before? as if that then vppon the soddeyne it had bene a haynous matter to celebrate it in that place, and that the fault that was past, should be counted the greuouser because it was done of lenger time before. Moreuer, this was a matter of none effect, that Bucer and Phagius onely should be digged vppe as who shoulde say, [...]ande somtyme Maior of the towne. that he alonely had embraced the Religion which they call heresy. It was well knowne howe one of the Burgesses of the Towne had bene minded towarde the Popish Religion. Who when he shoulde dye, willed neither ringing of Belles, Diriges, nor any other such kinde of trifles to be done for him in his anniuersary, as they terme it, but rather that they should go with Instruments of Musicke before the Maior and coūsell of the Citty, to celebrate his memoriall, and also that yearely a Sermon shoulde bee made to the people, bequeathing a piece of money to the Preacher for his labour. Neither might he omit in that place to speak of Ward the paynter, who albeit he wer a man of no reputation, yet was he not to be despised for the religion sake which he diligently folowed. Neyther were diuers other moe to be passed ouer with silence, who were knowne of a certaynety to haue continued in the same sect, and to rest in other Churchyardes in Cambridge, and rather through the whole realme, and yet defiled not theyr Masses at all. All the which persons (for as much as they were all of one opinion) ought all to haue bene taken vppe, or els all to haue bene let lye with the same Religion: vnlesse a man would graūt, that it lyeth in theyr power to make what they list lawfull and vnlawfull at theyr owne pleasure. In the condemnation of Bucer and Phagius (to saye the trueth) they vsed to much cruelty, and to muche violence. For howsoeuer it went with the doctrine of Bucer, certaynely they coulde finde nothing wherof to accuse Phagius, in as much as he wrote nothing that came abroad sauing a few things that he had translated out of the Hebrew and Chaldy tounges, into Latine. After his comming into the Realme, he neuer read, he neuer disputed, he neuer preached, he neuer taught. For he deceased so soone after, that he coulde in that time geue no occasion for his aduersaries to take hold on, whereby to accuse him whome they neuer hearde speake. In that they hated Bucer so deadly, for the allowable maryage of the Cleargy, it was theyr owne malice conceiued agaynste him, and a verye slaunder raysed by themselues. For he had for his defence in that matter, (ouer and besides other helpes) the Testimony of the Pope Pius the second, who in a certayne place sayth that vppon waighty considerations Priestes wiues were taken from them, but for more weighty causes were to be restored agayne. And also the statute of the Emperour, they call it the Interim, by the which it is enacted that such of the cleargye as were maryed shoulde not bee diuorced from theyr wiues.

Thus turning his stile from this matter to the Uniuersity, he reprooued in fewe wordes theyr vnfaythfulnes towardes these men. For if the Lord suffered not the bones of the King of Edome, being a wicked man, to bee taken vppe and burnt without reuengement (as sayth Amos) let vs assure our selues he will not suffer so notable a wrong done to his godly Preachers, vnreuenged. Afterward, when he came to the condemnation (whiche we tolde you in the former action was pronounced by Perne the Uicechauncellour, in the name of them all) being somewhat more moued at the matter, he admonished thē how much it stoode them in hand, to vse great circumspectnes, what they decreed vpon any man by theyr voyces, in admitting or reiecting any man to the promotions and degrees of the Uniuersity. For that which should take hys authority from them, should be a great preiudice to all the other multitude, which (for the opinion that it had of theyr doctrine, iudgement, allowance, and knowledge) didde thinke nothing but well of them. For it would come to passe, that if they would bestow theyr promotions vpon none but meet persons, & let the vnmeet go as they come, both the common wealth should receiue much commodity and profite by them, and besides that they should highly please God. But if they persisted to be negligent in doing thereof, they should grieuously endommage the common weale, and worthely worke theyr owne shame and reproch. Ouer and besides that the should greatly offend the maiesty of God, whose commaundement (not to beare false witnesse) they should in so doing breake and violate. [Page] In the meane while that he was speaking these and many other thinges before his audience,Anno 1557. Aprill. many of the vniuersity, to set out and defend Bucer withall, beset the walles of the Church and Church porche on both sides with verses, some in Latine, some in Greeke, and some in English, in the which they made a manifest declaration howe they were minded both toward Bucer and Phagius. Finally, when his Sermon was ended, they made common Supplication and prayers. After thankes rendred to God for many other thinges, but in especially for restoring of the true and sincere religion, euery man departed his way.

For as muche as mention hath beene made of the death of the worthy and famous Clerke, Martin Bucer, & of the burning of his boanes after his death, it shall not be vnfruitful, as the place here serueth, to induce the testimony or Epitaph of Doctor Redman which came not yet in print, vpon the decease of that man.

¶The Epitaph or funerall verse of D. Redman, vpon the death of Mayster Bucer.

ET tu liuor edax procul hinc abscede maligna,

facessito inuidentia,

Et procul hinc nemesis, procul hinc & Momus abesto,

labes lues (que) mentium,

Daemonibus similes homines quae redditis, almam

foedatis atque imaginem

Quam nostro impressit generi pater ille supremus,

similes sui dum nos creat:

Contemptrix odij & mendacis nescia fuci

Adesto sancta Veritas.

Dicito quis qualis (que), elatum funere nuper

quem vidimus tam flebili?

Est in quam misera hac defunctus luce Bucerus,

lux literati & dux Chori,

Doctrinae radios qui totum solis ad instar

misit per orbem splendidos.

Hunc dirae nuper sublatum vulnere mortis

lugubre flet Gymnasium,

Et pullata gemit maerens schola Cantabrigensis

orbata claro sydere.

Ergo, quasi obstructo doctrinae fonte, querelas

precesque nunc fundit.

Agnoscit nunquam se talem habuisse magistrum

ex quo sit olim condita.

Non vnquam Cathedrae gauisa est praeside tanto,

tam nobili & claro duce.

Cuius & ingenij & doctrinae munera, summum

virtutis ornauerat decus,

Integritas morum grauitas prudentia, sermo

semper dei laudem sonans,

Et sale conditus, qualem vult esse piorum

Apostoli sententia.

Accessit zelus feruens & praesule dignus,

peccata semper arguens.

Nunquam desidiae, aut languori deditus,

vllum indulsit otium sibi.

Credibele est nimio fatum accelerasse labore,

prodesse cunctis dum studet.

Sed frustra laudes auguste carmine nitor

tam copiosas claudere.

Ergo Bucere, scholae & suggestus gloria sacri,

valeto etiam vel mortuus.

Aeternum in superis foelix iam viuito regnis,

exutus etsi corporis

Terrenis spolijs, huius miseri atque caduci:

Quod est sepulchro conditum

Christus depositum reddet cum foenore magno,

Iudex breui quum venerit.

❧ The despightfull handling and madnesse of the papistes toward Peter Martyrs wife at Oxford, taken vp frō her graue at the commaundement of Cardinall Poole, and after buryed in a dunghill.

ANd because the one Uniuersity shoulde not mocke the other, [...] like crueltye was also declared vpon the deade body of Peter Martyrs wife at Oxford, an honest, graue, and sober matrone, while she liued, and of poore people alwayes a great helper, as many that be dwelling there, can right well testify. In the yeare of our Lord. 1552. she departed this life, wt great sorow of al those needy persōs, whose necessities many times & often she had liberally eased and relieued. Now, when Brokes Bishop of Glocester, Nicholas O [...]maner Datary, Robert Morwen President of Corpus Christi Colledge, Cole and Wright Doctors of the Ciuill Law, came thither as the Cardinals visitours, they among other thinges had in Commission to take vp this good woman agayne out of her graue, and to consume her carkas with fire, not doubting but that she was of ye same religion that her husband had professed before, whē he read the Kinges lecture there. And to make a shewe that they would do nothing disorderly, they called al those before thē that had any acquayntance with her or her husband.Iurates sworne agaynst Peter Martyrs wyfe [...]. They ministred an othe vnto them that they should not conceale whatsoeuer was demaunded. In fine, theyr answere was that they knewe not what religion she was of, by reason they vnderstood not her language.

To be shorte, after these visitours had sped theyr busines they came for, they [...] them to the Cardinall agayne, certifying him that vpon due inquisition made, they could learne nothing, vpon which by the law they might burne her. Notwithstanding the cardinall did not leaue the matter so,Cardinal Poole earnest in burning dead mens bodyes. but wrote downe his Letters a good while after to Marshall, then Deane of Frideswides that he should dyg her vp, and lay her out of christian buriall, because she was interred nigh vnto S. Frideswides relicks, sometime had in great reuerence in that Colledge. Doct. Marshal like a prety man calling his Spades and mattockes together in the euening,D. Marshall Deane of Frideswides. when he was well whitled caused her to be taken vp, and buryed in a dunghill.

Howbeit, when it pleased God vnder good Queene Elizabeth, to geue quietnes to his Church, long time persecuted with prison and death, then Doctour Parker, Archbishop of Canterbury, Edmund Grindall Bishop of Lō don, Richard Goodricke, with diuers other her Maiesties high Commissioners in matters Religion (nothing ignoraunt howe farre the aduersaries of the trueth had transgressed the boūdes of all humanity, in violating the sepulchre or graue of that good and vertuous woman) wylled certayne of that Colledge, in the whiche this vncurteous touch was attempted and done, to take her out of that vncleane & dishonest place where she laye, & solemnely in the face of the whole towne, to bury her agayne in a more decent & honest monumēt. For though of the body being once dead, no great estimatiō were to be had,Peter Martyrs Wiues bones agayne reduced out of the Dūghill, and layd in a decent monument. how or where the bones were layde: yet was some reuerence to be vsed toward her for sexe and womanhood sake. Besides, to saye the truth, it was great shame, that he which had trauelled so farre at king Edwardes request, from the place wherin he dwelt quietly, and had takē so earnest paynes, beyng an old man, in reading and setting forth the truth al he could, with learning to teach and instruct, and so wel deserued of that Uniuersity:Great ingratitude shewed to Peter Martyr. should with so vngentle a recompence of ingratitude be rewarded agayne, as to haue his wife, that was a godly woman, a straūger, good to many, especially to the poore, and hurtfull to none, either in word or deede, without iust deseruing, & beside theyr owne law, not proceeding against her according to the order therof, spitefully to be layd in a stincking dunghill.

To all good natures the fact seemed odious, & of suche as be indued with humanity, vtterly to be abhorred. Wherfore M. Calfield, then Subdeane of the Colledge,M. Iames Caldfield. diligētly prouided, that from Marshals dunghill she was restored and translated to her proper place agayne, yea & withall coupled her with Frideswides boanes,The bones of Peter Martyrs wyfe coupled with the bones of S. Frideswide. that in case any Cardinall wil be so mad hereafter to remoue this womās bones agayne, it shall be hard for thē to discerne the bones of her from the other. And because to the intent the same might be notified to the mindes of men the better, the next day after, which was sonday, M. Rogerson preached vnto the people, in whiche Sermon by the way he declared the rough dealing of the aduersaries, which were not contented to practise their cruelty against the liuing, but that they must also rage agaynst one that was dead, and had lien 2. yeares in her graue. God graunt thē once to see their own wickednes. Amen.

And thus much touching the noble actes and straungenes of this worthy Cardinal in both ye vniuersities: whervnto it shall not be impertinent, here also consequently to adioyne and set forth to the eyes of the worlde, the blinde and bloudy articles set out by Cardinal Poole, to be inquired vpō within his dioces of Canterbury, whereby it may the better appeare what yokes and snares of fond & fruitles traditions were layd vpon the poore flock of Christ, to entangle and oppresse them with losse of life and libertye. By the which wise mē haue to see what godly fruits proceeded from that catholicke Church and See of Rome. In which albeit thou seest (good Reader) some good Articles insparsed withall, let that nothing moue thee: for els how could such poysō be ministred, but it must haue some hony to relish the readers taste.

Anno 1556. February·¶Here folow the articles set forth by Cardinall Poole, to be inquired in his ordinary visitation, within his Dioces of Caunterbury.

[Page]

❧ Touching the Clergy.

1 FIrste, whether the Diuine Seruice in the Churche at times,Articles of the Cardinall to be enquired in his visitation of Kent. dayes, houres, be obserued and kept duly, or no.

2 Item, whether the Parsons, Uicars, and Curates do comely and decently in theyr maners and doinges behaue themselues or no.

3 Item, whether they do reuerently and duely minister the sacraments or sacramentals or no.

4 Item, whether any of theyr parishioners do die without ministration of the sacraments, through the negligēce of theyr Curates or no.

5 Item, whether the sayd parsons, vicars, or curates, do haunt Tauernes or Alehouses, increasing thereby infamy and sclaunder, or no.

6 Item, whether they be diligent in teaching the Mydwiues how to christen children in time of necessity, according to the Canons of the Church or no.

7 Item, whether they see that the Font be comely kept, and haue holy water alwaies ready for children to be christened.

8 Item, if they do keepe a book of all the names of them that be reconciled to the duety of the Church.

9 Item, whether there be any Priestes, that late vnlawfully had women vnder pretensed maryage, and hytherto are not recōciled, and to declare theyr names and dwelling places.

10 Item, whether they doe diligently teach theyr Parishioners, the articles of the fayth, and the ten commaundementes.

11 Item, whether they do decently obserue those thinges that do concerne the seruice of the church, & al those things that tend to a good and Christian life, according to the Canons of the Church.

12 Item, whether they do deuoutly in theyr prayers pray for the prosperous estate of the Kyng and Queenes Maiestyes.

13 Item, whether the sayd Parsons and Uicars do sufficiently repayre theyr Chauncels, Rectoryes, and vicarages, and do keep and mayntein them sufficiently repayred and amended.

14 Item, whether any of them do preach or teach any erroneous doctrine, contrary to the catholicke fayth & vnity of the church.

15 Item, whether any of them do say the diuine seruice, or do minister the sacraments in the English tongue, contrary to the vsuall order of the church.

16 Item, whether any of them do suspiciously keepe any women in theyr houses, or do keepe cōpany with men suspected of heresies, or of euill opinions.

17 Item, whether any of thē that were vnder pretence of lawfull matrimony maried, and now reconciled, do priuily resort to theyr presented wiues, or that the sayd women do priuily resort vnto them.

18 Item, whether they do goe decently apparelled, as it becommeth sad, sober, and discreet ministers, and whether they haue theyr crownes and beardes shauen.

19 Itē, whether any of thē do vse any vnlawfull games as di [...]e, cardes, & other like, wherby they grow to sclaunder and euill report.

20 Item, whether they do keepe residence and hospitality vpon theyr Benefices, and do make charitable cōtributions, according to all the lawes Ecclesiasticall.

21 Item, whether they do keepe the booke or Register of Christening, Burying, and Mariages, with the names of the godfathers and godmothers.

❧ Touching the lay people.

1 FIrst, whether any maner of person, of what estate, degree,Articles of Cardinall Poole to be inquired vpō touching the Laitye. or condition so euer he be, do hold, maintein, or affirme any heresies, errors, or erroneous opinions, cō trary to the lawes Ecclesiasticall, and the vnity of the Catholicke Church.

2 Item, whether any person doe holde, affirme, or saye that in the blessed Sacrament of the Aultar there is not cō teined the reall and substantiall presence of Christ: or that by any maner of meanes do contemne and despite the sayd blessed Sacrament, or do refuse to do reuerēce or worship thereunto.

3 Item, whether they doe contemne or despise by anye maner of meanes any other of the Sacramentes, Rites or Ceremonies of the Church, or do refuse or deny auricular confession.

4 Item, whether any do absent or refrayne, without vrgent and lawfull impedement, to come to the Church, and reuerently to heare the diuine seruice vpon Sondaies and holy dayes.

5 Item, whether being in the Church, they do not apply themselues to heare the diuine seruice, and to be contemplatiue in holy prayer, and not to walke, iangle, or talk, in the time of the diuine seruice.

6 Item, whether any be fornicatours, adulterers, or doe commit incest, or be baudes, and receiuers of euill persons or be vehemently suspected of any of them.

7 Item, whether any do blaspheme and take the name of God in vayne, or be common swearers.

8 Item, whether any be periured, or haue cōmitted Simony or vsury, or do still remayne in the same.

9 Item, whether the Churches & churchyardes be well and honestly repared and inclosed.

10 Item, whether the Churches be sufficiently garnished and adorned with all ornaments and bookes necessary, and whether they haue a Roode in theyr church of a decent stature, with Mary and Iohn, and an Image of the Patrone of the same church.

11 Item, whether any do withholde, or doth draw from the church any maner of mony or goodes, or that do withhold theyr due and accustomed tithes frō theyr Parsons & Uicars.

12 Item, whether any be common drunkardes, ribalds, or mē of euill liuing, or do exercise any lew pastimes, especially in the time of diuine seruice.

13 Item, if there be any that doe practise or exercise any artes of Magike, or Necromancy or do vse or practise any Incantations, Sorceries, or witchcraft, or be vehemently suspected therof.

14 Item, whether any be maried in the degrees of affinity, or consanguinitye, prohibited by the Lawes of holye church or that do mary, the banes not asked, or do make any priuy contractes.

15 Item, whether in the time of Easter last, any were not confessed, or did not receiue the blessed sacrament of the aultar, or did reuerētly behaue themselues in the receiuing thereof.

16 Item, whether any do keepe any secret conuenticles, preachinges, lectures, or readinges, in matters of religion contrary to the lawes.

17 Item, whether any do now not duly keep the fasting and embring dayes.

18 Item, whether the aultars in the Churches be consecrated or no.

19 Item, whether the Sacrament be caryed deuoutly to them that fall sicke, with light and with a little Sacring Bell.

20 Item, whether the common scholes be well kept, and that the scholemaisters be diligent in teathing, and be also Catholicke, and men of good and vpright iudgemēt, & that they be examined and approued by the Ordinary.

21 Item, whether any do take vpon them to minister the goodes of those that be dead, without authority from the Ordinary.

22 Itē, whether the poore people in euery parish be charitably prouided for.

23 Item, whether there do burne a Lampe or a Candle before the sacramēt. And if ther do not, that then it be prouided for, with expedition.

24 Item, whether infantes & children be brought to be confirmed in conuenient time.

25 Item, whether any do keepe or haue in theyr custody any erroneous or vnlawfull bookes.

26 Item, whether any do withhold any mony or goodes bequeathed to the amending of the high wayes, or any other charitable deede.

27 Item, whether any haue put away theyr wyues, or any wiues do withdraw thēselues from theyr husbandes, being not lawfully diuorced.

28 Item, whether any do violate or breake the sondaies and holy dayes, doing theyr daily labors & exercises vpon the same.

29 Item, whether the Tauernes or Alehouses, vpon the sondayes and holy dayes, in the time of Masse, matins and Euensong, do keepe open theyr doores, and do receiue people into theyr houses to drink and eat, and therby neglect theyr dueties in comming to the church.

30 Item, whether any haue, or do depraue or contemne the authority or Iurisdiction of the Popes holynes, or the See of Rome.

31 Item, whether any Minstrels, or any other persons do vse to sing any songes against the holy sacramēts, or any [Page] other the rites and ceremonies of the church.Anno. 1557. Ianuary.

32 Itē, whether there be any hospitals within your parishes, & whether the foundations of them be duely & truly obserued and kept. And whether the charitable contributions of the same be done accordingly.

33 Item, whether any goodes, plate, iewels, or possessions be taken away, or withholden from the sayd Hospitals, and by whom.

¶A History of tenne Martyrs condemned and burned within the Dioces of Caunterbury, for the testimony of Iesus Christ, and trueth of his Gospell.

[...]uary. 15. [...] Mar [...]dome of [...] the Dioces of Canterbury.MEntion was made a little before of the persecution in Kent, pag. 1860. Where we declared, that fiftene were in the Castle of Canterbury imprisoned and cōdemned for Gods word. Of the which fiftene moreouer we shewed & declared fiue to be famished vnto death within the said castle, and buryed by the high waye, about the beginning of Nouember. The other tenne, in the first month of the next yeare folowing, which was the yeare of our Lord. 1557. were committed vnto the fire, and there cōsumed to ashes, by Thornton, called Bishop or Suffragane of Douer, otherwise called Dicke of Douer, and by Nicholas Harpsfield the Archdeacon of the sayd Prouince.

The names of these tenne godly and Christian Martyrs be these:

Iohn Philpot of Tēterden.

The names [...] the Martyrs.

W. Waterer of Bedingden.

Stephen Kempe of Norgate.

W. Haye Hythe.

Thomas Hudsonne of Salenge.

Mat. Bradbridge of Tenterden.

Thomas Stephens of Bedingden.

Nich. Finall of Tenterden.

W. Lowicke of Crābroke.

W. Prowting of Thornhā.

What the ordinarye articles were commonly obiected to them of Canterbury Dioces,Concerning their articles read before pag. 1 [...]72. is before rehearsed, Pag. 1672. saue onely that to some of these, as to them that folowed after, as the time of theyr persecution did growe, so theyr articles withall did encrease to the number of two & twenty conteining such like matter as serued to the mainteinaunce of the Romish See.

To these articles what theyr answeres were, likewise, needed here no great rehearsall, seeing they all agreed together,The cause of [...] Martyrdome. though not in the same fourme of woordes, yet in much like effecte of purposes: first graunting the Churche of Christ, and denying the Church of Rome, denying the seuen Sacramentes, refusing the Masse, and the hearing of Latine Seruice, praying to Saynctes, iustification of works. &c, And though they did not al answere vniformely in some smaller thinges, as theyr learning serued them, yet in the most principall and chiefest matters they did not greatly discord. &c.

¶The burning of sixe Martyrs at Caunterbury.

The Martyrdome of [...], [...]empe, W. Hay, Hudson, Lowicke, W. Prowting, at Cā terbury. Anno. 1557. Ianuary. 15. The other 4. were turned at [...] same [...]. 2. at Wye and 2. [...] Ashford.

Of these tenne Godly Martyrs of Christe, sixe were burned at Canterbury, about the fiftene of Ianuary, that is. Kempe, Waterer, Prowting, Lowike, Hudson, and Haye. Other two, that is, Stephēs, and Philpot, at Wye, about the same moneth. Other two, which were Finall & Bradbrige, were burned both together at Ashford, the xvj. of the same.

The next moneth folowing, whiche was Februarye, came out an other bloudy Commission from the king and Queene, to kindle vp the fire of persecution,Examples how kinges & Princes & the power of the world, bend themselues agaynst Christ and his worde, and yet could neuer preuayle. as though it were not hoate enough already: the contentes of whiche Commission I thought here not to pretermit: not for lack of matter, whereof I haue too much: but that the Reader may vnderstand how kinges & princes of this world, like as in the first persecutions of the primitiue Church vnder Ualerianus, Decius, Maximian, Dioclesian, Licinius. &c. so now also in these latter perillous dayes, haue set out all theyr maine force and power, with lawes, policy, & authorit to the vttermost they coulde deuise agaynst Christe and his blessed gospel. And yet notwithstāding al these lawes, constitutions, Iniunctions, and terrible proclamations prouided agaynst Christ and his Gospell, Christ yet styll continueth, his gospel florisheth, & truth preuaileth: kings and Emperors in their owne purposes ouerthrown, their deuises dissolued, theyr counselles confounded: as exāples both of this & of all times & ages do make manifest. But now let vs heare the intent of this Commission, in tenor as foloweth.

¶A bloudy Commission geuen forth by King Philip and Queene Mary, to persecute the poore members of Christ.

PHilip and Mary by the grace of God king & Queene of England.A terrible proclamation of K. Phillip and Q. Mary, agaynst the poore seruauntes and members of Christ. &c. To the right reuerend Father in God our right trusty & welbeloued Counsellour Thomas B. Elye, and to our right trusty & welbeloued Williā Windsore knight, L. Winsore, Edw. North knight, L. North, and to our trusty & welbeloued Counsellours, Io. Bourn knight, one of our chiefe Secretaryes, Iohn Mordaunt knight, Frances Englefield knight, maister of our Wards and Liueries, Edward Walgraue knight, Mayster of our great Wardrobe, Nicholas Hare knight,Persecutors. master of ye Rolles, and our high Court of Chauncery, & to our trusty and welbeloued Tho. Pope knight, Roger Cholmley knight, Richard Rede knight, Rowlād Hil knight, William Rastall Sergeant at law, Hēry Cole Clerke, Deane of Paules, William Roper, & Rafe Cholmley, Esquiers, Williā Cooke, Thomas Martin, Iohn Story, & Iohn Uaughan Doctours of Law, greeting.

For as muche as diuers deuillishe and sclaunderous persons, hauing not onely inuented, bruted, and sette forth diuers false rumors, tales, and sedicious sclaūders against vs, but also haue sowne diuers heresies, and heretical opinions,The meaning of the Gospellers falsely reported, and sclaūdered. and sette forth diuers seditious bookes within thys our Realme of England, meaning thereby to styrre vp diuision, strife, contention, & sedition, not onely amongst our louing subiectes, but also betwixt vs & our sayd subiectes, wt diuers others outragious misdemeanors, enormityes, contemptes, and offences, dayly committed and done, to ye disquieting of vs and our people, we minding the due punishment of such offenders, & the repressing of such like offences, enormities, and misbehauiours from hencefoorth, hauing speciall truste and confidence in your fidelityes, wisedomes, and discretions, haue authorised appoynted & assigned you to be our Commissioners, and by these presentes do geue full power & authority vnto you, and three of you, to enquire as well by the othes of twelue good and lawfull men, as by witnesses and all other meanes & politick wayes you can deuise, of all & singuler heretical opinions, Lollardies, heretical & seditious bookes cōcealemēts, contemptes, conspiracies, and all false rumors, tales, seditious and sclaunderous wordes or sayinges, raysed, published, bruted, inuented, or set forth against vs,What watch is here to keepe downe Christ, but yet he will ryse. or either of vs or agaynst the quiet gouernance & rule of our peoples, & subiects, by bookes, lies, tales, or otherwise, in any Coū tie, Key, bowing, or other place or places, within this our realme of England or els where, in any place or places beyond the Seas, & of the bringing in, vtterers, buyers, sellers, readers, kepers, or cōueyers of any such letter, books, rumor, and tale, and of all and euery theyr coadiutors, coū sellers, comforters, procurers, abettors, and mainteiners, geuing vnto you and three of you, full power & authoritye by vertue hereof, to search out and take into your hands & possessiōs, all maner of hereticall and sedicious bookes, letters & writinges, wheresoeuer they or any of them shalbe foūd, as well in Printers houses and shops, as elsewhere, willing you and euery of you to searche for the same in all [Page] places,Anno 1557. Aprill. according to your discretions.

And also to enquire, heare, and determine all and singular enormities, disturbances, misbehauiours, and negligences committed in any Church, Chappell, or other halowed place within this Realme,Enormities or misbehauiours. and also for and concerning the taking away or withholding any landes, tenementes, goodes, ornamentes, stockes of money, or other thinges belonging to euery of the same Churches & Chapels, and all accountes and reckoninges concernyng the same.

And also to enquyre and search out all such persons as obstinately do refuse to receiue the blessed sacrament of the aultar, to heare masse, or come to their parish Churches, or other conuenient places appoynted for diuine seruice, and all such as refuse to go on Procession,Not comming to the Church seruice. to take holy bread, or holy water, or otherwise doe misuse themselues in any church or other halowed place, whersoeuer any of the same offences haue bene, or hereafter shalbe committed within this our sayd Realme.

Neuertheles our will and pleasure is, that when, and as oftē as any person or persons, hereafter being called or conuented before you, do obstinatly persist or stand in any maner of heresy,Heretickes to be committed to their Ordinary. or hereticall opinion, that then ye or three of you do immediately take order, that the same person or persons, so standing or persisting, be deliuered & committed to his Ordinary, there to be vsed according to the spirituall and ecclesiasticall lawes.

And also we geue vnto you, or three of you, full power and authority,Vacaboundes or maisterles men. to enquyre and search out all vacabondes, and maysterles men, Barettours, quarrellers, and suspect persons, abiding within our City of London, & ten myles compasse of the same, and all assaultes and affrayes done & committed within the same city and compasse.

And further to search out all waste, decayes, and ruins of Churches,Decay of Churches and Chappells. Chauncelles, Chappelles, Parsonages and Uicarages in the Dioces of the same, being within thys Realme, geuing you and euery of you full power and authority by vertue hereof to heare and determine the same, and all other offences and matters aboue specifyed and rehearsed, according to your wisedomes, consciences, and discretions, willing and commaūding you or three of you, from time to time, to vse and deuise all such politick waies and meanes, for the triall & searching out of the premises, as by you or three of you shal be thought most expedient & necessary: and vpon inquyry and due proofe had, knowne, perceiued and tried out, by the confession of the parties, or by sufficient witnesses before you, or three of you, concerning ye premises or any part thereof, or by any other waies or meanes requisite, to geue and award such punishment to the offenders, by fine, imprisonment, or otherwise, & to take such order for redresse and reformatiō of the premises, as to your wisedomes, or three of you shalbe thought meet and conuenient.

Further willing and commaundyng you and euerye three of you, in case you shall finde any person or persons, obstinate or disobedient, either in theyr appearance before you or three of you, at your calling or assignment, or els in not accomplishing or not obeying your Decrees,Prisoning of the obstinate. Orders, and commaundementes in any thing or thinges, touching the premises or any part thereof, to commit the same person or persons so offending, to Ward, there to remaine, till by you or three of you he be discharged or deliuered. &c. And so forth with other such like matter, as foloweth, see in our first edition, pag. 1563.

❧ The apprehension of two and twenty prisoners sent vp together for Gods word, to London, from Colchester.

AFter this bloudye Proclamation or Commission thus geuen out at London, which was Februarye 8. the thyrde and fourth yeares of the Kynge and Queenes raigne, these new Inquisitours, especially some of them beganne to ruffle and to take vpon them no [...] a little: so that all quarters were full of persecution and prisons almost full of prisoners, namely in the Dioces of Canterbury, wherof (by the leaue of Christ) we will say more anon.

In the meane time, about the Towne of Colchester, the wind of persecution beganne fiercely to rise: insomuch that three and twenty together, men and women were apprehended at one clap,Persecution about Colchester of the which xxiij. one escaped. The other xxij. were driuen vp like a flock of Christen lambes, to London, with two or three leaders with them at most, ready to geue theyr skinnes to be pluckt of for the Gospels sake.22. For Gods word apprehended. Notwithstanding the Bishops, afrayd belike of the nūber, to put so many at once to death, sought meanes to deliuer them, and so they did, drawing out a very easy submission for them, or rather suffring them to draw it out thē selues: notwithstanding diuers of thē afterward were takē againe & suffered, as hereafter ye shall heare (God willing) declared. Such as met them by the way cōming vp, saw them in the fieldes scattering in such sort, as that they might haue easily escaped away. And when they entred into the townes, their keepers called them againe into aray,The aray & order of these 22. prisoners comming vp to London. to go two & two together, hauing a band or line going betweene them, they holding the same in theyr handes, hauing another corde euery one about his arme, as though they were tied. And so were these fourteene men & eight women caried vp to London, the people by the way praying to God for them, to geue them strength. At the entring into London, they were pinioned, & so came into the city, as the Picture here shortly after folowing wt their names also subscribed, doth describe. But first let vs declare concerning their taking and their attachers, conteined in the Commissaryes letter, written to Boner: then, the Indenture made betwene the commissioners and the popish cō missary. The letter of the Commissary is this.

¶The Letter of the Commissary, called Iohn Kingston, written to Bishop Boner.

AFter my duety done in receiuing and accōplishing your honorable and most louing letters, dated the 7. of August:Lorde of Oxford, L. Darcy, H. Tyrrell, Anthony. Browne, William Bendelowes, Edmund Tyrrell, Richard Weston, Roger Appleton, Iohn Kingstone Commissarye, persecutors. Be it knowne vnto your Lordship, that the 28. of August, the Lorde of Oxenford, Lord Darcy, H. Tyril, A. Brown, W. Bendlowes, E. Tyrill, Ric. Weston, Roger Apleton, published their cōmissiō to selfe landes and tenements & goodes of the fugitiues, so that the owners should haue neither vse nor commodity thereof, but by Inuētory remaine in safe keeping, vntill the cause were determined.

And also there was likewise proclaimed the queenes graces warrant, for the restitution of the Church goods within Colchester, & the hundredes thereabout, to the vse of Gods seruice. And then were called the parishes particularly, & the hereticks partly cōmitted to my examination. And that diuers persons should certify me of theyr ornamentes of theyr Churches, betwixt this and the Iustices next appearaunce, which shalbe on Michaelmas euen nexte. And that parish which had presented at two seuerall times, to haue all ornamentes, with other thinges in good order, were exonerated for euer, til they were warned againe, & others to make theyr appearaunce from time to time. And those names blotted in the Indenture, were indited for treason, fugit [...]ues, or disobedients, and were put foorth by M. Brownes commaundement. And before the sealing, my Lord Da [...]cy said vnto me apart, and M. Bendlowes, that I should haue sufficient time to send vnto your Lordship, yea, if need were, the heretickes to remayne indurance till I had an answere from you: yea to the Lord Legates graces Commissioners come into the Country.

And mayster Browne came into my Lord Darcyes house & parlour belonging vnto M. Barnaby, before my sayd Lord and all the Iustices, and laid his hand of my shoulder, with a smiling coū tenaunce, and desired me to make his harty commēdations vnto your good Lordship, and asked me if I would, and I said. Yea, with a good will. Wherefore I was glad, and thought that I should not haue bene charged with so sodeine carriage. But after dinner, the Iustices councelled with the Bayliffes, and with the Gaolers, and then after tooke me vnto them, and made collation of the Indentures, and sealed; and then Mayster Browne commaunded me this after noone, being the 30. of August, to go and receyue my prisoners by and by. And then I sayd, it is an vnreasonable commaundemēt, for that I haue attended of you here these three dayes, and this Sonday early I haue sent home my men. Wherefore I desire you to haue a conuenient time appoynted, wherein I may know whether it will please my Lord my maister to sende his Commissioners hither, or that I shall make carriage of them vnto his Lordship. Then M. Browne: We are certified, that the Councell hath written vnto your mayster, to make speed,Maister Browne a hoate and hasty Iustice in persecuting Gods people. and to rid these prisoners out of hand: therefore go receiue your prisoners in haste. Then I: Sir, I shall receiue them within these tenne dayes. Then M. Browne: The limitation lyeth in vs, and not in you, wherfore get you hence.

Syr, ye haue indited and deliuered me by this Indenture, whose fayth or opinions I know not, trusting that ye will graūt me a time to examine them, least I should punish the Catholicks. Well sayd Maister Browne, for that cause ye shall haue time betwixt this and Wednesday. And I say vnto you maister Bailiffes, if he do not receiue them at your handes on Wednesday, set open your doore, and let them go.

Then I: My Lord and maisters all, I promise to discharge the towne and countrey of these heretickes, within ten dayes. Then my Lord Darcy sayd: Cōmissary, we do and must all agree in one Wherfore do you receiue them on, or before Wednesday.

Then I: My Lord, the last I carryed, I was goyng betwixte the Castell and Sayncte Katherines Chappell, two howres and an halfe, and in great preasse and daunger: Wherefore th [...]s [Page] may be to desire your Lordship,Anno 1557. March. to geue in commaundement vnto my Mayster Sayer, Bayliffe, here present, for to ayd me thorough his liberties, not onely with men and weapons, but that the Towne clarke may bee ready there with his booke to write the names of the most busie persons, [...] and this vpon three houres warning, all whiche both my Lorde and M. Browne commaunded.

And the 31. of August, William Goodwin of Muchbirch husbandman, this brynger, and Thomas Alsey of Copforde youre Lordships Apparitour of your Consistory in Colchester, couenā ted with me, that they shoulde hyre two other men at the leaste, whereof one should be a Bowman, to come to me the next day about two of the clocke at after noone, so that I might recite this bargayne before M. Archdeacon, and pay the money, that is, 46. shillinges 8. pence. Wherefore they should then go foorth wyth me vnto Colchester, & on Wednesday before three of the clock in the morning receiue there at my hand within the Castell, and Motehall, fourteen men, and eight women, ready bound wyth giues and hempe, and driue, cary, or lead and feede with meat & drinke, as heretickes ought to be found continually, vnto suche time that the sayd William and Thomas, shall cause the sayde 22. persones for to be deliuered vnto my Lord of Londons Officers and within the safe keeping of my sayd Lorde, and then to bring vnto me againe the sayd Giues, with a perfect token, of, or from my sayd Lord, and then this couenant is voyde, or els. &c.

Maister Bendlowes sayde vnto mee in my Lorde of Oxenfordes Chamber at the kinges head, after I had sayd Masse before the Lordes, that on the morow after Holy Roode day, when wee shall meete at Chelmesford for the deuision of these landes, I thinke Mayster Archdeacon, you, and Mayster Smith shalbe fayn to ride with certaine of the Iury to those porcions and manours in your part of Essex, and in like case deuide our selues, to tread and view the ground with the Quest, or els I thinke the Quest will not labour their matter, and so doe you saye vnto Mayster Archdeacon.

Alice the wyfe of William Walleys of Colchester, hath submitted herselfe, [...] abiured her erroneous opinions, asked absolution, promised to do her solemne penance in her Parish Church at Saint Peters on Sonday next, and to continue a Catholicke & a faythfull woman, as long as GOD shall send her lyfe. And for these couenauntes, her husband standeth bounde in fiue pounde. Which Alice is one of the nine women of this your Indenture: and that shee is bigge with childe. Wherefore she remayneth at home, and this done in the presence of the Bayliffes, Aldermen, & towneclarke. And for that Maister Browne was certyfied, there was no Curate at Lexdon, he inquired who was the Farmer. The aunswere was made, Syr Fraunces Iobson. Who is the Parson? They of the Questmen aunswered, Syr Roger Chostlow. When was he with you? [...] Not this fourtene yeares. How is your Cure serued? Now and then. Who is the Patron? My Lord of Arundell. And within shorte tyme after Syr Fraunces Iobson came with great curtesy vnto my Lord Darcies place. And of all Gentlemē about vs, I saw no more come in Sir Robert Smith Priest, sometime Chanon of Bridlington: now Curate of Appledote, in the wild of Kent, came to Colchester the 28. day of Aug. with his wife bigge with childe, of late diuorced, taken on suspition, examined of the Lordes, and M Browne tolde me that they haue receiued letters from the counsell, for the attachment of certayn persons, and e [...]peciallye of one Priest, whose name is Pullen (but hys right name is Smith) doubting this Priest to be he the sayd Pullen, although neither he nor his wife would confesse the same.

Wherfore he lyeth stil in prison, but surely this is not Pullē. If it please your Lordshippe to haue in remembraunce, that the housholders might be compelled to bring euerye man his owne wife to her owne seate in the Churche in time of Diuine seruice it would profite much. And also there be yet standing Hospitals and other of like foundation about Colchester, whiche I haue not knowne to appeare at any visitation, as the Maister and Lazars of Mary Magdalene in Colchester, the Proctour of saynct Katherines Chappell in Colchester, the hospitall or Beadhouse of the foundation of Lord H. Marney, in Laremarny, the Hospital and Beadman of little Horksley. Thus presuming of youre Lordships goodnes, I more then bold euer to trouble you, with thys worldly busines, beseeching almightye God to send your honorable Lordship a condigne reward.

From Eastthorp this present xxx. of August.

We found a letter touching the Maryage of Priestes in the handes of the foresayd Syr Robert Smith. [...] Also I desired Mayster Browne the doer of all thinges, to require the audience to bring in theyr vnlawfull writinges and bookes. Who asked me if I had proclaymed the Proclamation. I sayd, yea. Then he sayd openly on the Benche, that they shoulde be proclaimed euerye quarter once And then take the Constables and Officers, and they alone [...]ake and punish the offenders, accordingly.

By your poore Beadman, Iohn Kingston, Priest.

An Indenture made betweene the Lordes and the Iustices within specified, and Boners Commissary, concerning the deliuery of the prisoners aboue named.

THis Indēture made the xix. day of August, in the third and 4. yeres of the raygnes of oure soueraigne Lord and Lady,Indenture betweene the Iustices and Boners Commissary, for rece [...] uing of prisoners. Philip and Mary by the grace of God King & Queene of England, Spayne, Fraunce, both Cicils, Ierusalem, and Ireland, defenders of the fayth, Archdukes of Austria, Dukes of Burgundy, Myllayne, & Brabant Countyes of Hasburgh, Flaunders, and Tirell, betwene the ryght honourable Lord Iohn de Ueere, Earle of Oxenford, Lord high Chamberlayne of England, Thomas Lord Darcy of Chiche. Henry Tirel Knight, Anthony Browne, the King and Queenes Maiestyes Sergeaunt at lawe, William Bendelowes, Sergeaunt at lawe, Edmund Tirel, Richard Weston, Roger Appletō, Esquiers, Iustices of Ooyer, and determiner, & of the peace, within the sayd County of Essex, to be kept of the one party, and Iohn Kingstone clerke Bacheler at law, Commissary to ye Bish. of London. of ye other party, witnesseth that Ro. Colman of Walton in ye County of Essex labourer,The names of Christes prisoners persecuted. Ioan Winseley of Horseley Magna in ye said County, Spinster, Steuen Glouer of Raylye, in the County aforesayd, Glouer, Richard Clerke of much Holland in the sayd County Mariner, William Munt of much Bently, in the sayde County husbandmā, Tho. Winseley of much Horseley in ye sayd County, Sawyer, Margaret field of Ramesey, in the sayd County, Spinster: Agnes Whitlocke of Douercourt, in the sayd Countie, Spinster, Alice Munt of much Bentley in the sayd Countye, Spinster, Rose Alin of the same towne and County, Spinster, Richard Bongeor of Colchester in the sayd County Corier, Richard Atkin of Halstead in the sayd County, Weauer, Robert Barcocke of Wiston, in the sayde Countye of Suffolke, Carpenter, Rich. George of Westbarhoult, in the county of Essex, laborer, Rich. Iolley of Colchester in the said County. Mariner, Tho. Feeresanne of the same towne and County, Mercer, Robert Debnam late of Dedham, in the said coū ty, Weauer, Cicely Warren of Cocksall in the sayd county Spinster, Christian Peper widow, of the same town and County, Allin Simpson, Elene Euring, Alice the wife of William Walles of Colchester, Spinster, and William Bongeor of Colchester in the sayd County, Glasier, being indited of heresie, are deliuered to the sayde Iohn Kingstone Clerke, Ordinary to the Byshop of London, according to the statute in that case prouided.

In witnesse wherof to the one part of this Indenture remayning with the sayd Erle, Lord, and other the Iustices, the sayd Ordinary hath set to his hand and seale, and to the other part remayning with the sayd Ordinary, the sayd Earle, Lord, and other the Iustices haue set to their seueral handes & seales, the daye & yeares aboue written.

Oxenford.

Thomas Darcy.

Henry Tyrell.

Antony Browne.

William Bendelowes

The names of the persecutors.

Edmund Tyrell.

Richard Weston.

Roger Appleton.

These xxii. aforesayd prisoners thus sēt from Colchester to London, were brought at length to B. Boner. As touching the order and maner of their comming & brynging, the sayd Boner himselfe writeth to Cardinall Poole, as you shall heare.

*A letter of B. Boner to Cardinall Poole.

MAy it please your good grace with my most humble obedience, reuerence and duetie,B. Boners letter to Cardinall Poole, concerning the 22. prisoners aforesayd. to vnderstand that going to London vpon Thursday last, and thinking to be troubled with M. Germaynes matter onely, and such other common matters as are accustomed, enough to wery a right strong body, I had the day following to comfort my stomacke withall letters from Colchester, that either that day, or the daye following I should haue sent thence 22. heretickes, indited before the Commissioners, & in dede so I had, & compelled to beare theyr charges as I did of the other, which both stoode me aboue 20. nobles a summe of money that I thought full euill bestowed. And these heretickes, notwithstanding they had honest Catholicke keepers to conduct and bring them vp to me, and in all the way frō Colchester to Stradford of the Bow, did goe quietly, and obediently yet comming to Stratford, they began to take hart of grace and to doe as pleased themselues, for there they beganne to haue theyr garde, which generally increased till they came to Algat [...] where they were lodged Friday night.

And albeit I tooke order that the sayde heretickes shoulde be with me very early on saterday mornyng, to the intent they mighte quietlye come and bee examined by me, yet it was [Page]

¶The Picture of xxij. godly and faythfull Christians, apprehended about Colchester, prisoned together in one band, and so with three leaders at the most, brought vp to London.

The maner how these 22. prisoners were brought vp from Colchester to London by 3. keepers. betweene x. and a xi. of the clocke before they would come, and no waye woulde they take, but through Cheapside, so that they were brought to my house with about a thousande Persons. Which thing I tooke very strange and spake to sir Iohn Gressam then being with me, to tell the Mayor and the Sheriffes that thys thing was not well suffered in the City. These naughty hereticks all the way they came through Cheapside both exhorted the people to their part, and had much comfort à promiscua plebe, and being entred into my house and talked withall, they shewed thē selues desperate and very obstinate, yet I vsed al the honest meanes I could both by my self and other to haue wonne them, causing diuers learned men to talke with them: and finding nothing in them but pride and wilfulnes, I thought to haue had them all hether to Fulham, and here to geue sentence agaynst them. Neuerthelesse perceiuing by my last doing that your grace was offended, I thought it my duetie before I any thing further proceded herein, to aduertise first your grace hereof, and knowe your good pleasure, whiche I beseeche your grace I may doe by thys trusty bearer. And thus most humblye I take my leaue of youre good grace, beseeching almighty God alwayes to preserue the same, At Fulllam, postridie Natiu .1556.

Your graces most bounden Bedesman and seruaunt, Edmond Boner.

By this letter of Bishop Boner to the Cardinall, is to be vnderstand, what good will was in this Bish. to haue the bloud of these men, and to haue past wt sentence of condemnation agaynst them, had not the Cardinal somwhat (as it seemed) haue stayed his feruent headines.B. Boners crueltye somewhat stayed by the Cardinall. Concerning the which Cardinal, although it cannot be denyed by his Actes and writings, but that he was a professed enemy, and no otherwise to be reputed but for a papist: yet agayne it is to be supposed, that he was none of the bloudy & cruell sort of papistes,Cardinall Poole a Papist, but no bloudy Papist. as may appeare not only by staying the rage of this Byshop: but also by his solicitous writing, and long letters written to Cranmer, also by ye complaintes of certayne papistes, accusing him to the Pope to bee a bearer with the heretickes, & by the popes letters sent to him vpon the same, calling him vp to Rome, & setting Fryer Peto in his place, had not Q. Mary by special entreaty haue kept him out of the popes danger. All whiche letters I haue (if neede be) to shewe: besides also that it is thought of him that toward his latter end a little before his comming from Rome to England, he begā somwhat to sauour the doctrine of Luther, and was no lesse suspected at Rome:Card Poole halfe suspected for a Lutheran at Rome. Yea & furthermore did there at Rome conuert a certayne learned Spanyarde from papisme to Luthers side: notwithstanding the pompe and glory of the world afterward caryed him away to play the papist thus as he did. But of this Cardinall enough.

To returne now to this godly company agayne, first how they were brought vp in bandes to London, ye haue heard: Also how Boner was about to haue red the Sentence of death vpon them, & how he was stayed by ye Cardinall ye vnderstand. As touching their confession, which they articled vp in writing, it were to tedious to recite the whole at length. Briefly touching the article of the Lords Supper (for the whiche they were chieflye troubled) thus they wrote, as here followeth.

The supper of the Lord.

WHeras Christ at his last supper, took bread, & whē he had geuē thanks he brake it & gaue it to hys disciples and sayd: take, eate, this is my body: Their opinion and iudgement of the Lords Supper. Christes language to speake in parables. & likewise tooke the cup and thanked. &c. We do vnderstand it to be a figuratiue speache, as the most maner of his language was in parrables & darke sentences, that they which are carnally minded, should see with their eyes, and not perceiue, and heare with their eares & not vnderstand, signifying this, that as he did breake the breade among them, being but one loafe, & they al were partakers thereof, so we through his body, in that it was broken, and offered vpon ye crosse for vs, are all partakers thereof, and his bloud clenseth vs from our sinnes, & hath pacified Gods wrath towards vs and made the attonement betwene God & vs, if we walke henceforth in the light euen as he is the true light.

And in that he sayd further, do this in the remembrance of me, it is a memoriall and token of the suffering & death of Iesu Christ: and he commaunded it for this cause,The cause why the bread and cup wa [...] geuen in the Supper. that ye congregatiō of Christ should come together to shew his death, and to thanke and laud him for all his benefites, & magnifye his holy name, & so to breake the bread & drinke the wine, in remembrance that Christ had geuen his body and shed his bloud for vs.

Thus you may well perceiue, though Christe called ye bread his body, & the wine his bloud, yet it followeth not, that the substaunce of his body shoulde be in the bread and wine: as diuers places in Scripture are spoken by Christ and the Apostles in lyke phrase of speach, as in Iohn. 15. I am the true vine, also in Iohn the .10. I am the doore, and as [Page] it is written in the 9. to the Hebrues,Anno 1556. Aprill. and in Exodus 24. how Moyses tooke the bloud of the Calues and sprinckled both the booke and all the people, saying: This is the bloud of the couenant or Testament. And also in the 5. chapter of Ezechiell, how the Lord said vnto him concerning ye third parte of his heare, saying: This is Hierusalem. &c.

Thus we see the Scriptures how they are spoken in figures,How the Scriptures ought to be examined. and ought to be spiritually examined, and not as they would haue vs to say, that the bodily presēce of christ is in the bread, which is a blasphemous vnderstanding of the godly word, and is contrary to all holy scriptures. Also we do see that great Idolatry is sprong out of ye carnall vnderstanding of the word of Christ:Idolatry in worshipping the Sacramentall bread and wyne. This is my body, & yet dayly springeth, to the great dishonour of God, so that men worship a peece of bread for God, yea and hold that to be their maker.

After this confession of their fayth and doctrine, being written and exhibited, they also deuised a letter withall, in maner of a short supplication, or rather an admonition to the Iudges and Commissioners, requiring that Iustice and Iudgement, after the rule of Gods worde might be ministred vnto them. The copye of whiche theyr letter I thought here also to shew vnto the reader in forme as followeth.

*A letter or supplication of the prisoners to the Iudges.

TO the right honourable audience before whome these oure simple writinges and the confession of our fayth shall come to be read or seene, we poore prisoners being fast in bandes vpon the tryall of our faythe,A letter or [...] of the prisoners to the Iudges. whiche wee offer to bee tryed by the scriptures, pray most hartily, that for asmuch as God hath geuen you power, and strength ouer vs, as concerning our bodyes, vnder whom we submit our selues as obedient subiects in al things due, ye being officers and rulers of the people, may execute true iudgement, keepe the lawes of righteousnesse, gouerne the people according to right, and to heare the poore and helplesse in truth, and to defend their cause.

God for his sonne Iesus Christes sake, geue you the wisedom and vnderstanding of Salomon, Dauid, Ezechias, Moyses, wyth diuers others most vertuous rulers, by whose wisedome & most godly vnderstanding, the people were iustly ruled, and gouerned in the feare of God, all wickednesse was by them ouerthrowne and beaten downe, and all godlinesse and vertue did florish and spring. O God whiche art the most hyghest, the creator & maker of all thinges, and of all men both great and small, and carest for all alike, which doest try all mens workes and imaginations, before whose iudgement seate shal come both high and low, rich and poore, we most humbly beseeche thee to put into our rulers heartes the pure loue and feare of thy name, that euen as they thē selues would be iudged, and as they shall make aunswere before thee, so to heare our causes, to iudge with mercy, and to read ouer these our requestes and confessions of our fayth, with deliberation, and a godly iudgement.

And if any thing here seemeth to your honourable audience to be erroneous or disagreeing to the scripture, if it shall please your Lordship to heare vs patiently, whiche doe offer our selues to the scriptures, thereby to make aunswere, and to be tryed, in so doyng wee poore subiectes being in much captiuitie & bondage are most bound to pray for your noble estate and long preseruation.

The request of these men being so iust, and theyr doctrine so sound, yet all this could not preuayle with the Bishop and other Iudges, but that Sentence shoulde haue proceeded agaynst them incontinent, had not the goodnes of the Lord better prouided for his seruauntes, then the Bishoppe had intended. For as they were now vnder the edge of the axe, ready to be condemned by sentence it was thought otherwise by the Cardinall, and some other wiser heades, fearing belike, least by the death of so many together, some disturbance might rise. peraduēture among the people, and so was decreed among themselues, that rather they shuld make some submission or confessiō, such as they would themselues, [...]nd so to be sent home agayne, as they were in deed: howbeit diuers of them afterward, wer apprehended and put to deathe. But in the meane space as touching their submission which they made, this it was, as in forme here followeth.

¶The submission or confession of these aforesayd prisoners.

[...]BEcause our sauiour Christ at his last supper took bread and when he had geuen thankes, he brake it, and gaue it vnto his Disciples and sayde: Take, eate, this is my bodye whiche is geuen for you, this doe in the remembraunce of me: Therefore according to the wordes of our sauioure Iesus Christ, we do beleue in the sacrament to be Christes body. And likewise he tooke the cup, gaue thankes, and gaue it to his Disciples and sayd: This is my bloud of the newe Testament which is shed for many.

Therefore likewise we do beleue that it is the bloud of Christ, according as Christes Churche dothe minister the same. Unto the whiche Catholicke Church of Christe, we do in this, like as in all other matters submit oure selues promising therein to liue as it becommeth good chrystian men, and here in this realme to vse our selues, as it becommeth faythfull subiectes vnto our most gracious king and Queene, and to all other superiours bothe spirituall and temporall, according to our bounden dueties.

The names of them which subscribed to this submission were these, Iohn Atkine, Alyn Symson, Richard George. Thomas Firefanne, William Munt, Richard Ioly Richard Gratwicke, Thomas Winsley, Richard Rothe, Richard Clerke, Stephen Glouer, Robert Colman, T. Merse, William Bongeor, Robert Bercocke, Margaret Hide, Elyn Euryng, Christian Pepper, Margaret feld, Alyce Munt, Ioane Winesley, Cysly Warren, Rose Alyn Anne Whitelocke, George Barker, Iohn Saxebye, Thomas Locker, Alyce Locker.

¶A story of fiue other godly Martyrs burned at one fire in Smithfield, the 12. daye of Aprill.

TO proceede further in this story of persecuted martyrs next in order followe fiue other burned at London in Smithfield in the foresayd yeare of the Lord. 1557. April 12. whose names were these.Aprill. 12.

Thomas Loseby.

Henry Ramsey.

Thomas Thyrtell.

Margaret Hyde, and

Agnes Stanley.

5. Martyrs.

Who being, some, by the Lord Riche, some by other Iustices of peace, and Constables (their own neighbours) at the first accused, and apprehended for not comming to their parish Churches, were in the end sent vnto Boner Bish. of London,Touching these articles read before pag. 1672. and by hys commaundement the 27. day of Ianuary, were examined before Doctour Darbyshyre, then Chauncellour to the sayd Bishop, vppon the former generall Articles mentioned, pag. 1672.

Aunsweres to the Articles.

WHose aunsweres thereunto were, that as they confessed there was one true & Catholick church wherof they steadfastly beleeued,Their answeres to the articles. and thought the Churche of Rome to be no part or member: so in the same Churche they beleued there were but two sacraments,Two Sacramēts onely. that is to say Baptisme, and the supper of the Lorde. Howbeit some of them attributed the title and honour of a sacrament, to the holy estate of Matrimony, which vndoubtedly was done rather of simple ignoraunce then of anye wilfull opinion, and are thereof to be adiudged as before is admonished.

Moreouer, they acknowledged themselues to be Baptised into the fayth of that true Church, as in the thyrd article is specified. And here in reading, as wel of these Articles, as also of the rest, marke I beseech you, the crafty subteltie of these Catholicke Champions, who intermitting certayne poyntes of faith, and of the true Church, with the Idolatrous and superstitious mametry of theyr romyshe Sinagogue, cause the poore and simple people, for lacke of knowledge, oftentimes to fall into their crafty nettes.

For after they haue made them graunt a true Churche with the Sacraments of the same, though not in such nū ber as they would haue them, and also that they were christened into the fayth thereof, that is,Crafty dealing of the Papistes. Simple ignoraunce deceiued. in the name of the Father, of the Sonne, and the holy Ghost, they craftily now in the other their obiections, descending as it were from the fayth of the Trinitie, vnto theyr Idolatrous Masse & other superstitious ceremonyes, would make them grant that now in denying thereof, they haue seuered thēselues from the fayth of the true Churche, whereunto they were Baptised, whiche is most false. For though the true lyght of Gods Gospel & holy word, was marueilously darkned and in a maner vtterly extinguished: yet the true fayth of the Trinitie, by the mercifull prouidence of God, was still preserued, and into the fayth therof were we baptised, and not into the beliefe and profession of their horrible Idolatry and vayne ceremonies.

These things not throughly wayed by these poore, yet faythfull, and true members of Christ, caused some of them ignorauntly to graunt, that when they came to the yeares [Page] of discretion,Anno 1557. Aprill. and vnderstood the light of the Gospell, they did seperate themselues from the fayth of the Church, meaning none other but only to separate themselues from the admitting or allowing of such their popishe and erroneous trash as they now had defiled ye church of christ wtall & not from their fayth receiued in baptisme,They which separate themselues from certayne trashe [...]rought into the Church, do not seperate themselues frō the Church. which in expres words in their aunsweres to ye other articles they constātly affirmed, declaring the Masse and sacrament of the aultar, to be most wicked blasphemy agaynst Christ Iesus, & contrary to the truth of his Gospell, and therfore vtterly they refused to assent and to be reconciled againe therunto.

These aunsweres in effect, of them thus taken by the sayd Chauncellour, they were for that time dismissed: but the Bishop taking the matter into his owne handes, the vi. day of Marche, propounded vnto them certayne other new articles, the copy wherof followeth.

¶Other articles obiected by Boner Bi. of London agaynst Tho. Loseby, Henry Ramsey, Thomas Thyrtell, Margaret Hide, and Agnes Stanley, the vi. day of March, being the second tyme of theyr examination.

Other new articles propounded to them by B. Boner.1. FIrst, that thou hast thought, beleued, and spoken, wt in some part of the citie and Dioces of London, that the fayth, Religion, and Ecclesiasticall seruice here obserued and kept, as it is in the Realme of England, is not a true and a laudable fayth, Religion, and seruice, especially concerning the Masse,Masse and 7. Sacramentes. and the 7. sacramentes, nor is agreable to Gods worde & testament, & that thou canst not finde in thy heart without murmuring, grudging, or scruple to receaue and vse it, & to conforme thy selfe vnto it, as other subiectes of this realme customably haue done and doe.English seruice.

2. Item, that thou hast thought. &c. that the english seruice set forth in the time of kinge Edwarde the vi. here in thys Realme of England, was and is good and godly, & Catholicke in all poynts, and that it alone ought here in this realme to be receiued, vsed, and practised, & none other.

Comming to Church.3. Item, likewise thou hast thought. &c. that thou art not bound to come to thy Parishe Churche, & there to be present, and heare Mattins, Masse, Euensong and other Diuine seruice, song or sayd there.

4. Item, thou hast thought. &c. that thou art not bound to come to procession to the Church vppon dayes and tymes appointed, and to go in the same with others of the parish singing or saying then the accustomed prayers vsed in the Church,Ashes, Palmes, Creeping to the Crosse, Holy bread, Holy water. &c. nor to beare a taper or candel on Candelmas day nor take Ashes vppon Ashwednesday, nor beare Palmes vpon Palme sonday, not to creep to the crosse vpon daies accustomed, nor to receiue and kisse the paxe at Masse time nor to receiue holy water or holy bread, or to accept and allowe the ceremonies and vsages of the Churche, after the maner and fashion as they are vsed in this realme.

5. Item, thou hast thought. &c. that thou art not bound at any time to confesse thy sinnes to any priest,Confession. and to receiue absolution at his hands, as Gods Minister, not to receiue at any time the blessed sacrament of the aultar, especiallye as it is vsed in this Church of England.

6. Item, thou hast thought &c. that in matters of religion and fayth, thou must follow and beleue thine own conscience onely, and not to geue credite to the determination & common order of ye Catholicke Church, & the sea of Rome nor to any member therof.

Absolute necessitye.7. Item, thou hast thought. &c. that all thinges do chance of an absolute and precise meere necessitie, so that whether man do wel or euil, he could not chuse but do so, and yt therfore no man hath any free will at all.

Christening of infantes.8. Item, thou hast thought &c. that the fashiō and maner of Christening of infantes, is not agreable to Gods word and that none can be effectually Baptised, and thereby saued except he haue yeares of discretion to beleue himself, & so willingly accept or refuse Baptisme at his pleasure.

9. Item, thou hast thought &c. That Prayers to Saints or Prayers for the dead,Praying for the dead. are not auaylable and not allowable by Gods word, or profitable in any wise, and that the soules departed do straightwayes go to heauen or to hell, or els do sleep till the day of dome, so that there is no place of purgation at all.

10. Itē, thou hast thought &c. that all such as in the tyme of king Hen. the viii. or in time of Queene Mary of England, haue bene burned as heretickes, were no heretickes at all: but faythfull and good Christian people, especially Barnes, Garret, Ierome, Frith, Rogers, Hooper, Cardmaker, Latimer, Taylor, Bradford, Philpot, Cranmer,M [...]tyrs that suffered. Fasting dayes. Ridley, and such like, and that thou diddest and doest allowe, like, and approue all their opinions, & doest mislike their condemnations and burninges.

11. Item, thou hast thought &c. that fasting and prayers vsed in this Churche of England, and the appoynting of dayes for fasting, and the abstayning from flesh vpon fasting dayes, and especially in the tyme of Lent, is not laudable or allowable by Gods word, but is hipocrisie & foolishnes: and that men ought to haue libertie to eate at all tymes all kindes of meate.

12. Item,Sacramēt of the Aultar▪ thou hast thought &c. that the sacrament of the aultar is an idoll, and to reserue and keepe it, or to honor it, is playne idolatry and superstition: and likewise of the masse and the eleuation of the sacrament.

13. Item, thou hast thought. &c. that thou or any els, conuented before an Ecclesiasticall iudge concerning matters of beliefe and fayth, art not,Taking of an oth. nor is bound to make answer at all, especially vnder an othe vpon a booke.

¶Their aunsweres to the Articles before obiected.

THeir aunsweres to these obiections were,Their aunsweres to the articles before obiected. that as touching the first, second, thyrd, fourth, fift, ninth, tenthe, & twelfth, they generally graunted vnto, sauing that they denyed the soules of the departed to sleepe til ye day of iudgement, as is mentioned in the ix. article.

And as concerning the sixt obiection, they thought thē selues bound to beleue the true Catholicke Church, so far foorth as the same doth instructe them according to Gods holy word, but not to follow the determinations of the erroneous and Babilonicall Church of Rome.

As for the seuenth, eight, and thirtenth, they vtterly denyed, that euer they were of any such absurde opinions as are contayned therein, but they graunted that man of him selfe without the helpe and assistance of Gods spirite, hath no power to do any good thing acceptable in Gods sight.

To the eleuenth they sayd,True fasting that true fasting and prayer vsed according to Gods word, are allowable and auaylable in his sight, and that by the same word euery faythfull man may eate all meates at all times, with thankesgeuing to God for the same.

After this ye first day of Aprill, were they agayne conuented before the Bishop in his palace at London, where little appeareth to be done, excepte it were to know whether they would stand to their aunsweres, & whether they would recant or no. But when they refused to recant and deny the receiued and infallible truthe, the Byshop caused them to be brought into the open Consistory, the third day of the same moneth of Aprill in the forenone, where firste vnderstanding by them their immutable constauncye and stedfastnes, he demaunded particularly of euery one what they had to say, why he should not pronounce ye Sentence of condemnation.

To whom Tho. Loseby firste aunswered: God geue me grace and strength to stand agaynst you,Thomas Losebyes wordes to the Bishop. & your Sentence, & also agaynst your law, which is a deuouring law, for it deuoureth the flocke of Christe. And I perceiue there is no way with me but death, except I would consent to your deuouring law, and beleeue in that Idoll the Masse.

Next vnto him answered Thomas Thirtell, saying: my Lorde, I say thus, if you make me an hereticke, then you make Christ and all the 12. Apostles heretickes,Thomas Thyrtells wordes to Boner. for I am in the true fayth and right beliefe, & I will stand in it, for I know full well I shall haue eternall lyfe therefore.

The Byshoppe then asked the lyke question of Henry Ramsey. Who sayd agayne: my Lord, will you haue me to go from the truth that I am in?Henry Ramseys wordes to Boner I say vnto you that my opinions be the very truth, which I will stand vnto, and not go from them: & I say vnto you farther, that there are two Churches vpon the earth, and we (meaning himselfe & other true Martyrs and professours of Christ) be of the true Church, and ye be not.Margaret Hydes wordes to Boner.

Unto this question next aunswered Margaret Hide, saying: my Lord, you haue no cause to giue Sentence agaynst me, for I am in the true fayth and opinion, & will neuer forsake it: & I do wishe that I were more stronger in it then I am.Agnes Stanleys wordes to Boner.

Last of all aunswered Agnes Stanley, & sayd: I had rather euery heare of my head were burned, if it were neuer so much worth, then that I will forsake my fayth and opinion which is the true fayth.

The tyme being now spent, they were commaunded to appeare agayne at afternoone in the same place, which commaundement being obeyed, ye Bishop firste called for Loseby,Losebyes wordes to the Byshop. Sentence geuen agaynst Loseby. & after his accustomed maner willed his Articles & answeres to be read: in reading thereof, when mention was made of the Sacrament of the Aultar, the Bishoppe with his Colleagues put of their cappes. Whereat Loseby sayd: my Lord, seing you put of your cappe, I will put on my cappe, & there withall did put on his cappe. And after, [Page] the Bishop continuing in his accustomable perswasions,Anno 1557. Maye. Loseby agayn sayd vnto him: my Lorde, I trust I haue ye spirite of truth, which you detest and abhorre, for the wisdome of God is foolishnes vnto you. Wherupon the Byshop pronounced the sentence of condemnation agaynst him. And deliuering him vnto the Sheriffe, called for Margaret Hide, wt whō he vsed ye like order of exhortatōs

The wordes of Margaret Hyde to the [...]hop. Sentence [...] aga [...]nst Margaret H [...]de. The wordes Agnes [...] to [...] Bishop.To whom notwithstanding she sayd: I will not depart from my sayinges till I bee burned: and my Lorde (quoth she) I would see you instruct me with some parte of Gods word, & not to geue me instructiōs of holybread and holy water, for it is no part of the scripture. But he being neither himselfe, nor any of his, able rightly to accomplish her request, to make short worke, vsed his final reason of conuincement, which was of the sentence of condē nation. And therfore leauing her off, called for an other, videl. Agnes Stanley, who vpon the Bishoppes like perswasions made this aunswere.

My Lord, wher you say I am an heretick, I am none: neither yet will I beleue you, nor any man yt is wyse will beleue as you do. And as for these that ye say bee burnt for heresie, I beleue are true martyrs before God: therefore I will not go from my opinion and fayth,The wordes [...] Thomas Th [...]rtell to the Bishop Th [...]mas Th [...]rtell [...]demned. T [...]e aun [...]were and [...] Hē [...] Ramsey. as long as I liue.

Her talk thus ended, she receaued the like reward that the other had. And the bishop then turning his tale & maner of inticement vnto Thomas Thyrtel, receiued of him likewise this finall aunswere: My Lord, I will not holde with youre Idolatrous wayes, as you do: for I saye the Masse is Idolatry, and will sticke to my fayth and beliefe so long as the breath is in my body. Upon which wordes he was also condemned as an hereticke.

Last of all, was Henry Rāsey demanded if he would (as the rest) stand vnto his aunsweres, or els recanting ye same, come home agayn, and be a member of their church. Whereunto he aunswered: I will not go from my religiō and belief as long as I liue: and my Lord (quoth he) your doctrine is naught, for it is not agreable to Gods worde.

After these wordes, the Bishop (to conclude) pronoū cing the sentence of condemnation agaynst him and ye rest: (as ye haue heard) charged ye Sheriffes of London wt thē: who being therunto commaunded, the xii. day of the same

*The cruell burning of 5. Martyrs in Smithfield.

[...] Agnes Stanley, in Smithfield. Anno. 1557▪ Ap [...]ill. 12. month of Aprill, brought them into Smithfield, where altogether in one fire, most ioyfully & constantly they ended their temporall liues, reciuing therefore the life eternal.

Three burned in Sainct Georges field in Southwarke.Maye. W. Morant, Stephen Gratwicke, One King, Martyrs.

AFter these, moreouer in the month of May followed 3. other that suffered in S. Georges field in Southwark William Morant, Stephen Gratwicke, with one king.

Among other histories after the persecuted and condemned saintes of God, I find the condemnation of none more straunge nor vnlawfull, thē of this Stephen Gratwicke. Who first was condemned by the byshopp of Wynchester and the byshop of Rochester, which where not hys Ordinaryes.The straunge dealing of the Byshops with Stephen Gratwicke, Martyr.

Secondly when he did appeale from those imcompetēt Iudges to hys right Ordinary, his appeale coulde not be admitted.

Thirdly, when they had no other shifte to colour theyr inordinate proceedings with all, they suborned one of the priestes to come in for a counterfayt and a false Ordinary and sit vpon him.

Fourthly being openly conuinced and ouerturned in his own argumentes, yet the sayd Byshop of Winchester D. White, neyther would yeald to the force of trueth, nor suffer any of the audience assistant, once to say, God strengthen him.

Fiftly, as they brought in a false Ordinarye to sit vpon him: so they pretended false articles agaynst him, whiche were no part of his examinations, but of their deuising, to haue his bloud.

Sixtly and lastly, hauing no other groūd nor iust matters agaynst him, but onely for saying these wordes: that which I sayd, I haue sayde, they red the sentence of death vpon him.

And this was the dealing of these men, whiche needes will be reputed for Catholicke fathers of ye spirituality succeders of the Apostles, disciples of Christ, pillers of the holy Churche, and leaders of the people. Of whose doynges and proceedinges, howe agreable they are to the example of Christ and his Apostles, I leaue to discusse, referryng ye iudgement hereof to them, which know the institution of Christes religion and doctrine.

Now least peraduēture the disordered misrule of these Christmas Lordes, will not be credited vppon the simple narration of the story, yee shall heare the whole discourse of this processe registred by the hand of the Martyr hymselfe, who as he could tell best what was done:The vnordinate handling of Stephen Gratwicke written and testified by his owne recorde. so I am sure would not testifie otherwise, then trueth was, according as you shall heare by his owne declaration here following.

¶The declaration of Steuen Gratwicke concerning his owne story and condemnation.

VPon the xxv. day of May, in ye yeare of our Lord, 1557. I. Stephen Gratwick came before ye Bishop of Winchester, D. White,The story and examination of Stephen Gratwicke Martyr, vnder the B. of Winchester & Rochester. &c. into S. Georges Churche in Southwarke at eight of the clocke in the morning and then hee called me before him, and sayd vnto me.

B. Winchester.

Stephen Gradwick, how standeth the matter with thee now? Art thou contented to reuoke thy heresies, the which thou hast mayntayned and defended here within my Dioces, oftentimes before me and also vppon Sonday last, ye stoode vp in the face of the whole Churche mayntayning your heresies, so that you haue offended wt in the libertie of my Dioces, and now I being your Ordinary you must aunswere to me directly, whether you will reuoke them or not: the which I haue here in writing, and if so be, that you wil not reuoke them, then I will excommunicate you: and therefore note well what you doe, for now I read here the Articles agaynst you.

And so whē he had ended, he bad me answer vnto them.

Grat.

My Lord, these articles whiche you haue here obiected agaynst me, are not mine but of youe owne making. For I neuer had any of mine examinations written at any time, and therefore these be the obiections that you laye agaynst me as a snare to get my bloud.

Wherefore I desyer your lawfull fauour, to allow my lawfull appeale vnto myne Ordinary,Stephen Gratwicke appealeth from the B. of Winchester to his owne Ordinary. for I haue nothing to do with you. And whereas you do burden me, that I haue offended within your Dioces, it is nothing so, for I haue not interprised neyther to preache nor teache within your Dioces, but was apprehended by mine own Bishop & sent prisoner into your Dioces, by the consent of ye Coū sell & mine own Ordinary, & therefore I so being in your Dioces, you haue no cause to let my lawfull appeale.

And with that there came the Bishop of Rochester, & was receaued at the B. of Winchesters hands with much gladnes, according to their determinate purpose,The Byshop of Rochester commeth in. before inuented. And so followed the Archdeacon of Canterbury And then the Bishop agayne start vp as a man halfe rauished of his wittes for ioye, embracing him with many gē tle wordes, and sayd, yt he was very glad of his comming,Catholicke conueyance among these Bishops. Stephen Gratwicke not of Rochester Dioces. making himselfe ignorant thereof, as he thought it should appeare to me. Then sayd Winchester.

B. Win.

Syr I am very glad of your cōming. For here I haue one before me, who hath appealed vnto you being his Ordinary. Then sayd the Archdeacon of Canterbury.

Arch. Cant.

I know this man very well. He hath bene diuers [Page] times before me.Anno 1557. February· And then I aunswered and sayd.

Gratw.

My Lorde, I am not of his Dioces, not by fiue miles: for his Dioces reacheth on that parties but to the Cliffes of Lewes, & I dwelled at Bright Hempson, fiue miles beyond, in the Dioces of the Bishop of Chichester, and therefore I am not of his Dioces.

Then the the Bishop of Winchester, the B. of Rochester,The Byshops counterfayte a false Ordinary against Stephen Gratwicke. and the Archdeacon of Canterbury, cast their heades together, & laughed: and thē they sayd my Ordinary wold be here by and by, & so they sent forth for a counterfayte in steede of mine Ordinary and then I saw them laugh, and I spake vnto them, and sayd:

Grat.

Why do ye laugh? are ye confederate together for my bloud,See what care these men haue of poore mens bloud. and therein triumph? you haue more cause to looke waightely vpon the matter: For I stand here before you vpon life and death. But you declare youre selues what you are, for you are lapped in Lambes apparell, but I would to God ye had coates according to your assemblye here, which is scarlet gownes, for I do here perceiue you are bent to haue my bloud.

And then came rushing in their counterfayted Bishop who was the hyred seruaunt to deliuer me into the hands of ye high Priest:Here commeth in the vice in the play. & the Bishop hearyng him come, wt haste enquired of his man, who was there, and he sayd, my lord of Chichester. Then the Bish. with hast rose vp and sayd.

Wint.

Ye are most hartily welcome, and required him to sit downe: and then sayd the Bishop of Winchester to me: Loe here is your Ordinary. What haue you nowe to saye vnto him?

Grat.

I haue nothing to say vnto him. If he haue nothing to say vnto me. I pray you let me depart. Then aunswered my Counterfeyt Ordinary, and sayd.

Counterf.

Here you stand before my Lords and me in triall of your fayth, and if you bring the trueth, wee shall by compulsion geue place vnto you, as it is to be proued by ye word, and your doctrine to be heard and placed for a truth.

Grat.

Then I demaunded of him whether hee meant by authoritie, or by the iudgement of the spirite of GOD in his members.

And he aunswered me, by authoritie as well as by the spirite.

Grat.

Then I sayd: Nowe will I turne your own Argument vpon you:Christ bringing the truth could not be heard of the Scribes and Phariseys. for Christ came before the high priests Scribes and Phariseis, bringing the truth with him, beyng the very truth hymselfe, which truth cannot lye, yet both he and his truth was condemned, and took no place with them. And also the Apostles, and all the Martyrs yt dyed since Christ: therefore I turne your owne argument vpon you, aunswere it if you can.

Counterf.

Then he with a great hast of coller, sayd vnto ye Bishop of Winchester: obiect some Articles agaynst hym, for he is obstinate, and would fayne get out of our handes therefore holde him to some particular: so that other aunswere could I not haue of his argument.

Wint.

Then the Bishop of Winchester began to reade hys obiections of his owne making agaynst me,Obiections of the Bishops owne making. and bad me aunswere vnto them. And I sayd:

Grat.

No, except you would set the law apart, because I see you are mindfull of my bloud.

Wint.

Now you may see hee will not aunswere to these, but as he hath aforesayd. Then spake the Counterfeit Ordinary agayne, and sayd:

Counterf.

My Lord, aske him what he sayth to the Sacrament of the aultar. Then the Byshop asked me, as my Counterfeit Ordinary required him.

Grat.

Sacrament of the Lordes Supper.My Lord, I doe beleue that in the sacrament of the Supper of the Lord truely ministred in both kinds according to the institution of Christ, vnto the worthy receauer, he eateth mistically by fayth the body and bloud of Chryst. Then I asked him if it were not the truth. And hee sayde yes. Then sayd I, beare witnesse of the truth.

Winchester.

Then the Bishop of Winchester, whose head being subtilest to gather vpon my wordes,The Sacrament of the Aultar no Sacrament. sayd: My Lord see you not how he creepeth away with his heresies, and couereth them priuely? Note how hee here seperateth the Sacrament of the aulter, from the supper of ye Lord meaning it not to be ye true sacrament, & also how he condemneth our ministration in one kinde, and alloweth that the vnworthy receauer doth not eate and drinke the body and bloud of Christ:The wicked eate not the body of the Lord. which be sore matters truely wayed, being couered very craftely with his subtill shiftes of sophistry, but he shall aunswere directly or euer he depart.

Grat.

My Lord, this is but your gathering of my wordes for you before confessed the same sayinges to be the truth, & this you catch at me, and fayne woulde haue a vauntage for my bloud: but seeing you iudge me not to meane ye sacramēt, of ye aultar, nowe come to ye probatiō of ye same sacrament, and proue it to be the true sacrament, and I am with you: or els if you can proue your Church to be ye true Church, I am also with you.

But then he called to memory the last probation of the Churche and sacramentes, howe hee before was driuen to forsake the scriptures,The Bishop of Winchesters reason to proue the Sacraments in one kind. and to shew me by good reason how they might minister the sacrament in one kinde: & his reason was this: Like as a man or woman dyeth on a sodayn and so when we haue geuen him the body of Christ, in the meane time the partie dyeth, and so he eateth the bodye of Christ, & not drinketh his bloud. And this was his simple shift in the prouing of their Sacramentes: so that he was now halfe abashed to begin that matter agayne.

But yet a little subtile shift he brought in, and sayd.

Winc.

What sayest thou by the administration of ye priests euery day for them selues, and they minister in bothe kindes?

To that I aunswered, you haue two administrations for I am sure at Easter you minister but in one kinde, and therfore it is not according to the institution of Christ, but after your owne imaginations.

Winc.

Why, then what sayest thou to these wordes: Take, eate this is my body. These are the wordes of Christe. Wilt thou deny them?

Grat.

My Lord, they are the words of scripture, I affirme them, and not deny them.

Rochest.

Why, then thou doest confesse in the sacrament of the aulter to be a reall presence, the selfe same body yt was borne of the Uirgine Mary, and is ascended vp into heauen.

Grat.

My Lord, what do you now meane? do you not also meane a visible body? for it cannot be, but of necessitie, if it be a reall presence, and a materiall body, it must be a visible body also.

Winc.

Nay, I say vnto thee, it is a reall presence, and a materiall body, and an inuisible body to.

Grat.

My Lord,The Catholickes make a Phantasticall body in the Sacrament. then it must needes be a phantastical body, for if it shoulde bee materiall and inuisible as you affirme, then it must needes be a phantasticall body, for it is aparaunt that Christes humayne body was visible, and seene.

Winc.

Then the Bishop brake out and said, when diddest thou see him? I pray thee tell me.

Grat.

To that I aunswered and sayd: a simple argument it is. Because our corporall eyes cannot comprehend christ doth that proue or follow, that he is inuisible, because wee cannot see him?

Winc.

And with that the Bishop began to waxe weary of his argument, and remoued his talke to Iudas in eatyng ye sacrament, & said: he eat him wholy, as the Apostles did.

Grat.

And then I asked him, if he meant Christes flesh and bloud the which he speaketh of in the 6. of Iohn, and saith: he that eateth my flesh and drinketh my bloud, hath eternall lyfe in me.

Winc.

To that he aunswered, and sayd, yea.

Grat.

Then sayd I, of necessitie Iudas must needes be saued, because hee eate the fleshe,If the wicked do eate the body of Christ, they must needes be saued: And if Infantes eate him not, they must be condemned by the Popes doctrine. and dranke the bloude of Christ as you haue affirmed, and also all the vngodly that dye without repentance, because they haue eaten your sacrament, which you say is the flesh & bloud of Christ: therfore of necessitie they shall receiue the benefite thereof, yt is, eternall life. Which is a great absurditie to graunt, & then of necessitie, it must follow, that all that eate not, & drynke not of your sacrament, shall finally pearish and bee damned: for Christ sayth, except you eate my fleshe and drinke my bloud, you can haue no life in me. And you haue afore sayd, yt your sacrament, which you say is the same flesh & bloud that Christ speaketh of, and here I proue, that all children then, that dye vnder age to receaue the sacrament, by your owne argument, they must be damned, whiche is horrible blasphemy to speake. Nowe here I turne your owne argument vpon you, aunswere it if you can.

Winc.

My Lord, do you not see what deceitful arguments he bringeth in here agaynst vs, mingled with sophistry, & keepeth himselfe in vauntage, so that we can get no holde vpon him. But I say vnto thee, thou peruerse hereticke, I see now, thou art a peruerse fellowe. I had a better opinion of thee, but now I see we lose our time about thee, yet I aunswere thee, S. Paule doth open the sixte of Iohn, playne, if thou wilt see, for he sayth: they eate Christes body and drinke his bloud vnworthely, and that was the cause of their damnation.Falsehoode in alleaging the Scriptures. The Byshops fayled of their purpose, and in a rage.

Grat.

My Lord, take heede ye doe not adde vnto the texte for he that addeth vnto the text, is accursed of God, and I am sure here you haue brought more then Paule hath spoken, for he sayth not, because they haue eaten his body and dronke his bloud vnworthily, but S. Paule sayth: Who so euer shall eate of this bread, and drinke of the Cuppe vnworthely, shall be giltie of the body and bloud of Christ.

[Page] Anno 1557. [...].Note my lord, he saith not as you haue affirmed, but clene contrary. And with that they were all in a great rage.

Winch.

And the bish. of Winchester said, I belied the text.

Grat.

And then I called for the text.

Winch.

And he said, I asked thee euen now if thou vnderstoodest Latine, and thou saidest, whether I can or no, the people shall beare witnesse in English.

Grat.

And so I called againe for the Testament, whether it were Latin or English for the triall of the text.

Winch.

And then when the bish. of Winchester sawe that I cared not, whether of the Translations I had, he stoode vp, thinking to beguile some simple man that had a booke there, & bad him that had an English Testament to bring it in, that he might get some hold at him that should bring a testament, [...] but God disappointed him therof, & so he flue away from his matter, and began to raile vpon me, & said my subtill Arguments shuld not serue, for if I would not answer directly, I should neuerthelesse be excommunicated: for (sayd he) I see a madde [...]oy in thine head: thou gloriest muche in thy talke, and thinkest nowe the people are come about thee, that thou shalt encourage them with thy constant heretical opinion. [...] For ye last day when thou wast before me vpon Sonday in s. Mary Oueries church, thou there reprouedst my sermon, & haddest a thousand by thee at the lest, to bid God strengthen thee: but now let me see him here that dare open his mouth to bid God strēgthen thee: he shall die the death that thou shalt die.

Grat.

[...]To that I answered: my Lord I know your crueltie doth extend more largelier then your pity. Good experience so I haue to say, for you kepe men in prison [...] yeare or two, taking their bookes from them, permitting thē not so muche as a Testament to looke vppon for theyr soules comfort, the which all men oughte to haue: and so you entreat them more like brute beastes then Christen men.

Winch.

No, syr we will vse you as we will vse the childe, for if the childe will hurte himselfe with the knife, we will kepe the knife from him. [...] cruelty [...] vpon [...]. So because you wil damne your soule with the woord, therefore you shall not haue it.

Grat.

My lord, a simple argument you bring for to maintaine and couer your fault. Are you not ashamed to make the woord the cause of our damnation? I neuer knew any man but only you that did not affirm our sinnes to be the cause of our damnation, [...] and not the word, as you say: and therfore if your Argument be good, then this is good also: Because that some men do abuse drinke, therefore the benefite of drinke should be taken from al men, or any other such like good gift.

Winch.

My lordes, here we lose much time, for this felow is peruerse, speaking nothing but sophistrie and peruerse questions: so that we can get no aduantage vpon him.

Then spake my Counterfait Ordinarie, as one halfe a sleepe al this while: yet somwhat with hast, when he was awaked he began to tell his tale, and sayde.

Counterf.

Read these articles against him once more, and if he wil not answer them, take him vpon his first words: That which I said, that I haue said.

Winch.

Then the Bishop of Winchester began to reade them againe.

Grat.

But I sayd vnto him, I would not aunswere them, because they were none of mine examinations, but obiections of their owne making, because they would haue my bloud. But yet I said, if they would set the lawe a part, I would talke my conscience freely to them.

Counterf.

Then my counterfet Ordinarie began to speake againe, charging mee with the saying of S. Peter, that I should render account of such hope as was in me.

Grat.

[...]So can I do, and yet shal I not please you, for here I now render my hope as S. Peter willeth me: I beleue only in Iesus Christ, to haue my saluatiō in him, by him, and through him: but I perceiue you would haue me rē der my faith in such sorte, as you may haue my bloud, and therfore you bring good Scriptures and euil apply them.

Win.

Why, this felow is peruerted, & we shal get no more at his hands then we haue already: therfore lette vs pronounce sentence against him, for we do but lose our time.

Grat.

Nay good my lordes, seeing you wil nedes haue my bloud, let me say a little more for my selfe.

[...]Upon sonday last, whē I was before you, you preached this, which was a truth, & agreeable to the doctrine of the apostle s. Iames, and said: If any mā thinke himself a religious man, & in the meane time seduce his toung or hys heart, ye same mans religion is a vain religion: and so my lord you stāding there in ye pulpit, [...] in ye mean time seduced your tōg to slander vs pore prisoners being there present in yron bondes, burdening vs wt the sect of Arrians, and wt the sect of Herodiās, and wt the sect of Anabaptists, and wt the sect of sacramentaries, & with the secte of Pelagiās.

And when we stoode vp to purge our selues therof, you saide you would cut out our tonges, & cause vs to be pulled out of the church by violēce. But there you gaue your selfe a shrewde blow,True Christiās not suffered to purge themselues. He meaneth agaynst the [...] presence. for your toungue in the meane time slandered your neighbor. For I my Lord wil geue my life against all these heresies, the which you ther burdened vs withall, euen as I will geue my life against that wherein I now stand before you. And with that he was raging angry, and caught my condemnation and said.

Win.

Thou wilt graunt here no more, but this word: that I haue said, I haue said: and here I gather mater enough to condemne thee, for this is a confirmation of all yt thou hast heretofore said.

Grat.

Then I answered: If you can proue that euer any of mine examinatiōs were written, it were inough: but you haue nothīg agaīst me, but obiectiōs of your own makīg.

Win.

Haue at thee now. If thou wil not yelde,Winchester condemneth Stephen Gratwick, and why? I wil pronounce sentence against thee, and so he proceded forth onward apace, curssing and banning in Latin: so that I told him: If the people might heare it in English, they would thinke you an vncharitable bishop.

Grat.

And then I said, stay my Lorde and note what you doe,Stephen Gratwicke condemned agaynst order, both of temporall and spirituall lawe. for you haue neither temporall law nor spiritual here against me in any cause.

Then stepped foorth a gentleman & said vnto my Lord: take hede what you do, for he doth hear say that you haue no title nor cause why you should condemne him.

Then the bish. looked about him againe, and asked me if I would recant.

I asked him whereof I should recant?

Then saide the bish. are you there? nay then I knowe what I haue to do, and so he proceded forth in reading my condemnation. And there was an other gentlemā which began to snap and snatch at me: and then said I, I would God I had knowen this or euer I had come from home: I would surely haue put on breeche, and not had my skin thus torne. And all this while the Bishop red foorth still.

At last his chaplains cried, stop, stop my Lord, for now he will recant, and then the bishop asked me againe.

And I answered & sayd: my lord, my faith is grounded more stedfastly, then to change in a momēt,Stephen Gratwicke constant in Christ and in his death. it is no proces of time can alter me, vnles my faith were as the waues of the sea: and so the B. made an end, & deliuered me into the hands of the sheriff, to be caried prisoner to the Marshalsey againe. And when I was condemned, I desired God with a loud voice that he would not lay my bloud to their charges, if it were his good will,Gratwicke after his condemnation prayeth for his enemyes. & so then they refused my praier and sent me away. Then I beganne to talke as I went, and they cried, cut out his toung, or stop his mouth, and so I was broughte to the Malshalsey, and lapped in yron bandes. Therefore I pray vnto God that they vnto whom this present wryting shal come, may take example by my death and souldiour fare. So be it. By me Steuen Gratwicke, condemned for Gods euerlasting truth.

HEere for want of time I haue left out many matters, because the Lord hath hastened the time, Stephen Gratwicke to the Reader. so that I haue wrytten but the briefnes of the matter in probation of faith, and the reward of faith, the which the bish of Roch. & I debated vpon: the whych matter I wold haue ben very glad to haue set down in wryting.

Also much more talke there was, that the B. of Winch. and I had concerning my worldly frendes & personable estate: for he plaied sathan with me, hee caried me vp to the mountaines, Winchester attempteth Stephen Gratwick with flattering and praysing. and there told me, my learning was good and my eloquēce, and also my knowledge, saue that I did abuse it (saide he): and then he fell to praising of my person, that it was comely & worthy to serue a Prince. Thus Sathan flattered with me to make me aunsweare vnto such obiections as he woulde lay against me, that I mighte fall into his Diocesse.

Thus Steuen Gratwicke this Christian Martyr, being wrongfully condemned by the bish. of Winchester (as ye haue heard) was burned with William Moraunt, and one King, in s. Georges field, about ye latter end of May.

Seuen godlye Martyrs, v. women and ij. men, burned at Maidstone for the word of truth, and professing of sincere religion of Christ.

I Shewed a litle before, how after the vnmerciful proclamation was sent & set forth by the K. and Quene, in the month of Febr. last,Iune. 18. the storme of persecution began in all places to rise (whereof some part also is declared before:) but yet in no place more thē in ye country & dioces of Cāt. by reason of certaine the aforesaid inquisitors, being now armed wt authority, but especially by reasō of Ric. Thornton Suffragan of Douer, and the Archd. of Cant. who of their owne nature were so furious and fierye against the harmles flocke of Christ,Richard Thornton, Nicholas Hartsfield, persecutor [...]. yt there was no nede of any proclamation to stir vp the coles of their burning crueltie: by reason wherof many a godly Saint lieth slaine vnder the altare: as in diuers places of this booke wel may appeare.

[Page]And now to returne to the said dioces of Cant. againe, in the next moneth following, being ye month of Iune, the 18. day of the same, were 7. Christian & true faithfull martirs of christ burned at Maidst. whose names here folow.

Ioane Bradbridge of Stapleherst. Walter Appelbie of Maidstone.The names of the Martyrs. Petronil his wife. Edmund Alen of Fritenden. Katherine his wife. Ioane Mannings wyfe of Maidstone. Elizabeth a blinde Maiden.

As concerning the generall Articles commonly obiected to them in the publicke Consistory, & the order of theyr cōdemnation, it differeth not much from the vsuall maner expressed before, pag. 1585. neither did their aunsweares in effect much differre from the other that suffered vnder the same Ordinarie in the foresaid dioces of Canterburie.

Now as touching their accusers, and maner of apprehension, and their priuate cōflicts with the aduersaries, I finde no great matter comming to my hands, saue only of Edmund Alen some intimation is geuē men, how his trobles came, what was his cause and aunsweres before the Iustices, as here consequently ye shall vnderstand.

The examination of Edmund Alen.

THis Allen was a milner of the parish of Frytenden in Kent, and in a deare yere, when as many poore people were like to starue, he fed them, and solde his corne better cheape by halfe then others did:The story of Edmund Alen, with his trouble and examination before Syr Iohn Baker. and did not that only, but also fedde them with the foode of life, reading to them the scriptures, and interpreting them. This being known to the popish priests there abouts dwelling, by the procurement of them, namely of Iohn Tailor parson of Fritenden, and Thomas Henden parson of Stapleherst, he was eftsones cōplained off to the Iustices, and brought before syr Iohn Baker Knight, who first sending for them, committed both him and his wife to Ward: but not long after they were let out, I know not how, & so went ouer vnto Calice. Whereafter that he had continued a certaine space, he began to be troubled in conscience, & there meeting wt one Iohn Web of the same parish of Fritēden,Edmund Allen went to Calice. (who was likewise fled from the tirāny of sir Iohn Baker, and parson Tailor) said vnto him, yt he could not be in quiet there, what soeuer the cause was: for God (saide he) hadde some thing to do for him in Englād: & thus shortly he returned home again to the parish of Fritenden. Where was a cruel Priest,Edmund Allen returneth againe from Calice, and is apprehended. there Parson, called Iohn Tailor.

This parson Tailor being infourmed by his brother Sertan, that Edmund Allen the Miluer & his wife, were returned, and were not at masse time in the churche: as he was the same time in the midst of his masse, vpon a Sonday, a little before the eleuation (as they terme it) euen almost at ye lifting vp of his Romish God, he turned him to the people in a great rage, and commanded them with all spede,Marke what a holy Masse saying was here & what a charitable religion is this. to go vnto their house, and apprehend them, and he wold come to them wt as much hast as might be possible. Which promise he well performed. For he had not so soone made an end of Ite missa est, and the vestments of his back, but by and by he was at the house, and there laying hande of the said Alen, caused him againe to be brought to sir Ih. Baker, with a greuous complaint of his exhorting & reading the scriptures to the people, and so was he & his wife sent to Maidstone prison. Witnessed by Richard Fletcher Uicare of Crambroke, and Iohn Webbe of Fritenden.

Witnesses to the story.They were not so soone in prisone, but maister Baker immediately sent vnto their house, certaine of his mē, Ih. Doue, Thomas Best, Thomas Linley, Perciuall Barbel, with the foresaide Iohn Tailor parson of Fritenden, and Thomas Henden Parson of Stapleherst,Iohn Doue, Tho. Best, Tho. Linsey, Perciual Barbel, persecutors. to take an inuentorie of all the goodes that were in the house. Where they found in ye bedstraw a casket locked with a padlocke, & so cutting the wist therof, opened it, and founde therein a sackecloth bagge of money, containing the summe of 13. or 14. pound, partly in gold, & partly in siluer. Which money after they had told and putte in the bagge againe, like good caruers for themselues, they caried away with them.

Besides also they found there certaine bookes, as Psalters, Bibles, and other wrytings. All which bookes, with the money, were deliuered to the foresaid Priest Thomas Henden, parson of Stapleherst, and after in the raigne of this Queene,Tho. Henden Priest persecutor. an. 5. Reg. Elisab. was by right law recouered from him againe, as in Recordes remaineth to be seene.

Thus good Edmund Allen and his wife, being maliciously accused, wrōgfully imprisoned, & cruelly spoiled and robbed of al their goods, were brought (as is aforesaid) before sir Iohn Baker the iustice, to be examined: who taū ting and reuiling him wtout all mercy and pity, asked him if those were ye fruits of his gospell, to haue cōuenticles to gather people together, to make conspiracies, to sow sedition and rebellion: and thus he began wt him to reason.

The talke or reasoning betwene Sir Iohn Baker, Colins his chaplaine, and Edmund Allen.

BAker

Who gaue thee authority to preache & interprete?The examination of Edmund Allen before Syr Iohn Baker. Art thou a priest? art thou admitted thereunto? Let me see thy licence. Mart. Collins, sir Ihon Bakers scholemaster said, surely he is an arrāt heretike & worthy to be burned.

Alen.

And it may plese your honor to geue me leaue to answer in the cause of my faith, I am persuaded yt God hath geuē me this autority as he hath geuē to al other christiās.Priuate reading or expounding of the scriptures forbidden to no man. Why are we called christians if we do not folow Christ▪ if we do not read his law, if we do not interpret it to others yt haue not so much vnderstāding? Is not Christ our Father? shal not ye son folowe the fathers steps? is not Christ our master? and shal ye scholer be inhibited to lern & preach his precepts? Is not Christ our redemer? and shal not we praise his name, & serue him yt hath redemed vs from sin & dānation? Did not christ being but 12. yeres of age dispute wt the doctors, & interprete ye prophet Esay, and notwtstā ding hee was neither of the tribe of Leuie,Luke. 4. whiche were Priestes, but of the royal tribe of Iuda, neither had taken any outward priesthode? wherfore if we be christians, we must do the same.

Col.

And it shal like your honor, what a knaue is this, yt cōpareth himself wt Christ.

Baker

Let him alone, he wil pump out anon an infinite heap of heresies. Hast thou any more to say for thy self?

Alen.

Yea yt I haue. Adam was licēced of God, & Abraham was cōmanded to teach his children & posteritye, & so Dauid teacheth in diuers psalmes: and Salomon also preached to ye people, as ye boke of the precher proueth very wel, where he teacheth yt there is no immortal felicity in this life, but in the next. And Noe taught them yt were disobediēt in his daies, and therfore is called the 8. Preacher of righteousnes in the 2. epistle of Peter. Also in ye 11. of Numb. where Moses had chosen 52. elders to helpe him to teach & rule the rest, Eldad & Medad preached in ye tents, wherfore Iosua being offended, cōplained to Moses ye Eldad & Medad did preach wt out licēce.Preaching without licence in the olde Testament. To whō Moses answered & wished yt al ye people could do ye like. What shuld I be long? most of ye priests were not of the tribe of Leuy & Aaron.

Col.

These are authorities of ye olde testament, & therefore abrogated, but ye art a foole, & knowest no schoole poynts. Is not ye law deuided into the lawe ceremonial, moral, & iudicial?

Allen.

I graunt yt the ceremonies ceased when Christ came, as S. Paul proueth to the Heb. & to the Col. where he saith: Let no man iudge you in any part of a sabboth day, new moone, or other ceremonies which are figures of things to come, Coloss. 1. for Christ is the body.

Collins.

And are not the iudicials abrogated by Christ?

Allin.

They are confirmed both by Christ in the 5. of Mathew, and by Paule in the 1. Epistle to Timothe 4. The law saith he is not set foorth for the vertuous & godly, but for men slayers, periured, aduouterers & such like.

Collins.

Albeit the positiue law of Moses Iudicials do not binde the Gentiles with the same necessity absolutely in euery condition, as it did the Iewes, to whom it was peculiarly geuen: yet may the Gentiles borow out of the same law, such thinges that shallbe expedient for theyr regiment. Neyther can they borow any lawes better then out of Moses. In tyme of publicke corruption, & in want of true teachers, it is not forbidden to any man to teach. Pope Gregory the 9. first restrayned lay men to teach or instruct others in Scriptures▪Thou art an hereticke. Wilt thou call the Iudicials of Moses againe? wilt thou haue adultery punished with death? disobedient children to their parēts to be stoned? wilt thou haue Legem talionis? But thou arte an Asse. Why shoulde I speake Latine to thee thou erroneous rebell? shall we now smite out eye for eye, toothe for toothe? thou art worthy to haue thy teeth and tonge plucked out.

Allin.

If we had that law, we should neither haue disobedient children, neither adulterers, neither false witnesse bearers, neither ruffians.

Baker.

Master Collins, lette vs returne to our first matter. Why diddest thou teach ye people, whom thou saidst thou didst fede both bodely and spiritually, being no Priest?

Allin.

Because yt we are al kings to rule our affections, preests to preach out the vertues & woorde of God, as Peter wryteth: & liuely stones, to geue light to other. For as out of flint stones commeth foorthe that, that is able to set al the world on fire, so out of Christians shoulde springe the beames of the Gospell, whiche should inflame al the world. If we must geue a reckening of our faith to euery man, and now to you demanding it, then must we study the Scriptures & practise them? What auaileth it a man to haue meate and will eate none, and apparell and will weare none, or to haue an occupation, and to teach none, or to be a lawyer and vtter none? Shall euery artificer be suffered, yea and commended to practise his facultie and science, and the Christian forbidden to exercise his: Doth not euery lawyer practise his law? Is not euery christiā a folower of Christ? Shall ignorance which is condēned in al sciences be practised of christians? Doth not s. Paul forbid any mās spirit to be quenched? Doth he prohibite any man yt hath any of these giftes, which he repeateth. 1. Cor. 14. to practise the same? Only he forbiddeth womē, but no man. The Iewes neuer forbad any. Read the Acts of ye apostles. And ye restraint was made by Gre. ye 9. pope of that name, as I hard one, a learned mā preach in K. Ed. daies.

Col.

This villen (& it like your honor) is madde. By my Priesthoode, I beleeue that her wil saye, a Priest hath no more authoritye then an other man. Doth not a Priest binde and loose?

[Page]Allin.

No, my sinne bindeth me, and my repētance loseth. God forgiueth sin only, and no priest. For euery Christian when he sinneth, bindeth himselfe, and when he repēteth, loseth him self. [...] And if any other be losed from his sinne by my exhortation, I am saide to lose him: and if he perseuere in sin, notwtstanding my exhortation, I am saide to binde him, althoughe it is God that bindeth and loseth, and geueth the increase: Therefore saith Christ. Mat. 18. Wheresoeuer 2. or 3. are gathered togither in my name, there am I in the middest of them, & whosoeuer sinnes they forgeue, they are forgeuen: and whosoeuer they retaine, they are retained. Neither hath the Pope any keies, saue the keies of error: for ye key that openeth the locke to Gods mysteries and to saluation, is the key of faith and repentāce. And as I haue heard learned men reason, S. Austine and Origen, with others are of this opinion. Then they reuiled him and laide hym in the stockes all the night. Wherewith certaine that were better minded, being offended with such extremity, willed Allin to keepe his cōscience to him selfe, and to folow Baruckes counsel in the 6. chap. Wherfore when ye see the multitude of people worshipping thē, [...]. 6. behinde and before, say ye in your harts, O Lord it is thou that ought only to be worshipped.

Wherewith he was perswaded to goe to heare Masse the next day, and sodenly before the sacring went out, and considered in the Churchyard with him selfe, that suche a litle cake betwene the priests fingers could not be Christ, nor a materiall body, neither to haue soule, life, sinnewes, bones, flesh, legs, head, armes nor brest, and lamēted that he was seduced by the place of Barucke, [...] which his conscience gaue him to be no Scripture, or els to haue an other meaning, and after this he was brought againe before syr Iohn Baker, who asked why he did refuse to worship the blessed Sacrament of the aultar.

Allin.

It is an Idol.

Collins.

It is Gods body.

Allin.

It is not. [...]

Collins.

By the Masse it is.

Allin.

It is bread.

Collins.

How proouest thou that?

Allin.

When Christ sate at his last supper, and gaue them bread to eate.

Col.

Bread knaue?

Allin.

Yea bread, which you cal Christes body. Sate he stil at the table, or was he both in their mouthes, & at the table? If he were both in their mouthes & at the table, then had he two bodies, or els had a fantasticall body: which is an absurditie to say it. [...]

Sir Iohn Baker.

Christes body was glorified, and might be in mo places then one.

Allin.

Then had he more bodies thē one, by your own placing of him.

Collins.

Thou ignorāt Asse, the schoole men say, that a glorified body may be euery where.

Allin.

If his body was not glorified til it rose againe, then was it not glorified at his last supper, and therefore was not at the table, and in their mouthes, by your owne reason.

Collins.

A glorified body occupieth no place. [...]

Allin.

That which occupieth no place, is neither God, nor any thing els: but Christes body say you, occupieth no place: therefore it is neither God nor any thing els. If it be nothing, then is your religion nothing. If it be God, then haue we iiij. in one Trinitie, which is the persone of the father, the person of the sonne, the person of the holy ghost, the humane nature of Christ. If Christ be nothing, which you must needes confesse if he occupie no place, then is our study in vaine, our faith prostrate, and our hope without reward.

Collins.

This rebel wil beleue nothing but scripture. How knowest thou that it is the scripture but by the church? and so sayeth S. Austin.

Allin.

I cannot tell what Austine sayth, but I am perswaded, that it is Scripture, by diuers arguments.

[...]First, yt the law worketh in me my condemnation. The law telleth me yt of my selfe I am dāned: and this damnatiō, M. Collins, you must find in your self, or els you shal neuer come to repētance. For as this grief & sorow of cō science, wtout faith, is desperation, so is a glorious & Romish faith wtout the lamentatiōs of a mās sins presūption.

The second is the gospel, which is the power & spirit of God. This spirite (sayth S. Paule) certifieth my spirite that I am the sonne of God, and that these are the Scriptures.

The thirde, are the wonderfull woorkes of God, which cause me to beleue that there is a God though we glorifie him not as God. [...]. 12. Rom. 1. The sunne, the moone, ye starres and other his workes (as Dauid discourseth in the xix. Psalme) declareth that there is a God, and that these are ye scriptures, because that they teach nothing els but God and his power, maiestie and might: and because the scripture teacheth nothing dissonant from this prescription of nature. And fourthly, because that the woord of God gaue authoritye to ye church in paradise, saying that the seede of the woman should brast down the Serpents head. This sede is the gospel: this is al the scriptures, and by this we are assured of eternall life, and these words: The seede of the woman shall braste the serpentes heade, gaue authoritie to the church, and not the church to the worde.

Baker.

I hearde say that you spake against priests and bishops.

Allin.

I spake for thē, for now they haue so much liuing,The reuenewes of Bishops and Prelates in England. & especially bishops, archdeacons, and deanes, that they neyther can nor wil teach Gods woord. If they had a 100. pounds a peece, then would they apply their studie: now they can not for other affaires.

Col.

Who wil then set his children to schoole.

Allin.

Where there is now one set to schoole for that end, there would be 40. because that one Bishops liuing deuided into 30. or 40. partes, would finde so manye as wel learned men as the bishops be now, who haue all this liuing, neither had Peter or Paul any such reuenew.

Baker.

Let vs dispatch him: he wil mar all.

Collins.

If euery man had a 100. pounds, as he saith it wold make mo learned men.

Baker.

But our bishops would be angrye if that they knew it.

Allin.

It were for a common wealth to haue such bishoppricks deuided for the further increase of learning.

Baker.

What sayest thou to the Sacrament?

Allin.

As I sayde before.

Baker.

Away wt him. And thus was he caried to prison, and afterward burned. And thus much touching the particular storie of Edm. Allin and his wife. Who with the v. other martyrs aboue named,The Martyrdome of 5. women and 2. men at Cant. Anno. 1557. Iune. 18. being vij. to wit, v. women, and ij. men were altogether burned at Maidstone, the yere and moneth afore mentioned, and the 18. day of the same moneth.

An other storie of like crueltie, shewed vpon other 7. Martyrs burnt at Cant. 3. men and 4. women.

AMong suche infinite seas of troubles in these most dā gerous daies,Iune. 19. The story of 7. other Martyrs. who can withhold himselfe from bitter teares, to see the madding rage of these presented Catholickes, who being neuer satisfied with bloud to maintaine their carnall kingdome, presume so highly to violate the precise law of Gods commandements in slaying the simple pore Lambes of the glorious congregation of Iesus Christ, and that for the true testimonie of a good cōscience, in confessing the immulate gospell of their saluatiō. What heart wil not lamēt the murdering mischief of these men,Vnmercifull cruelty of the Catholickes agaynst poore women. who for wāt of worke, do so wreke their tine on seely pore women, whose weake imbecillitie the more strēgth it lacketh by natural imperfection, the more it ought to be helped, or at least pitied, and not oppressed of men yt be stronger, and especially of Priests that should be charitable.

But blessed be the Lord omnipotent, who supernaturally, hath indued from aboue such weake creatures with such manly stomacke and fortitude, so constantly to withstād the vttermost extremitie of these pitilesse persecutors: as he did before strengthen the mother of the 7. sonnes in the Machabees, & as he hath done since with diuers & sondry other godly womē in these our later daies, partly before mentioned, & partly to be mētioned hereafter, & heere presently may appeare by the martyrdome of these 7. here vnder folowing, of the which were 4. women and 3. men, burnt together at Canterb. the 31. day of the sayde moneth of Iune, in the yere aforesaid, whose names are these.

Iohn Fishcocke. Nicolas White.

Nicolas Pardue.

Barbara Final, Widow.

This Bradbridges wyfe was thought to be with childe.

Bradbreges widow

Wilsons Wife.

Bendens Wife.

As it were too tedious exactly and particularly to prosecute the seuerall storie of euery one of these godly Martyrs: so I can not passe ouer vntouched the cruel and vnchristian handling of Alice Benden during her imprisonment,Roger and Tho. Hall two godly brethren of Alice Benden. according as I haue receiued by the faithfull relation of them which best were acquainted with her, & partly also some doers in the matter, beinge her owne naturall brethren. The storie is thus.

¶The order of the imprisonment and tragicall handling of Alice Benden, wife of Edw. Benden of the parish of Stapleherst in the Countie of Kent, for the testimonye of Christes Gospell.

FIrst Alice Bēden was broght before one M. Roberts of Crābroke in the said Countie,The imprisonment of Alice Benden, and maner of her handling. M. Robertes of Crambroke persecutor. Alice Benden imprisoned for not comming to the Church. Alice Benden deliuered by su [...]e of her neighbours. the 14. day of Oct. in the yere of our lord 1556. of whom she was demāded, why she wold not go to the church. And she answered, that she could not so do wt a good and cleare cōscience, because there was much idolatrie committed against the glory of God. For the which, with many mocks and taūts she was sent to prison, where she lay 14. daies. For on ye 20. day of October her husband required his neighbors the welthy mē of Stapleherst to wryte to the Bishop of Douer, who had the chiefe gouernment of the tyrannical sword in Kent for those daies, which they did, desiring him to sēd her home.

Wherfore the B. called her before him, & asked her if she would go home & go to the church. Wherunto she answered: If I would haue so done I nede not to haue come hither. Then wilt thou go home, and be shriuen of ye parish Priest? And she sayd, no, that would she not.

Well, said he, go thy waies home, and go to the Church when thou wilt. Wherunto she answered nothing. But a [Page] Priest that stoode by,Anno 1556. Iune. sayd: shee sayeth, shee will my Lord. Wherefore he let her goe, and shee came foorthwith home.

On the Saterday following, her husbande willed her to goe to the Churche: which she both then and else when refused to do. Wherefore on the Sonday 14. daies after, he going to the church,The husband procureth the trouble and imprisonment of his wyfe. Syr Iohn Gilford commandeth Alice Benden to the Castle of Canterbury. came into the companie of diuers inhabitaunts of the same parish, among whome thoroughe his fonde talke and behauior, he procured her to be sent to Syr Iohn Gilforde, who commaunded her to prisone againe, yea and the more to vtter his owne shame, th [...] said her husband tooke money of the Constable to carry her to prisone, the p [...]ice of his wiues bloud, meaning in deede to carry her to prison him selfe. But she hauing muche more care of his honest and good report, then he had regard (as it is easie to see) of his owne infamie, and no lesse ashamed of his so rude and vnnatural doings, chose rather to commit her selfe willingly into the hands of her enemies, then that the world shoulde witnesse against her husband, of so facinorous a fact. Wherfore she went to the Constable, desiring him to go with her. But he answered that he could not so doe, but graunted her his boy to go with her: with whom she went to prison, namely, the castle of Canterburie, according to the commaundement geuen.

The spare dyet of Alice Benden and Potkins wyfe in Canterbury Castle.Where this one thing is woorthy to be noted, y• while she was in this prison, she practised with a prison fellowe of hers, the wife of one Potkin, to liue bothe of them wt ij. pence halfpenie a day, to trie therby how well they coulde sustaine penurie & hunger, before they were put to it. For they had heard that when they should be remooued from thence to the Bishops prison, their liuings should be but iij. farthings a peece a day, and did in dede both so liue for xiiij. daies ere shee were from thence remooued.

The 22. day of Ianuarie folowing, her husband went againe to the bishop, desiring hym to deliuer his wife out of prison: but he saide shee was an obstinate hereticke and would not be reformed, and therefore sayde that he could not deliuer her.

The husband complayneth of his wiues bro [...]er Roger Hall.Then said he: my Lord, she hath a brother whose name is Roger Hal, that resorteth vnto her. If your Lordship could keepe him from her, she would turne: for he comforteth her, geueth her money, and perswadeth her not to returne or relent.

This occasion was not so soone geuen, but it was as quickly taken,Alice Benden remoued from the Byshops prison. and as cruelly put in execution. For ye Bishop commaunding her vppon the same to a prison called Mondaies hole, there also he gaue strait charge, yt if at any time her brother came, he should be taken & apprehended.

This prison was wtin a Court where the Prebendes chambers were,The Byshops prison described. being a valt beneath the ground, & being before the window, inclosed with a pale of height, by estimation 4. foote & a halfe, and distant from the same 3. foote, so yt she looking from beneath, might only see such as stood at the pale. After this her Brother sought often for her, wt no les danger of life, then diligence. But for the vnknown situation of ye place, it being also, but rarely vsed for a prison, and the matter as closely kept as it was secretly dou, he could neuer come to vnderstād of her being there, vntil through Gods merciful wil and vnsearchable prouidēce, he cōming thether very rathe in a morning,Example of Gods mercyfull prouidence in relieuing his Saintes. her keper being then gone to the church to ring (for he was a bell ringer) chaunced to heare her voyce, as she powred out vnto God her sorowful complaints, saying ye Psalmes of Dauid: and there could he none otherwise relieue her, but by putting money in a loaf of bread, and sticking the same on a pole, and so reached it vnto her: for neither wt meate nor drinke he could sustaine her. And this was 5. wekes after her comming thether. Al the which time no creature was knowen to come at her, more then her keeper.

Their lying in that prison was onely vpon a litle short straw, betwene a paire of stockes & a stone wall: being allowed iij. farthings a day, that is, a halfe penye bread, and a farthing drinke: neither could she gette any more for her mony.Alice Benden kept in the Byshops prison 9. weekes with bread and water. The affliction of Alice Benden at her first comming to prison. Wherefore she desired to haue her whole alowance in bread, and vsed water for her drinke. Thus did shee lye 9. weekes. During all which time she neuer changed her apparel: wherby she became at the last a most pitious and lothsome creature to beholde.

At her first comming into this place, she did greuously bewaile with great sorrowe & lamentation, and reasoned with her selfe: why her Lorde God did with his so heauy iustice suffer her to be sequestred from her louing fellowes into so extreeme miserie.

In these dolorous mournings did shee continue til on a night as shee was in her sorrowful supplications in rehearsing thys verse of the Psalme:Alice Benden receaueth comfort of the Lord in the middest of her miseryes. Why arte thou so heauie O my soule? And againe: The right hande of the most highest can chaunge all: shee receiued comforte in the middest of her miseries: And after that continued very ioyfull vntill her deliuerie from the same.

About the 25. day of March,Alice Benden called before the Bishop. The aunsweres of Alice Benden to the Bishop. in the yeare of our Lorde 1557. shee was called before the Bishop: who demaunded of her, whether shee would nowe goe home, and go to the church or no, promising her great fauour if she woulde be reformed and doe as they did.

To whom she answered: I am throughly perswaded by the great extremitie that you haue already shewed me, that you are not of God, neither can your doings be godly, and I see (sayeth she) yt you seeke my vtter destruction, shewing how lame she then was, of cold taken, & for lacke of foode, while she lay in that painful prison: whereby shee was not able to mooue her selfe without great paine.

Then did the bish. deliuer her frō that filthy hole, and sent her to Westgate, whereas after she had bene changed,Alice Benden from the Byshops prison, sent to Westgate. and for a while ben cleane kept, her skin did wholy so pill & scale off, as if she had bene wt some mortal venome poysoned. Heere she continued till the latter end of Aprill. At which time they called her before them, and with others condemned her, committing her then to the prisone called the Castle. Where shee continued till the slaughter daye, which was the 19. day of Iune, when by terrible fire they tooke away her life.

When she was at the stake,Alice Benden condē ned, & sent to the Castle in Canterbury. she cast her handkerchiefe vnto one Iohn Bankes, requiring him to kepe the same in ye memorie of her, and from about her middle she tooke a white lace which she gaue to the keeper, desiring him to geue the same to her brother Roger Hall, and to tell hym that it was the last band that she was bound with, except the chaine. A shilling also of Phillip and Mary shee tooke foorth, which her father had bowed and sent her when shee was first sent to prison, desiring yt her said brother should with obedient salutations render the same to her father againe, & shew him that it was the first peece of mony that he sent her after her troubles begon, which (as shee protested) she had kept & now sent him to do him to vnderstand that shee neuer lacked money while shee was in prison.

With this Alice Benden were burned also the residue of the other blessed Martyrs aboue named, being seuen in number. Who being brought to ye place where they shuld suffer for the Lordes cause at Canterbury, vndressed them selues ioyfully to the fire, and being ready thereto: they all (like the communion of Saints) kneled downe and made their humble praiers vnto the Lorde, with such zeale and affection, as euen ye enemies of the Crosse of Christ coulde not but like it. When they had made inuocation together, they roase and went to the stake, where being compassed with horrible flames of fire, they yeelded their soules and liues gloriously into the handes of the Lord.

This Bradbeges wife, when shee was condemned of the Bishop to be burned, had ij. children, named Pacience & Charitie. Who then said to the bishop, that if he woulde needes burne her, yet she trusted, that he woulde take and

The burning of seuen Martyrs at Caunterburie.

The Martyrdome of 3. men, and 4. women at Canterbury. Anno 1557. Iune. 19. [Page] keepe Pacience and Charitie,Anno 1557. Iune. meaning her two children. Nay, quoth the Bishop, by the faith of my bodye, I will meddle with neither of them both.

[...] Bishop [...] neither [...] Pat [...]ence nor Charitye.The troubles and examinations of Mathew Plase.

VNto these holy martyrs of Kent aboue specified, wher of seuen suffered at Maidstone, and seuen at Canterb. I thought not vnmeete heere also to be adioyned the examination of Mathew Plase,Mathew P [...]a [...]e. a Weauer of the same Countie of Kent, and a faithful christian. Who being apprehended and imprisoned likewise for the testimonie of a good conscience, in the Castell of Canterbury, was brought to examination before the Bishop of Douer, and Harpsfield the Archdeacon, as here is to be red and seene.

The examination and answeres of Mathewe Plase Weauer, of the Parish of Stone in the Countie of Kent, before Thornton Bishop of Douer, Harpesfield Archdeacon, Collins Commissarie, & other Inquisitours. An. 1557.

FIrst when I came before the bishop, he asked me whether I were not of that Dioces, and where I dwelt, for that was my first Article.Examinatiō [...] Mathew P [...]se before the B. o [...] Douer, Harpsfie [...]d Archdeacon and Collins C [...]mmisia [...] &c.

Ans.

I aunsweared, I was of the Parishe of Stone in Kent, and subiect vnto the King & Queene of England.

Bish.

Then he sayd, I was indicted by xij. men, at Ashford at the Sessions, for heresie.

Auns.

I sayd, that was sooner sayd then prooued.

Bish.

Then he sayde, it was the truthe that he had spoken to me, for he had whereby to prooue it.

Auns.

Then I desired him to let me heare it, and I would answere to it.

Bish.

But he sayd he would not so do, but I should aunswere to my Article, yea or nay.

Auns.

I said, he could not: for I was not at Ashforde, and therfore he had nothing to lay to my charge. But nowe I perceiue you goe about to lay a net to haue my bloud.

Arch.

After many woordes betwixt the bishop and me, the Archdeacon said: peace, peace, we do not desire thy bloud, but we are glad to heare that thou art no hereticke, wyth many flattering woordes, and said: yet I was suspected of heresie, and if I woulde be content to confesse howe I did beleeue as concerning those Articles, they woulde gladly teache me.

Auns.

But I sayd, I did not so thinke, for I talked wyth one of your doctors, and after long talke, he would nedes know how I did beleeue in the Sacrament, and I recited vnto him the text, and because I would not make him an exposition, he would teach me nothing: yet I praied hym for my learning to wryte his minde, & if it were the truth, I would beleeue him: and this I did desire him for ye loue of God, but it would not be.

Arch.

Then sayd he, it was not so, he durst sweare vpon a booke.

Auns.

I sayd, it would be so prooued.

Arch.

Then he stoode vp with a long processe, and sayd: he would tell me the truth, and was sure that the same Doctour did beleeue as he did.

Auns.

I asked him how he knew that, seing S. Paul doth say, that no man knoweth what is in man but the spirite which dwelleth in him: but if you wist what Christ meant by these woords,Ose. 6. Math. 12. I require mercy and not sacrifice, you wold not kill innocents.

Bishop.

The Bishop began with me againe, and charged me in the king and Queenes name, and the Lord Cardinals, to answere yea or nay, to the Articles that followed.

Auns.

Then I commanded him in his name that should come in flaming fire with his mighty Aungels to render vengeance to the disobedient, and to all those that beleued not the gospell of our Lord Iesus Christ, which should be punished with euerlasting damnation, yt he should speake nothing but the truth grounded vpon Christ and hys Apostles, and then I would answer him, or els not.

Bish.

Then he was very angry, and sayd: if I would not answer he would condemne me in dede: vnlesse I would answer euery Article.

Auns.

Wel said I, if you do, you shalbe giltie of my bloud, and prooue your selfe a murtherer.

Arch.

Then the archdeacon tooke the articles in his hand, & red the seconde Article, which was, that I was a Christian man,The Catho [...] church. and did beleeue in theyr mother the Catholicke church, and the determination thereof.

Auns.

I sayd, I was a Christian man in deede, and therefore they had nothing against me.

Arch.

Thē said he, what saiest thou to ye catholicke church, which hath so long cōtinued, except it were 9. or 10. yeres, that this heresie hath sprong vp here in this realme.

Auns.

I sayde, no man can accuse me of any thing spoken against the catholicke church of Christ.

Bish.

Then saide ye bish. doest thou not beleue the Creede?

Ans.

Yes verely I beleue my Creede,This article of the K. & Qu [...]e is no [...] his Catholicke Creede. & all that is written in the Testamēt of Christ, with the rest of the Scriptures.

Bish.

Then sayth he: thou doest confesse that there is a Catholicke church, I am glad of that: but tell me, is the King and Queene of that Church or not?

Ans.

Wel said I, now I perceiue, you go about to be both mine accuser, & also my iudge, contrary to all right.And yet he sayd before that he went not aboute to seeke his bloud. I confesse Christ hath a Church vpon earth, which is built vpon the Apostles & Prophets, Christ being the head therof, and as touching the King and Quene, I answere, I haue nothing to do with no mās faith but with my owne: neither came I hether to iudge, for I iudge not my selfe, but the Lord must iudge me.

Bishop.

Then sayd he: Is there no part of that church here in England?

Auns.

Well I perceiue, you would faine haue some thing to lay to my charge. I will tell you where. Christ sayeth, whereas two or three be gathered together in his name, there is he in the middest among them.

Then the archdeacon stoode vp with his mockes,Iudgement without truth. to put me out of comfort, & said to the people: that I had no wit, but yt I thought all they were deceiued so long time, and that halfe a dosen of vs should haue the truth in a corner, & that al they should be deceiued, with such like taunts and mockes: but would not suffer me to speake one woord.

Arch.

Then he red the Article of the Sacrament, and said, I did denie the reall presence to be in the Sacrament after it was once consecrated, and that I sayde, Christes body was in heauen & no where els, and that the bread was nothing but a signe, token, or remembrance.

Ans.

Then I said: you haue to shew where and what my woordes were: and heereof we talked a great while.

Bish.

At the last the bishop was so angrie, that he charged me in the Kinges, Queenes, and Cardinals name before the Maior and his brethren, taking them to witnesse, if I did not say yea or nay, he would condemne me.

Ans.

Then I saide: seeing you haue nothing to accuse me of, wherefore should I so answer?

Arch.

Then the archd. said, I was gilty: and sayd I was like a thefe at the barre, which would not cōfesse his fault because his accusers were not present: with a great many wordes, & would not let me open my mouth against him.

Ans.

Then I sawe where about they went, graunting to answere them by the woorde, or els I thinke they woulde haue cōdemned me for holding of my peace: and this was my beginning: I beleue that Christ tooke bread,Mathew Plaise confesseth his minde of the Sacrament. and when he had geuen thankes, he brake it, and gaue it to his disciples, and sayde: Take, eate, this is my body which is geuen for you, this doe in remembrance of me.

Arch.

Doest thou beleeue yt Christ meant euen as he sayd?

Ans.

I said, Christ was no dissembler, but he spake the very truthe.

Arch.

Thou hast very well sayd: we will make the best of thy words. Then he praised me with many words, going about to prooue it his body reall and substantiall, and said: Christ called himself bread: and this to proue, when Christ saide. This is my body: the breade was his body, saide he, in dede, real & substantial, not so long & so big as it hong on ye Crosse, as the Capernaites did thinke: but we eate it, as mās weake nature can eate Christ. Therfore when he had sayd: This is my body, the bread was his body in very dede.Capernaicall doctrine.

Ans.

Then I asked him, what Christ meant by these wordes. Which is geuen for you?

Arch.

He saide: Christ spake that by the bread also, but it was not written in Mathew, but Luke had those words.

Ans.

Then I asked him, if Christes bodye were made of bread, that was geuē for our redemption, or whether the bread was crucified for vs, or not?

Arch.

Then he sayd: no by saint Mary, I say not so.

Ans.

You haue said the truth in dede, & euen as I beleue.

Arch.

Then he stoode vp with a great many of words,Christ called it his body: Ergo, he made it his body. It followeth not: For a thing may be called, & yet no nature chaunged. and sayd: that I did think it but bare bread stil, as other bread is: but he was sure Christe called it his body, and then it was his body in deede, for he would beleeue Christ.

Ans.

When he had spoken his pleasure by me, thinking to haue condēned me by their law, I said: he had not iudged right of mee, for I hadde not so spoken, but did beleue the wordes of Christ as well as he, and as much as he coulde prooue by the woorde.

Arch.

Then he would heare what I did say it was.

Ans.

I said, I did beleeue it was that he gaue them.

Arch.

Then he asked me, what it was that he gaue them.

Auns.

I sayd, that which he brake.

[Page]Arch.

Anno 1556. Iune.Then he asked me, what was that he brake?

Auns.

I sayd, that he tooke.

Arch

What was it that he did take?

Auns.

I sayd the text sayth, he tooke bread.

Arch.

Wel, then thou sayest it was but bread that his Disciples did eate, by thy reason.

Auns.

Thus much I say: looke what hee gaue them, they did eate in deede.

Arch

Why, then was not that his body that they did eate?

Auns.

It was that which he brake.

Arch.

Well sayd he, I perceiue thy meaning well inough, for thou doest thinke it is but breade still, and that hee was not able to make it his body.

Auns.

That is your exposition vpon my minde.

Arch.

Then saide he, what diddest thou receiue when thou diddest receiue last?

Auns.

I sayde, I doe beleue, that I did eate Christes flesh, and drinke his bloud. For he saith: My flesh is meat in deede, and my bloud is drinke in deede.

Arch

Then he sayd, I had well aunsweared, thinking to haue had some aduauntage at my hand, and praied me to tell him, how I did eate his flesh and drinke his bloud.

Auns.

Then I sayde, I must aunswer you by the woorde, Christ sayeth: He that eateth my flesh, and drinketh my bloude, dwelleth in me, and I in him.

Arch▪

Then he faced out the matter with Sophistrie, and sayde, I did eate Christe, as that Church was in his eye, with many such like mockes, but woulde not let me aunswere one woorde.

Commis.

Then the Commissarie did aske mee, if I did not remember S. Paule, which did rebuke the Corinthes for theyr euill behauior, and because they made no difference of the Lordes body, and brought in to prooue hys matter, howe he called him selfe bread in the 6. of Iohn. So Paul sayth:False alleaging the Scriptures. So oft as ye eate of this breade (meaning Christes body) vnwoorthely, ye eate and drinke your owne damnation, because ye make no difference of the Lordes body. For thus sayeth Christ: The bread that I will geue you is my flesh. Now, it is no bread, but it is his flesh. And thus he alledged euery Scripture false to make vp the matter.

Auns.

Then I sayde, I did beleeue the woordes of Paule very wel, euen as he had spoken them. For thus he sayeth: He that eateth and drinketh vnwoorthely, eateth and drynketh hys owne damnation, because hee maketh no difference of the Lordes body.

Commis.

What is the cause that he eateth his owne damnation?

Auns.

I sayd, Saint Paule declareth it plainly wyth these woordes: If ye had iudged your selues, ye should not haue bene iudged of the Lord.

Arch.

Then the Archdeacon sayde, he marueiled whye I would not say,They sayd that Christ called it his body: but they sayd not, that it was his body. that he called the breade hys bodye, seeing Cranmer, Ridley, and Latimer with many other, sayd he called it his bodye.

Auns.

I saide, you haue condemned them as heretickes, and you wold haue me say with them, because you wold kill me.

Arch.

Then he saide: In that they said it was his bodye, they did say the truth.

Auns.

I asked wherefore they were killed, seeing they sayd the truth?

Bishop.

Then sayde the Byshop, that he had all theyr aunsweres, and that they did not beleue as they said. For they sayd, Christ called it his body, but it was not his naturall body: but thou shall answere me by and by, whether it be his body or not, or els I will anger thee.

Auns.

Then I sayd: I had answeared him by the word already, and did beleeue it also: therefore if he did condemne me for that, my life was not deare vnto me, & I was sure he should not scape vnpunished: for God wil be reuenged vpon such murtherers.

Arch.

Then the Archdeacon intreated mee to be ruled by him, & take mercy while it was offered: for if I were condemned, I must needes be burned. Yet he would not say but my soule might be saued: with many moe wordes, and desired me that I would beleue hym, for he would speake the truth, beginning how Christ fed fiue thousande wyth foure loaues, and how he turned ye water into wine: euen so Christ tooke breade and blest it, and when he had done, he brake it, and sayd: This is my body, and then he commā ded them to eat it, and therfore it must nedes be his body.

Auns.

Then I desired him to speake the text right, or els I would not beleeue him.

Arch.

Then he stoode vp and put off his cap, and thanked me for teaching of him, and sayde: I was a stubberne fellow, and tooke scorne to be taught.

Auns.

I sayd, I ought to holde him accursed, if he taught doctrine contrary to Christ and his Apostles.

Arch.

Then he asked me, whether I did beleue that Christ did geue that he tooke, or not?

Auns.

I said, I do beleue as much as can be proued by the Scripture, and more I will not beleeue.

Arch.

Then he began with Moyses rod, howe God commanded him to lay it down, and it was turned into a serpent. Seing that this was by Moyses being but a man, how much more Christ being both God & man tooke one thing, and gaue to his Disciples an other?Comparison betweene turning Moyses rod and the bread into Christes body: not lyke. The opinion of the Papistes much lyke to the Capernaits.

Ans.

I said, his comparison was nothing like, for Moyses rod when it was laid downe, he saw that it was tourned into a verye Serpent in deede, but in this Sacrament no mā can see neither qualitie nor yet quantitie to be chāged.

Bish.

Then sayd the Bishop, that mine opinion and Faith was like vnto the Capernaites.

Ans.

I sayd, theirs was more like theyr opiniō then mine.

Arch.

The Archdeacon asked me, whether Christe tooke not one thing, and gaue an other?

Auns.

I sayde, Looke what he brake, hee gaue vnto them, and had them eate: and other answere I will make none, contrary to the woorde.

Arch.

Then he sayd, he marueiled why I woulde not beleue them, seeing this learning had continued this fiftene hundred yeares: neither yet did saye, as other had before, howe Christ did call it his bodye.

Auns.

Then I sayde, when Cranmer whyche was heere Byshop, was in authoritie, he sayde, that he did holde the truth, and commaunded vs to beleeue him, and hee hathe geuen his life for his opinion, and would you haue me to beleeue you, because you say, that you holde the truth? and that which makes me beleeue chiefly, is ye scripture, which I am sure is the truth in deede.

Bish.

The Bishop sayd, he hath spoken the truthe, & that I would not beleeue him.

Auns.

I sayde, if he did not nowe speake the truthe, I was sure he had spoken the truthe, for hee had preached before, doctrine cleane contrary vnto this.

Then were the rest of my articles read: which I aunswered, and in euery article, we had vp this breaden god. And they sent for a candle light, & I thought they woulde haue condemned me, but God would not suffer their cruel hearts to haue theyr pleasure at that time: blessed he hys name for euermore. Amen.

Arch.

Then the Archdeacon was angry, & began to chide with me, because I woulde not desire a day of the byshop, and said: I was a noughty stubberne felowe, and sayde, it had bene my duety to haue desired him to haue bene good to me, that I might haue a day.

Auns.

Then I sayde: I haue spoken the truth, and therefore I would aske him no day, except he would geue me a day of his owne minde.

Commis.

Then sayde the Commissarie: Doest thou not thinke that thou maiest be deceiued, seeing hee may be deceiued that hath gone to study all the daies of his life?

Auns.

I saide, Yes, I mighte be deceiued in that I was a man: but I was sure Gods woord could not be deceiued.

Com.

Then hee praied me to be content, and confesse that I might learne, and said, they would be glad to teach me.

Auns.

And I sayde, I would be as glad to learne as any man. And thus they roase vp and went away, saying nothing.

What became of this Mathewe Plaise after, whether he died in prison, or was executed, or deliuered, I haue as yet no certaine knowledge.

The hystorie of ten true godly Disciples, and Martyrs of Christ, burnt together in one fire at Lewes. An. 1557. Iune 22.

Iune. 22.

IN the towne of Lewes were ten faithfull seruauntes of God put in one fire, the xxij. day of Iune, whose names followe.

1 Rich. Woodman.

2 George Steuens.

3 W. Mainard.

4 Alexander Hosman his seruaunt.

5 Tomasin a Wood, Mainards maide.

10. Godly Martyrs.

6. Margerie Moris.

7. Iames Moris her sonne.

8. Denys Burgis.

9. Ashdons wife.

10. Groues wife.

Of the which noumber Richarde Woodman was the firste. Concerninge whose apprehension firste by hys enemies, and of hys deliueraunce oute of Byshoppe Bouers handes, then of hys second taking againe by the procurement of hys father, brother, kinsfolkes and frendes, also of hys sundrye examinations and couragious aunsweres before the Bishoppes, and lastly of his condemnation, and of his letters sent to his faithfull friendes,The lyfe & story of Richard Woodman. heere foloweth to be declared by his owne woords, and relation reported. Which Rich. Woodman, by his occupation was [Page] an Ironmaker,Anno [...]557. [...]. dwelling in the Parish of Warbleton, in the Countie of Sussex, & Dioces of Chichester, of the age of 30. yeres, and somewhat more. The occasion of his first apprehension was this.

There was one Fairebanke, who somtimes had bene a maried priest, [...] and serued the Cure of Warbleton, where he had often perswaded the people not to credite any other doctrine, but that which he then preached, taught, and set forth in K. Edwards dayes. And afterward in the beginnyng of Q. Maries raigne, the sayd Fayrebanke turnyng hed to taile, preached cleane contrary to that which he had before taught.

Whereupon Richard Woodman hearyng hym in the Church of Warbleton so to preache contrary to hymselfe, admonished hym of hys inconstancie, how before tyme he had taught them one thing, [...] and now another, and desired hym to teach them the truth. For the which words he was apprehended and brought before M. Iohn Ashbornham, M. Toston, M. Culpeper, and M. Robertes, Iustices of Peace in the Countie of Sussex, and by them committed to the Kyngs Bench, where he continued from Iune, the space almost of a yeare and a halfe: and from thence was transferred by D. Story into Boners Colehouse, where he remayned the space of a moneth before he came to examination.

At length, the same day when M. Philpot was burned,R [...]hard [...]o [...]dman [...] of his [...] trouble. R [...]chard Woodman ag [...]yne apprehended, [...] of Richard Woodman. which was the 18. of December, he with 4. other prisoners was deliuered and set at libertie by Boner himself. Notwithstandyng, shortly after he was sought for again, and at last found out and taken by meanes of hys father, brother, and certaine other his acquainted friendes, and so was sent vp agayne to London to B. Boner, where he remayned in the Colehouse 8. weekes. He was there sixe tymes examined, and 26. tymes before, so that his examinations in all, were 32. from his first apprehension, to his condemnation. Touching the whole discourse wherof, for so much as the matter is something strange, and will peraduenture scarce find credit vpon my narration, with thē which deny all thynges, that lyke them not to beleeue, ye shall heare himselfe speake, and testify both of the maner of his troubles, and also his owne examinations by himselfe recorded, in order as followeth.

❧ A true Certificate written by Richard Woodman, of his taking, & how he was brought to the Shiriffes the xv. of March, 1556. and how long he was in prison, and how he was there vsed, till he was broughte before the Bishoppe of Chichester at blacke Friers in London, with the order of his examinations followyng after the same.

[...]GEntle Reader, here you shall perceiue how the scriptures bee partly fulfilled on me, beyng one of the least of his poore Lambes. First, you shall vnderstād that since I was deliuered out of the Bishop of Londons hands, which was in the yeare of our Lord, 1555. and the same day that M. Philpot was burned, (which was the 18. of December) I lay in his Colehouse 8. weeks lacking but one day. And before that, I was a yeare and a halfe almost, in the Kings Bench after my first apprehension, for reproouyng a Preacher in the pulpit, in the parish of Warbleton where I dwelt. Wherfore I was at two Sessions before I was sent to prison,The first appre [...]ension [...] Richard Woodman. and caried to two more Sessions whyle I was in pryson, twyse before the B. of Chichester, and fiue tymes before the Commissioners, & then sent to Londons Colehouse, & many tymes called before him, as it appeareth by my examinations which I wrote, the which examinations, the B. of Chichester now hath, for they were found in my house when I was takē, wherin is conteined all the talke, which I had before them aforenamed. Also there be in London that had copies of the same of me, when I was in the Colehouse.

[...]And it pleased God to deliuer me, with foure or more, out of the butchers handes, requiring nothing els of vs but that we shuld be honest men, and members of the true Catholike Church that was builded vpon the Prophetes and Apostles, Christ beyng the head of the true Churche, the which all we affirmed that we were members of the true Church, and purposed by Gods helpe therein to dye. And hereupon we were deliuered, but he willed vs many tymes to speake good of hym. And no doubt he was worthy to be praysed, because he had bene so faithfull an ayd in his maister the deuils businesse. For he had burnt good M. Philpot the same mornyng, in whose bloud his hart was so drunken (as I supposed) that he could not tell what he did, as it appeared to vs, both before & after. For but two dayes before he promised vs that we should bee condemned that same day that we were deliuered: yea & the morow after that he had deliuered vs, hee sought for some of vs agayne, yea and that earnestly. He waxed dry after his great dronkennes, wherfore he is lyke to haue bloude to drink in hel as he is worthy, if he repent it not with speed. The Lord turne all their harts if it be his will.

This haue I written, chiefly to certifie all people how we were deliuered,Woodmen purgeth himselfe of false sclander. because many carnall Gospellers and Papists haue sayd, that it was prescribed that we should be so deliuered, because they thinke that God is subiect to man, and not man to God. For if they did, they would not blaspheme hym as they doe, or if they thought they should geue account for it. Haue not many of them red, how God deliuered Israel out of Egypt? Daniel out of the Lyons denne? Sydrach, Misaach, and Abednago out of the burnyng ouen? with diuers other such like exāples, yea God is the same God that he was then. He is no older, nor lesse in power, as some count hym in wondring at his works. Now to the matter.

After I was deliuered,False surmises agaynst Richard Woodman. the Papists sayd that I hadde consented to them, whereof they made themselues glad: the which was the least part of my thought (I praise God therefore) as they well perceiued, and knew the contrarye within a while. For I went from parish to parish, & talked with them, to the number of 13. or 14. and that of the chiefest in all the Countrey: and I angred them so,Woodman complayned of to Syr Iohn G [...]ge Lord Chamberlayne. yt they with the Commissioners complayned on me to my Lord Chamberlaine that was then to the Queene, Sir Iohn Gage shewyng him that I baptised children, and married folks, with many such lyes, to bryng me into their hands agayne. Then the Commissioners sent out certaine Citations to bring me to the Court.Warrantes sent out to attach Woodman. My L. Chamberlain had directed out 4. or 5. Warrantes for me, that if I had come there, I should haue bene attached and sent to prisō straite way. Which was not Gods will: for I had warnyng of their laying await for me, and came not there, but sent my deputie, & he brought me word that the Bailifs waited for me there, but they mist of their pray for that tyme, wherevpon they were displeased.

Then within 3. dayes after,L. Chamberlayne sendeth to take Woodman at his plough. my L. sent 3. of his men to take me, whose names were Deane, Ieffrey, and Frāces. I beyng at plough with my folkes, right in the waye as they were commyng to my house, least mistrusting thē of all other, came to them and spake to them, asking thē how they did. And they sayd,Woodman arested. they arested me in the Kyng and Queenes name, and that I must goe with them to their Maister the L. Chamberlaine. Which wordes made my flesh to tremble and quake because of that sodayne. But I answered them that I would go with them.Feare comming vpon Woodmā at his first taking. Yet I desired them that they would go to my house with me, yt I might breake my fast, and put on some other geare, and they said I should. Then I remembred my selfe, saying in my hart: Why am I thus afraid? they can lay no euill to my charge. If they kill me for well doyng,Woodman comforted in his spirite after his feare. I may thinke my self happy. I remembred how I was contented gladly before to dye in that quarell, and so had continued euer since: and should I now feare to dye? God forbid that I should, for then were all my labour in vayne.

So by and by I was perswaded, I praise God, considering it was but the frailty of my flesh, which was loth to forgo my wife & childrē and goods: for I saw nothing but present death before mine eyes. And as soone as I was perswaded in my mynd to die, I had no regard of nothing in this worlde, but was as mery and glad and ioyfull, I prayse GOD, as euer I was. This battaile lasted not a quarter of an houre, but it was sharper then death it selfe for the tyme, I dare say.

So when I had my breakfast, I desired them to shew me their warrant, thinkyng thereby I should haue seene wherfore I was arested,Woodman asketh for their Warrant. to the intent I might ye better answer for my self whē I came before their maister. And one of them answered, they had not their warrāt there. Which words made me astonied, and it was put in my mynde by God, that I neede not to goe with them,How God worketh for his seruauntes. vnlesse they had their warrant. Then said I to them, that is meruaile that you will come to take a man without a warrant. It seemeth to me that you come of your owne mind to get thāke of your maister, for in deed I heard say (sayd I) that there was 4. or 5. warrants out for me, but they were called in agayne,The vnorderly doinges of the Papi [...]tes in attaching men without any warrant. because I had certified my L. and the Commissary by a letter that I sent to the Commissaries court, that I was not faulty in that they layd to my charge, which was for baptising of children, and marying of folks: the which I neuer did, for I was neuer minister appointed to do any such thyng: wherfore set your hartes at rest, I will not [Page] go with you (said I) vnlesse you will cary me by force, and if you will do so, at your owne aduentures. And so I rose from the boord and stepped into my chamber, meanyng to goe from them if I could possible, seeyng God had made the way so open for me.Woodman refus [...]th to goe with them vnlesse they shewe their warrant. I ment to play Peters part with them, but God would not it should be so, but sent a feare amongst them, that as soone as I was gone into my chā ber, ere euer I could come out againe, they were gone out of my house.

When I saw that, I knew it was Gods doyng to set me at liberty once againe.Gods great worke, how the persecutors which came to take Woodman, went away without him. Yet I was compelled to speake to them, and said: If you haue a warrant, I desire you for Gods sake to shew it me, and I wil go with you, with all my hart: if not, I desire you to depart in Gods peace and the kings: for surely I will not go with you without the order of the law: for I haue bene too simple in such things already. For before I was sent to prison first, I went to the Iustices to two Sessions, without any warrant or cō mandement, but had word by one of their men, & I went gently to them, & they sent me to prison, and kept me there almost a yere and thre quarters, without all right or equitie, as it is openly known, not hearing my cause iustly debated. And it semeth to me that I should be thus euil hādled, and therefore I will not go to none of them all henceforth without the extremitie of the law.

Then one of them answered me, and said: we haue not the warrant here, but it is at home at my house: the worst is you can but make vs fetch it. Then I said: Fetch it, if you wil, but if you come in my house before you haue it, at your owne aduenture.Woodman escapeth the handes of his takers. So I shut my doore, and went my way out of the other doore. So they got helpe to watch my house, while one of them fet the Constable and many moe, thinking to haue had me in my house, and to haue takē me in my house, & caried me away with a licence: but I was gone before as god would haue it.Woodmans house agayne searched for him, Notwithstanding they sought euery corner of my house, but could not preuaile, I mistrusted they would search it again that night, and kept me abroad, and in deed there came seuen of his men & the Constable, and searched my house.

And when they sawe that they could not meete wt me, they were redy to rent their coats, that I had scaped them so, knowing they should haue such a checke of their maister. When I heard that they had sought so for me againe, I perceiuyng that they were greedy of their pray, came home, and my wyfe told me all thyngs.

Then I supposed that they would lay all the countrey for me, and the sea coast, because I should not go ouer, and thē I thought that they would not mistrust that I would dare bee nigh home. So I tolde my wyfe that I woulde make my lodgyng in a woode not past a flight shotte from my house, as I did in deede, euen vnder a tree, and there had my Bible, my penne and myne inke, and other necessaries,Woodman lodged sixe wee [...]es in a woode. and there continued a sixe or seuen weekes, my wife bringing me meate daily as I had neede. Yea I thought my selfe blessed of God, that I was counted worthy to lye in the woodes for the name of Christ. Then there came word into the countrey, that I was seene and spoken too in Flaunders:All the count [...]y and Sea coastes l [...]yd for woodman. whereupon they left laying awaite for me for they had layd all the Countrey for me, and the sea coast from Portesmouth to Douer, euē as God put in my mind they would.

So when all was husht, I went abroad among our friends & brethren, and at length I went beyond the Sea both into Flanders and in Fraunce: but I thought euery day seuen yere or euer I were at home agayne. So I came home again as soone as it was possible. I was there but three weeks, but as soone as I was come home, and it once knowen among Baals priests, they could not abide it, but procured out warrantes agaynst me, causing my house to bee searched sometymes twise in a weeke. This continued from Saint Iames tide to the first Sonday in Lent. Otherwhile I went priuily, otherwhile openly, otherwhile I went from home a fortnight or three weeks, otherwhile I was at home a month or fiue weekes together, liuing there most commonly and openly, doing such woorkes as I had to doe: and yet all mine enemies coulde lay no hands on me,Woodman deliuered by his owne brother into his enenemyes handes. till the houre was ful come: and then by the voice of the country, and by manifest proofes, mine owne brother as concerning the flesh, deliuered mee into theyr hands, by that he knew that I was at home.

For my father & he had as much of my goodes in theyr hands,Auri sacra fames quid non Mortalia cogis pectora? Virgil. as I might haue 56. pound for by the yeare cleare, and therunto praied. It was a Lordship and a honor, and halfe a honor that I had deliuered into their hands, to pay my debts, and the rest to remaine to my wife and childrē. But they had reported that it woulde not pay my debtes: which grieued me sore. For it was two hundred pounds better then the debts came to. Which caused me to speake to some of my frendes, that they would speake to them to come to some reckening with me, and to take all such money againe of me, as they were charged with, and to deliuer me such wrytings and wryts, as they had of mine, againe, or to whom I would appoynt them.

So it was agreed betwixt my Father and mee, that I should haue it againe, and the day was apoynted, that the reckening shoulde be made and sent to me that same daye that I was taken, my brother supposing that I shoulde haue put him out of most of al his occupying, that he was in: for it was all mine in a manner that he occupied▪ as all the countrey can and doe well knowe. Whereon (as it is reported) he told one Gradillar my next neighbor, and he told some of M. Gages men, or to M. Gage himselfe: and so he sent to his brother,Brother bewrayeth the brother. and hys brother sent 12. o [...] his mē (he being Sheriffe) in the night before I was taken, and laye in the bushes not farre from my house, till about 9. of the clocke, euen the houre that was appoynted amongest themselues: for about the same time they thought to haue had me within my house.

They had taken a man of mine and two of my childrē that were abroad in the land: and kept them with them til theyr houre was appoynted to come in, & then a litle girle one of my children, saw them come together, & came running in, & cried: mother, mother, yonder cōmeth 2. men. I sitting in my bedde and making of shoe thonge [...] ▪ heard the woordes, and suspecting straight way that I was betrayed, I stirred out of my bed & whipt on my hol [...] ▪ thinking to haue gone out of the doores or euer they had bene come. My wife being amased at the childes words,Woodmans house agayne beset, and searched. looked out at the doore, and they were hard by. Then she clapped to the doore and barred it fast, euen as I came oute of my chamber into the Hall, and so barred the other: So the house was beset round straightway, and they badde open the doores, or els they would breake them in peces. Then I had no shift, but either I must shew my selfe openly, or make some other remedy.

So there was a place in my house yt was neuer found which was at the lest, I dare say 20. times,Woodman put to his shiftes. and somtimes almost of 20. men searched at once, both by night & by day. Into which place I went: And assoone as I was in, my wife opened the doore: wherby incontinent they came,The part of a trusty wife to her husband. and asked for me: and she sayd I was not at home. Then they asked her wherefore shee shutte the dore, if I were not at home. Shee sayd, because shee had bene made afrayde diuers times, with such as came to search vs, and therefore shee shut the doore. For it is reported (sayth she) that who soeuer can take my husband, shall hang him or burne him strait way: and therfore I doubt they will serue me or my children so: for I thinke they may doe so vnto vs as well as to him, shee sayd. Well, sayd they, we know he is in the house, and we must searche it, for we be the sheriffes men: let vs haue a candle. It is tolde vs, there be many secrete places in your house. So shee lighted a candle, & they sought vp and downe in euery corner that they coulde finde, and had geuen ouer, and many of them were gone out of my house into the churchyard, and were talking with my father, and with some that he had brought with him.

Now when they could not find me,This belyke was his brother. one of them went to him yt gaue them word that I was at home, and sayde, we can not finde him. Then hee asked them whether they had soughte ouer a windowe that was in the Hall (as it was knowen afterwarde) for that same place I had tolde hym of my selfe. For many times when I came home, I would send for him to beare me company: yet as it chanced I had not tolde him the way into it. Then they began to searche a newe. One looked vp ouer the windowe, and spied a little loft, with three or foure chestes, and the waye went in betwixt two of the chestes, but there could no mā perceiue it. Then hee asked my wife which was the way into it. Here is a place that we haue not sought yet. Then she thought they wold see it by one meanes or other. She sayde, the way was into it out of a chamber they were in euen now. So shee sent them vp, and cried, Away, away. Then I knewe there was no remedye, but make the best shift for my selfe that I could. The place was boarded ouer and fast nailed, and if I had come out that way that I went in, I must needes come amongst them al in the hall. Then I had no shift,Woodman at length after long seeking found out. but set my shoulders to the boardes that were nailed to the rafters to keepe out the raine, and brake them in peeces, which made a great noyse, and they that were in the other chamber, seeking for the waye into it, heard the noise, and looked out of a window, and spyed me, and made an outcry. But yet I gotte oute, and leaped downe, hauing no shoes on.

So I tooke downe a lane that was ful of sharpe synders, and they came running after, with a great crie, with theyr swordes drawne, crying, Strike him, strike hym. [Page] Which woordes made me looke backe, and there was neuer a one nigh me by a 100. fote: and that was but one, for all the rest were a great way behinde. And I tourned about hastily to goe my way, and stepped vppon a sharpe Sinder with one foote, & sauing of it, I stepped in a great miery hole, [...] and fell downe withall, and ere euer I coulde arise and get away, he was come in with mee. His name is Parker the wilde, as he is counted in all Sussex. But if I had had on my shooes, they had bene like to haue gone away arrandlesse, if there had beene 500. more, if I hadde caught the plaine grounde once, to the which I had not a stones cast: But it was not Gods will: for if it hadde, I shoulde haue scaped from them all, if there had bene tenne thousand of them.

Then they tooke me and led me home again to put on my shooes and suche geare as I had neede off. Then sayde Iohn Fancouer: [...] Nowe your maister hath deceiued you. You sayd, you were an Angel, and if you had bene an Angell, whye did you not flee away from vs? Then sayde I, what be they that euer heard me say that I was an Aungel? It is not the first lie by a thousande ye they haue made of mee. Angels were neuer begotten of men, nor borne of women: but if they had saide, that they had heard me saye, that I doe trust I am a Saint, they hadde not said amisse. What, do you thinke to be a Saint? Yea that I do, and am already in Gods sight, [...] I trust in God: for he that is not a Saint in Gods sight already, is a deuil. Therefore he that thinketh scorne to be a Saint, let him be a deuil. And with ye woord they had brought me to mine owne doore: where met wt me my father, and willed me to remember my self.

To whom I answeared: I praise God, I am wel remembred wherabout I go. This way was appoynted of God for me to be deliuered into the handes of mine ennemies, but woe vnto him by whom I am betraied. It had bene good for that man, that he had neuer ben borne, if he repent not with speede. The Scriptures are nowe fulfilled on me: [...] For the father shall be against the sonne, and the brother shall deliuer the brother to death, as it is this daye come to passe. Then sayd one: He doth accuse his Father: a good childe in deede. I accuse him not, but say my minde: for there was no man knewe me at home, but my father, my brother, and one more, the which I dare saye, woulde not hurt me for all the good in this towne.

George [...] in [...] Woodman.There was one George Bechinge that marryed one of my sisters, & he thoughte that I had meant him, that he had betraied me: and he said: Brother, I would you shuld not thinke that I was the cause of your taking. To whō I answered, that I ment him not: I meant one that was nearer of my bloud then he was. Then said one of Lause, that had bene a gospeller, & stood from them, when I was brought to a sessions to Lause, and he said, I thought you would haue ben an honest man when you were at Lause, and I offered Hussey the sheriffe to be bound for you, that you shuld go home to your wife, and come to him againe. Then I remembred what he was,A Pewterer of [...], a [...] coate. and saide: Be you the Peauterer? And he saide, Yea. Then saide I: It is happened to you according to the true Prouerbe, as sayeth S. Peter: The dogge is tourned to his vomit againe, and the sowe that is washed, to wallow in the mire, and the ende of all suche will be worse then the beginning. Then his mouth was stopped so, that he had nothing to say.

[...]oodman [...] to [...] [...]ounde [...] of [...]. Woodman [...] his [...] of his [...]fe and [...]. The name of this place [...] as [...] could [...] by [...] Firle.All this while I stoode at my doore without: for they would not let me goe in. So I put on my shooes and my cloathes, and then they putte on an harnesse aboute mine armes made of a dogs slip, which reioyced my heart, that I was counted woorthy to be boūd for the name of God. So I tooke my leaue of my wife and children, my father & other of my friendes, neuer thinking to see them more in this world. For it was so thought of all the country, that I should not liue 6. daies after my taking: for they had so reported. But yet I knew it was not as they would, vnlesse God wold graunt it. I know what God can do: but what he wil do, I know not: but I am sure he wil worke al things for the best, for them that loue and feare him. So we dranke and went our way, and came to Firle about 3. of the clocke. And thus much touching the causes & effecte of the troubles of Rich. Woodman. Nowe let vs see his examinations, which follow in this order.

The first examination of Rich. Woodman, before Doctor Christopherson Bishop of Chichester, Doctor Story, Doctor Cooke, and other.

FIrst you shal vnderstād, that I was sent from the sheriffes to London, the 12. day of Aprill, in the yere of our Lord. 1557. and afterwarde vppon the 14. daye of the same moneth I was brought before the Bishop of Chichester, and doctor Story, and doctor Cooke. So the sheriffs man deliuered my warrant and me to the bishop.Richard Woodman brought before the B. of Chichester., D. Story, and D. Cooke. Then the bishop asked me what my name was. My name (quoth I) is Richard Woodman.

Chichester.

I am sory for you, and so are all the worshipfull men of your Countrey. For it hath bene reported to me, that you haue bene a man of good estimation in all the Countrey, amongest the poore and riche, till nowe of late. Wherefore looke wel vpon your selfe, your wife, and children, your Father, and other of your frends, and be ruled. Thinke not your selfe wiser then all the Realme. Be enfourmed, and you shal haue theyr fauors all, as muche as euer you had.

Wood.

You haue charged me with many things, wherin I haue neuer offended, and if you will geue mee leaue, I will shewe you.

Chichester.

Yes, I pray you, say your minde.

Wood.

If it please you, you haue charged me as thoughe I made my selfe wiser then all the Realme: God doeth knowe, I stande to learne of euerye man that will or can teache me the truthe. And where as you say, I haue beene wel estemed both of the poore and riche, God doth know, I knowe not that I haue geuen any iust offence, either to rich or poore. And as for my wife and children.Richard Woodman preferreth the kingdome of Christ, before lyfe, or wyfe, & all worldly respectes. God doeth know how I loue them in him, and my life also. My life, my wife, and my children are all in Gods handes, and I haue them all as I had them not, I trust, according to S. Paules woords. But if I had x.M. pound of gold, I had rather forgoe it all, then them, if I might be in choice, and not displease God.

Chichest.

The sheriffe tooke paine to come to me of loue, he sayd which he bare to you, as to himselfe: and sayd, you were desirous to speake with me.

Wood.

I thought it mete to appeale to my Ordinarie. For they goe about to shed my bloud vnrighteously.Woodman appealed to his Ordynary. For they haue laid many vniust things to my charge. Wherefore I thoughte it meete to appeale to you, that if you can finde any fault in me, meete to be reformed by Gods woorde, I stād to be reformed: and likewise, if my bloud shalbe shed vnrighteously, that it mighte be required at your handes, because you haue taken vppon you to be the Phisition of our countrey.

Story.

Is not this a peruerse felow, to lay to your charge, that his bloude shalbe required at your hands?D. Story a great spiller of bloud by his owne confession. Thinkest thou that thou shalt be put to death vniustly, yt thy bloude should be required? No, if he should condemne a hundred such heretickes as thou art, I helped to ridde a good sort of you. And I promise thee I will helpe to ridde thee too, the best that I can.

Wood.

Then I would haue answeared him, but the Bishop desired vs both to geue him place.

Chichest.

Well, neighbour Woodman: I call you neyghbour, because you be one of my Diocesse: and you are sent to me that I should geue you spirituall counsell: for I am your spiritual Pastour. Therefore heare what I shall say to you.

Wood.

First I desire you to heare me a few woordes. You haue said, you wil geue me spiritual counsell. Be you sure that you haue the spirite of God?

Chichest.

No, I am not sure of that?

Wood.

No, be you not sure of that?The Papistes in doubte whether they haue the spirite of God.

Chich.

So by S. Mary, I dare not be so bold to say so: I doubt of that.

Wood.

Then you be like the waues of the sea, as saith S. Iames, that be tossed about with the wind, and be vnstable in all your wayes, and can looke for no good thyng at the Lordes hand: Yea, yee are neither hote nor colde, and therefore God will spew you out of his mouth, as sayeth S. Iohn. Then they were in a great furie, especially doc. Storie, saying:

Storie.

What a peruerse fellow is this? he hath the Deuil within him, and is madde. Hee is woorse then the Deuill.D. Story in a fury. Nowe I perceiue that it is true that is reported by thee, and it is the pride of all suche heretickes, to boaste themselues.

Chich.

Yea surely, hee is sent to mee to learne, and taketh vpon him to teache me.

Wood.

I seeing their blindnesse and blasphemie, it made my heart melt, and mine eies gush oute with teares, saying: The Iewes saide to Christ, he hadde the Deuill, and was madde, as you haue said heere by me. But I knowe, the seruant is not aboue his maister. And God forbid that I should learne of him that confesseth that he hath not the Spirite of God.

Chich.

Why, doe you thinke that you haue the Spirite of God?He is no true Christian that hath not the spirite of God.

Wood.

I beleeue verely that I haue the spirite of God.

Chich.

You boast more then euer Paul did, or any of the apostles, the which is great presumption.

[Page]Wood.

Anno 1556. Iune.I boast not in my selfe but in the gift of God, as Paule did: for he sayd, he beleued verily that he had ye spirit of God, makyng thereof no doubts, in the 1. to the Cor. the 7. chap.

Chich.

1. Cor. 7.It is not so, you belye the text.

Wood.

If it be not so, let me be burned to morow.

Story.

Thou shalt not be burned to morow, but thou shalt be burned within these 6. dayes, I promise thee.

Chich

If it be so, it is wrong translated, as it is in a thousand places more.

Wood.

Whether Paule was sure to rece [...]ue the spirite of Christ.Then one looked in a Latine Testament, and another in a Greeke Testament, and they said, it was in them both, that Paul supposed that he had the spirit of God, but he was not sure.

Chich.

Euen so I hope and suppose that I haue the spirite of God, but I am not sure.

Wood.

If that place be wrong trāslated, and so many places of the Bible as you say, then I may say with Christ, it cannot be auoyded, but offences must be geuen: But woe vnto them by whom they come. I may say woe vnto false Translaters. For cursed are they that adde or take away. But take you heed that you belie not the Translaters. I beleeue they had the feare of God more before their eies then you report of them. And yet if that place bee wrong translated, I can prooue places enough that Paule had the spirit of God, as I my selfe and all Gods elect haue.

Chich.

How prooue you that?

Wood.

No man can beleeue that Iesus is the Lorde, but by the holy Ghost. 1. Cor. 7. First to the Corrinth. the 7. chap. I do beleeue that Iesus Christ is my redeemer, and that I shall bee saued from all my sinnes, by his death and bloudsheding, as Paule and all the Apostles did, and as all faithfull people ought to do, which no man can doe without the spirite of God. And there is no damnation to thē that are in Christ Iesus: so is there no saluation to them yt are not in Christ Iesu.Rom. 8. For he that hath not the spirit of Christ, is none of his, but is a cast away as he saith in the same text. And againe: We haue not receyued the spirite of bondage, Rom. 8. G [...]l. [...]. 2. Tim. 8. to feare any more, but we haue receyued the spirit of adoption, whereby we cry Abba father. The same spirit certifieth our spirites that we are the sons of God. Here are proofes enough, that Paule was sure that he had the spirite of God.The Papistes bewray their owne blyndnes. Also S. Iohn sayth: He that beleeueth not that Christ is come in the flesh, is an Antichrist, & denieth both the Father and the sonne: which is sinne against the holy Ghost, which shall neuer bee forgeuen in this world, nor in the world to come. Besides all this, Hee that beleeueth in God, dwelleth in God, and God in hym. So is it impossible to beleue in God, vnlesse God dwell in vs. Oh good God, what more iniurie can be done vnto thee, then to mistrust that we haue receyued thy holy spirite by thy gift? Thus may all men see their blindnes, and whose seruants they be, as they do declare themselues both by their words and deeds.

Story.

Oh my Lord, what an heretike is this same? Why heare you hym? Sende hym to prison to his fellowes in the Marshalsee, and they shall bee dispatched within these xij. dayes.

Wood.

When I heard hym say so, I reioyced greatly in my hart, desiring God if it were his will, to keepe hym in that mynd. For I looked surely to haue gone to the B. of Londons colehouse, or to Lollards tower: yea I thoght my selfe happy if I might haue gone to Lollardes tower: but it pleased God to put in the hartes of them to send me to the Marshalsee amongst our brethren and my olde prison fellowes:Richard Woodman glad to goe to the Marshals [...]. So mercifully hath God delt with mee in casing of my burden, that I looked for. So when they perceiued that I feared not imprisonment, but rather reioyced as they well perceiued. Then said the B. Me thinkes he is not afraid of the prison.

Wood.

No, I praise the liuyng God.

Story

This is an heretike in deed. He hath the right terms of all heretikes:The liuing God, is a p [...]ne of heresie among the Catholickes. the liuing God, I pray you be there dead Gods, that you say, the liuyng God?

Wood.

Be you angry with me because I speak the words which are written in the Bible?

Story.

Story scorneth at the holy Bible.Bibble babble, bibble babble. What speakest thou of the Bible? There is no such worde written in all the Bible.

Wood.

Then I am much to blame if it bee not so written: Behold, for the offences that you haue done, you shall bee caried away captiue by Nabuchodonoser to Babylon, Barne. 6. and there ye shall be seuen generations: and when you be there▪ you shall see gods of gold, of siluer, of wood, and of stone borne before you & behynd you vpon mens shoulders, to cast out a feare among the Heathen. When you shall see all these abhominations, then say in your heart: D. Story set to schoole in the Scriptures. It is the liuyng God that ought to bee worshipped. Here I prooue my saying true, both that there is a liuyng God, and that there be dead Gods. Also Dauid sayth in his Psalmes:Psal. [...]4. My soule hath a desire and longyng to enter into the courtes of the Lord: My heart and my flesh reioyce in the liuing God: with diuers other places that I coulde recite. Wherfore I meruaile that you rebuke me for speaking the truth.

Chich.

I doe not deny but it is written, and is the truth,If the liuing God in heauen doe make an heretick, [...] maketh [...] the dead God on the Aultar. Storyes rule to know an hereticke that is a true Christian. When D. Story cannot confute them by learning, he confuteth them by imprisonment. and I know it as well as you, but such is the speach of all heretikes.

Story.

My Lord, I will tell you how you shall knowe an heretike by his words, because I haue bene more vsed to them then you haue bene: that is, they will say (the Lord) and (we prayse God) and (the liuyng GOD.) By these words you shall know an heretike.

Wood.

All these wordes are written for our learnyng, and we are commanded of the Prophets to vse them daily, as this: The Lordes name be praysed frō the rising vp of the sunne vnto the goyng downe of the same. Also, As many as feare the Lord, say alwayes, the Lord be praysed.

Story.

My Lord, send hym to prison, you shall do no good with hym. I will go to church and leaue you here. This is an old heretike. Wast thou neuer before me ere now?

Wood.

Yes forsooth, that I haue.

Story.

Yea, I trowe so: and I sent thee to the B. of London, and he released thee, and thou promisedst him to be an honest man, and that thou wouldst be of the true Catholike church, which thou hast not fulfilled.

Wood.

I promised him nothing but I haue fulfilled it. No man shall be able to prooue the contrary.

Story.

Well, it will be tried well enough. My Lorde, I will take my leaue. I feare me you shall doe this man no good.

Chich.

I would not haue you to vse such speach as you do, as the Lord be praysed, and the liuing God,No but if he should say: the Sacrament of the aultar, worshipped might he be: then he were a perfect Catholicke. The Lord hereticall, our Lord Catholicke with the Papistes. with such like words. Can you not say as wel, our Lord, or our God, as otherwyse?

Wood.

I meruaile why you should reprooue me therefore, seeing it is the words of God? I do not refuse to saye our God, or our Lorde, when I talke the Scriptures where it is written. If I should, it must follow that I denied the wordes of God, and must needs be an heretike: but I do not. Wherefore I meruaile what you meane to finde fault therein. It seemeth to me, that you mistrust that I beleeue not as you do.

Chich.

Yea, that is my meanyng in deed.

Woodman.

I beleue in the liuyng God, if you doe not so, then our beliefes be not alike in deede. But if it please you to examine me vpon any perticular matter, now, or at any other tyme, I will make you answer thereto by Gods helpe.

Chich.

Though you beleeue in God, I can prooue you beleeue not as you ought to do, as I can shew you by your hand writing. You haue denied ye catholike church, Wherfore he that erreth from the church, it cannot be sayde that his faith is good. Wherefore be ruled by the Church, from the whiche ye haue erred.Fallacia equiuoci. He that erreth from the church, which church erreth not in in the right fayth, his fayth cannot be good in deede. I canne shewe you perillous things of your writing, if it should be known, but ye shall not be hurt for me, if you will come to any good order. But I promise you I would not for three thousand poūd some had so much against me, as I cā shew against you of your owne hand writing, which you cannot deny.

Wood.

I will not deny my hand by Gods helpe. For I know well, I haue written nothing at any tyme but the truth. There may be things written against me, reporting it to be myne, and yet be not: but my hand cannot well be counterfeited, there be enow that know my hand.

Chich.

Do you know it your selfe if you see it?

Wood.

Yea, that I do. Then he arose and fet a great bundle of writings, and opened them, and bade me come see. I looked on them, and it was my hand in deed.

Chich.

How say you, is it not your owne writing?

Wood.

Yes surely it is.

Chich.

How say you to this, is not this your hand also?

Wood.

I looked, and it was. And I said, Yes verily is it.

Chich.

Well, you know what it meaneth, I dare say.Woodman charged with his owne writinges.

Wood.

Yea, I know it very well: here is a great deale, the which I had thought had bene in my house, but I thanke God that it is here, for in this you shall try whether it be true or not. For in this is conteined all the talke that was betwixt the Commissioners and me, when I was before them fiue tymes, and also before the Bishop of London diuers tymes: and I am sure, you nor they shall finde no words false therein written:Richard Woodman 5. tymes before the Commissioners. and I thinke the shirifs mē when they searched my house for me, when I was taken, found this, and caried it with them, but I neuer knew it before now. But I am not sory for it, but am rather glad. For herein you may see all the wrong that I receyued at their hands, & how long I was in prisō, and how I was tossed vp and down, and how I was deliuered at length▪ [Page] and by this you may try whether it be so or not.Anno 1557. [...]. I dare say they that found it, & they that brought it to you, had thoght it would haue turned me to displeasure: but in very deed all things worke for the best to them that feare God.

Chic.

In deed I find no great fault in this: but here is perillous geare, here is sedition. This was set vp vpon the church dore, you know it well enough.

Wood.

[...]In deed I wrote it to the Priest and to other that tooke vpon them to fetch my childe out of my house without my leaue, and vsed it at their plesure, when they knew it was baptised already, as they were wel certified before. Wherfore my conscience compelled me to shew them my mynd in writing, wherein is conteined nothyng but the scriptures of God, rebuking them for their folly.

Chichest.

Yea, but it is terribly ment, and vncharitably. It is such geare coupled together I promise you, as I neuer see the lyke. But I promise you, I will make the best of it. And I protest before God, I would you should doe as well as myne owne soule and body. Be contented to be enformed. God hath done his part on you. Cast not your selfe away. Remember your wife and children, & the poore that lacke your occupying. Meane to follow your vocation. [...] Remember you are not called to bee a teacher nor a preacher. S. Paul saith: Let euery man walke wherein he is called, and therein abide. Remember you are called to another vocation, for Gods sake walke therin. It is not your office to do as you haue done. You might do as much good by the report of worshipfull men, as any man might do in all the Countrey by your example, and if you would follow the lawes of the catholike church, it would be an occasion to bring a great many into the true church, that are out as you are.

Wood

I would not that you should say, that I am out of the church of God, [...]oodman [...] church. for I am not, but do allow the Church of God accordyng to his word. Yea, if I were abroad, if I could winne any into the true Church that be out, by any meanes that I could vse, I would be very glad. For God knoweth I loue all people as my self. And where you say I haue bene a preacher, it is not so. I neuer tooke any such thyng vpon me,A man may [...] the [...] prea [...]. [...]eading [...] Scripture letteth [...] man to [...]. as it is well known. But as for teaching I cannot deny: for it becommeth euery man to teach and instruct his houshold in the feare of God, and all other (as far as he can) that desire it of him. And where as you haue blamed me for reading the Scripture, and leauing my vocation (as you say) I le [...] not my vocation in reading the Scripture. For I trust I followed my vocation the better therefore. And the greatest cause that I was compelled to read the Scriptures, was, because the preachers and teachers was so changeable.

Chic.

No? did you not preach at a Fayre?

Woodman.

No surely, but it was so reported. I was at a Fayre in deede. Whilest I was in prison, I had leaue of the Counsaile to goe home to pay my debtes, and then I went to a Faire to sell cattayle, and there mette with mee diuers poore men that I had set a worke, and of loue asked me howe I dyd, and how I coulde away with imprisonment. And I shewed them howe GOD had delte with mee, and howe he woulde deale with all them that putte their trust in hym: [...] and [...]under. and this they called preachyng. And since that it hath bene reported that I haue baptised children, and maried folkes, the which I neuer dyd: for I was neuer Minister. Wherefore if I had so done, I had done contrary to the order of the Apostles, as God forbid I should.

Chich.

I am well apaid, if you be faultles in those thyngs, for I haue heard say the contrary.

Wood.

I haue shewed you the truth, and that no man liuyng shal be able to prooue the contrary.

Chich.

You sayd you doe not disallow the true Catholike Church.

Wood.

No, that I do not.

Chich.

Woodman [...] the [...] Church.Why do you not then go to the Church? You come not there, it is enformed me.

Wood.

I trust I am in the true church euery day. But to tell you truth, I come not at the Church where the most do resort. For if I should, I should offend, and be offēded. For at the last tyme that I was there, I offended many, & was offended my selfe. Wherefore for conscience sake I would not come there. For I was sent to prison for my commyng there, & now I am sent to you for biding thēce. So they will not bee pleased any way with mee, for they seeke my lyfe. Wherefore looke you to it, for I am now in your hands, and you ought to be a house of defēce against myne enemies. For if you suffer them to kill me, my bloud shall be required at your hands. If you can finde any iust cause in me worthy of death by Gods word,The Bishop [...]. you may cō demne me your self, and not offend god: wherfore looke to it, the matter is weighty, deliuer me not into their hands, and thinke so to be discharged.

Chich.

I tell you truth, I can doe little in the matter. For I haue not full authoritie as yet of myne office: but I wil send for you and talke with you, if I wis [...] I should do you any good.

Wood.

I would be glad to talk with you and to shew you my mind in any thing that you shall demaund of me, now or at any other tyme.

Chich.

So then he desired the shiriffes men to tary dinner with hym: that this man (said he) may dine with me also:The Bishop biddeth Woodman to dinner. for it is possible that hee may haue no great store of meate whither he shall go.

Wood.

So we taried dinner with him,Talke betweene Richard Woodman and the Bishop about Priestes mariage. and had no further talke, neither how to prooue where the true church of God is, nor of the Sacraments, nor of any other thing pertaining to meward, not for the space of two houres or more: but he entred in talke with me, how I vnderstoode many scriptures, & for bishops and priests mariages, & whether Paul had a wyfe or not. To whom I answered: It is a thyng that I haue little to do with, as concernyng mariages: but I am very well content to talke with you in the matter, as far as my poore learning will serue.Paule if he were not maryed, yet he had power to marry as well as the other had. So when he had talked with me of diuers Scriptures, he liked my talke well. He asked me how I said by S. Paul, whether he were maried or not. To whom I answered: I prooue by the scriptures, that he was neuer maried.

Chich,

How prooue you that?

Wood.

I will prooue it well enough by Gods helpe. But yet I will prooue that Paul might haue had a wife, as wel as the other Apostles had.

Chich.

Why, had the Apostles wyues?

Wood.

Yea, all, sauing Paul and Barnabas, as I vnderstand it.1. Cor. 9. For these are Paules wordes in the 1. to the Cor. 9. chap. Am I not an Apostle? am I not free? haue I not seene Iesus Christ? Are not ye my worke in the Lord? And if I be not an Apostle to other, yet to you I am an Apostle For you are the seale of my Apostleship in the Lord. Myne aunswer to them that aske me, is this: Haue we not power to eate and to drinke? eyther haue we not power to lead about a sister to wyfe, as well as the other Apostles haue, and as the brethren of the Lord? Eyther haue not Barnabas and I power thus to doe? So this text prooueth, that Paul & Barnabas were vnmaried. But Paule declareth that the rest had wiues, & that they had power likewyse so to haue, but they found no neede thereof. But Paul declareth in the 7. chap. of the 1. epistle to the Corin. that he that hath no power ouer his owne flesh, may marrie: For it is better to marrie then to burne. Wherefore, to auoyd fornication (saieth he) let euery man haue his wyfe. 1. Cor. 7 Hee sayth, Let euery man haue his wyfe, and euery woman her husband. By this place of scripture I vnderstād,Priestes ought to haue wyues, rather then to burne, by Sainct Paules doctrine. that bishops & priestes may haue wyues, because they are men, rather then burne, or to commit fornication. But I thinke verily, he that can abstaine, hauing power of his owne wyll, doth best: but if he marrie, he sinneth not.

So then hee debated the Scriptures with me dyuers wayes, that a bishop nor a priest ought not to haue a wife: but I prooued by diuers Scriptures both in the old Law & in the new,Gene, 2. that women were at first made for the helpe of men, the which was spoken generally to al men. Wherfore (said I) euery man may haue a woman and sinne not in honest matrimony, as well bishops & Deacons, as other men, which you call priests, if they be true Ministers of Iesus Christ, & of that order that Bishops & Deacons were in Paules tyme.1. Tim. 3. Bishops and Deacons were maryed in the Apostles tyme. Papistes [...]olde, that Byshops & Deacons hauing wi [...]es before, might keepe them still: but not hauing before, might not afterward mary. For Paul declareth to Tim. 1. and the 3. That a Bishop should be the husband of one wyfe, & how they should be honestly apparelled, and how they should bring vp their children, and likewise the Deacons. This (sayd I) prooueth more plainly, that both bishops & Deacons had wyues in the Apostles tyme, the which he could not deny. But then he alleaged that no bishop nor Priest might take a wife, after he had taken vpon him that office, but if he had a wife before he tooke the office tryed meet for the purpose, for his lyfe and for his learnyng, hee mighte keepe his wyfe, and bryng vp his children according to s. Paules meadyng to Timothie, or els might they haue no wyues.

Then sayd I, I thinke Paules meanyng in that place was, that a man that hath had two wiues, might not bee made a bishop nor a Deacon, if he had neuer so much learnyng. But that place maketh not that a bishop or a Deacō may not marry after they be made bishops and Deacons. For I am sure that Paul was in the state of a bishop, whē he sayd: He had power to lead about a sister to wyfe, as well as the other Apostles had. Here Paul declareth,Paul confesseth himselfe after his Apostleship to haue power to ma [...]y. that it was in his power to haue a wyfe, after he had the office of a Bishop, which was not in his power, if he had bene forbidden of God.

[Page]Thus haue I shewed you my mind in this behalf, both of Paul, and also for the mariages of bishops and priests, as I vnderstand the scriptures. Howbeit, it is a thing the which I haue litle to doe withall: but as you required me to say my minde in that matter, so I haue done.

Chich.

Marye I am glad that you haue sayd as you haue done. Many doe affirme boldly that Paul had a wife, and yet can not prooue whether he had or had not, by ye scriptures: but you haue said very wel. I am glad that yee are contented to be ruled by Gods woord. And if you will be contented likewise in other matters, no dout you shall do well: therefore gentle goodman Woodman be ruled. God hath geuē you a good wit.The Bishops fay [...]e wordes to Richard Woodman. I protest before God, I would you should do as well as mine owne soule and body, and so would (I dare say) all the worshipfull men in the coū trey, as they haue reported to me.

Wood.

Why, my Lord, I take God to recorde (whome I trust to serue) that I woulde be as glad to liue in rest and peace, as any man in all ye world, if I might. And I stand to learne, & am contented to be reformed of any thing that I hold, if it can be prooued that it be not agreable to gods woorde. And the truthe is so, I haue talked with a dosen Priests at the least, since I was deliuered out of prison, of certaine matters, and they haue not ben able to certify me in any thing that I haue asked them:Richard Woodman complayned of by vnlearned Priestes which could not certyfie him in matters of religion. and therefore haue they complained on me to the Sheriffe and Iustices, making tales and lies on me, to tourne me to displeasure, as muche as in them lieth. I promise you, there be as manye vnlearned Priests in your dioces, as in any one dioces in England I thinke: the more it is to be lamented.

Chich.

I promise you, I do much lament it my selfe: for I heare say no lesse: but it is true that you say. I woulde I could remedy it, but I can not: but I wil doe the best that I can, when I come into the countrey, and I wil be glad to talke with you some other time, when I am somewhat better at ease. You see I am very tender nowe, as I haue bene this halfe yeare and more. Come to dinner: our dinner is ready. I caused not you to tarie for any great chere that you shall haue, nor I would you should not thincke that I goe about to winne you with my meate. But you be welcome with all my heart. Come, sit downe.

Wood.

I thanked him, and wēt to dinner: and there dined with him a Marchant man, one of the sheriffes men, and I,A Byshoplyke di [...]ner without any talke of Scriptures. and no mo, & we had good chere, God be praised therefore. We had no talke of the scriptures all ye dinner while: but when dinner was done, the bishop saide.

Chich.

Now cal M. Stories man. For the commissioners haue committed you to prison: but I wil sende for you or euer it be long, and I pray God I may doe you good. I would be very glad of it.

Wood.

If it please you to send for me, I woulde be verye glad to talk with you, for I like your talke wel. And then if it please your Lordship to examine me vpon any particular matter, I will shew you my minde therein, by gods grace,D. story a man without reason. without dissimulation. But I pray you let me haue nothing to doe wyth M. Storie, for he is a man wythout reason, me thinke.

Chich.

Wel, or euer you goe, how say you to the vij. Sacraments? Let me heare what you say to them, yt I maye be the willinger to send for you againe.

Wood.

7. Sacramentes denyed.I know not vij. Sacraments.

Chich.

Then what shall I talke with you? Howe many doe you know?

Wood.

I knowe but two: one the sacrament of baptisme, and the other the supper of the Lorde.Two onely Sacramentes. But if you can iustly prooue by Gods woord, that there be more then two, I stand to be reformed.

Chich.

If I prooue not vij. by Gods woord, then beleue me not: and so he bade me farewell.

Then the Sheriffes two men, and one of doc. Stories men, caried me to doc. Cookes house, which doctor Cooke commaunded them to carie me to the Sheriffes prisone in Southwarke: saying, he shall be called before vs agayne shortly and all his fellowes, and we shal dispatch them for troubling the countrey any more.

Richard Woodman caryed to the Marshalsey.And so I was brought to the Marshalsea: where I now am mery (God be praised therfore) loking for iudgement of my flesh: for they intende to dispatch me shortly, if God will geue them leaue: but God hath theyr hearts in his hāds, and they can do nothing to me, but as God wil geue them leaue. Wherefore I commit my cause to God onely,Luke 22. The deuills members persecutors of the Christians. and I am sure there shall not one haire of my head pearish without my heauenly fathers wil, althogh I bide neuer so much trouble. Iob pearished not for all his trouble, although God gaue the deuil leaue to trouble and try him diuers & many waies, as God hath suffered his members to trouble and trie mee diuers and many waies, I praise God. They shall as little preuaile against my faith) I haue no mistrust) as ye deuil preuailed not against Iob,Iob. Psal. 1 [...] ▪ Rom 14. whatsoeuer they doe with my goodes, life or body. For he that kept Iob in al his trouble, neither slombreth nor slepeth, but keepeth me & all his electe, that whether we liue or die, it shall be to the praise and glory of God. For if we liue, we liue at the Lordes wil, and if we die, we die to the Lordes will: so, whether we liue or die, we are ye Lordes, blessed be his name therefore.

Wherfore, dere brethren and sisters, to whom this my wryting shall come, be of good cheare and feare not what man can do vnto you. For they can but kill the body:Richard Woo [...]m [...] to the faythfull brethren. but feare him that hath power to kill both body and soul. And yet once againe I bid you be of good cheare. For the Sheriffe with diuers other Gentlemen and Priests, whilest I was at the Sheriffes house, said to me that all ye heretikes in the coūtrey hong on me, as the people did in times past vpon S. Augustine, or S. Ambrose, or such like. Wherfore said they, looke well on it, you haue a great thing to aunswer for. To the which I answered: I pray God lay nothing more to my charge, then he will doe for heresie, as I am sure he will not. For he hath set my sinnes as far from me, as it is from the East to the West:Psal. 103. So that I am sure they shall neuer come neare to mee anye more. Yea, & that they call heresie, wee serue God withall.Those that feare God hang not or man. And I am sure there is no man nor woman that hangeth on me, but on God. But yet that is their imaginations and thoughtes, that if they might winne me to them, they should winne a great many likewise: and thinking to kill mee, if they can not win me, as I trust in God, and am sure they shall neuer by Gods grace, if it were possible to kill me x. times: for I am so linked to Christ in a chaine by Faith,The inseparable knot of loue betweene Christ and his members. that it is vnpossible for men to loose vs a sunder, neither for life nor death. I praise my Lord God therfore. And no dout their full intent and purpose is to kill me, thinking thereby to make other afraide. Which death of my body were best of al for me, if God were so pleased. But if I may liue for the comfort of other, his name be praised therefore. I knowe what he can doe: but what he will do, I know not. But if death be offred me, so that I can not refuse it, without displeasing of God, I trust in God I shal not offēd my brethren in receiuing of death, but shall be rather an occasion of the strengthening of their faith, by chusing & receiuing of it, and that with ioy. For as Christ hath geuen hys life for vs,Christians ought to geue there liues for defence of the Gospell, if they be thereto called. so ought we to geue our liues for the defence of the gospel, and comfort of our brethren. And whereas the byshop sayeth, he will prooue vij. sacraments, be you oute of doubt he shal neuer be able to doe it, no more then he hath prooued other arguments with me already.

Thus fare ye well frō the Marshalsey, where I now am, as a sheepe appoynted to be slaine, God be praised therefore.

The second examination of Richard Woodman, before the bishop of Chichester, two of his Chapleines: and D. Story at the last came to vs, the xxvij. day of Aprill.

FIrst, I was sent for to the Marshalsey by Doctor Storie,The second examination of Rich. Woodman, before D, Christopherson, Bishop of Chichester, Doct. Story &c. and was caried to his house besides S. Nicholas Shambles: and when I had spoken to him, he sent me to the bishop of Chichester, and sayde, he would come to him his selfe straight way: and when we were in the Bishops Hall, we had not taried long, but the Bishop sent for me: and when I came before him, I did my duetie to him as much as I could.

Chich.

Then said the Bishop: You be welcome: howe doe you nowe?

Wood.

Well, I praise God, thanking your Lordship for the gentle talke that you hadde with me at my last departing from you.

Chich.

Well, goodman Woodman, I haue sent for you of loue & good wil that I bare to you, to talke with you: and I would haue you to tel me your minde in few woordes. For in dede the last time that I talked with you, our talke was so long, that I fell into a great drieth thereby, & haue bene the worse in my body euer since. Wherefore I praye you shew me your minde briefly, in those particular matters that I shall demaunde of you, according to your promise that you made when you were with me the last time. How say you, will you?

Wood.

Yea forsooth: I wil answere to any thing that you shall demaund of me (by Gods helpe) as wel as I can.

Chich.

Howe say you by the vij. Sacramentes? for there we leaft off, and there we will begin againe. You sayde then there were but two. How say you now to it? wil you denie all sauing two?

Wood.

I say now, as I sayd then. You sayd, there be vij. sacraments, and I said, I knew but two:Prouing of 7. Sacramentes. but if you could [Page] approue seuen by Gods word, when I came before you again, I must needes graunt thē. And you said, if you could not proue them by Gods word, I should not beleue thē: & now I am come to see how well you can proue thē. Herewit [...] he was moued and all his Chapleines.

Chich.

By GOD and my troth, I weene he thinketh I can not proue them. How say you to the sacrament of Matrimony?

Wood.

Why, my Lorde, Saynt Paule sayeth to Timothy: [...] A bishop should be faultles: and you vse much swearing, which is a greate fault in a Byshop, of all other, that should be an example to the flocke. Then he and his Prelates were in a great rage wt me, because I reproued hym for his swearing.

Chich.

What, I perceiue this man is worse then he was the last day: what, he taketh vpō him to teach me to speak, as though I could not tell what I had to do.

Priest.

So me thinketh, my Lorde, he is a stout fellowe in deed, as we haue seene.

Wood.

Yea, I am stout, because I do that I am commaū ded. I dare not for my life holde my peace, for I shoulde beare your sinne, [...] the which I will not doe for none of you all, I tell you playnely.

Chich.

Where finde you that you are commaunded to reproue me?

Wood.

If thou see thy Brother sinne, reproue hym: if hee repent, thou hast won thy Brother. But you repent it not, me thinketh, but rather goe about to mainteine the same. Christ sayth: He that breaketh one of the least of my commaundementes, and teacheth men so, shall be called least in the kingdome of heauen: and you goe about to teach men so, as farre as I see.

Priest.

Why my Lord, this man is past cure. I see no hope in him.

Chich.

[...]No, so me thinketh. I will neuer talke wyth hym more, Go cal M. Story: let him do with him what he wil. He hath bene with his felowes in the Marshalsea, & now he is worse then he was before. I had some hope in him ye other day, but now I see none.

Wood.

No, I prayse God, my fayth hangeth vpon no mē, but vpon God.

Priest.

Nay, my Lord, I think he is not the worse for thē: bu [...] I feare me they be the worse for him. I know this mā of old, before mine old Lord.

Wood.

Well my Lord, looke well to it: will you deliuer me to other men▪ to shed my bloud, and so think to wash your hands of me, as Pilate did by Christ? Nay you can not be so discharged.

Chichest.

I haue nothing to doe with you: but of my gentlenes I haue sent for you, because you said, you would declare you mind in any particular matter that I would demaund of you.

Wood.

Why, I doe not deny but I will doe so, if you doe demaūd it of me. But you go about to deliuer me to other to kill me? and I know that there is none that hath to do with me but you.

Chich.

Christopherson not yet consecrated, [...] to [...] the examination [...].I am not consecrated yet: wherfore my Lord Cardinal may examine you, and condemne you, or my Lord of London, for you are now in his Dioces.

Wood.

Yea my Lord, is the matter euen so? Then I perceiue wherabout you go. Nay, I will talke no more wyth you then, if you be at that poynt. Aske me what you will: but I will shew you nothing of my mind. I promise you, I will not aunswere in particuler matters, and so you to accuse me to other, and they to kill me.

Chich.

I goe not about to kill you, but woulde be glad to heare your minde in the sacramēts, that if you vnderstand them not aright, I would be glad with al my hart to shew you my mind how I vnderstand them. For I would you should do as well as mine owne selfe.

Wood.

If you woulde talke with me to doe me good, I would be content to heare you, and shew you my mind: otherwise I would be loth.

Chich.

Nay, I will promise you, if I can do you no good, I will do you no harme: for if I meant to doe you harme, I could lay your owne hande writing against you, but I will not: [...]ether [...]trimony [...] Sacrament. wherefore be in no doubt of me. How say you to ye sacrament of Matrimony? Is it a sacrament or no? How thinke you by it?

Wood.

I thinke it is a holy institution ordeined of God in Paradise, and so to continue to the worldes end.

Chich.

Lo, now you shall see how you be deceiued in that, as you be in all the rest. Come hither. You can read Latin I am [...]ure.

Wood.

Yea, I can read latin, but I vnderstand very litle.

Chich.

Come to me, you shall see that Paule calleth it a holy Sacrament. For these be the wordes: For this cause shall a man leaue father and mother, Ephe. 5. and shall be ioyned to his wife: and two shall be made one flesh: This is a great Sacrament.S. Paules words be these: [...]his miste [...]y is great [...] ▪ &c.

Wood

I remember such a saying: but S. Paule calleth it not a sacrament. But he sayth: It is a great mystery.

Chich.

Where sayth he so?

Wood.

I am not sure in what Texte it is, but I am sure these be S. Paules wordes, and that he calleth it not a sacrament in all his writinges.

Chichest.

What, the last daye ye were full of Scriptures: here it is written and there it is written. What, wee can rehearse the Scriptures, as well as you. Wherefore, if we be sure it bee written, it is no greate matter for the place. Come hither, I will shew you the place, I thinke, that you meane.

Wood.

I looked, and it was writtē Sacramentum. In the Greeke text S. Paule calleth it misterium. What is a mistery, and what difference there is betweene a mistery and a Sacrament. I know it is a great mistery in the English translation.

Chich.

I permit it be a mistery. What is a mistery?

Wood.

A mystery is (I take it) vnseene: for he sayth, he speaketh betwixt Christ & the congregation. So the great mystery that he speaketh of, I take to be the fayth of them that be maried, which is hid in christ, the which we see not, but Christe. But the deede which is in the congregation, which is the outward mariage we see, but the inward mariage of ye hart we see not. Wherefore Paul calleth it a mystery. And therfore, if it be a sacramēt, it is inuisible to vs: It is not seene, as other sacraments be.

Chichest.

Nay, I tell you it is a visible Sacrament, seene as the other be: for is not the mariage seen? is not the man and woman seene?

Wood.

My Lord▪ I pray you what is a sacrament?

Chich.

It is the signe of a holy thing.

Wood.

Me thinkes you haue certified mee verye well. There neede not be a signe of a holy thing, where the holy thing is it selfe. Then hys Chapleynes woulde haue interrupted me, but I desired my Lorde I might say out my minde in the matter. So with much adoe he bade me saye what I could.

There neede not to be a signe of a thing, where the thing is it self.Argument. A thing signified, & a thing signifying can not bee at one tyme in respecte of it selfe, in one subiecte. Matrimony is a holy thing it selfe signified Ergo, Matrimony cannot be a Sacrament signifying a holy thing. Matrimony is a holy thing it selfe and is ended outwardly, and neede no more signes but themselues: Wherefore it canne not be a Sacrament as other bee.

Chich.

Loe, how much you speake agaynste your selfe.The hose in a hosiers stalle, may be a sign [...] ▪ signifying moe hose to be within: but it is noe signifying signe of it selfe. Neyther againe is euery signe of an other thing to be called a Sacrament. And as for an example? I come by a Hosier, and there hangeth a payre of Hose, the which be Hose, and be a signe of hose that be to [...]ell within.

Priest.

How say you to this? Now my Lord hath hit you home in deed.

Wood.

He hath hit me perillously, I tell you with sophistry to blinde mine eyes withall. I maruell you be not all ashamed of it. I can answere that, to all your shames, if I might be iustly heard, I tell you playnely.

Priest.

What, you be angry me thinkes.

Wood.

I am not angrye, but I am earnest, I tell you, to see your blindnes and folly.Chichester proueth Matrimony to be a Sacramēt by a payre of hose. I talked of the Scriptures that be written, and it is Gods worde, to prooue my matter true by, and you wil proue your matter true by a paire of hose. And as well can you proue it by that, as by Gods word.

Priest

Why, is there nothinge true, but that is written in the Bible?

Wood.

S. Paule saith to the Galathians the first chapter: If an Aungell come from heauen, and preach any other doctrine then may be proued by Gods word, hold him accursed: & so doe I, I tell you playnely.

Priest.

Here is a Testament in my hand: if I hurle him in the fire and burne him, haue I burned gods word, or not?Letters written in the booke speaking properly, be one thing: the testament & worde of God is an other thing. And yet by vse of speach, the booke of the testament is called the testament, as bread, and wine be called the body & bloud of the Lord. I will buy a new for xvj. pence.

Wood.

I saye, you haue burned Gods worde, and I beleue, he that will burne a testament willingly, would burn God him selfe, if he were here, if he could: for he and hys word are all one.

Then they made a great laughing at it,

Wood.

Laugh on (quoth I) Your laughing will be turned to weeping, and all such ioy will be turned to mourning. if you repent it not with speed.

Chich.

Then the bishop begon to helpe to cloake the Priestes folly, saying: why, if my Counting house were full of bookes, and if my house should be on fire by chaūce, and so be burned, were Gods word burned?

Wood.

No, my Lord, because they were burned against your will: but yet if you shoulde burne them willingly, or think it well, & not being sory for it, you burn Gods word as well as he. For he that is not sory for a shrewd turne, doth allow it to be good.

[Page]Chich.

Folow your vocation: you haue a little learning. We haue an aultar, whereof you may not eate. What meane [...]h S. Paule thereby?

Wood.

Heb. 13.There is no manne so foolishe, to eate stones, I trowe.

Chichest.

What Mockers and Scorners be you, to saye no manne will be so foolishe, to eate stones? it is a playne mocke.

Wood.

Why, my Lorde, you sayde I had no learnyng, nor knowledge, nor vnderstanding. Wherefore it becommeth you to make things more plaine to me, & not to aske me such darcke questions, and yet blame me too: me thinke it is too much.

Chic.

I dare say you know what it meaneth wel enough. The most foole in my house will vnderstand my meaning better then you do.

Wood.

There stoode some of his menne not farre of, talking together beside a window. He called one of them by his name.

Chich.

Come hither. I say to thee, thou shalt not eate of this table. What do I meane therby?

The man.

The Bishop of Chicheste [...] rightly aunswered of his man according to his queston.Forsoothe, my Lorde, you woulde not haue mee eate of this table, laying his hand thereuppon. With this answere he made all them in the house to fall on laughing, and I could not holde it in, but burste out with laughter, and sayd.

Wood.

Hee hath expounded the matter almoste as well as I.

Chich.

He meaneth well enough, if you woulde vnderstand him.

Aunswere me agayne, to make it more playne. I saye to thee, thou shalt not eate of this Table. What meane I thereby?

The man.

Forsoothe you woulde not haue mee eate thys Table.

Wood

These wordes made them al laugh. Wherwith the bishop was almost angry, because the answere proued no better, and sayd.

Chich,

He meaneth that I would not haue him eate anye of the meat that is set vpon this Table. How sayest thou, doest thou not meane so?

The man.

Ai [...], Aio.Yes forsooth my Lorde, that was my meanyng in deede.

Wood.

Yea, my Lorde, nowe you haue tolde him what you meane, he can say so too: and so could I haue done (as litle witte as I haue) if you had sayd Paule meant that no man might eat of that which was offered vpon the aultar, but the priestes.

Chich.

Yea, I perceiue you vnderstande the meaning of Paule well enough, but that you list to cauell with me.

Wood.

Why, my Lord, doe you thinke I vnderstand such darcke places of the scripture, without learning? you sayd euen now, I had no knowledge nor learning, wherefore I aunswered you, as you iudged of me.

Chich.

Sacrament of the Aultar.Well, let this matter passe, and let vs turne to the principall agayne. Howe say you by the Sacrament of the Aultar?

Wood.

You meane the sacrament of the body and bloud of Iesus Christ.

Chic.

I meane the sacrament of the aultar, and so I say.

Wood.

You meane Christ to be the aultar, do you not?

Chich.

I mean the sacrament of the aultare in the church. What, is it so straunge to you?

Wood.

It is straunge to me in deede, if you meane the aultar of stone.The aultar how it is to be taken, and where it is.

Chich.

It is that aultar that I meane.

Wood.

I vnderstand not the aultar so.

Chich.

No, I thinke so in deede: and that is the cause that you be deceiued. I pray you, how doe you vnderstand the aultar then?

Wood.

If you will geue me leaue till I haue done, I will shew you how I vnderstand the aultar, and where it is.

Chich.

Yes, you shall haue leaue to say your minde, as much as you will.

Wood.

It is written. Mat. 18. That wheresoeuer two or three be gathered together in Christes name, Math. 18. there is he in the midst among them: and whatsoeuer they aske the father vpon earth, it shalbe graunted them in heauen, agreeing to the 5. of Math. saying: When thou commest to offer thy gift at the aultar, and there remēbrest that thy brother hath ought agaynst thee, Math. 5. leaue there thy offering, and go first and be reconciled to thy brother, and then offer thy gift. The priests would haue interrupted me: but the bishop bad them let me alone.

Chich.

You shall heare a prety conclusion anone.

Wood.

I pray you let me make an end, and then find fault with me if you can. Now to the matter. In these two places of scripture,Christ the true and onely Aultar. I proue that Christ is ye true aultar, wher on euery christian man & woman ought to come and offer their giftes. First wheresoeuer the people are gathered together in Christes name, there is he in the midst: & where he is, there is the aultar, so that we may be bold to come & offer our gift, if we be in loue and charity: if we be not, we must leaue there our offering, and go first and be reconciled to our brother, & agree with him quickely, and so forth, and then come and offer thy gift. Some will say, how shal I agree with my aduersary,The place of Math. [...] expound [...] when he is not nigh by a hū dred miles? may I not pray till I haue spoken with him? To al such I answere: if thou presume to pray among the faithful, wyshing any euil to any mā, womā or child, thou askest vengeaunce vpon thy selfe. For no such asketh any thing els of the Lord in his prayer. Wherefore agree with thy aduersary: yt is, make thy life agreable to Gods word. Saye in thy harte without dissimulation, that thou askest God and all the world forgeuenes from the bottom of thy hart, entending neuer to offēd thē any more. Thē all such may be bold to come & offer their gifte, their prayer on the aultar, where ye people of god be gathered together. Thus haue I shewed you my mind, both of ye aultar, & of the offering, as I vnderstand it.

Chich.

Doe you vnderstand the offering and the aultar so? I neuer heard any man vnderstand it so, no not Luther ye great hereticke, that was condēned by a generall Coūcell, and his picture burned.

Wood.

If he were an heretick, I thinke he vnderstoode it not so in deed: but I am sure all Christians ought to vnderstand it so.

Chich.

O what vayne glory is in you, as though you vnderstood all thing, & other men nothing. Heare me: I will shew you the true vnderstanding, both of the aultar, & the offering on the aultar. We haue an aultar (sayd Paul) that ye may not eate of▪ Heb. 13. meaning thereby that no man might eat of that which was offered on the aultar, but the Priest. For in Paules time all the liuing that the Priest had, the people came & offered it on the aultar, mony or other thinges: and when the people came to offer it, and then remēbred that they had any thing agaynst their brother, thē they left their offering vpon the aultar, and went & were reconciled to theyr brother: and they came agayne and offred their gift, and the Priest had it. This is the true vnderstanding of the place that you haue rehersed: wherefore you be deceiued.

Wood.

My Lord, that was the vse in the olde law. Christ was the ende of that. But in deede I perceiue by Paules wordes, the sacrifice was offered in Paules time: yet that maketh not that it was wel done, but he rebuked it. Wherfore, it seemeth to me that you be deceiued.

Chich.

Who shall be iudges betwixt vs in this matter?The Catholickes will not haue the worde to iudge.

Wood.

The xij. of Iohn declareth who shall be iudge in ye last day.

Chich.

You meane the word shall iudge the word: Howe can that be?

Wood.

Saynct Peter sayth: The Scripture hath no priuate interpretation ▪ but one scripture must be vnderstand by an other.

Chich.

And you will vnderstande it one way, and I wyll vnderstand it an other way: and who shalbe Iudges betwixt vs then?

Wood.

The true church of God is able to discusse al doubtes: to whom I referre it.

Chich.

I am glad you say so, if you will say so in deed.Woodman referreth himselfe to the true Church.

Wood.

My Lord, I neuer meant otherwise.

Chich.

The Church of God doth allow the Sacrament of the aultar.

Wood.

What do you offer now vpon the aultar?

Chich.

We offer vp in the blessed Sacramente of the Aultar the body of Christ,Doctrine preiudiciall to Christes passion to say that the Sacrament of the Aultar doth pacyfie the wrath of God. to pacifye the wrath of God the Father: and therewith they put off their cappes all, to that abominable Idoll.

Wood.

Saynt Paule sayth to the Hebrues, in the x. chap. We are sanctified by the offering of the body of Iesus Christ vpon the crosse once for all: and euery Priest is dayly ministring & oftentimes offereth one maner of offering, which can neuer take away sinnes: and that is the offering that you vse to offer. As farre as I can see, you be priestes after the order of Aaron, that offered vp Sacrifice for their own sinnes, and the sinnes of the people.

Chichest.

Nay, Aarons sacrifice was with bloud, whiche signifieth the death of Christe, the whiche was ended vpon the Crosse by his bloudshedding: but we are Priestes after the order of Melchisedech,The Catholickes make themselues Priestes, not after the order of Aaron but of Melchisedech. the whiche offered breade to the king in remembraunce, and signified the geuing of Christes body in bread & wine at his last supper, the whiche he gaue to his disciples, & commaunded it to be vsed to the end of the world. This is the sacrifice that we offer, according to his word.

Woodman.

Me thinke you haue made the matter verye [Page] playne to me, that as Christ was the ende of all Sacrifices, so was he the beginning of the Sacramentes, willing them to be vsed in the remembraunce of him, to the worldes end.

Chichest.

What, in remembraunce of hym, and not hym selfe,The Catholickes [...] the Sacrament doth a [...]gne signi [...]g, and the thing it [...] signi [...]ied. Another [...] wordes [...] make [...] Sacrament of Baptisme, [...] childe [...] to be [...]ptised? as his worde sayth: Take, eate, this is my body? It is not the signe onely, but the thing it selfe. How say you? is it not his body, after the words be spoken by the priest? How say you? goe briefly to worke, for I can not long tary with you.

Wood.

My Lord, if you will answere me to one sacramēt, I will answere you to another.

Chich.

Yes, I am very well contented with that.

Wood.

If you say the words of baptisme ouer the water, & there be no childe there, is there true baptisme?

Chich.

No, there must be the water, the worde, and the child, and then it is baptisme.

Wood.

Uerye well. Then if a childe bee Baptised in the name of the Father, and of the Sonne, it is not truely baptised.

Chich.

No the childe muste bee baptised in the name of the father, & of the sonne, & the holy ghost, or els it is not truly baptised.

Wood.

Then there may be nothing added, nor takē away from the Sacraments: may there?

Chich.

No, sayd the Bishop.

Wood.

Now, my Lord, I will answere to you, if it please you.

Chich.

Well, how say you. Take, eat, this is my body: is it not Christes body, as soone as the wordes be sayd?

Wood.

My Lorde, I will aunswere you by your owne wordes,The word, water and childe, [...] Bapti [...]me: So the word, bread and the receauer [...] the Sacrament of the Lordes body. that you aunswered me, whi [...]h is true: the water, the word, and the childe, all these together make baptisme: the bread, wine, and the word make the Sacrament: & the eater, eating in true fayth, maketh it his body. Here I proue it is not Christes body, but to the faythfull receiuer. For he sayd: Take, eat, this is my body.

He called it not his body before eating, but after eating. And Saynt Augustine sayth: Crede, & manducasti: Beleue, and thou hast eaten And Saynt Iohn sayth: He that beleueth in God, dwelleth in God, and God in him: wherfore it is vnpossible to dwell in God, and to eat his body, without a true fayth.

Priest.

The fayth of the receiuer maketh it the body.Then the fayth of the receiuer maketh it his body, & not his word, by your saying. I pray you, what did Iudas eate?

Wood.

Iudas did eat the sacrament of Christ, and the deuill withall.

Priest.

He eat the body of Christ vnworthely, as S. Paule sayth.

Wood.

Nay, S. Paule sayth no such thing. He speaketh not of eating of his body vnworthely, but of the sacrament vnworthely. For he sayth: Who soeuer eateth of this bread, & drinketh of this cup vnworthely, eateth and drinketh his owne damnation, because he maketh no difference of the Lordes body: and not because he eateth the Lordes body. If Iudas had eat Christes body,If Iudas did eate the body of Christ, thē must he be saued. it must needes folow that Iudas is saued. For Christ sayth in the sixt of Iohn: Who so euer eateth my flesh, and drinketh my bloud, hath eternall life, and I will raise him vp agayne at the last day.

Priest.

My Lord, this man is an interpreter after his own minde.

Chich.

I see it is but folly to talke with you: it is but lost labour. How say you? Doe you not beleue, that after the wordes be sayd,Whether bread remayne in the Sacrament. there remayneth neither bread nor wyne, but the very body of Christ really? make me a playne aunswere, for I will talke no more with you.

Wood.

I will make you no directe aunswere, howe I beleue of the true Sacrament. I doe beleue, that if I come to receiue the Sacrament of the body and bloud of Christ, truely ministred,The true confession of Richard Woodman touching the Sacrament. beleuing that Christ was borne for mee, and that he suffered death for me, and that I shall be saued from my sinnes by his bloudshedding, & so receiuing the Sacrament in that remembraunce, then I beleue I do receiue wholly Christ, God and mā, mistically by fayth: this is my beliefe.

Chich.

Why then it is no body without fayth. Gods word is of no force, as you count it.

Wood.

My Lorde, I haue tolde you my minde without dissimulation, & more you get not of me, without you will talke with me by the Scriptures: and if you will do so, I will beginne anew with you, & proue it more plainly thre or foure maner of wayes, that you shall not say nay to that I haue sayd, your selfe.

Then they made a great laughing, and sayd: Thys is an Hereticke in deede, it is time he were burned: Which wordes moued my spirite, and I sayde to them: Iudge not least you be iudged. For as you iudge me, you shall be iudged your selues. For that you call heresy, I serue God truely with, as you all shall well know, when you shalbe in hell, and haue bloud to drinke, and shalbe compelled to say for payne: This was the mā that we iested on, & whose talke we thought foolishnes, and his end to be without honour:Sap. [...]. but now we may see how he is counted among the Sayntes of GOD, and we are punished. These wordes shall you say, being in hell, if you repent not with speed, if you consent to the shedding of my bloud: wherefore looke to it, I geue you counsell.

Priest.

What, you be angry, me thinkes. Now I will saye more to you, then I thought to haue done. You were at Baxill a twelue moneth agone, & sent for the Parson & talked with him in the Churchyard, and would not goe into the church: for you sayd: it was the Idols temple. Yea I was with mine olde Lorde, when he came to the Kinges Bench to you, and you sayd many stout wordes to him.

Wood.

That I sayde, I sayde: and where you sayde, I was angrye, I take God to my recorde, I am not, but am zelous in the truth,The zeale of Gods spirite in Richard Woodman. & speake out of the spirite of God with chearefulnes.

Priest.

The spirite of God? hough, hough, hough: thinke you that you haue the spirit of God?

Wood.

I beleue surely that I haue the spirite of GOD, I praise God therfore: and you be deceiuers, mockers, and scorners before God, and be the childrē of hel, all the sort of you, as farre as I can see. And therwith came in D. Story, poynting at me with his finger, speaking to the bishop in Latin, saying at length.

Story,

I can say nothing to him, but he is an hereticke.D. Story commeth in. I haue heard you talke this houre and a halfe, and can heare no reasonablenes in him.

Wood.

Iudge not, lest you be iudged: for as you iudge, you shalbe iudged your selfe.

Story.

What be you a preaching? you shal preach at a stake shortly with your felowes. My Lord, trouble your self no more with him.

With these wordes, one brought woorde that the Abbot of Westminster was come to dyne with the Byshop, and many other gentlemen and women. Then there was rushing away with speed to meet him. Then sayd Doctor Story to my keeper.

Story.

Cary him to the Marshalsee againe,D. Story commaundeth Richard Woodmā agayn to the Marshalsey. and let him be kept close, and let no body come to speake with him.

Wood.

And so they departed. Then one of the priestes begon to flatter with me, and sayd: for Gods sake remember your selfe. God hath geuen you a good wit: you haue read the scriptures well, & haue borne them wel in memory: It were great pity you should do amisse.

Wood.

What a flatterer be you, to say my wit is good, and that I haue red the scriptures well: & but euen now you said I was an heretike & despised me. If I be an heretike I can haue no good wit as you haue cōfessed. But I think your owne consciēce doth accuse you. God geue you grace to repent, if it be his will.

Priest.

I cal it a good wit, because you are expert in all questions.

Wood.

You may call it a wicked wit if it agree not with gods word. Then one cried: Away, away, here commeth strangers. So we departed, & I came againe to the Marshalsee with my Keeper.

¶The third examination of Richard Woodman (copied with his owne hand) before D. Langdall parson of Buxted in Sussex, and Chaplaine to my Lord Montague, and M. Iames Gage, at my Lord Montagues house beside S. Mary Oueries in Southwarke, the 12. day of May, Anno. 1557.

THe 1 [...]. day of May the Marshal came to the Marshalsee & sent for me to speake with him.The third examination of Richard Woodman, before D. Langdale, and M. Iames Gage, May. 12. When I came before him, & had done my dutie, he asked my name, & what countrey man I was, I shewed him both. Then he asked me when I was abroad in the city. To whom I answered, if it shal please your maistership, I was abroad in the citie on Monday was seuennight.

Marshall.

What made you abroad?

Wood.

The B. o [...] Chichester sent for me to talke with mee at home at his house beside S. Nicholas shambles.

Mar.

Were you abroad no otherwise then so?

Wood.

No forsooth: I was neuer abroad since I was sent hither, but then. For I haue nothing to do abroad, vnlesse they send for me.

Mar.

This is a marueilous matter. I promise you I was not so rebuked these 7. yeares,False lyes and lewde reportes. as I was for you within these 3. dayes. It is reported that you were abroad in the citie at certaine Tauernes, & spake seditious wordes both in the Tauernes and Streetes as you went.

[Page]Wood.

Syr, the trueth is, I was in neuer a house or Tauerne, whiles I was abroad, but in the bishops house, as my keeper can, & will (I am sure) testify: nor I neuer talked with any man in the streetes as I came, but with my keeper, sauing with one man in deede, of the Parishe of Framfield in Sussex, where M. Iames Gage dwelleth. His name is Rob. Smith, being one of my most enemies: who stood in a waine as we came by, and was vnlading of Cheese (me thought) but a litle way from the Marshalsee. In deede I bade him God speede, and asked him howe he did: and he sayd, well, he thanked me: and he asked me how I did, and I sayd, well, I prayse God: & that was all the talke that we had: & these wordes were spoken as I came by him. I promise you sir, I stoode not still while I spake thē, as my keeper can tell: and I thinke these words were no seditious wordes, but might be spoken well enough (I thinke) or els it were very strayt.

Marshall.

Woodman warned to appeare.Then it is to bee thought, that that man reported otherwise then it was. I am gladde it is as you say. Well make you ready, for you must go forth straight way, where you shall be examined of that and of other thinges, where you shal aunswere for your selfe. Go make hast: for I will [...]ary till you be ready.

Wood.

Woodman taketh his leaue of his fellowes.So I departed from him, & went to my prison felowes, & took my leaue of them desiring thē to pray for me, for I thought verely to come no more to them. For I supposed I should haue gone before the Counsell, because the Marshall sayd he would tary for me himselfe: and especially because he sayd it was reported that I had spoken seditious words, it made me to think it is possible that there may be some false things imagined vpon me, to bring me to my end. I remembred that Christ sayd: The seruant is not aboue his Lord. Seyng the Iewes brought false witnes agaynst Christ, I thought they would do much more, or at the least doe so to me, [...] God would suffer thē: which made me cast the worste. But I was and am sure (I prayse my Lord God) that all the world is not able to accuse me iustly of any such thing. Which thing considered, made me mery and ioyfull: and I was surely certified that they coulde do no more against me, then God would geue them leaue: And so I bad my prison fellowes farewell, and went into the Porters Lodge to the Marshall, and he deliuered me to one of his owne men, and to one of my Lord Mountagues men,Woodman deliuered to one of the Lord Mountagues men. and bade me go with them: and they caryed me to my Lord Mountagues place in Southwarke not farre from S. Mary Oueries, and brought me into a chamber in my Lord Mountagues house: and there was one Doc. Langdale, chapleine to my Lord. My keepers sayd to the Docto [...]: this is the man that we went for.

Lang.

Is your name Woodman?

Wood.

Yea forsooth, that is my name.

Lang.

Then hee beganne with a greate Circumstaunce, and sayd: I am sory for you, that you will not be ruled, but stand so much in your owne conceite, displeasing your father and other, iudging that all the Realme doth euil, saue a few that doe as you do: with many such wordes, whiche be too long to rehearse: but I will declare the substaunce of them.

Lang.

What think you of them that died long agone, your Graundfather,Religion esteemed by auncitors & Grandfathers, and by place. with theyr fathers before them? You iudge them to be damned, & all other that vse the same that they did, throughout all Christendome, vnlesse it be in Germany and here in England a few yeares, and in Denmark: & yet they are returned againe. Thus we are sure this is the truth, and I would you should do well. Your father is an honest man and one of my parish, and hath wept to me diuers times, because you would not be ruled: and he loueth you well, & so doth all the country, both rich and poore, if it were not for those euill opiniōs that you hold with many such like tales of Robin Hood.

Wood.

I pray you geue me leaue to speake a fewe wordes to you.

Lang.

Yes, say your mind.

Wood.

You haue told a great tale and a long, as it were agaynst me (as you thinke) saying, I hold this and that: I iudge my Father and my Graundfather, and almost al the world, without it be a few that be of our sect. But I iudge no manne. But the xij. of Iohn declareth, who it is that iudgeth, and shall iudge in the last day. The father shal not beare the sonnes offences, nor the sonne the fathers offences: but that soule that sinneth shall dye, as sayth the Prophet. And agayne,Multitude not to be followed in doing euill. To doe as most men doe and to doe as a man ought to doe, are two things. we may not folow a multitude to do euill, as sayth the Prophet: For the most goe the wrong way. And Christ sayth in the xij. of Luke, that his flock is a litle flock. Here be places enough to discharge me, although I do not as the most doe. But can any man say, that I do not as I ought to do? where be my accusers?

Lang.

What, you be full of scripture me thinke, and call for your accusers, as though you were afrayde to vtter your mind to me. But I woulde haue you not to be afrayde to talk with me: For I meane no more hurt to you then I do to my selfe, I take God to my record.

Wood.

I cannot tell. It is hard trusting of fayre wordes, when a man cannot trust his father nor brother,Hard trusting any man in thi [...] world. Woodman [...] blamed fo [...] aunswerin [...] with Scriptures. nor other that haue bene his familiar frendes, but they deceiue him. A man may lawfully follow the example of Christ towardes them that he neuer saw before, saying: Be as wise as Serpentes, and as innocent as doues. Beware of men, for they goe about to betray you. And it maketh me suspect you much, because you blame me for answering with the scriptures. It maketh me to doubt that you would take vauntage of me, if I should speake mine owne wordes. Wherefore I will take as good heede as I can, because I haue bene deceiued already by them I trusted most. Wherefore blame me not though I aunswere circumspectly. It shall not be sayd, by Gods helpe, that I will run wilfully into mine enemyes handes, and yet, I prayse God, my life is not deare to my selfe, but it is deare with God: Wherfore I will do the vttermost that I can to keepe it.

Lang.

You be afrayd where no feare is,D. Langdales talke with Richard Woodman, vpon what occasion, & by whose procurement. Woodman charged with his owne hand writing. for I was desired of Mayster Sheriffe and his brother, and of other of your frendes, to talke with you, and they told me thot you were desirous to talke with me, and now ye make the matter as though you had nothing to doe with me, & as though you were sent to prison for nothing: for you call for your accusers, as though there were no man to accuse you. But if there were no man to accuse you, your own hand writing did accuse you enough, that you set vpon the Church doore (if you be remembred) and other letters that you let fall abroad, some at one place, and some at an other. Wherefore you need not to cal for your accusers. Your own hand wil accuse you enough, I warrant you: it is kept safe enough. I would not for two hundred pounde there were so much agaynst me.

Wood.

I will not deny mine owne hand, by Gods helpe. For it cannot be lightly counterfayted. I doe not deny but I wrote a letter to the priest and other of the parish, declaring to them theyr folly and presumption, to come into my house without my loue or leaue and fet out my childe, and vse it at their pleasure.Richard Woodmans writing [...]et vpon the the Church dore vpon what occasion. Which moued me to write my mind to them: and because I coulde not tell how to conuey it to them, I set it on the Church doore. Which letter my Lorde of Chichester hath: for he shewed it me whē I was before him: wherin is conteined nothing but the very scriptures, to theyr reproch. Let it be layde before me when you or hee will: I will answere to it by the helpe of God, to all theyr shames that I wrote it to. And as for any other letters, I wrote none, as you say I did, neither had I wrote that, if they had done like honest neighbours. Wherfore if they be offended with me, for that I wil aunswere thē with Christes wordes, in the 18. of Math. woe vnto themselues, because they gaue me the occasion.

And whereas you sayd, I was desirous to speak with you, and that Maister Sheriffe and his brother, and other of my frendes willed me to talke with you, and that I fare nowe as though I had nothing to doe with you, and as though I were sent to prison for nothing: the truth is, I know no more wherefore I am sent to prison, thē the least child in this towne knoweth. And as for me, I desired not M. Sheriffe to speake with you: but in deede he desired me that I would speake with you, & to vtter my fayth to you.Woodman required of M. Sheriffe and other his frendes, to talke with D. Langdale. D Langdale Pa [...]on of Buxsteede, where Woodman [...] father dwelt. For he supposed that I did not beleeue well: & he reported you to bee learned. But I refused to talke with you at the first. For I remēbred not that you were the parsō of Buxted: wherfore I sayd to him, I would not vtter my faith to any but to the bishop. I sayd, he is mine Ordinary: wherfore I appeale vnto him. I am commaunded by S. Peter in the first Epistle the thyrd chap. to render account of my hope that I haue in god, to him that hath authority: wherfore I will talke with none in that matter, but with hym. Wherefore send me to him, if you will, or els there shall no man know my fayth, I tell you playnely.

These wordes then made the Sheriffe angry, and he went his way: and when he was gone from me, I remē bred that it was you that he would haue me to talke with, and then I remembred that I had made a promise to my father, and goodman Day of Uefield, not past a fournight before I was taken,Woodmans friendes desirous to heare him and D. Langdale talke together. that when so euer you came into the country, I would speak with you by Gods helpe, because they praysed you so muche, that yee were learned, and they would fayne here vs talke.

So al these thinges called to remēbrance, I desired my keeper, which was the Sheriffes man to shew his maister that I would fayne speake with him: for I had remēbred things that were not in my mind before, when I spake to him. So he went to his maister, & shewed him the matter, [Page] and he came to me: and then I told him my mind, & what promise I had made: and he said, he would send for you on the morow, as he did, and the messēger brought word you could not come: you preached before the Queene, he sayde. Wherupon the Sheriffe came vp himselfe, and spake to the Bishop that he should come downe, but he was sicke. So when he came home agayne, he sent me to the Bishop, and I haue talked with him twise already, [...] By [...]hop was [...] Christo [...]erson. W [...]odman [...]. and I am sure he can find no fault in me, if he say iustly: and yet I know not wherefore I was sent to prison: For I was not guilty of that whiche was layde to my charge, that I had baptised children, the which I neuer did, as God knoweth: wherefore I haue wrong to be thus handled.

D. Lang.

In deed it hath bene reported that you haue christened children, & that you christened your owne child: but since I heard say you would not haue the child christened, which is a damnable way, if you deny baptisme: and they sayd, your child was not christened in a fourtnight or three weekes after it was borne, and the chiefest of the Parishe were fayne to fetch it out of your house agaynst your wyll. Wherefore you wrote rayling wordes agaynst the Prieste and them for theyr good will: [...] the which declareth that you allowe not baptising of children. And if the childe had dyed, it had bene damned, because it was not Christened, and you shoulde haue bene damned, because you were the lette thereof.

Wood.

What abhominable lies haue you told? Be you not ashamed to speake such wordes as you haue done? Fyrste you say, I christened mine owne childe, and by and by you sayd, I denyed baptising of childrē, and that my child was a fortnight or three weekes old ere it was baptised. What abhominable lyes be these? I neither baptised my child my selfe, neither held agaynst the baptising of it, but did moste gladlye allowe it: for it was baptised as soone as it was borne, and I was glad therof: therfore you be to blame to report so of me.

Lang.

[...]I pray you, who baptised it? some vnthrift of your prouiding.

Wood.

Nay surely the Midwife baptised it.

Lang.

But it was your mind that it should be so.

Wood.

Nay sure, I was not me home by almost xx. miles nor heard that my wife was brought to bed four dayes after the child was christened. For it was not like to liue: & therfore the Midwife baptised it.

Lang.

Would you haue had it to church to haue bene christened,D. Langdale to [...]. if it had not bene christened?

Wood.

That is no matter what I woulde haue yone. I am sure you can not denye but it is sufficiently done, if the Midwife do it, and I hold not agaynst the doing of it, neither did I it my selfe, as you sayd I did.

Lang.

Wherfore were you displeased with them that fet it to Church?

Wood.

First tell me whether the child were not truely baptised by the Midwife?

Langd.

Yes, it was truely Baptised, if shee Baptised it in the name of the Father, and of the Sonne, and of the holye Ghost.

Wood.

Yes that I am sure shee did, and you graunte that was sufficient: and the cause that I blamed them for, was because they did more to it then neede was, [...]odman [...] without [...] cause. by your owne saying. Yea, they fet it out of my house without my leaue: the which was not well done.

Lang.

They had it to Church to confirme that was done.

Wood.

Yea, but th [...] was more then needs. But God forgeue them, if it be his will. But let that matter passe. But I would you should not say that I hold agaynst baptising of children, for I doe not, I take God to recorde: but doe allowe it to be most necessary, if it be truely vsed. But me thought you spake wordes euen now that were vncomely to be spoken: if a childe die, & be not baptised, it is damned. How thinke you? be all damned that receiue not the outward signe of baptisme?

Lang.

Yea that they be.

Wood.

How proue you that?

Lang.

[...] childrē [...] [...]mned [...] Doctour [...]dale [...] [...]ptisme.Goe, sayth Christ, and baptise in the name of the father, and of the Sonne, and of the holy Ghost, and he that beleueth, and is baptised, shalbe saued: and he that beleueth not shalbe damned. These be the wordes of Christ, which are my warrant.

Wood.

Then by your saying, baptisme bringeth fayth, and all that be Baptised in the water, shall be saued: shall they? how say you?

Lang.

Yea, that they shall: if they die before they come to discretiō, [...] childrē [...] by D. Langdale, [...] be [...]. they shalbe saued euery one of them, and all that be not baptised shall be damned euery one of them.

Wood.

Then my spirite was moued with him to reprooue him sharply, because I had manifest scriptures fresh in my mind agaynst his saying. Then sayd I.

O Lord God, how dare you speake suche blasphemye agaynst God and his word, as you doe? howe dare you for your life to take vpon you to preache, & teach the people, & vnderstand not what you say?Richard Woodmad chargeth D. Langdale with ignorance in the scriptures▪ For I protest before GOD you vnderstande not the scriptures, but as far as naturall reason can comprehēd. For if you did, you would be ashamed to speake as you do.

Lang.

Wherein haue I spoken amisse? take heede, you haue a toy in your head wil make you dispayre. I dare say you can not tell what you say. Wherefore reproue you me as you do?

Wood.

Because you blaspheme GOD: and as for dispayring, take heed to your selfe. For I can not see but you be out of your wit alreadye· and as for me, I prayse God, I can tell what I say, and what you haue sayd: the whiche shall turne to your shame, if you wil talke the Scriptures with me.

So, when hee perceiued that I spake earnestlye, and challenged hym to talke by the woorde, his colour began to chaunge, and his fleshe beganne to tremble and quake. And I sayd.

Proue your sayinges true, if you can: for I will proue them false, by Gods helpe. You sayd. All children, or other that be not baptised with water, all shall be damned. I dare not say so, for all the good in the worlde. And you brought in the saying of Christ for your warrant. In the xvi. of Marke it is written: Who so beleueth, and is baptised, shalbe saued: which words be very true: and who so beleueth not, shalbe damned. Which words be very true also. He sayeth: He that beleueth not, shalbe damned. Yea S. Iohn sayeth: He that beleueth not, is condemned already, because he beleueth not. But neither of these two scriptures, nor no other scriptures in all the newe Testament sayth, that he that is not baptised, shalbe damned, or is damned already. But if he beleue not, he shalbe damned, and is damned already, as is aforesayd. Then he woulde haue interrupted me, & would haue layd to my charge, that I was an Anabaptist. But I wold geue him no place to speake, but sayd:

Let me make an end, and then say what you can. You shall haue as much to doe, by Gods helpe, with this matter, as euer you had to aunsweare thing in your life. You knowe (I am sure) it is no maner to plucke a tale out of a mans mouth, nor it is not the order of reasoning, as you know that better then I can tell you. Then Doctor Langdale bade me say on.

Wood.

My saying was, that they that beleue not,Fayth, not Baptisme saueth. Not lacke of Baptisme, but lacke of fayth condemneth. shall be damned, and be dāned already. But I dare not say, for all the goods vnder heauen, that all they that receiue no materiall baptisme by the water, shall be damned, as you haue sayd: yet I would you should not gather of these wordes, that I denye Baptisme, as you were aboute to laye to my charge, or euer I had halfe told my tale. But I would not haue you, nor no man so rash in iudgement, to cōdemn the thing yt they are not able to proue by the worde, & to make it seme to the simple, that the outward washing of the water were the cause of fayth.

Langd.

Why, is it not so? will you denye it? Howe say you? Will you denye it? I say, the childe hath no fayth before it is baptised: and therefore the baptising bringeth the fayth. How say you to it? Make me a playne answere to this question.

Wood.

Nowe I perceiue you goe about nothing els, but to take vauntage of my wordes. But by Gods helpe, I will aunswere you so,Baptising of water is not the cause of fayth. The Catholicks do hold the contrary. that you shall well see your sayings vntrue. And yet I will not speak mine owne wordes, but the wordes of the holy Ghost, out of the mouth of the prophets and Apostles: and then aske them whether they wil deny it.

You sayd, that fayth commeth by Baptisme, had by the vse of material water.A Catholicke paradoxe. The purpose of Gods election standeth by grace and not by reason of workes. I must be so bold to aske you where Iacob was baptised before he had fayth. S. Paule sayth in the ninth chapter to the Romanes: Or euer the childrē were borne, or euer they had done eyther good or bad, that the purpose of God which is by election, might stand, not by the reason of workes, but by the grace of the caller, the elder shall serue the younger. Iacob I haue loued, and Esau I hated. How think you, had this childe fayth or euer he were borne, or no? answere to this, if you can.

Lang.

What, you speake of the olde Lawe, Iacob was not christened, but circumcised. I speake of Baptisme and you are gone from baptising to the time of Circumcision: answere me to the baptising. And me thinke by your talk, you deny originall sinne and free will,Doctor Langdales Argumēt, Children dying without Baptisme may be saued. Ergo, children haue no originall sinne. by the wordes that you brought in of S. Paule.

For if children can bee saued without baptisme, then it must needes follow, that children haue no originall sinne, the which is put away in the baptising. But I thinke you know not what originall sinne is, nor free will neyther [Page] me thinke by your talke.

Wood.

Yes, I prayse God (I thinke) I can tell them all better then you can, me thinke euē by your words. First I pray you what free will hath man to doe good of himselfe? Tell me this first, & then I will answere to all your other questions that you haue obiected agaynst me.

Lang.

I say that all men haue as much free will nowe, as Adam had before his fall.Absurde doctrine.

Wood.

I pray you how proue you that?

Lang.

Thus I prooue it, that as sinne entred into the world, & by the meanes of one that sinned, all men became sinners, the whiche was by Adam, so by the obedience of man,Aunswere. This righteousnes by Iesus Christ commeth vpon all men, not in taking away imperfections of nature, but in not imputing the imperfections of man to damnation. righteousnesse came vpon all men that had sinned, & sette them as free as they were before theyr fall, the whiche was by Iesus Christ. Rom. v.

Wood.

Oh Lorde, what an ouerthrowe haue you geuen your selfe here in originall sinne, and yet can not see it? For in prouing that we haue free wil, you haue denied quite original sinne. For here you haue declared that we be set as free by the death of Christ, as Adam was before his fall, & I am sure Adam had no originall sinne before his fall. If we be as free nowe as he was then, I maruell wherefore Paul complayned thrise to God, to take away the sting of it, God making him aunswere, and saying: My grace is sufficient for thee.

These wordes with diuers other, approueth originall sinne in vs: but not that it shall hurt Gods electe people, but that his grace is sufficient for all his.We are made free by the death of Christ, not from falling but from damnation due by the lawe for our falling. Originall sinne. But you saye in one place, it is not without baptisme: and in an other place you put it away quite by the death of Christ: and in verye deed you haue spokē truer in the matter thē you be aware of. For all that beleue in Christ, are baptised in the bloude of Christ that he shed on the Crosse, & in the water that he swet for payne & putting away of our sinnes at his death. And yet I say with Dauid in the 51. Psalme: In sinne was I borne, and in sinne hath my mother conceiued me: but in no suche sinne that shall bee imputed, because I am borne of God by fayth, as Sayncte Iohn sayth. Therefore I am blessed,Iohn, 3. Psal. 23. as sayth the Prophet: Because the Lorde imputeth not my sinne, and not because I haue no sinne: but because God hath not imputed my sinnes. Not of our owne deseruing, but of his free mercy he hath saued vs. Where is now your free will become that you spake of?Perfect doctrine. If we haue free will, then our saluation commeth of our owne selfe, & not of God: the which is a great blasphemy agaynst God and his word.

Iames. 1.For Saynt Iames sayth: Euery good gift, and euery perfect gift commeth from aboue, from the father of light, with whō is no variablenes, neither is he chaunged into darcknesse. Of his owne will he begate vs. For the winde bloweth where it lusteth, and we heare the soūd therof, as sayth S. Iohn: But we cannot tell from whence it commeth, Iohn. 3. neither whether it goeth: Euen so is it with euery one that is borne of God. For S. Paule sayth: It is God that woorketh in vs the will and also the deed, Phil. 2. euen of good will. Seing then that euery good and perfect gift commeth from aboue, & lighteth vpon whom it pleaseth God, and that he worketh in vs both the will and the deede: me thinke all the reste of our owne will is little worthe,Adams free will nothing. or nought at all, vnles it be to wickednes. So me think here be places enough to proue that a man hath no free will to doe good of himselfe: with a hundred places moe, that I could recite if time did serue. And as for originall sinne, I thinke I haue declared my mind therin, how it remaineth in man: whiche you can not denye, vnlesse you deny the word of God. Now, if you will suffer me, I will proue my saying of Iacob and Esau, that I brought in, to proue that faith was before baptisme, and you refused it, because (you sayd) Iacob was not baptised.Fayth was before baptisme. If you will geue me leaue, you shall see what I can say therin: for me think you think my talke long. This I sayd, because I saw he was sore offended at my sayinges.

Lang.

Saye what you canne, For it auayleth me to saye nothing to you.D. Langdale seemeth to be put to silence. For I was desired to sende for you, to teache you, and there will no wordes of mine take place in you: but you goe about to reproue me. Saye what you will for me.

Wood.

I take not vpon me to teach you, but to aunswere to such thinges as you lay vnto my charge: and I speake not mine owne minde, but the minde of the holy Ghoste, written by the Prophetes and Apostles. Wyll you geue me leaue to aunswere briefly in that matter, that you may report to other what I holde? And he sayd, he was contē ted. But I thinke it was for nothing, but to haue caughte vauntage of my wordes.

Wood.

Children dying without baptisme are not therefore damned, speaking absolutely.First, if you be remembred, you said, that if my child had dyed without baptisme, if I had bene the cause that it had not bene baptised, the child should haue bene damned, and I too. How say you?

Lang.

Yea that you should.

Wood.

That is moste vntrue. For the Prophete sayeth: The father shall not beare the childes offences, nor the childe the fathers offences: but the soule that sinneth shall dye. Children beare not the offences of their fathers. What could the child haue done withal, if it had died without baptism? the childe coulde not do withall. How say you vnto this? And I am sure: that which I brought in in the olde Law, to proue that fayth is before baptisme, is not disagreeable vnto the word. For Circūcision was a figure of baptisme. And that I may bring to proue baptisme by, as wel as S. Peter did: for he brought in Noes sloude,1. Pet. 3. whiche was a long time before Iacob & Esau, to proue baptisme, saying: While the Arke was a preparing, Gene. 6▪ wherein few (that is to saye) eight soules were saued by water, like as Baptisme also nowe saueth vs, not in putting away of the filth of the flesh, but there is [...] good conscience consenting to God.

Here Peter proueth, that the water had not saued Noe and the other seuen, no more then it saued all the rest, if it had not bene for theyr fayth, which fayth now saueth vs: not in putting away of the filthy sinne of the fleshe, by the washing of the water, but by a good conscience consenting vnto God.

But you sayd: If they be baptised with the water, if they dye before they come to yeares of discretion, they be al saued: the which S. Peter is cleane agaynste, vnlesse you graunt that children haue fayth before they be baptised.

Nowe I aske you what consent of conscience the children haue, being infantes. For you say they beleue not, before they bee Baptised: Ergo, then they consent not to be Baptised, because they beleue not. And by this it followeth that none shalbe saued, althogh they be baptised. I would fayne see how you can aunswere to this.

Lang.

You are the most peruerse man that euer I knewe. You wote not what you say. The children are baptised in theyr Nay rather in the fayth of their Parentes. Neyther is it the fayth of the Godfathers and Godmothers▪ that sanctyfieth the child but their dilligence may helpe him in seeing him catechised. Godfathers and Godmothers fayth, and that is the good conscience that S. Peter speaketh of: and the Christening is the keeping of the law, that S. Paule speaketh of, saying: neither is Circumcision any thing worth, nor vncircūcision any thing worth, but keping of the lawe is altogether. Like as the Circumcision was the keping of the old law, so is baptisme the keeping of the new law.

Wood.

Ah, me thought if you would talke with me, you should be fayne to bring in the old law, to mainteine your sayinges by (for all that you refused it) when I brought it in. But yet it serueth not for your purpose, so muche as you think for. For here you haue confessed that neither circumcision auayleth, nor vncircūcision: the which you your selfe haue coupled with Baptisme, prouing that none of them both preuaileth, but keping of the law is altogether: the which law is kept (you say) by the outward signes: the which is nothing so, for Abrahā beleued God, & that was counted to him for righteousnes: And this was before he was Circumcised.False doctrine of D. Langdale. Fyrste where he sayth the keeping of the law is altogether. Secondly, that the keping of the lawe standeth in the outward signes. Thirdly, that children dying before Baptisme are damned. Fourthly, that childrē be baptised in the fayth of their Godfathers and Godmothers. &c. Many called but fewe chosen. Luke▪ 12. So the children beleue before they be either Circumcised, or Baptised, according to my first saying of Iacob and Esau: Iacob I loued, but Esau I hated.

These wordes declared that Iacob hadde fayth in hys mothers wombe: also Iohn Baptist was sanctified in his mothers wombe, and therfore it was counted to them for righteousnesse: and I am sure, if they had dyed before, they had eyther receiued Circumcision or Baptisme as concerning the outward deed, they should haue bene saued. For Gods giftes and callinges are such, that he cannot repent him of them. But by your saying he doth both repent and chaūge. For you say, keeping of the outwarde law is altogether. But a bad excuse is as good as none at all.

And where you sayd, the children be Baptised in their Godfathers and Godmothers fayth, they being all vnbeleuers, in what fayth is that childe baptised then? in none at all, by your owne saying. Whiche woordes made him stampe and stare.

Lang.

What? then you woulde count that there were very few beleeuers, if there be not one of three that beleeueth. You enter into Iudgement agaynst the people. Belike you thinke there be none that beleue well vnlesse they be of your minde. In deed then Christes flocke were a very litle flocke.

Wood.

In deede these bee Christes woordes, in the 12. of Luke, the which we may see to be very true. Yea you sayd, if there were not one amongest three, that were very few. But there is not one amongest three hundred, for any thing that I can see. For if there were, there would not be so many that would seeke their neighbors goodes & lyues as there be.

Lang.

Is the flocke of Christ such a litle flock as you speak of? you may call it a great flock. How many be there of thē: Can you tell me?

Wood.

A prety question, I promise you, it is that you aske me: as though I did make my selfe equall with God.

[Page]No, no, you shal catch no such vauntage of my words nor I know not how many there be. But I will tell you as nigh as I can. For therefore you looke, I am sure, that I should enter into Iudgement.

Lang.

Gods elec [...]on stan [...]eth not by [...] most [...], but by the fewest. [...]ath. 7. Luke. 12.Yea, I pray you tell me as much as you can, seing you be so cunning.

Wood.

You shall see my iudgement in it by and by. First the Prophet: Follow not a multitude to do euill, for they must go the wrong way. For the most go the wrong way. There is one poynt to know them.

Thē christ sayth in the 7. of Mat. Broad is the way & wide is the gate that leadeth into destruction, and many there be that go in thereat: and strayte is the gate, and narrow is the waye that leadeth vnto life, and few there be that finde it. And in the xii. of Luke, it is written (which words were spoken of Christ) Come you little flocke, it is my fathers will to geue you a kyngdome. The third poynt is this. In the thyrd of Mark and second of Mathewe: You (saythe Christe) shall knowe the tree by the frutes. [...]. 3. Math. 2. A good tree bringeth foorth good fruites, and a badde tree tree bringeth forth bad fruites: So by fruites I know them. For euery tree that bringeth not foorth good fruites, must be hewn downe and cast into ye fire (into hell I thinke Christ meant) and your fruites declare that you be one of them. [...] Argumentes [...] to be [...] taketh [...] agaynst [...]odman [...]. Thus haue I proued foure wayes that the people that shalbe saued, is but a small companye in comparison of the rest. But if that be not enough, for the proofe thereof, I haue twenty wayes more to proue it by, and you were neuer the nere of your purpose.

Lang.

What a naughty man are you? you would make the patientest mā in the world angry with you. I thinke your talke is nothing but pryde and vayneglorye, wt frumpes, and mockes, and dispising & iudging of men. It was time such a fellow were taken in deede. Suche a one is enough to trouble a whole country. I thinke he is blest of GOD that tooke you: for you are not meete to be in a common wealth.

Wood.

With diuers other such like wordes that I cannot recite, they came out so thicke, with stamping and staryng and chasing as though he had bene out of his witt. I held my peace, vntil he had made an end of his tormētors talk and then I spake.

Wherein haue I sayd amisse? or haue I not answered you vnto euery question that you haue demaunded of me? What fault can you finde in one word that I haue sayd? I dare say you can finde none. I maruayle why you take on thus agaynst me, hauing no cause so to doe.

Lang.

No, no, you haue not aunswered me to original sin, you deny originall sinne.

Wood.

With these wordes came in at the dore M. Iames Gage: And I thinke hee stoode at the dore a good whyle before he came in, and that Doctour Langdall sawe hym: For his face was to the dore ward, [...]. Iames [...] talke with Wood [...]n. and my face was from it.

Gage.

Ah Woodman, me thinke mayster Doctor and you cannot agree.

Wood.

Yes sir me thinke we agree very well.

Lang.

Without doubte sir he is the naughtiest man that euer I talked with in all my life: for he will haue his owne way in all thinges.

Gage.

Woodman, leaue that pride. Do not trust so muche to your own wit. Harken to this man. This is a learned man, I tell you. He is knowne to be learned. For els hee shuld not be allowed to preach before the Queenes maiesty: and I dare say he will tell thee nothing, nor will thee to doe nothing, but that he will do himselfe: and I dare say he will not go to the Deuill to bring the thether: How say you M. Doc.? Thou mightest think vs mad, if we would hurt our selues to hurte thee. No I promise thee, my brother, neither I, nor no gentleman in the Country, I think of my conscience, but would thou shouldst doe as well as their owne bodyes and soules, as a great many of them haue sayd to thy face whilest thou wast at my brothers, the which thou canst not deny.

Wood.

Sir, I can saye none otherwise but I was gently entreated at your brothers, both with meate and drynke & gentle wordes, both of you and him, and diuers other gē tlemen: and I am sure you nor they can say, that you foūd me vnreasonable at any time. For I sayde I was contented to learne of them that were able to teache me, and so I am, as God knoweth: and here M. Doctour (I think) can say no otherwise: for I dare say he can find no fault in the talke that we haue had.D. Lang [...]le com [...]ayneth to [...] Gage of Woodman, causeles. Woodman falsely be [...]ed.

Lang.

No mary, I can finde nothing els in you, I promise you mayster Gage, if you had bene here, you woulde haue sayd so your selfe. He tooke me vp in deede, and sayd he maruailed how I durst preach. For he sayde, I vnderstoode not the scripture, but as farre as naturall reason comprehended? as though he vnderstoode all, and I nothing. With diuers other such like words he made a great complaint to him on me, & sayd to mayster Iames Gage, he would make you beleue that I could finde no faulte in in him. Yes iwis: he denieth originall sinne.

Gage.

Yea? doth he so? by S. Mary that is a great matter, Woodman: leaue yt pride. That pride wil come to naught. Can ye liue without sinne?

Wood.

Sir, now I perceiue he will soone lye on me behinde my backe, when hee will not sticke to lye before my face.

He sayth I denied originall sinne: and it was he hymselfe, as I will let you be iudge in the matter. For as hee went about to proue that man hath free will, he sayd wee were set as free by the death of christ,D. Langdale denieth originall sinne, yet accuseth Woodman, for the which he is culpable himselfe. as Adam was before his fall: which wordes proue playnely that we haue no original sin: And I tooke him withall, & sayd: had Adam originall sinne before hys fall? and then hee coulde not tell what to say but cauilled with wordes, and sayd he meant not so: and therefore I maruell he is not ashamed to make such lies to my face, These wordes made them both astonyed.

Gage.

M. Doctour he sayd euen now you coulde finde no fault in all his talke. I will bid you aske him a question, that I will warrant you shall finde faulte enough, I pray you aske hym howe he beleeueth in the Sacramente of the Aultar. I thinke hee will make but a bad accompte thereof.

Wood.

Yes, I wil make accompt good enough of that, by Gods helpe.

Lang.

Well, how say you to the sacrament of the aultar?

Wood.

I say I know no such sacrament, vnlesse Chryst be the aultar that you meane.

Gage.

Lo, I told you, you should soone finde fault in him if you came to that poynt with him. You shuld haue begun with that first, and neuer haue talked with him about other thinges. What?Woodman knoweth no Sacrament of the Aultar, vnlesse they take Christ to be the Aultar. know ye not the sacrament of the aultar?

Wood.

No sure, I know no such, vnlesse christ be the aultar that you meane: for Christ is the aultar of al goodnes. And if you meane Christ to be the aultar of the sacrament you speake of, you shall soone heare my minde and beliefe therein.

Lang.

Well, we meane Christe to be the aultar. Say your minde, and go briefly to worke: for I thinke it almost dinner.Woodmans iudgement of the Sacrament.

Gage.

I pray you go roundly to worke, yt you may make an end before dinner.

Woodman.

Yes, you shall soone heare my minde therin by Gods helpe. I doe beleue that whensoeuer I come to receaue the sacrament of the body and bloud of Iesus Christ being truely ministred according to Christes Institution I beleuing that Christ was borne of the virgine Mary, & that he was crucified on the crosse, and shed his bloude for the remission of my sinnes, and so take and eate the sacrament of bread and wine in that remembraunce, that then I doe receiue wholy Christ, God and manne, mistically by fayth. This is my beliefe of the sacrament, the whiche no man is able to disproue.

Gage.

By S. Mary I can finde no fault in this.D. Langdale seeketh a knot in a rushe. How say you Maister Doctour?

Lang.

Sir, you see not so much in it as I do. For he goeth craftely to worke: I tell you, as I haue heard. For though he haue graunted that the faythfull receauer receaueth the body of Christe, God and man, yet hee hath not graunted that it is the body of Christe before it bee receaued, as you shall see by and by I warrant you, by hys owne wordes.Whether the Sacrament be be the body of Christ before it be receaued. How say you? is it the body of Christ as soone as ye words be spoken by the Prieste or not? for these wordes will try hym more then all the rest.

Wood.

Doth the worde say that it is his body before it is receiued? if it do, I will say so to.

Gage.

Why? then you shall agree well inough, if you wyll be tryed by the word.

Wood.

Yes forsooth, that I will: God forbid els.

Gage.

Why? the worde sayth it is his body before it is eaten.

Wood.

Those words would I fayne heare:Luke. [...]2. but I am sure they be not in the Bible.

Lang.

No, that you shall see by and by (M. Gage quoth he) & turned to the xxii. of Luke, & there he read, Whē supper was done, Christ tooke bread, gaue thankes, and brake it, Eating goeth before the wordes of consecrating. and gaue to his Disciples, and sayd: take, eate, this is my body. Then they spake both at once: Here he saith it is his body.

Wood.

M. Gage, I doe not deny but he called it his body but not before eating, as I saide before. Wherefore I pray you marke the wordes. Christ sayd, Take, eate, I pray you Sir marke these wordes that he sayd, Take and eate, D. Langdale driuen to his shiftes. and thē he said, it was his body. So you see, eating goeth before. [Page] For he sayd: eate, this is my body. So according to the verye worde, I doe beleue it is his bodye. Whiche wordes made them both astonied.

Lang.

Why, then by your saying, Iudas eate not the body of Christ. How say you? did he not?

Wood.

Nay, I ask you. Did he?

Lang

I aske you.

Wood.

And I aske you.

Lang.

And I aske you.

Woodman.

Mary and I aske you. And I bid you answer if you dare for your life. For what soeuer you aunswere: vnlesse you say as I haue sayd, you will damne your own soule. For M. Gage, I protest before God, I would you should do as well as myne owne owne soule and body: & it lamenteth my hart to see how you be deceaued with thē: they be deceauers all the sorte of them. He cannot answer to this, but either he must proue Iudas to be saued, or els he must proue that it is no bodye before it bee receiued in fayth, as dou shall well perceiue by Gods helpe, if he dare to aunswere the question.

Gage.

Yes, I dare say he dareth. What? you neede not to threaten him so.

Wood.

Then let him aunswere if he can.

Then he sayd he knew what I woulde saye to him: therefore he was much in doubt to answere the question.

Lang.

Mayster Gage, I will tell you in your eare what words he will aunswere me, or euer I speake to him.

Wood.

Then he told M. Gage, a tale in his eare, & sayde:

Lang.

D. Langdale afrayd to aunswere to Richard Woodman.I haue told M. Gage what you will say.

Gage.

Yea, and I will tell the truth for both parties.

Wood.

Well, how say you? did Iudas eate ye body of christ or not?

Lang

Yea, I say Iudas did eate the body of Christ.

Wood.

Then it must needes f [...]llowe, That Iudas hath euerlasting life.The Catholicks hold that Iudas did eate the body of Christ. Argument. Who so euer eateth the fleshe of Christ hath euerlasting lyfe. Iohn. 6. Iudas did eate the fleshe of Christ: Ergo, Iudas hath euerlasting lyfe. For Christ sayth in the 6. of Iohn: Who so eateth my fleshe and drinketh my bloud: hath eternall lyfe, and I will rayse him vp at the last day. If Iudas did eate Chrystes body, I am sure you cannot deny but that he did both eat hys flesh, and drynke his bloud, and then is Iudas saued by Christes owne wordes. Therefore nowe you are compelled to say that it was not christes body, or els that Iudas is saued.

Gage.

Surely these be the verye wordes that M.D. tolde me in mine eare, that you would say to hym.

Wood.

Well, let vs see, how well he can auoyd this argument.

Lang.

Iudas is damned, and yet he eate the body of christ: but he eate it vnworthely, and therefore he is damned:

Wood.

Where finde you that Iudas did eate the bodye of Christ vnworthely?

Lang.

S. Paules words misalleaged by D. Langdale.They be S. Paules wordes. i. Corinth xi. chap.

Wood.

M. Gage, I desire you for gods sake marke my wordes well what I saye. If S. Paule speake anye suche wordes there or in anye other place, if there be anye suche wordes written in al the whole Bible,1. Cor. 11. that euer any man eate the bodye of Christ vnworthely, then say that I am the falsest man that euer you heard speake with tongue. But in deede these be the wordes of S. Paule: Who so eateth of this bread, and drinketh of this cuppe vnworthely, eateth and drinketh his owne damnation; Making no difference of the Lordes body expounded. because hee maketh no difference of the Lordes body: that is, because hee presumeth to eat the sacrament of the Lordes body without sayth, making no difference betwixt the sacrament and other bread and drynke: And that is S. Paules meaning, and not that any man doth or can eate the body of Christ Christ speaketh of eating his fleshe simply, without any determination of vnworthynes: that is simply who soeuer beleueth in Christ he shalbe saued neyther is any vnworthines in beleeuing in Christ. vnworthely. For who soeuer eateth the body of christ, hath euerlasting life, as is aforesayd in the 6. of Iohn. With which wordes one came from them to come to dinner in all the hast.

Gage.

I am sory. I woulde fayne heare more of this talke but we shall haue an other day wel inough.

Lang.

Nay M. Gage, I will neuer talke with him more: for he is the vnreasonablest man that euer I talked wyth in all my life.

Wood.

Then M. Gage put of hys capp and desired hym yt he would not refuse to talk wt me, and that it might not bee greeuous to hym. For he sayde: wee wyll seeke al the meanes possible to make him an honest man, and to keepe him from burning, if we coulde. For if my brother and I had not bene, he had bene burned ere this tyme. Thē there was great curtisie betwixt them.

Lang.

Sir, for your sake, & for my mayster your brothers sakes and for his fathers sake,Note well the working of this mans charitye, to doe for a man more at request, then for any compassion of the partye. and other of his fryendes sakes, that haue spoken to me many tymes with weeping teares, I will doe the best to hym that I can: but for no loue nor fauour that I beare to him. I tell you truth.

Gage.

Woodman, you heare what M.D. sayth. When wyl you come agayne?

Wood.

Euen when you will send for me. For I am a prysoner, and cannot come when I woulde. Or if I shoulde desire to come, it will cost me money, and I haue none to geue: but if you send for me, it shall cost me none.

Gage.

Well, I will send for you on Friday or Saterdaye, at the farthest: for to morow I must ride forth of towne & I would fayne heare your talke.

Wood.

Sir I would be very glad you should heare oure talke alway, and I trust in God you shall heare me say no thing, but the word of God shall be my warrant. So M. Gage tooke his leaue and went his way to his lodgyng, which was right in my way as I went vnto prisonward agayne: and when hee came without my Lorde Mountagues gates: there we met with one Hode of Buxted, a Smith. Then sayd M. Gage.

Gage.

Woodman, I had forgot one thing, that Hode hath brought me in remembraunce of as soone as I saw hym, for hee heard when the tale was tolde me.

Gage.

Hode, did not you heare when Smith of Framfield tolde me that hee sawe Woodman abroad in the Cittie at libertie?

Hoode.

Yea forsooth, that I did.

Gage.

Yea surely, and I was very glad, for I had wel hoped you had bene conformable. But I heard otherwise afterward agayne, that you had leaue of the keeper to go abroad and speake openly in the streetes, as you went vpp and downe.

Wood.

In deede so the Marshall told me to day.Lewde tales and false lyes raysed vpon Woodman. But in deed I was neuer abroad since I came to prison, but whē I was sent for, and in deede the same time I was abroad with my keeper, comming from the Bysh. and as I was comming, euen not farre from ye Marshalsey, I saw goodman Smith, stād in a Wayne vnlading of Cheese & I asked him how he did, euen as I went by and neuer stayed for the matter, and therupon it did rise. So I departed frō them, with my keeper to the Marshalsea agayne, where I now am mery I prayse God therefore, as a sheepe appoynted to be slayne.

*The fourthe examination of Richard Woodman, had before the Byshop of Winchester, the Byshop of Rochester, and a certayn Doctour, with diuers other Priests and Gentlemen, the xxv. day of May. Anno. 1557.

Woodman.

I Was fet from the Marshalsea to the sayd Byshops and Priestes,The 4. examination of Richard Woodman before the Byshop of Winchester. &c. sitting in S. Georges Churche in Southwark by one of the Marshals men and one of the Sheriffes mē, When I came before them, and had done my duty to them as nigh as I could, then sayd the Bishop of Winchester.

Winchester.

What is your name?

Wood.

My name is Richard Woodman forsooth?

Winchester.

Ah Woodman, you were taken and apprehended for heresie about a three yeares agone,This olde Byshop of Chichester was Doct. Daye. and were sente to prison in the kinges Bench, and there remayned a long time. Mine olde Lorde of Chichester, being a learned famous man well knowne in this realme of England, and almost throughout all Christendome. I think came to prison to you, and there, and at other places, called you before him diuers times, trauayling and perswading with you many wayes (because hee was your Ordinary) to plucke you from your heresies that you held, but he coulde by no meanes aduertise you.

Wherupon you were deliuered to the Commissioners and they could do no good with you neyther.Vntrue. For B. Boner deliuered him of his owne accorde at the burning of Philpot, vpon other causes. Then they sent you vnto my Lord of Lond. My Lorde of Lond. calling you before him diuers times, labour was made vnto him of your frendes, that you might be released. My Lord hauing a good hope in you, that you woulde become an honest man, because he had heard so of you in tymes past, yea & you your selfe promising him yt you would go home and recant your heresies that you held, deliuered you: sending also a letter of your recantation to the Commissary yt he should see it done.False and vntrue. But as soone as you were out of his hands, you were as bad as euer you were, & would neuer fulfill your promise, but haue hid your selfe in the woodes Bushes, Dennes & Caues, and thus haue continued euer since, til it was now of late. Thē ye Sheriffe of that Shyre (being a worshipfull man) hearing thereof, sent certayn of his mē, & took you in a wood, & so caried you to his house. I cannot tell his name. What is your Sheriffes name?

Wood.

Forsooth his name is sir Edward Gage.

Winc.

Well, you were apprehended for heresie,Syr Edward Gage Shrieffe of Sussex. and beyng at M. Gages three weekes or more, yee were gentlye entreated there, he and other Gentlemen perswading wyth you diuers tymes, little preuayled.

Then you appealed to the Bishop of Chichester that now is▪ The Sheriffe like a worshipfull man sent you to [Page] him, and he hath trauelled with you, and other also, & can do no good with you, whereupon we haue sent for you.

Wood.

Then I spake to him. For I thought he would be long, before hee woulde make an end. I thought hee was a yeare in telling of those lyes yt he had told there agaynst me already. Yea I kept silence from good wordes: but it was great payne and griefe vnto me (as Dauid sayd).

At length the fire was so kindled within my hart, that I could not chuse but speake with my tongue: for I feared least any of the company shoulde haue departed or euer I had answered to his lyes, and so the Gospell to haue bene sclaundered by my long silence keeping. So I spake I prayse God therefore, and sayd: my Lorde, I pray you let me now answere for my selfe, for it is time.

Winchest.

I permit you to answere to these things that I haue sayd.

Wood.

I thanke God therfore. And I thinke my self happy (as Paule sayd when hee was brought before king Agrippa) yt I may this day aunswere for my selfe. My Lord I promise you there is neuer a worde of youre sayinges true that you haue alledged agaynst me.

Winch.

I can not tell, but thus it is reported of you. As for me, I neuer did see you before this day: but I am sure it is not all lyes that I haue sayd,Woodman charged with false matter. as you report:

Wood.

Yes my Lord, there is neuer a true worde of that you sayd. And [...]urther, where you sayd you neuer sawe me before this day, you haue both heard me, and seene me, I dare say, before this day.

Winchester.

I thinke I heard you in deede on Sondaye where you playd the malapart [...]ellow: but I cannot tell yt I sawe you. But I pray you, were you not taken in the woodes by the Sheriffes men?

Wood.

No sure, I was taken besides my house, I beyng in my house when they came, wherefore that is not true,

Winchester.

Were not you at the Sheriffes 3. weekes.

Wood.

Yes that I was, a moneth iust, and was gently entreated of him, I can say no otherwise: for I had meat and drinke inough, and fayre wordes.

Winch.

Ah. I am well appayd: it is not all lyes then, as it chaunced. For I spake, but of three weekes, and you confesse a moneth your selfe.

Woodman.

Yet your tale is neuer the truer for that. For you sayd I was there three weekes for heresie, the whiche is not so. For I was not apprehended for heresie at ye first, neither did mine olde Lorde of Chichester trauayle wyth me to pull me from heresie, as you sayde: for I helde none then, neyther do I now, as God knoweth neither was I sent to the Commissioners nor to the Bishop of London for heresie, neyther was I deliuered to him for anye suche thing, nor promised him to recant, as you sayd I dyd. Wherefore I maruaile you be not ashamed to tel so many lyes, beyng a Byshoppe that should be an ensample to other.

Winch.

Lo, what an arrogant hereticke this same is. He will deny God:Winchester [...] in i [...]dging. Richard Woodman cleareth himselfe of recantation. for he that denyeth his owne hand denieth God.

Wood.

My Lord, iudge not least you be iudged yourselfe. For as you haue iudged me, you shalbe iudged, if you repent not. And if I haue set my hand to anye recantation, let it be seene to my shame, before this audience: For I wil neuer deny myne owne hand, by Gods helpe.

Win.

It is not here now, but I thinke it will be had wel enough: but if it cannot be found, by whom will you bee tryed.

Wood.

Euen by my Lord of London: for he delt like a good man with me in that matter that I was sente to pryson for.

For it was vppon the breache of a Statute, as Mayster Sheriffe here can tell.The honest dealing of B Boner with Woodman herein. For he was Sheriffe then, as hee is now, & can tell you how I was tossed vp and downe, frō Sessions to Sessions: and because I would not consent yt I had offended therein, they sent me to prison agayn.

Then my Lorde of Chichester being myne Ordinary, and I being his tenaunt: came to me, to perswade wyth me that I should haue consented,This was Doct. Day. to them, and to finde my selfe in fault, where I was in none. To ye which I would not agree, but I desired him that he would see me released of my wrong but he said he could not, but willed me or my frendes to speake to the Commissioners for me, because it was a temporall matter:The cause and maner how Woodman was [...]eliuered by B. Boner. and when I came before them, they sent me to my Lord of London, and my Lord of London was certified by the handes of almost thirty mē, both Esquiers, Gentlemen, and Yeomen, the chiefest in all the country where I dwelt, that I had not offended in yt matter that I was sent to prison for. Whereupon he deliuered me, not willing me to recant heresies, for I helde none (as God knoweth) neither do I nowe: nor I knowe not wherefore I was sent to prison, no more then anye man here knoweth: for I was taken away from my worke.Wherefore Woodman appealed to his Ordinary.

Winch.

No? wherefore appealed you then to my Lorde of Chichester, if it were not for heresie?

Wood.

Because there was layde to my charge that I had Baptised children, and maried folkes, the whiche I neuer did, for I was no where Minister. Wherfore I appealed to mine Ordinarye, to purge my selfe thereof as I haue. Wherfore if any man haue any thing agaynst me, let them speake, for I came not hither to accuse my selfe, neyther will I.

Winch.

Mayster Sheriffe, can you tell vpon what breache of Statute he was sent to prison first?

The Sheriffe.

Yea forsooth my Lord that I can.

Wood.

My Lord, if you will geue me leaue, I will shewe you the whole matter.

Winch.

Nay, M. Sheriffe, I pray you tell the matter, seeing you know it.

The Sheriffe.

My Lord it was for speaking to a Curate in the Pulpit, as I remember.

Winc.

Ah, like enough, that he would not sticke to reproue a Curate.The cause why Woodman was first apprehended. For did you not see how he fashioned himselfe to speake to me in the Pulpit on Sonday? You played ye maliperte fellowe with me, and therfore it was no great maruell though he played that part with an other.

Woodman.

Why, you will not blame me for that, I am sure. For we spake for no other cause, but to purge oure selues of those heresies that you layd to our charge. For these were your wordes: Good people, these men that bee brought before vs, being here, deny Christ to be God,Rich. Woodman and his fellowe prisoners falsely accused and belied of the B. of Winchester in the pulpit. and the holy Ghost to be GOD (poynting to vs with youre left hand) the whiche might seeme to the whole audience, that you ment vs all. Wherefore to cleare our selues therof, we spake, and sayd we held no such thing. And you sayd you would cut out our tongues. But I am sure you haue no such law.

Win.

Yes, that we haue, if you blaspheme, and as it chaunced, I found such amongest you.

Wood.

In deede, after we spake, you declared who they were, but not before, for you spake generally. Wherefore we blasphemed not, but purged ourselues.

Winch.

But I pray you, how can you purge your selfe for speaking to the Curate that it is not heresie?Speaking to the curate in the pulpit made heresie.

Wood.

Forsooth these be the wordes of the Statute: Who soeuer doth interrupt anye preacher or preachers, lawfully authorised by the Queenes Maiestie, or by any other lawfull Ordinary, that all such shall suffer three monthes imprisonment,Woodman cleareth himselfe from breach of the Statute. and furthermore be brought to the quarter Sessions, there (being sory for the same) to be released vpon his goodabering one whole yeare. But I had not so offended as it was well proued. For hee that I spake too, was not lawfully authorised, nor hadde not put away his wife. Wherefore it was not lawfull for him to preache by your owne lawe, and therefore I brake not the Statute, though I spake to him.

Winch.

I am glad. I perceaue thys man speaketh against Priestes Maryages, hee is not contented with Pryestes that haue wiues. He is honester man,Note the prety shift of this Catholick Prelate. then I tooke hym for, M. Sheriffe, haue him away. I am glad he loueth not Priestes Mariages.

Wood.

Then I would haue aunswered to hys sayinges, but he would in no wise heare me, but bad ye Sheriffe haue me away. So the Sheriffe took me by the hand, & plucked me away, and would not let me speake, but goyng out of the Chauncell dore, I sayd: I would shew him the whole matter, if he would haue geuen me leaue, but seeing he wil not, if he will let me go so, they shall see whether I wyll not goe home to my wife and children, and keepe them as my bounden duety is, by the helpe of God. So I was sent to the Marshalsea agayne, where I now am mery, I prayse God therefore, as a sheepe appoynted to be slayne.

Moreouer, I was credibly enformed by one of oure brethren that heard our talke, that the Byshop sayd when I was gone, yt they would take me whilest I was somewhat good. Which wordes seemed to many of the people that were there, that I spake agaynst priestes Maryages, but I did not, but did not onely aunswere to suche questyons as he asked me, as you shall perceaue wel by ye words if you marke them, which wordes were these.

How can you purge your self from heresie, for talking to the Curate in the Pulpit, and not offende the Statute, sayd the Bishops?Woodmā falsly taken to spea [...]e agaynst Priestes mariage. A Priest keping his wyfe yet would needes hold agayne with Papistry. meaning thereby I thinke to haue taken vauntage of my wordes: but it was not Gods will yt he should at that tyme. For I aunswered hym by ye words of the Statute, which wordes bee as hereafter followeth (that is): whosoeuer doth interrupt any preacher, or preachers lawfully authorised by the Queenes Maiestie, or by any other lawfull Ordinary, that all such shall suffer three monthes imprisonment. But I proued that this mā was [Page] not lawfully authorised to preach (by their owne law) because he had not put away his wife. For their law is, that no Priest may say Masse, nor preach with the Masse, but he must first be separated from his wife. That is because honest Maryages be good and commendable,A Priest keping his wyfe yet would needes hold agayne with Papistry. and theyrs nought and abhominable, therefore they cannot dwell together.

Now, I geue you al to vnderstand, that I did not reproue this Priest he cause he had a wife, but because hee taught false doctrine, which greeued my soule, because hee had bene a feruent Preacher agaynst the Masse and all the Idolatry therof seuen yeares before, and then came & held with it agayne: for the which cause I reproued him in the Pulpit. And the words that I spake to him are written in diuers of my examinations of my first imprisonment for that same.Richard Woodman sauing him selfe from his enemyes by theyr owne lawe. But in very deede, I knew not of the Statute when I reproued him. But because I was sent to prison vpon the breache of it, I bought a Statute booke, & when I had perused it, I perceiue I had not offended by theyr owne lawe: and therefore still when I was called to aunswere, I aunswered them with their owne lawe. But yet they kept me in prison a yeare and almost three quarters or euer I was released. I was at mine aunswere for that eighten times. If any thinke I doe not allow Bishoppes and priestes mariages, let them looke in my first examination before the Bishop of Chichester that nowe is, duryng this my imprisonment, and there they shall finde what I haue found in the matter. The truth is, I looked to be cō demned with my brother that same day. But we may also see that they can do nothing but as God will permit them to do. But when the time is full come, I trust in God, I shall runne that ioyfull race that my brethren haue done. Thus I commit you all into the handes of God, who is ye preseruer, defender, and keeper of all his electe for euermore. Amen.

*The fift examination of Richard Woodman, had before the Bishop of Winchester, the Archdeacon of Cant. Doct. Langdale, with a fat headed Priest and other whose names I know not, with certain also of the Cōmissioners, at S. Maryes Oueries church in Southwarke, in the presence, of three C. people at the least, the xv. day of Iune. An. 1557.

WInchester.

The fift examination of Richard Woodmā, before the B. of Winchester, and diuers other. Iune. 15. Anno. 1557. Woodman, you were before vs the last day and would not be acknowne in anye wise that you were sent to prison for heresie, and called for your accusers and stoode stoutly in defending of your selfe, and in youre departing I had thought you had spoken agaynst priestes Mariages, thinking by youre wordes wee shoulde haue found you an honest man, and conformable when we had called you before vs agayne. You tolde such a fayre tale for your selfe, as though you had bene free from all that was layd to your charge. For you sayde it was all lyes that I tolde agaynst you: but since I haue proued the contrarye, as here is your owne hand to shew. By the which I haue proued that you reproued not the priest for lacking of authoritie, and because he had not put away his wife, but because you liked not hys preaching. For in deede I tooke it that you reproued him for because hee was not lawfully authorised, but I haue proued the contrary since.

Wood.

I told you not that I did either reproue hym for lacke of authoritie, or because I liked not his preachynge, but I told you wherefore I was first sent to prison. For you sayd I was sēt to prison for heresie, & made a long tale agaynst me. And in deede I told you that there was neuer a word of your sayinges true, but was all lyes, as it was in deed. For I neuer was sent to prison for heresie, neither held I any then, nor do now. I take heauen and earthe to witnesse, but I tolde you I was sent to prison vppon the breach of a Statute, which was for speaking to a Priest in the Pulpit, and for that cause the Iustices of that country had thought I had offended the Statute, and called me before them, and would haue had me to haue bene bound to my good abearing, and because I refused it, they sent me to prisō. And these be ye wordes of the Statute, as I told you ye last day. If any man do interrupt any preacher or preachers, lawfully authorised by the Queenes Maiestie, or by any other lawfull Ordinary, The wordes of the statute. that then euery partie that so offendeth, shall suffer three monthes imprisonment, and furthermore be brought to the quarter Sessions, and there being sorye for the the same, aad also bound for his good abearing, one whole yeare, to be released, or els to remayne to prison agayne.

And when I was in prison, I bought a Statute book which when I had perused ouer,No breach of this Statute, & why. I founde by the wordes therof that I had not offēded, because he was not lawfully authorised, as the Bishop of London was certified by the handes almost of xxx. men: both Esquiers, Gentlemen and Yeomen, the chiefest in all that Countrey. For he had not put away his wife, and therefore the Statute took no place on me, as I told you the other daye. Wherefore my Lord of London seeing me hauing so muche wrong, dyd like a good man to me in that matter, & released me. Now when I had tolde you this matter, you bad the Sheriffe haue me away: You sayd you were glad I h [...]lde agaynst Priestes Mariages, because I aunswered to the question you asked me.

The fat Priest.

My Lord, do you not heare what he sayth by my Lord of London?The Priest scannet [...] vpon the meaning of Woodman. He sayth he is a good man in that he released him, but he meaneth that hee is good in nothyng els.

Wood.

What? can you tell what I meane? let euerye man say as he findeth: he did iustly to me in that matter. I saye if he be not good in any thing els, as you say, he shal aunswere for it, and not I: for I haue nothing to doe wyth others mens matters.

Winc.

Well, how say you? howe liked you his preaching? I pray you tell vs.

Wood.

That is no matter how I liked it. How soeuer I liked it, I offended not the Statute.See how neerly these men seeke matter agaynst him whereby to trap him. Wherefore you haue nothing to say to me for that I am sure.

Winc.

Well, how like you this then? Here is youre owne hand writing: I am sure you will not denye it. Will you looke on it?

Wood.

It is mine owne handy worke in deede, the which by Gods helpe I will neuer denye, nor neuer did yet, I prayse God therefore.

Winchester.

And heare is good geare I tell you. I praye you harken wel to it: these be the wordes, before the Commissioners. How say you? Doe you not beleeue, as soone as the wordes be spoken by the Priest, that there remayneth neyther bread nor wyne, but onely the verye bodye of Christ, both flesh and bloud as he was borne of the virgine Mary? these were the wordes of the Commissioners.

And then thou saydest: thou durst not saye otherwise then the scripture sayth.Luke. [...]. W [...]odman charged with his aunsweres before the Commissioners at his last examination. I cannot finde (sayde you) that it is the body of Christ before it is receaued by fayth, bringing in the xxii. of Luke, saying: Christ sayde, take, eate, this is my body: so I cannot proue that it is his bodye before it is eaten. Then sayd the Commissioners: did not Iudas eate Christes body? And if you can proue that Iud [...]s is saued (sayd you) I must graunt that he eate his body. For christ sayth in the sixt of Iohn: Who so eateth my fleshe and drynketh my bloud, hath eternall lyfe, and I will rayse hym vp at the last day: which words prooue (said you) that if Iudas eate the body of Christ, he must needes be saued. How say you now? did Iudas eate the body of Christ, or no?

Wood.

Then I perceiued they went about nothyng but to catch words of me in his Dioces, to condemn me with.D. White B of Winchester bent to haue the bloud of Woodman. Though I should confound him neuer so much, I perceiued that he was fully bent thereto. To whom I answered and sayd:

I will answer you to no such thing, for I am none of your Dioces: Wherfore I will not answer to you.

Winchester.

Thou art within my Diocesse, and thou hast offended within my Dioces: and therefore I will haue to do with thee.

Wood.

Haue to do with me and you will:Richard Woodman appealeth from the B. of Winchester, to his owne Ord [...]nary. but I wil haue nothing to do with you. I tell you plainly: For though I be now in your Dioces, I haue not offended in your dioces: if I haue, shew me wherein.

Winc.

Mary here is thine owne hand writyng, the which thou affirmedst in my Dioces.

Wood.

I do not deny, but it is myne owne hand writing: but that prooueth neuer the more that I haue offended in your Diocesse: for that doth but declare what talke there was betwixt the Commissioners and me, the which you haue nothing to do withall.

Winchest.

No? hold hym a booke, and thou shalt sweare, whether thou holdest it now or not, & whether thou wrotest it not in my Dioces, as I thinke thou didst: Lay thy hand on the booke.

Wood.

I wil not be sworne for you:Woodman refuseth to sweare or aunswere before Winchester being not his Ordinary. for I am not of your Dioces, and therfore you haue nothyng to doe with mee. And as for the writing of that same, I neuer wrote worde of it in your Dioces.

Lang.

No? did you not? my Lord let me see: I wyll finde where you wrote it.

Wood.

Then he tooke it & looked on it, and anone he found that I was sent for out of the Kings bench, to come before the Commissioners.

Lang.

My Lord, here you may see it was in the Kinges Bench, the which is in your Dioces.

Wood.

Although I were fet out of the Kings Bench, that [Page] prooueth not that I wrote it there, nor I did not, I promise you truly.

The fat Priest.

Where wrote you it then?

Wood.

Nay, I owe you not so much seruice to tell you: find it out as well as you can: For I perceiue you go about to shed my bloud.

Winchester.

It is no great matter where it was written: it is here, and he denyeth not but he wrote it. You shall heare more of it. Here the Commissioners asked you whether Iudas did eate any more thē bare bread, and you answered, that he eate more then bare bread.

Whereupon they sent you away backe to the Kynges Bench agayne, and asked you not what more, for ye whiche cause (as you haue written here) you had a hell burnyng in your conscience. [...] For you had thought they would haue sent a discharge to the Kinges Benche, and so let me goe (sayd you) and Register my name in their bookes, that I had graunted that Iudas did eate the body of Christe, and so the Gospell should haue bene slaundered by me. For the which cause I was in such case, I could scantly eat, drink, or sleepe for that space, as all my prison fellowes can testifie. If al you (I say) that go to the Church of Sathan, and there heare the detestable doctrine, that they spit, and spue out in their Churches, and Pulpits to the great dishonor of God, if all you (I say) that come there, hadde such a hell burning in your conscience for the time, as I hadde till I came before thē agayne & had vttered my conscience, more playnely. I dare saye you woulde come there no more. All this is your writing is it not? how say you?

Woodman.

I do not deny, but it was mine owne deed.

Winch.

And I pray you, where is there such spitting and spuing out of false doctrine as you speake of?

Wood.

In the sinagogue of Sathan, where God is dishonoured with false doctrine.

Winc.

And I pray you, where is one of them?

Wood.

Nay, that iudge your selfe: I came not hether to be a iudge.

Winc.

Wel, here you haue affirmed that Iudas (your M.) eate more then bread: but yet he eate not the body of Christ as you haue declared by your wordes. For you had a hell burning in your conscience, because you were in doubt, yt the commissioners vnderstoode by your wordes yt Iudas had eaten the body of Chryst, because you sayd, he eat more then bread. Therefore thou haddest a great sorte of Deuils in thee, for in hell he many Deuils: and therefore ye Deuil, and Iudas is thy mayster, by thyne owne wordes.

Wood.

Nay, I defie Iudas, and the Deuill, and his seruauntes: for they bee youre maysters and you serue them, for any thing that I can see, I tell you truth.

Winchest.

Nay, they bee thy maysters.*The Bishops Argument. The deuill is maister in hel [...] Woodman felt a burning hell in his [...]. Ergo, the deuill was Wood [...] Maister. *Aunswere. Hell is takē in Scripture two wayes, [...] for the place where damned spi [...] and soules be tormented for euer [...] this lyfe: or els for Gods correc [...] and anguish of the soule in this life [...] somtime is felt so sharpe, that it [...]embled to hell it selfe. As where [...]: The Lord bringeth to hell and [...] out agayne. &c. Tob. 13. The [...] of hell haue found me. &c. Psal. [...]. For ye deuill is mayster wher hell is, and thou saydest thou hadst a hell burning in thee. I pray thee tell me howe thou canst auoyde it but that the Deuill was in thee by thine owne saying.

Wood.

The hell that I hadde, was the louing correction of GOD toward me, to call me to repentance that I should not offend God and his people in leauing thinges so darke, as I left that. For ye whiche cause, my consciēce bare me record I had not done wel, as at al times I haue felte the sting of it when I haue broken the commaundemēts of God by any meanes, as al gods people do, I dare say, and it is the louing kindnes of god towardes them, to driue them to repentaunce. But it is to be thought that your conscience is neuer troubled, how wickedly soeuer you do. For if it were, it shoulde not be so straunge to you as you make it, which declareth playnely whose seruaunt you be.

Winch.

What a naughty fellow is this? This is such a peruerse villayne as I neuer talked with in all my lyfe. Hold him a booke, I will make him sweare, to aunswere dyrectly to such thinges, as I will demaund of him: and if he will not aunswere, I will condemne him.

Wood.

[...]Call you me a fellow? I am suche a fellowe, I tell you, that will driue you all to hell if you consent to the shedding of my bloud, and you shall haue bloud to drynke as sayd S. Iohn in his Reuelation the ix. chapter and being in hell, you shall be compelled to say for payne of conscience: this is the man that we had in derision, & thought his life madnes, and his ende to be without honour, but now we may see how he is counted among the sayntes of God, and wee are punished. This shall you see in hell, if you repent it not, if you do condemne me. This you shall finde in the fift chapter of the booke of wisedome, & therefore take heede what you doe, I geue you counsell.

Winchester.

Wisedome? What speakest thou of wisdome? thou neuer haddest it: for thou art as very a [...]oole as [...]uer I heard speake.

Wood.

Do you not know that the foolishe thin [...]es of thys world must confound the wise thinges?1. Cor. [...]. Wher [...]ore it greeueth me not to be called a foole at your hand.

Winchest.

Nay thou art none of those fooles: thou art an obstinate foole, and an heretike. Lay hand on the booke, and aunswere to suche thynges as I wyll laye agaynst thee.

Woodman.

I will not laye hand on the booke for none of you all, You be not my Byshop, and therefore I wil haue nothing to do with you.

Winch.

I wyll haue to doe with you.Rich. Woodman agayne refuseth to sweare or aunswere before the Bishop being not his Ordinary. This man is with out law, he careth not for the king nor Queene, I dare say for he will not obey theyr lawes. Let me see the Kynges Commission. I will see whether hee will obeye that or not.

Wood.

I would you loued the king and Queenes Maiesty, no worse then I do, if it pleased God: You would not do as you doe then.

Winch.

Holde him a booke, he is a ranke hereticke. Thou shalt aunswere to suche thynges as I wyll demaund of thee.

Wood.

I take heauen and earth to recorde I am no hereticke, neither can I tell wherfore I am brought to prison, no more then any man can here tel, and therwith I looked round about on the people, and sayde to the Bishoppe: If you haue any iust cause agaynst me, worthy of death [...]ay it agaynst me, and let me haue it: for I refuse not to dye (I praise God) for the truthes sake, if I hadde x. liues. If you haue no cause let me goe home (I pray you) to my wife & children to see them kept, and other poore folk yt I would set a worke by the helpe of God. I haue set a worke a hundreth persons ere this, all the yeare together, and was vniustly taken from them: but God forgeue them that dyd it if it be his will.

Winchester.

Do you not see how he looketh about for help: But I would see any man shewe thee a cheereful countenaunce, and especially you that be of my Dioces.A charitable commaundemēt of a Catholicke Prelate vnder paine of excommunication, no man to say: God strengthen him. If any of you bid God strengthen him, or take him by the hand, or embrace him, or shew hym a chearefull countenaunce, you shall be excommunicated, and shall not bee receaued in agayne, till you haue done open penaunce, and therfore beware of it.

Wood.

I looke for no helpe of men, for God is on my side I prayse him therefore, and therefore I neede not not care who be agaynst me, neither do I care.

Then they cryed: away with him, and bring vs an other. So I was caryed agayne to ye Marshalsea, where I am now mery (I prayse God therfore) as a sheep appointed to be slayne. But for lack of time, I haue left out much of our talke, but this is the chiefest of it.

¶The 6. and last examinations of Richard Woodman written and copyed with his owne hand.

BE it knowne vnto all men by this present writing that I Richard Woodman, sometime of the parishe of Warbelton, in the County of Sussex: was condemned for gods euerlasting truth an. 1557. Iuly. 16▪ by the byshop of Winchester, in the churche of S. Mary Oueries in Southwarke, there sitting with him the same time the byshop of Chichester, the Archdeacon of Caunterbury Doctor Langdale, M. Roper with a fatte headed Priest, I cannot tell his name All these consented to the shedding of my bloud, vpon this occasion, as here after followeth.

I affirmed that Iudas receaued the sacrament with a sop and the Deuill withall, and because I would not bee sworne vppon a booke to aunswere directly to suche Articles as hee woulde declare to me: and because I would not beleue that there remained neither bread nor wine after the words of consecration and that the body of Christ could not be receaued of any but of the faithfull. For these Articles I was condemned, as hereafter shal follow more at large, by the help of God.

First, the Bishop sayd when I came before him.

Win.

You were before vs on Monday last past:The sixt examinatiō of Richard Woodman, before the Byshop of Winchester & diuers other in the Church of S. Mary Queryes. & there you affirmed certayne heresies. Howe say you now? Doe you hold them still, or will you reuoke them?

Wood.

I held no heresyes then, neyther do I now, as the Lord knoweth.

Win.

No? did you not affirme, that Iudas receiued bread? which is no heresy, vnlesse you tell what more then bread.

Wood.

Is it heresy to say that Iudas receiued more then bread? I sayd he receaued more then bare bread: for he receiued [Page] the Sacrament, that was prepared to shewe foorth the Lordes death: and because he presumed to eat without sayth, he eat the deuill withall, as the wordes of Christ declare: after he eate the soppe, the Deuill entred into hym, as you cannot deny.

Winc.

Hold him a booke. I will haue you aunswere dyrectly whether Iudas did eate the body of Christ, or no.

Wood.

Richard Woodman agayne refuseth Winchester to be his iudge.I will answere no more: for I am not of your Dioces: wherfore I will haue nothing to do with you.

Winc.

No, you be in my Dioces, and you be of my Dioces because you haue offended in my Dioces.

Wood.

I am not of your Dioces, although I am in your Dioces: and I was brought into your Dioces against my will: and I haue not offended in your Dioces: if I haue, tell me wherein.

Winchester.

Here is your owne hand writing, the whiche is heresie.Truth taken for heresie. These be the wordes. I cannot find (say you) yt it is the body of christ to any, before it be receiued in faith. How say you? is not this your owne hand writing?

Wood.

Yea, I do not deny but it is mine owne hand wryting: but when, or where was it written, or where wer the wo [...]des spoken?

Before the Commissioners: and here is one of them: Maister Roper,M. Roper Commissioner, and witnes agaynst Woodman. the words were spoken before you. Were they not?

Roper.

Yes in deed, that they were Woodman. I am sure you will not deny them: for you haue written the wordes euen as you spake them.

Wood.

No sir, in deed I will not deny but that I spake thē and I am glad that you haue seene it. For you may see by that whether I lye or not.

Roper.

Woodmans hand writing brought in agaynst him.In deede the wordes be written word by word as we spake them.

Winchest.

Well, here you affirme yt it is your owne deede. How say you now? Will you be sorie for it, and become an honest man?

Wood.

My Lord, I trust no man can say, but that I am an honest manne: and as for that, I maruell that you wil lay it to my charge, knowing that my Lorde of London dyscharged me of all matters that were layde agaynst me, when I was released of him.

Winc.

You were released▪ and it might fortune, it was not layd to your charge then:Woodman first released, and yet called to accompt agayne, agaynst all good order. therfore we lay it to your charge now because you be suspected to be an hereticke: and wee may call you before vs, and examine you vpon your faith vpon suspicion.

Wood.

In deede S. Peter willeth me to render account of my hope that I haue in God, and I am contented so to do, if it please my Bishop to heare me.

Chichester.

Yes I pray you let vs heare it.

Wood.

I do beleue in God the father almighty, maker of heauē & of earth, and of al things visible & inuisible, and in one Lord Iesus christ, my sauiour very God and man. I beleue in God the holy Ghost, the comforter of al Gods elect people, and that he is equall with the father, and the sonne I beleue the true Catholicke church, and all the sacraments that belongeth thereto. Thus I haue rendered accompt of my hope that I haue of my saluation.

Winch.

And how beleue you in the blessed sacrament of the aulter?Sacrament of the Aultar. And with that word they all put of their cappes to that abhominable Idoll.

Wood.

I pray you be contented: for I will not aunswere to any mo questions: for I perceaue you go about to shed my bloud.

Winch.

No, hold him a booke. If he refuse to sweare, he is an Anabaptist,Woodman made an Anabaptist, because he will not sweare before him that is not his Ordinary. and shall be excommunicated.

Wood.

I will not sweare for you, excommunicate me if you will. For you be not meete to take an oth, for you laid heresies to my charge in yonder pulpite, the whiche you are not able to proue: wherfore you bee not meete to take an othe of any man. And as for me, I am not of your Dyoces, nor will haue any thing to doe with you.

Winchester.

I will haue to do with thee: and I saye thou art a strong hereticke.

Wood.

Yea, all trueth is heresie with you: but I am content to shew you my minde,All truth is heresie, with these men. how I beleue on the sacramēt of ye body and bloud of Iesus Christe, without flattering. For that you looke for, I am sure. But I will meddle no [...]urther: But what I holde my selfe of it. I will not meddle of any other mans beliefe on it.

N Harp.

Why? I am sure al mens fayth ought to be alike.

Wood

Yea, I graunt you so, that all true Christians faith ought to be alike. But I will aunswere for my selfe.

N. Harp.

Well, let vs heare what you say to it.

Wood.

I do beleue that when I come to receaue the Sacrament of ye body and bloud of Iesus Christ, if it be truly ministred according to Christes institutiō,Woodmans confession of the Sacrament. I comming in fayth, as I truste in God I will, whensoeuer I come to receiue it, I beleuing that Christ was borne for me: & that he suffered death for the remission of my sinnes, and that I shalbe saued by his death and bloud shedding, and so receaue the Sacramente of bread and wine in that remembraunce, that then I doe receiue whole Christ, God and man, mistically, by fayth. This is my beliefe on the sacrament.

Then they spake all at once, saying:Mistically. mistically by faythe The fat prieste. What a foole art thou? mistically by faythe thou canst not tell what mistically is?

Wood

If I be a foole, so take me:1. Cor. 1. But God hathe chosen such fooles of this world to confound such wife things as you are.

The fat priest.

I pray thee what is mistically?What is Mistically▪

Wood.

I take mistically to be the fayth that is in vs, that the world seeth not, but God onely.

Winch.

He cannot tell what he sayth. Aunswere to the Sacrament of the aulter, whether it be not the body of Christ before it bee receaued, and whether it be not the bodye of Christ to whom soeuer receaueth it. Tell me, or els I will excommunicate thee.

Wood.

I haue sayd as much as I will say: excommunicate me if you will.Woodman agayne appealeth to his Ordina [...]lye. M. Christopherson B. of Chichester his Ordina [...], not yet consecrated. I am none of your Dioces The Bishop of Chichester is mine Ordinary. Let him do it, if you will needs haue my bloud, that it may be required at his hāds.

Chichest.

I am not consecrated yet, I tolde you when you were with me.

Wood.

No in deede, your kine bringe foorth nothing but Cow calues, as it chaunceth now: Meaning thereby that he had not his Bulles from Rome.

Then they were al in a great rage with me, and called me al to nought, and sayd I was out of my w [...]t, because I spake feruently to euery mans question: all the whiche I cannot remember: but I sayd:

So Festus sayd to Paule when he spake the words of sobernes and truth out of the spirite of God, as I do. But as ye haue iudged me, you be your selues. You will go to hell all the sorte of you, if you condemne me, if you repent i [...] not with speede.

Wood.

Then my keeper and the Sheriffes deputie Fuller, rebuked me, because I spake so sharpely to them.Woodman for hi [...] feruent speach rebuked. And I sayde: I praye you let me alone: I aunswere for my life.

Then there was muche adoe, that I shoulde keepe silence, and so I held my peace. Then spake the Bishop of Winchester and the Archdeacon of Caunterbury, saying: we go not about to condemne thee, but goe aboute to saue thy soule, if thou wilt be ruled ane doe as we would haue thee.

Wood.

To saue my soule? nay you can not saue my soule. My soule is saued already, I praise God therefore. There can no man saue my soule, but Iesus Christ: and hee it is that hath saued my soule before the foundation of yt would was layd.

The fat Priest.

What an heresie is that my Lorde?This fatte Priest well seene in the Scriptures. here is an heresie. He sayth hys soule was saued before the foundations we [...]e layd. Thou canst not tell what thou saiest. Was thy soule saued before it was?

Wood.

Yes I prayse God, I can tell what I say, & I say ye truth. Looke in the first of the Ephesians, and there you shall finde it, where Paule sayth: Blessed be God the Father of our Lord Iesus Christ▪ Ephes 1. whiche hath bless [...]d vs with all maner of spirituall blessinges in heauenly thinges by Christ, according as hee hathe chosen vs in himselfe before the foundation of the earth was layd, that we shuld be holy and without blame before him, through loue, and thereto were wee pred [...]stinated. Iesus Christ onely Sauiour of [...] soule, and not man. These be the wordes of Paule, and I beleue they be moste true. And therefore it is my fayth, in and by Iesus Christe that saueth, and not you or any man els.

The fat priest.

What? fayth without workes? Saint Iames sayth: faythe without workes is dead, and wee haue free will to do good workes.

Wood.

I would not that any of you should think that I do disallow good workes.Good wo [...]e [...] not disallowed. For a good fayth cannot be wt out good works. Yet not of our selues, but it is the gift of God, as sayth S. Paule to the Phillippians, the 2. Chapt. It is God that worketh in vs both the wil and also the deed, euen of good will.

Winchester.

Make an ende: aunswere to me. Here is your Ordinary, the Archdeacon of Caunterbury:Phil. 2. The Archdeacon of Canterbury made Ordinary by the Cardinall to examine Richard Woodman. hee is made your Ordinary by my Lord Cardinall: and he hath authoritie to examine you of your fayth vppon a booke, to aunswere to such Articles as he will laye to you. And I praye you refuse it not: for the daunger is great if you do. Wherfore we desire you shew your selfe a subiect in this matter.

Then they spake al, and said: loe, my Lord desireth you gently to aunswere to him, and so we do all. For if you refuse to take an othe, hee may excommunicate you. For my [Page] Lord Cardinall may put whom he wil in the Bishops office, vntill he is consecrated.

Wood.

I know not so much. If you will geue me time to learne the trueth of it (if I can proue it be as you saye) I will tell you my mind in any thing that he shall demaūd of me, without any flattering.

Priest.

My Lord and all we tell thee it is true: & therefore aunswere to him.

Wood.

I will beleue none of you all, for you be turne coates,Richard [...]oodman [...]alengeth [...] Iudges [...] [...]e all [...] coates [...] chaunge [...]ges. & chaungelinges, & be wauering minded, as sayth S. Iames: you be neither hoate nor colde, as sayth S. Iohn, therfore God will spue you out of his mouth. Wherfore I can beleue none of you all, I tell you truth.

Winchest.

What? be we turne coates and chaungelinges? what meanest thou by that?

Wood.

I meane that in king Edwardes time you taught the doctrine that was set forth then, euery one of you, and now you teach the contrary: and therfore I call you turne coates, and chaungelinges, as I may well enough. Which wordes made the most part of them to quake.

Winc.

Nay, not all, as it chaunced.

Wood

No? I pray you where were you then?

Winch.

I was in the Tower, as the Lieutenaunt wyll beare me record.

Wood.

If you were in the Tower, it was not therefore, I dare say: it was for some other matter.

Thē they tooke all hart of grace, and sayd: my Lord, he cōmeth to examine you, we think: if he will not answere to the Articles, you were best to excommunicate him.

Winch.

He is the naughtiest verlet hereticke, that euer I knew. I will read the sentence agaynst him.

Wood.

The free speach of Woodman [...] the Byshops and Priestes.Then they spake all at once: and I aunswered then as fast as I could. But I can not remember it all, the wordes came out so thicke, & that I spared them not (I prayse God therfore) for I spake freely.

Then they that stood by, rebuked me, & sayd: you cā not tell to whom you speake I thinke.

Wood.

No? thinke you so? they be but men, I am sure I haue spoken to as good as they bee, and better then they will euer be, for any thing that I can see, if they repent not with speed.

Winc.

Winchester about to read the Sentence.Geue eare: for I will read sentence agaynst you.

Wood.

Will you so? wherefore will you? you haue no iuste cause to excommunicate me: and therefore if you doe condemne me you wilbe condemned in hell, if you repent not: and I prayse God. I am not afrayd to dye for Gods sake, if I had a hundred liues.

Winch.

For Gods sake? nay for the Deuilles sake. Thou sayest thou art not afrayde to dye: No more was Iudas that hanged himselfe, as thou wilt kill thy selfe wilfully, because thou wilt not be ruled.

Wood.

Nay, I defye the deuill, Iudas and all their members. And Iudas flesh was not afrayd, but his spirite and conscience was afrayde, and therefore despayred, and hong himselfe. But I prayse God, I feele no lothsomnes in my flesh to dye, but a ioyfull conscience and a willing mynde thereto. Wherfore my flesh is subdued to it, I prayse God: and therfore I am not afrayd of death.

Chichester.

Woodman, for Gods sake be ruled. You know what you sayd to me at my house. I coulde say more if I would.

Wood.

Read in the first examination of Woodman pag. in the 2. edition 2176.Say what you can: the most fault that you founde in me was, because I praysed the liuing God, and because I sayd, I prayse God, and the Lorde: which you ought to be ashamed of, if you haue any grace, for I told you where the wordes were written.

Winc.

Well: how say you? will you confesse that Iudas receiued the body of Christ vnworthely? tell me playnely.

Wood.

No man can receiue the body of Christ vnworthely.My Lord, if you, or any of you all can proue before all this audience, in all the bible, that any man euer eat the body of Christ vnworthely, then I will be with you in all thinges that you will demaund of me: of the which matter I desire all this people to be witnes.

Priest.

Will you so? then we shall agree well enough, S. Paule sayth so.

Woodman.

I pray you where sayeth he so? rehearse the wordes.

Priest▪

In the xi. of the first to the Corinthians, he sayeth: Who so eateth of this bread, and drinketh of this cup vnworthely, 1. Cor. 11. eateth and drinketh his owne damnation, because he maketh no difference of the Lordes body.

Wood.

Doth these wordes proue that Iudas eat the body of Christ vnworthely? I pray you let me see them. They were contēted. Then said I: these be the wordes euen that you sayd.The place of S. Paule 1. Cor. 11. expounded. Good people, harken well to them: Who so eateth of this bread, & drinketh of this cup vnworthely: He sayth not, who so eateth of this body vnworthely, or drinketh of this bloude vnworthely. But hee sayeth: Who so eateth of this bread, What it meaneth to make no difference of the Lordes body. and drinketh of this cuppe vnworthely (which is the sacrament) eateth and drinketh his owne damnation, because he maketh no difference of the sacrament which representeth the Lordes body, and other bread and drinke. Here good people, you may all see they are not able to proue their sayinges true. Wherefore I can not beleue them in any thing that they do.

Winc.

Thou art a rancke hereticke in deed. Art thou an expounder? Now I will read sentence agaynst thee.

Wood.

Iudge not leaste you be iudged. For as you haue iudged me, you be your selfe. Then he read the Sentence.Winchester readeth sentence against Woodmā and cannot tell wherefore. Why, sayd I? Will you read the Sentence agaynst me, and can not tell wherfore.?

Winc.

Thou art an hereticke, and therefore thou shalt be excommunicated.

Wood.

I am no heretick, I take heauē & earth to witnes, I defie all heretickes: and if you condemne me, you wilbe damned, if you repēt it not. But God geue you grace to repent all if it be his will:Richard Woodman condemned & caryed to the Marshalsey, being not suffered to speake. and so he read forth the sentence in latin, but what he said, God knoweth, and not I. God be iudge betwene thē & me. Whē he had done, I would haue talked my mind to thē, but they cried away, away wt hym. So I was caried to ye Marshalsea againe, where I am, & shalbe as long as it shall please God: & I prayse god most hartely, yt euer he hath elected, & predestinated me to come to so high dignity, as to beare rebuke for his names sake: his name be praysed therfore, for euer and euer. Amen.

And thus haue you the Examinations of thys blessed Woodman, or rather Goodman: wherein may appeare as well the great grace and wisedome of God in that man, as also the grosse ignorance and barbarous cruelty of his aduersaries, especially of Doct. White bishop of Winchester. Now foloweth likewise the effect of his Letter.

A godly Letter of Richard Woodman written to a Christian woman Mistres Robertes of Hawkhurst.

GRace, mercy, and peace from God the father, and from hys sonne our alone Sauiour Iesus Christe, by the operation and working of the holy Ghost, be multiplied plenteously vpon you (deare sister Robertes) that you may the more ioyfully beare the crosse of Christ that ye are vnder, vnto the end, to your onely, cō fort and consolation, and to all our brethren and sisters that are round about you, both now and euer. Amen.

In my most humble wise I commend me vnto you, and to al our brethren and sisters in those parties, that loue our Lorde vnfaynedly, certifying you that I and all my brethren with me,Phil. 2. are mery and ioyfull, we prayse God therfore, looking daily to be dissolued frō these our mortall bodyes, according to the good pleasure of our heauenly father: praysing God also for your cōstancy, and gentle beneuolence,Math. 24. that you haue shewed vnto Gods electe people, in this troublesome time of persecution: which may be a sure pledge and token of Gods good will and fauour towardes you, and to all other that heare thereof. For blessed are the mercifull, for they shall obteine mercy.Math. 5. Wherfore the fruites declare alway what the tree is. For a good man or woman, out of the good treasure of theyr hartes bring forth good thinges.

Wherfore deare Sister, it is not as many affirme in these dayes (the more it is to be lamented) that say God asketh,God asketh more thē the hart onely. Iames. 2. but a mās hart: which is the greatest iniury that can be deuised agaynst god and his word. For S. Iames sayth: Shew me thy faith by the deeds, and I will shew thee my fayth by my deedes, saying: the deuilles haue fayth, and tremble for feare, & yet shalbe but deuils still, because theyr minds were neuer to do good.Phil. 2▪ Let vs not therfore be like them, but let our fayth be made manifest to the whole world by our deedes: and in the middest of a crooked and peruerse nation, as S. Paule sayth, let your light shine as in a darcke place.

Oh deare hartes, nowe is the Gospell of God ouerwhelmed with many blacke and troublesome cloudes of persecution, for the which cause very few go about to haue their eies made clere by the true light of the Gospell, for feare of loosing of their treasures of this world which are but vayne, and shall perish.

Let not vs therfore be like vnto them which light their candle and put it vnder a bushell: but let vs set our candle vpon a cā dlesticke, that it may geue light vnto all thē that are in the house:Math. 5. that is to saye, let all the people of the housholde of God see our good workes, in suffering all thinges patiently that shalbe layde vpon vs for the Gospels sake, if it be death it selfe. For Christ dyed for vs, leauing vs an example, that we should follow his steps, and as he hath geuen his life for vs, so ought we to geue our liues for the defence of the Gospell, to the comfort of our brethren.

How is it then that some will say, that theyr fayth is good, & yet they do all the deedes of Antichrist the deuill,Rom. 10. Confessing with the mouth and beleeuing in hart, must goe together. and be not ashamed to alledge certayne Scriptures to maynteine their wickednesse? Saynt Paule sayth: To beleue with the hart iustifieth, & to confesse with the mouth maketh a man safe. Oh good GOD: here maye all menne see that no man or woman can haue a true [Page] faith,Anno 1557. August. vnlesse they haue deedes also: and he that doubteth, is like the waues of the Sea tossed about of the winde, and can looke for no good thing at the Lordes handes. Maye not a man iudge all such to be like those whiche Saynt Iohn speaketh of, that be neyther hoate nor colde,Apoc. 1. and therfore God will (he sayth) spue them out of his mouth? If we iudge euill of such, haue not they geuen vs occasion?Math. 18. Had it not bene better for them to haue had a myll stone tyed about theyr necks, and to haue bene cast into the Sea, then they should geue such offences to Gods elect people in cō demning them as they doe,Apoc. 13. in going to the sinagogue of Sathan, and there to receiue the marke of the beast, in that they see and heare God blasphemed there, and hold their peace? Doth not that declare to the whole world, that they allow theyr doinges to be good?Sclaunderers of the Gospell. and these do not only defile themselues, but also be an occasion to confirme the Papistes in theyr Papistry, and so be an occasion of our weake brothers falling, the which will be all required at theyr handes: which will be to heauy a burden for them to beare,Luke. 12. if they repent it not with speed. For they that know theyr Maysters will & doe it not, shalbe beaten with many stripes Oh, do not we perceiue that now is the acceptable time that Christe speaketh of yea euen now is the axe put to the roots of the trees, so that euery tree that bringeth not forth good fruites now,Math. 3. must be hewed downe and cast into the fire.

Now is the Lord come with his fanne in his hand, to trie the wheate from the chaffe. The wheat he will gather into his barne, and the chaffe hee willl burne as is aforesayde. Nowe is the time come,Math. 25. that we muste goe meete the bridgrome with oyle in our Lampes. We are also bidden to the feast: let vs make no excuses. Yea, our Maister hath deliuered his talentes vnto vs: God geue vs grace to occupy them well, that at his comming he may receiue his owne with vauntage. Yea nowe is the Lorde come to see if there be any fruit vpon his trees, so that if the Lord come & find none, he will serue vs as he did the wilde figge trees, that is, neuer fruit shall grow on him more.Luke. 13. Also, if we goe to meete the bridegrome without oyle in our lāpes, & should go to buy: the doubt is, we should be serued as was the foolishe virgins: that was, God sayd to thē depart,Luke. 14. I know you not. Or if we should make excuses to come to the feast, other shalbe biddē in our roomes. If we occupy not our talentes wel,Math. 25. they shalbe taken away from vs & geuen to other, and all such vnprofitable seruantes shalbe cast into prison in hell, whe [...]e shalbe weeping and gnashing of teeth.

Oh good God what a sort of feareful sayinges are here conteined? what christian hart will not harken diligently hereto? Oh, may not all people well perceiue nowe that this is the time that our Mayster Christ speaketh of,Math. 10. that the father should be agaynst the sonne, and the sonne agaynste the father, and one brother agaynst another: that the brother shal deliuer the brother to death: yea and that the wicked shall say all maner of wicked sayinges agaynst vs for his names sake?Math. 5. the which I haue well found by experience I prayse God therefore, that hath geuen mee strength to beare it. For I thinke there canne no euill bee deuised but it hath bene imagined agaynst me,Richard Woodman v [...]xed of his own friends. & that of my familiar frendes, as Dauid said: but I prayse my Lord God, they are not able to proue any of their sayinges true, but that they go about to finde fault in thē that God hath chosen, because they thēselues list not to take vp their crosse and folow Christ, & therfore they spake euil of the thing that they know not: the which shall geue account for it before him that is ready to iudge both the quicke and the dead.

Iohn. 10.But my trust is, that al the people of God wilbe ruled by the counsell of S. Iohn, saying: My sheepe will heare my voyce, straū gers the will not heare: meaning thereby that ye shoulde not beleue straungers, counting them straungers that go about to subuert the Gospell. Wherfore marke well what they be, and try thē well or euer you geue credite to thē, according to S. Iohns coū sell in his Epistle,1. Iohn. 4. saying: Beleue not euery spirit, but trie the spirites whether they be of God or not: meaning thereby that they that be not of God, wil speake good of none but of them that be as they be. Wherefore (deare sister) be of good cheare, & geue no credite to such people, what so euer ye heare them say. For I haue no mistrust, by Gods help, but that all the world shal see & know that my bloud shal not be deare in mine owne sight, whensoeuer it shall please God to geue my aduersaries leaue to shedde it. I doe earnestly beleue that God which hath begon this good worke in me, will performe it to the end, as he hath geuen me grace & wil alway, to beare this easy yoke and light burden: the which I haue alwayes found, I prayse my Lord God.

For when I haue bene in prison, wearing other while boltes other while shackles,The manifold troubles which Woodman hath passed through. other while lying on the bare groūd, some time sitting in the stockes, sometime bound with cordes, that al my bodye hath bene swollen, much like to bee ouercome for the payne that hath bene in my flesh, sometime fayne to lye without in the woodes & fieldes, wandring to and fro, few I say, that durst to keepe my company for feare of the rulers, sometime brought before the Iustices, Shiriffes, Lordes, Doctours, and Bishoppes sometime called dogge, sometime deuill, hereticke, whoremonger, traytor, theefe, deceiuer with diuers other such like: yea & euen they that did eat of my bread, that should haue bene most my f [...]endes by nature, haue betrayed me. Yet for all this I prayse my Lord God that hath separated me from my mothers wombe,Woodma [...] comforte [...] in his tro [...]bles. all this that hath happened to me hath bene easy, light and most delectable & ioyful of any treasure that euer I possessed: for I praise God they are not able to proue one iote or title of their sayinges true. But that way that they call heresy, I serue my Lord God, and at all times before whomesoeuer I haue bene brought, God hath geuen me mouth and wisedome, where agaynst all my aduersaries haue not bene able to resist, I prayse God therfore.

Wherfore deare sister, be of good cōfort, with all your brethren and sisters, and take no thought what you shall saye,Luke. 21. Math. 10. Experienc [...] of the Lor [...] to keepe promise with his people. 1. Cor. 13. for it shall be geuen you the same houre, according to the promises, as I haue alwayes found, and as you and all other of Gods elect shall well finde when the time is full come And whereas I and manye other haue hoped, that this persecution woulde haue bene at an end ere this time: now I perceiue, God will haue a further triall to roote out all dissēblers, that no man should reioice in himselfe: but he that reioyceth, shall reioyce of God.

Wherfore if prophecy should fayle, and toungs should cease, yet loue must endure. For feare hath paynefulnesse, but a perfecte loue casteth out all feare: which loue I haue no mistrust but God hath poured it vpō you so aboūdantly, that nothing in the world shalbe able to seprate you from God. Neither high nor low, riche nor poore, life nor death, shalbe able to put you from Christ: but by him I trust you shall enter into new Hierusalem, there to liue for euer, beholding the glory of God with the same eyes that you now haue, and all other faythfull people that cōtinue to the end. Geue all honour and glory to God the father, God the sonne, & God the holy Ghost, three persons and one God, to be honoured now and euer. Amen.

After these examinations thus had and commensed betwene Richard Woodman and ye Bishops, he was (as is afore told) iudged by sentence of cōdēnation, and so depriued of his life: with whom also was burned 9. other, to wit, fiue men and foure women, which were takē not past two or three dayes before theyr iudgement. The names of all which being also before expressed, here agayne folow in this order. Richard Woodman, George Steuēs, William Maynard, Alexander Hosman his seruant, Thomasine a Wood his mayde, Margerye Moris, Iames Moris her sonne, Denis Burgis, Ashdownes wife, Groues wife.

These persons here aboue named, and blessed martyrs, were put to death at Lewes, the xxij. of Iune▪

¶The burning of x. Martyrs at Lewes.

Rom. 8. The Martyrdome of 10. godly Martyrs of Christ at Lewes. An. 1557. Iune. 22.

Of the which number the viij. last were apprehend (as is sayd) either the same daye, or the second or third day before, and so with the sayd Woodman and Steuēs were together committed to the fire:Certayne Iustices charged for burning of Christes people without any lawfull warrant: o [...] writte. in which space no writ could come downe from London to the Iustices, for theyr burning. Wherfore what is to be said to such Iustices, or what reckoning they wil make to God and to the lawes of this Realme, I referre that to them that haue to do in the matter. The like whereof is to be found also of other Iustices, who without any lawfull writte of discharge, or order of law, haue vnlawfully and disorderly burnt the seruantes [Page] of Christ (whhose bloud the lawe both may and also ought to reuenge:Anno 1557. Iune.) especially at Salisbury, and also at Canterbury, and Garnesey. But concerning these matters though mans law do wincke, or rather sleep at them, yet they shall be sure Gods law wil find such murderers out at length. I pray God the doers may repent betime.

¶One Ambrose dyed in Maydstone prison.

AFter these x. aboue named burnt at Lewes, aboute the same time and moneth,Ambrose [...]. one Ambrose dyed in Maydstone prison, who els should haue bene burned in the like cause and quarell, as the other were.

The condemnation and Martyrdome of Richard Lush.

IN the Registers of Gilbert Bishop of Bathe & Welles, I finde a certificate made to K. Philip and Q. Mary of one Richard Lush, [...] there condemned & geuen to the secular power to be burned for the cause of heresy, whose affirmations in the sayde certificate he expressed in tenour and effect, as foloweth.

FIrst, for denying the verity of the body & bloud of christ in the Sacrament of the Aultar. [...] articles.

2 Item, for denying auricular confessiō to be made to the Priest.

3 Item, for affirming onely to be three sacramēts, to wit, of baptisme, of the supper, and of matrimony.

4 Item, for refusing to call the Lordes Supper by the name of the Sacrament of the aulter.

5 Item, for denying Purgatory, and that prayer & almes profite not the dead.

6 Item, that Images are not to be suffered in the church and that all that kneele to Images at the Church, be Idolators.

7 Item, that they which were burnt of late for religiō, died Gods seruants and good Martyrs.

8 Item, for condemning the single life of Priestes, and other votaries.

9. Item, for denying the vniuersall and catholicke church (meaning belike the Church of Rome.)

[...]For these assertions, as there are expressed, he was cō demned, and committed to the Sheriffes, and also a certificat directed by the Bishop aforesayd, to the king and Q. Whereby we haue apparantly to vnderstand, that the said Richard Lush, thus condemned by Bishop Borne, was there burnt and executed, vnlesse peraduenture in ye mean season he dyed or was made away in the prison: wherof I haue no certeinty to expresse.

A note of Iohn Hullier Minister and Martyr burned at Cambridge.

COncerning the story of Iohn Hullier, Martyr, partly mentioned before pag. 1864. for the more ful declaratiō of the death and martirdome of that good man, [...] this to the story of Iohn H [...]lier [...]artyr. pag [...] [...]ory of Iohn Hul [...] with [...]. Iohn Hul [...] first [...] in the [...] Colledge. [...] Linne [...]. because the story is but rawly and imperfectly touched before for the more perfetting thereof, I thought thereunto to adde that which since hath come to my hand, as foloweth.

First Iohn Hullier was brought vp at Eaton colledge and after, according to the foūdation of that house, for that he was ripe for the vniuersitye, he was elected scholer in ye kinges colledge where also not tarying full the 3. yeares of probation, before he was felow of the Colledge, he after a litle season was one of the x. Conductes in the kinges colledge, which was an. 1539. Then at length in processe of time, he came to be Curate of Babrame 3. miles from Cā bridge, and so went afterward to Linne: where he hauing diuers conflictes with the papistes, was from thence caried to Ely, to D. Thuriby then bishop there: who after diuers examinations, sent him to Cambridge Castle, where he remayned but a while.

From thence he was conueyed to the town prison cō monly called the Tolboth, lying there almost a quarter of a yere, while at lēgth he was cited to appeare at great S. Maries on Palmsonday euē, before diuers Doctors, both Diuines & Lawyers, amongest whō was chiefest Doctor Shaxton, also Doct. Young, D. Sedgewike, Doct. Scot, Mitch, and others. Where after examination had, for that he would not recant, he was first condemned, the sentence being read by D. Fuller.

Then consequētly he was disgraded after their popish maner with scraping crowne and handes. When they had disgraded him,H [...]llier disgraded. he sayd cherefully: this is the ioyfullest day that euer I saw, and I thank ye all, that ye haue deliuered and lightened me of all this paltry.

In the meane time whilest it was doyng, one standing by, asked Hullier what book he had in his hand. Who aunswered a testamēt. Wherat this man in a rage tooke it and threw it violently frō him.Brasey Mayor of Cambridge. Thē was he geuen ouer to the secular powers, Brasey being Maior, who carying him to prison, agayne, took from him all his bookes, writinges, & papers.

On Maundy Thursday comming to the stake, he exhorted the people to pray for him, & after holding his peace and praying to himselfe, one spake to him saying,Brisley Sergeant, persecutor. the Lord strenthē thee. Wherat a Sergeant named Brisley, stayed & bad him hold his toung or els he should repent it.

Neuerthelesse Hullier answered and sayd (either thus or very like the effect was all one) frende I truste that as God hath hitherto begon, so also he will strengthen me,Hulliars stedfast trust in God. & finish his work vpō me. I am bidden to a Maundy, whether I trust to goe, & there to be shortly. God hath layd the foundation, and I by his ayd will end it.

Then goyng to a stoole (prepared for hym to sit on) to haue his hosen plucked of, he desired the people to pray for him agayne, and also to beare witnesse that he dyed in the right faith, and that he would seale it with his bloud certifying them that he dyed in a iust cause, and for the testimony of the verity and truth,Hullier preparing himselfe to the stake. & that there was no other rocke but Iesus Christ to builde vpon, vnder whose banner he fought, and whose souldiour he was: and yet speaking, he turned himselfe about towards the East, and exhorted the people there likewise.

Now it chaunced on a bancke to stande three Archpapistes George Boyes, Henry Barley, & Gray,Three notorious Papistes in Trinitye Colledge. all three of Trinity Colledge. This Boyes was one of the Proctors of the Uniuersity that yeare. To whome Mayster Graye spake, saying: heare ye not maister Proctor, what blasphemy this felow vttereth? surely it is euil done to suffer him.

At whose words, this Boyes spake with a loud voice: M. Maior, what meane ye? if ye suffer him thus to talke at liberty, I tell ye the Counsell shall heare of it,Boyes Proctour of Cambridge. and we take you not to be the Queenes frend. He is a pernitious person, and may do more harme then ye wote of. Wherat simple Hullier as meeke as a Lambe, taking the matter very patiently, made no answere, but made him ready vttering his prayer. Which done, he went meekely himselfe to the stake, and with chaines being bound, was beset with reed & wood, stāding in a pitchbarrell, & the fire being set to,The Martyrdome of Iohn Hullier. not marking the winde, it blew the flame to his backe. Thē he feeling it, began earnestly to call vpon God. Neuertheles his frendes perceiuing the fire to be ill kindled, caused the Sergeantes to turne it and fire it in that place where the winde might blow it to his face.

That done, there was a cōpany of bookes which were cast into the fire, and by chaunce a Communion booke fell betwene his handes, who receyuing it ioyfully, opened it,Bookes burned with Hullier. & read so long as the force of the flame & smoke caused him that he could see no more: and then he fell agayne to prayer holding his handes vp to heauen, & the booke betwixte his armes next his hart, thanking God for sending him it: and at that time the day being a very fayre day & a whote, yet the winde was somewhat vp, and it caused the fier to be the fiercer,The last wordes of Iohn Hullier at his death. and when al the people thought he bad bene dead, he sodenly vttered these wordes: Lord Iesu receaue my spirit, dying very meekely

The place where he was burned is called Iesus grene, not farre from Iesus Colledge. Seager gaue him certeine gunpouder, but little to ye purpose: for he was dead before it took fire. All the people praied for him, and many a teare was shed for him. Which the Papistes seing, cried, he was not to be prayed for, & being but a dāned man,Papists of Cambridge forbid the people to pray for Hullier. it could profit him nothing: neuertheles they cōtinued praying. Wherat the Papistes fell in such a rage that they manaced them with terrible threatninges to ward. His flesh beyng cōsumed, his bones stood vpright euē as if they had bene aliue. Of the people some took as they could get of him, as pieces of bones. One had his hart [...], the which was distributed so farre as it would go: one took the scalpe and looked for the toung, but it was consumed except the very roote.

One roūded him in the eare and desired him to be constaunt to the end, at which he spake nothing, but shewed a ioyful countenaunce, and so continued both constaunt and ioyfull to the end.

A Note of Thomas Rede.

THo. Rede who was burned at Lewes, as it appeareth aboue pag. 1807. before he was in prison,Referre this to Thomas Rede, Martyr. pag. 1807. determined wt himselfe to go to church. The night following, he sawe in a vision, a company of talle young men in white, very pleasant to behold: to whō he would haue ioyned himself, [Page] but it would not be.Anno 1557. August.

Then he looked on himselfe and he was full of spottes, & therewith waked & tooke hold and stood to the truth: god be thanked therefore, and so constantly was burned wyth his felowes, as is aboue specified. pag. 2095.

¶Simon Miller and Elizabeth Cooper burnt at Norwich.

Iuly. 13. Simon Miller a Marchant, Martyr.IN the Moneth of Iulye nexte ensued the Martyrdome of Simon Miller and Elizabeth Cooper. This Simon dwelling then in the Towne of Linne, a Godly and zealous man in the knowledge of the Lord and of his trueth, detesting and abhorring the contrary enforced Religiō thē set forth, came from Linne to Norwich, where he standing in the prease and hearing of the people, comming out the same time from their popish seruice ended in the Churche,The wordes of Simon Miller to the people. The cause why Simon Miller was taken. began to aske them comming out of the Church, where he might go to haue the communiō. At which wordes diuers much maruelling to heare & see his boldnes, one that was an euill disposed Papist, hearing ye same, said: yt if he would needs go to a communion, he would go bring him thither where he should be sped of his purpose. Wherupō shortly after hee was brought to the Chauncellour of Norwiche (whose name was Dunning:) who after a few wordes & small talk passed with this examinate, committed him to Warde.

In the meane while as he was in examination, he had in his shoo his confession written in a certein paper,Simon Miller examined before Doctour Dunning. Simon Millers confession espyed in his shoe. wherof a peece appearing aboue his shoo, was spyed and taken out. The Chauncellour asking if he would stand to the cō fession of the same fayth therin conteined, he constantly affirmed the same. Wherupō as is sayd, he was committed. Thus the sayd Simon being in the Bishops house vnder custody of the keper there called M. Felow, how it happened it is not certayne, whether by gentlenesse of the keper (who was somewhat gentle that wayes) or by leaue geuē of the Bishop: or els whether he had cōdescended of a purpose to theyr articles,Simon Miller dismissed to his house at Linne. Simon Miller returneth agayn to his confession & is condemned. he was dismissed and went home to his house at Linne. Where hee continued a certayne space, while he had disposed and set there all things in order.

That done, he returned againe to the bishops house to his prison and keeper, till the time at length he cōstantly abiding in his professed purpose, & defence of Gods trueth, was by the sayd byshop and his Chauncellour cōdemned and committed to the fire about the xiij. day of Iuly.

¶Elizabeth Cooper Martyr.

WIth this Simon Miller also was burnt one Elizabeth Cooper (as is aforesayde) a Pewterers Wife,Elizabeth Cooper, Martyr. dwelling in Saynt Andrewes parish in Norwich, where she had before recanted, and beyng vnquyet for the same, and greatlye troubled inwardlye, at the last came into the sayd Saynt Andrewes Church, the people beyng at theyr popish seruice, and there standing in the same, sayde she reuoked her recantation before made in that place, and was hartely sorye that euer she did it,Elizabeth Cooper reuoketh her recantation in the open Church. willing the people not to bee deceiued, neither to take her doynges before for an example. &c. These or suche like woordes shee spake in the Church.

Then cryed one Bacon of the sayd Parish, laying hys armes abroade, saying: Mayster Shiriffe, will you suffer this? and repeating the same, vrged hym to goe from the church to her house, at whose knocking she came downe, & was taken and sent to prison.

The Shrieffe agaynst his will enforced to lay handes vpon Elizabeth Cooper.This Shiriffe (named M. Thomas Sutterton) & she had bene seruauntes together before in one house, & for the frendship he bare vnto her, & the more for the gospels sake he was very loth to do it, but that he was inforced by those other persons (before specified) much against his owne cō science, which he now earnestly repenteth.

This good woman being condemned, and at the stake with Simon Miller to be burnt, when the fire came vnto her, she a little shronke thereat, with a voyce crying once, ha. When the sayd Simon Miller hearde the same, he put his hand behinde him towarde her, and willed her to bee strong, and of good cheare: For good sister (said he) we shall haue a ioyfull and a sweete supper. Whereat she beyng, as it seemed thereby strengthened, stoode as still and as quiet as one moste glad to finish that good worke whiche before most happely shee had begonne.Elizabeth Coo [...] strengthned [...] the stake by Simon Miller. So in fine she ended her life with her companion ioyfully, committing her soule into the handes of almighty God.

¶The Martyrdome of x. faythfull and blessed Martyrs, fiue men and fiue women, burnt at Colchester, fiue in the forenoone, and fiue in the afternoone, for the testimony and witnesse of Christ Iesus and his glorious Gospell.

AS it is no n [...]w thing in those whom we call Prelates and Priestes of the Churche,August. 2. The Martyrdome of 10. godly Martyrs, 5. men and 5. women, at Colchester. to be raysers vp of persecution agaynst Christ and his poore flocke: so is it much to be maruelled or rather lamented, that noble persons, and mē of honor, and worship, would be made such Ministers to serue the affections of these tyrauntes, as commonly, as well in all ye sorowful dayes of the late Queene Mary, as namely in this present story is to be marked.

And first thou remembrest (gentle Reader) how mention was made a litle before pag. 1863. of xxij. which were sent vp prisoners together from Colchester to London by the Earle of Oxforde, the Lord Darcy, Maister Tyrrell of Saynt Osithes, and other Commissioners & Iustices. &c. The which xxij. (as is aforesayd) through a gentle submission put vnto them, were afterward released & deliuered.

In the number of these foresayd xxij. was one William Mount of Muchbently in Essex, husbandman,W. Mount, Alice his wyfe, Rose Allin her daughter. with Alice his wife, and Kose Allin mayd, the daughter of the said Alice Mount: whiche comming home agayne to their house at Muchbently aforesayde, refrayned themselues from the vnsauery seruice of the Popish Churche, and frequēted the company of good men and women which gaue themselues diligently to reading, inuocating, & calling vpon the name of God through Christ: wherby they so fretted the wicked Priest of the towne called Syr Thomas Tye,Thomas Tye Priest, a wicked Promoter. & other like vnto him, that casting theyr heades together, they made a pestilent Supplication to the Lord Darcy, in the name of the whole Parish, the tenour whereof hereafter foloweth.

¶The maner of a Supplication to the Lord Darcy, and by him deliuered to Syr Iohn Kingstone Priest and Commissary.

PLeaseth it your honorable Lordship to be aduertised yt we confesse,A supplication of the persecutors to the L. Darcy. whilest your good Lordship laye here in the country, the people were stayed in good order, to our great comfort: but since your Lordshippes departure, they haue made digression from good order in some places, & namely in the Parish of Muchbentley, by reason of three seditious persons, William Mount and his wife, & Rose her daughter, who by theyr colourable submission (as it doth appere) were dismist and sent nowne from the Bishop of London, and since theyr comming home thei haue not onely in their owne persons shewed manifest signes and tokens of disobedience, in not comming to the Churche, nor yet obseruing other good orders: but also most maliciously and seditiously haue seduced many from comming to the Church, and frō obeying all other good orders, mocking also those that frequent the Church, and calling thē Church Owles, and blasphemouslye calling the blessed Sacrament of the aultar a blind God, with diuers such like blasphemies. In consideration whereof, may it please your honour (for the loue of God, and for the tender zeale your good Lorshippe beareth to Iustice, and common peace and quietnes of the king and Queenes Maiesties louing subiectes) to award out your warrant for the sayd William Mount, his wife, & Rose her daughter, that they being attached & brought before your good Lordshippe, we trust the rest will feare to offend (their ring leaders of sedition being apprehēded) to the quietnes of theyr obedient subiectes.

Your dayly Orators the Parishioners of Muchbentley, Thomas Tye Priest, Iohn Carter, Cruell persecutors. Thomas Candeler, Iohn Barker, Richarde Mere, Iohn Paynter, William Harrys, Iohn Richard, with other.

This being done, the said sir Thomas Tye bethought with himselfe where the persecuted did resorte.Thomas Tye a false brother, & a bloudy persecutor. For in the beginning of Queene Maries reign, for a xij. moneth and more, he came not to the Church, but frequented the cōpanye of Godlye men and women, which absteined from the same, and as they thought, he laboured to keepe a good cō science, but the sequele shewed him to be a false brother.

Now (as I said) he partly knowing ye places of refuge for honest mē, did further enquire of other about ye same, & being therof sufficiently (as he thought) instructed to hys purpose, immediatly about ye time the supplication aboue specified was exhibited to ye sayd L. Darcy, wrote secretly a letter to Boner B. of Londō, wherin he maketh his accoūt how he had bestowed his time, & cōplayned of diuers honest mē, among the which was the sayd W. Mount & hys company. The tenour of which letter herafter foloweth.

*A Letter sent to Boner Byshop of London, from Syr Thomas Tye Priest.

[Page]

Tye [...] letter [...] Bi [...]hop Boner.RIght honourable Lord, after my bounden duety done in most humble wise, these shall be to signify vnto your Lordship the state of our parties concerning religion. And first since the comming downe, of the 24. rancke hereticks dismissed from you, the detestable sort of Schismaticks were neuer so bold since the king and Queenes Maiesties reignes as they are nowe at this present. In Muc [...]bently where your Lordship is Patrone of the Churche, since Williā Mount, & Alice his wife, with Rose Allin her daughter came home, they doe not onely absent themselues from the church, and seruice of God but do dayly allure many other away from the same, which before did outwardly shew signes & tokens of obedience.

They assemble together vpon the Sabbaoth day in the time of diuine seruice, sometimes in one house, sometime in an other, and there ke [...]pe theyr priuy conuenticles and scholes of heresy. The Iurates sayth, the Lordes Commission is out, & they are discharged of theyr othe. The Quest men in your Archdeacons visitation alleadged that forasmuch as they were once presented & now sent home they haue no more to do with them nor none other Your Officers sayth, namely Mayster Boswell, that the Coū sell sent them not home without a great consideration. I praye God some of your Officers proue not fauorers of hereticks. The rebels are stout in the Towne of Colchester.

The ministers of the Church are hemd at in the open streets, and called knaues. The blessed Sacrament of the aultar is blasphemed and rayled vpon in euery Alehouse and Tauerne. Prayer and fasting is not regarded. Seditious talkes and newes are rife, both in towne and countrey, in as ample and large manner, as though there had no honorable Lords and Commissioners bene sent for reformation thereof. The occasion riseth partly by reason of Iohn Lone of Colchester H [...]e [...]h (a peruerse place) which Iohn Lone was twise indicted of heresye, and thereupon fled with his wife and householde, and h [...]s goodes seased within the Towne of Colchester, to the King and Queenes Maiesties vse. Neuerthelesse the sayd Iohn is come home agayne, and nothing sayde or done to him. Whereupon the heretickes are wonderfully encouraged, to the no litle discomfort of good and Catholicke people, which dayly prayeth to God for the profite, vnity, and restauration of his Church agayne, whiche thing shall come the sooner to passe, through the trauell and paynes of su [...]h honourable Lordes and reuerend fathers, as your good Lordshippe is, vnto whome I wish long life and continuaunce, with encrease of much honour.

From Colchester the xviij. of December.

Your humble Bedes man Thomas Tye Priest.

When Iudasly this wicked Prieste had thus wrought his malice agaynst the people of god, within a while after, the stormes began to arise agaynste those poore persecuted William Mount and his company, wherby they were enforced to hide themselues from the heat thereof. And continuing so a litle space at last, the vij. day of March. an. 1557. being the first Sonday in Lent, and by 2. of the clock in the morning, one Maister Edmund Tyrrell (who came of the house of that Tyrrels which murdered king Edward the v. and his brother) tooke with him the Bailiffe of the hundred called William Simuell, dwelling in Colchester, and the two Cōstables of Muchbently aforesayd named Iohn Baker & William Harries with diuers other,W. Simuell, Iohn Baker, W. Harries persecutors. a great nū ber: & besetting the house of the said William Mount roūd about, called to them at length to open the doore, which being done M. Tyrrell with certein of his cōpany, went into the chamber where the sayd father Mount and his wife lay, willing them to rise:The taking of W. Munt, his wyfe, and Rose Allin their daughter. for (sayd he) ye must goe wyth vs to Colchester Castle. Mother Mount hearing that, beyng very sicke, desired that her daughter might first fetche her some drinke: for she was (she sayd) very ill at ease.

Then he gaue her leaue & bad her go. So her daughter the forenamed Rose Allin, mayde, tooke a stone pot in one hand, & a candle in the other, & went to draw drink for her mother: & as she came back again through the house, Tyrrel met her, & willed to geue her father & mother good coū sell, and to aduertise them to be better Catholicke people.

Rose.

Syr, they haue a better instructour then I. For the holy Ghost doth teach them I hope, which I trust wil not suffer them to erre.

Tyrrell.

Why, sayd Mayster Tyrrell, art thou still in that minde, thou noughty houswife? Mary it is time to look vpon such heretickes in deed.

Rose.

Syr, with that which you call heresy,Talke betweene Edmund Tyrrell and Rose Allin. do I worshyp my Lord God. I tell you troth.

Tyrrell.

Then I perceiue you will burne, gossip, with the rest, for companies sake.

Rose.

No syr, not for companies sake, but for my Christes sake, if so I be compelled, and I hope in his mercies, if he call me to it, he will enable me to beare it.

Tyrrell.

So he turning to his companye, sayde: Syrs thys gossip wil burne: do ye not thinke it? Mary sir, quoth one, proue her, and you shall see what she will do by and by.

❧ The burning of Rose Allins hand, by Edmund Tyrrell, as she was going to fetch drinke for her Mother, lying sicke in her bedde.

[Page]Then that cruell Tyrrill taking the candell from her, held her wrest, and the burning candell vnder her hande, burning crosse wise ouer the backe thereof, so long till the very smowes crackt a sūder. Witnes hereof Williā Kandler then dwelling in Muchbently,Tyrrell burneth Rose Allins hand. which was there presēt and saw it. Also Mistres Bright of Romford, with Anne Starky her mayd, to whom Rose Allin both declared the same, and the sayd Mistres Bright also ministred salue for the curing therof, as she lay in her house at Romforde going vp towardes London with other prisoners.

In which time of his tyranny, he sayd oftē to her: why whore wilt thou not cry? Thou young whoore, wilt thou not cry? &c. Unto which alwayes she aunswered, that she had no cause, she thanked God, but rather to reioyce. Hee had, she sayd more cause to weepe then she, if he considered the matter well. In the ende, when the sinnowes (as I sayd) brake that all the house heard them, he then thrust her from him violētly, and sayd: ha strong whore, thou shamelesse beast, thou beastly whore. &c. with such like vile wordes. But she quietly suffering his rage for the time, at the last,The patience of the faythfull. said: Syr, haue ye done what ye will doe? And he sayd, yea, and if thou thinke it be not well, then mend it.

Rose.

Mend it? nay, the Lord mend you, and geue you repentance, if it be his will. And now if ye thinke it good begin at the feet,The deuill payeth the persecutors their wages. and burne the head also. For he that set you a worke, shall pay you your wages one daye I warrant you: and so she went and caryed her mother drinke as shee was commaūded. Furthermore, after the searching of the house for more company, at the last they found one Iohn Thurston and Margaret his wife there also, whome they caried with the rest to Colchester Castle immediatly.

And this sayd Rose Allin being prisoner, tolde a frend of hers this cruell act of the sayd Tirrell, and shewing him the maner therof▪ she sayd: while my one hand (quoth she) was a burning, I hauing a pot in my other hand, might haue laid him on ye face with it,Shee reuengeth not euill for euill. if I had would? for no mā held my hand to let me therin. But I thanke God (quoth she) with all my hart, I did it not.

Also being asked of another howe she could abyde the paynefull burning of her hand, she said, at first it was some griefe to her, but afterward, the longer she burned the lesse she felt, or well neare none at all.

And because Mayster Tyrrell shall not goe alone in this kinde of cruelty, you shall heare another like example of a blynde Harpers hand burnt by Bishop Boner, as is testified by the relation of Ualentine Dyngley sometime gentleman to the sayd Bishop: who declared before credible witnes, as followeth: how the sayd Bishop Boner hauing this blind Harper before him, spake thus vnto him: that such blinde abiectes whiche folow a sorte of hereticall Preachers, when they come to the feeling of the fire, wyll be the first that will flye from it.

To whō the blind man sayd: that if euery ioynt of hym were burnt, yet he trusted in the Lord not to flye. Then Boner signifying priuily to certeine of his men about him what the should do, they brought to him a burning coale. Which coale being put into the poore mans hand, they closed it fast again, and so was his hand piteously burned. Amongest the doers wherof was the said maister Ualentine Dyngley witnes and reporter hereof, as is afore declared.

We read in the story of Titus Liuius of king Porsēna: who after the burning of the righte hande of M. Scaeuola, which came purposely to kill him, beyng onely contented therewith, sent him home to Rome agayne. But thus to burne the handes of poore men and women whiche neuer meant any harme vnto them, and yet not contented with that, but also to consume theyr whole bodyes without any iust cause, we find no example of such barbarous tyranny, neither in Titus Liuius, neither in any other story amongest the heathen.

But to returne to our Colchester Martirs againe, as touching William Munt & his Wyfe, and burning of their daughter Rose Allins hand, sufficient hath bene declared. With the sayd William Munt and his family, was ioyned also in the same prison at Colchester, another faithfull brother named Iohn Iohnson, alias Aliker, of Thorpe, in the County of Essex labourer, of the age of xxxiiij. yeares, hauing no wife aliue, but three yong children, who also was with them indicted of heresy, and so all these foure laye together in Colchester Castle.

The other sixe prisoners lay in Mote Hall in the sayde towne of Colchester, whose names were:

First, William Bongeor, of the parish of S. Nicholas in Colchester, Glasier, of the age of lx. yeares.

2. Tho. Benold of Colchester, Talow Chaundler.

3. W. Purcas of Bocking in the County of Essex, Fuller, a yong man, of the age of xx. yeares.

4. Agnes Syluerside, alias Smith, dwelling in Colchester, widow of the age of lx. yeares.

5. Helene Ewring, the wi [...]e of Iohn Ewring, Myller,Helene Ewring apprehend [...] the second tyme. dwelling in Colchester, of the age of fiue and forty yeares or thereaboutes, who was one of the two and twenty prisoners mentioned before. pag. 1863. sent vp in bandes frō Colchester to London, and after being deliuered with the rest, repayred home to Colchester agayne to her husbande, where notwithstanding she enioyed her liberty not verye long: for shortly after her returne, met with her one Rob. Maynard then Bayliffe of Colchester,Robert Maynard a great enemy to the Gospell. a speciall enemy to Gods Gospell, who spying her, came to her, & kissed her, & bade her welcome home from London. Unto whome she considerately aunswered agayne, and sayd, that it was but a Iudas kisse. For in the end (quoth she) I know you will betray me: As in deed it came to passe, for immediately after that talke she was apprehended by him againe, & there lodged with the rest in the towne prison (as is aforesayde) called the Mote hall.

6. The sixt of this company was Elizabeth Folkes, a yong mayd, and seruaunt in Colchester, of the age of twē ty yeares.

These sixe were imprisoned in the town prison of Colchester, called Mote Hall, as the other soure aboue specified, were in the Castle.

Diuers examinations these good men had at sundrye times before diuers Iustices, Priestes, and Officers, as M. Roper, Iohn Kingstone Commissary, Iohn Boswell Priest and Boners Scribe, and others moe, whereof the sayd Boswell made relation to Bishop Boner, certifying him of their depositions, as is to be read in our first book of Actes and Monumentes. pag. 1607. Last of all they were examined again in Mote hall the xxiij. day of Iune, by doctour Chadsey, Iohn Kingstone Commissary, with other Priestes, & Boswell the Scribe, in the presence of the two Bailiffes of Colchester, Robert Browne & Robert Maynard, with diuers other Iustices both of the town & country, and other Gentlemen a great sort: at which tyme and place, and before the said persons, they had sentence of condemnation read agaynst thē, chiefely for not affirming the reall presence of the Sacrament in theyr Aultar. The effect of theyr wordes therein, was this, or such like, as here foloweth.

¶First the Lordes faythfull prisoners in Mote Hall.

WIlliā Bongeor,William Bongeor. of the parish of S. Nicolas in Colchester, Glasier, sayd: that the sacramēt of the aultar was bread, is bread, & so remayneth bread, & for the consecration it is not the holyer, but rather the worse. To thys he did stand, as also agaynst all the rest of their Papisticall doctrine: and so had sentence read agaynst him.

Thomas Benold of Colchester, Talow Chaundler, affirmed the like in effect that the sayd Williā Bongeor dyd:Thomas Benolde. and so had sentence also read against him.

W. Purcas of Bocking said,W. Purcas condemned. that when he receiued the sacrament, he receiued bread in an holy vse, that preacheth the remembrance that Christ died for him. To this he stood and against other theyr popish matters: and so also had sē tence read agaynst him.

Agnes Syluerside, alias Smith, sayd: that she loued no Consecration.Agnes Siluerside condemned. For the breade and wine is rather worse then better therby, she sayd. This good olde woman aunswered them with such sound iudgement and boldnesse, to euery thing they asked her, that it reioyced the heartes of many, and especially to see the pacience of such a reuerende olde age, agaynst the tauntes and checkes of her enemies. To this she also stood, and had sentence read agaynst her in like maner.

Helene Ewring aunswered the like in effect as ye other did, clearely denying all the lawes set forth by the Pope,Helene Ewring condemned wt her whole hart. This good woman was somewhat thicke of hearing, but yet quick in vnderstanding the Lords matters (his name therfore be praysed.) Agaynst her also there was sentence read.

Elizabeth Folkes the young mayden, being examined whether she beleued the presence of Christes body to be in the Sacrament substantially and really, or no: answered,Elizabeth Folkes condemned. that she beleued that it was a substantiall lye, and a reall lye. At which wordes the Priestes and others chafed very much, and asked her agayne,A substanciall lye. A reall lye. whether after the Consecration there remayned not the bodye of Christ in the Sacrament. And she aunswered, that before Consecration and after, it is but bread, and that man blesseth without Gods word, is cursed & abhominable by the word. &c. Then they examined her of confession to the Priest, of going to church to heare Masse, of the authority of the Bishoppe of Rome. &c. Unto all which she answered, that she woulde neyther [Page] vse nor frequent none of them all, by the grace of God, but vtterly detest and and abhorre them from the bottome of our hart, and all such trumpery.

Then read they the sentence of condemnation against her.D. Chadsey wept. In which time Doct. Chadsey wept, that the teares trickled downe his cheekes. So the sentence being read, she kneeled downe on both her knees, lifting vp her hāds & eyes vnto heauen, with seruent praier in audible voyce praysing God that euer shee was borne, to see that moste blessed and happy day,Elizabeth Folkes prayseth God at her owne condemnation. Elizabeth Folkes prayeth for [...]. Sleeping Maynard. that ye Lord would count her worthy to suffer for the testimony of Christ: and Lord, sayd she (if it be thy will) forgeue them that this haue done against me, for they know not what they doe. Then rising vp, she exhorted al those on the Benche, to repentaunce, especially those who brought her to prison, as Robert Maynard the Bayliffe, and such like: which Maynard commonly when he sate in iudgment vpon life and death, would sit sleeping on the Bench many times: so careful was his mind on his Office.

Further shee willed halting Gospellers to beware of bloud, for that would cry for vengeaunce, &c. And in ye end she told them all, laying her hand on the Barre, if they d [...]d not repent their wicked doynges therin, that vndoubtedly the very barre should be a witnes agaynst them at ye day of iudgement, that they had there that day shed innocente bloud.

This Elizabeth Folkes, the day before she was condemned, was examined onely vpon this article, whether she beleued that there was a Catholicke Church of Christ or no. Unto which she answered, Yea. Then was she immediately (by Bowsels meanes the Scribe) deliuered vnto her vncle Holt▪ of the same towne of Colchester, to keep who caried her home vnto hys house: & shee being there, might haue departed thence many tymes, if she had wold: for there was meanes offered to conuey her awaye. But she hearyng that some doubted that shee hadde yealded to the Pope (although it was most vntrue) would in no wise content her selfe,Elizabeth [...] might haue e [...]caped and [...]ould not. but wept, and was in suche anguishe of minde and terrour of conscience, that (no remedye) shee woulde to the Papistes agayne, for any perswasions that could bee, and commyng before them at Cosins house at the white Harte in Colchester, she was at vtter defiaunce with them and their doctrine: and so had, as ye haue heard in the end, a papisticall reward, as the rest of her brethren had.

¶The Lordes faythfull prisoners in Colchester Castle.

W. Munt condemned.WIlliam Munt of Muchbentley in Essex, of the age of 61. yeares, sayde: that the sacrament of the Aultar was an abhominable Idoll, and that if he should obserue any part of their popish proceedinges, he should dysplease God, and bring his curse vpon him, and therfore for feare of his vengeāce he durst not doe it. This good father was examined of many thinges, but God be thanked, he stoode to the truth and in the end therfore had sentence of condemnation read agaynst hym.

Iohn Iohnson of Thorpe in Essex, wydower of ye age of xxxiiii. yeares, was examined as the rest, and made answere in suche sorte, [...]hn Iohn [...]on condem [...]d. as the Papistes counted them none of theirs, and therefore condemned him with theyr bloudye sentēce, as they had done the rest before. This Ioh. Iohnson affirmed, that in the receauing of the sacrament, accordyng to Christes institution, he receiueth the body of christ spiritually. &c.

Alice Munt, the wife of the sayde William Munt, of ye age of xli. yeares,Alice Munt [...]ondemned. being also examined as the rest, sayd and confirmed the same in effect as her husband dyd, and was therefore also condemned by their bloudy sentence in lyke maner.

Rose Allyn mayd, the daughter of the sayd Alice Munt of the age of twenty yeares,Rose Allen. being examined of auricular confession, goyng to the church to heare Masse, of the Popish seuen sacramentes &c. aunswered stoutlye that they stanke in the face of God, and she durst not haue to do with them for her life, [...] Allins answeres. neyther was she (she sayde) anye member of theirs: for they were the members of Antichriste, and so shuld haue (if they repented not) the reward of Antichrist. Being asked further, what she could saye of the Sea of the Bishop of Rome, whethere she would obey hys authoritie or no: she aunswered boldly, that she was none of hys. As for hys See (quoth she) it is for Crowes,Rose Allin condemned kytes, owles and Rauens to swimme in, such as you be, for by ye grace of God I shall not swimme in that See, while I lyue, neither will I haue any thing to doe therewith. Then read they the sentence of condemnation agaynst her, and so sent her vnto prison agayne vnto the rest, where she song with great ioy, to the wonder of many.

Thus these poore condemned Lambes, beyng deliuered into the handes of the secular power, were committed agayn euery one vnto ye Prison from whence they came, where they remayned wt much ioy & great comfort (in continuall reading, and inuocating the name of God) euer looking and expecting the happy day of their dissolution. In which time the cruell Papistes left not their mischieuous attemptes agaynst them (although they would seeme now to haue no more to doe with thē) for bloudy Boner, whose throte neuer cryed ho, shortly a [...]ter got a writ for the burning of the foresayd ten good creatures, and to shewe the more dilligence in the cause, he sent hys owne trusty man downe with it, named Edward Cosin, and with hym also his letter for the furtheraunce of the matter, the thirtye day of Iuly, the next month after the condemnation.

The writ being thus receiued of the sayde Bayliffes, & they hauing then no leysure thereaboutes, appoynted the day of ye executiō therof, to be ye second day of August next following. And because the faythfull soules were in two seuerall Prisons, as the Castle was for the Countrey and Mote Hall for the Towne, therfore it was agreed among them, that they in Mote Hall should be burnt in the forenoone and those at the Castle, by the Sheriffe of ye Shyre, in the after noone, as here thou mayest see it more playne how it came to passe accordingly.

The second day of August. 1557. betwixt sixe and seuen of ye clock in ye morning, was brought from Mote Hal vnto a plat of ground hard by the towne wall of Colchester on the outward side, William Bongeor, William Purcas Thomas Benold, Agnes Siluerside aliâs Smith. Helene Euring & Elizab. Folkes aforenamed, which being there, & al things prepared for theyr martyrdome at the last these said constant martyrs kneeled downe and made theyr hū ble prayers to God, but not in such sorte as they woulde: for the cruel tyrants would not suffer them: especially one Mayster Clere among the rest (who sometyme had bene a Gospeller) shewed hymselfe very extreme vnto them: the Lord geue him repentaunce (if it be hys good will) & grace to be a better man. Whē they had made their prayers, they rose, & made them ready to the fire. And Elizabeth Folkes when she had pluckt off her Peticote, woulde haue geuen it to her mother, (which came and kist her at the stake, and exhorted her to be strong in the Lord) but the wicked there attending, woulde not suffer her to geue it. Therefore taking the sayd peticote in her hand, she threw it away from her saying: Farewell all the world farewell fayth, farewel hope: and so taking the stake in her hand, sayde: Welcome loue &c. Now she being at the stake, and one of the Officers nayling the chayne about her, in the striking of ye staple, he mist the place and strake her with a great stroke of the hammer on the shoulder bone: wherat she sodenly turned her head lifting vp her eyes to the Lorde, and prayed

¶The martyrdome of three men and three women at Colchester, burned in the forenoone, besides 4 other burned at after noone.

The Martyrdome of Williā Bongor, Will. Purcas, Tho. Benold, Agnes Siluerside, alias Smith, Helene Ewring, Elizabeth Folkes, at Colchester in the forenone. Anno. 1557. August. 2. [Page] smilingly, and gaue her selfe to exhortyng the people agayne.

When all sixe were also nayled likewise at their stakes and the fire about them, they clapped their handes for ioy in the fire, that the standers by (which were by estimation thousandes) cryed generally all almost: The Lord strengthē them, the Lord comfort them, the Lord poure his mercies vpon them, with such like wordes, as was wonderfull to heare.

Thus yealded they vp theyr soules and bodyes into ye Lordes handes, for the true testimony of his trueth. The Lord graunt we may imitate the same in the like quarrell (if hee so vouche vs worthye) for hys mercies sake. Amen.

In like manner, the sayde day in the afternoone, was brought forth into the Castle yard, to a place appoynted for the same,W. Munt, Alice his wyfe, Rose Allin their daughter, Iohn Iohnson, burnt the same day at afternoone. W. Munt. Iohn Iohnson, Alice Munt, and Rose Allyn aforesayd, which godly constant persons, after they had made theyr praiers, and were ioyfully [...]yed to the stakes, calling vpon the name of God, and exhorting the people earnestly to flee from Idolatry, suffered their martyrdome with such triumphe and ioye, that the people did no lesse showte therat to see it, then at the other that were burnt the same day in the morning.

Thus ended all these glorious x. soules that day, their happy liues vnto the Lord,The age of these Tenne made the summe of 406. whose ages all did growe to ye summe of 406. yeares or thereaboutes. The Lord graunt we may well spend our yeares and dayes likewise to his glory. Amen.

¶Iohn Thurston dyed in Colchester Castle.

BEfore you haue heard of ye taking of one I. Thurston at Muchbentley,Iohn Thurston a confessor of Christ. August. [...]. in the house of one William Munt of the same towne: which sayd Iohn Thurston afterwarde, about the moneth of Maye, in the yeare aforesayde, dyed in Colchester Castle, a constaunt confessour of Iesus Christ.

¶The story and death of George Eagles, otherwise termed Trudgeouer, a most paynefull trauayler in Christes Gospell, who for the same Gospell most cruelly was martyred by the cruell papistes.

AMong other Martirs of singular vertue and constancie,George Eagles Martyred. one George Eagles deserueth not the least admyration, but is so much the more to be commended, for that he hauing little learning or none, most manfully serued & fought vnder the banner of Christes Churche. For oftentimes the will and pleasure of God is to beautifie & adorn his kingdome wt the weake & simple instruments of this world: such as in the old Testament Amos was, who wt many other of obscure and vnknowne names, were called from the heardes and soldes to the honour of Prophetes: as likewise we read of the Apostles that were called from fishermens craft, and put into churches. Wherefore thys George Eagles is not to be neglected for his base occupation, whome Christ called thence to set foorth and declare abroad his Gospell. Rather we ought to glorifie GOD the more thereby in his holinesse, whiche in so blinde a time inspired him with the gift of preaching, and constancie of suffering: who after a certayne time hee had vsed the occupation of a Taylor, being eloquent and of good vtteraunce, gaue and applyed himselfe to the profite of christes Church.

Which man, as before in those moste bright and cleare dayes of king Edw. the 6. he had not vnfruitfully shewed and preached the power & force of ye Lorde: so afterward in the tempestious time and fall of the churche (at what tyme the confessours of Christ and hys Gospell were turmoyled, diuers of thē murthered, parte banished, & other some constrained for feare not to shew their heades) he expressed and vttered his manly stomacke. For he wandring abroad into diuers and farre Countryes,The paynefull trauell of George Eagles. where he could finde any of his brethren, he did there moste earnestly encourage & comfort them, not tarying in this town, and sometyme abidyng in that certayn mōthes together, as occasion serued, lodgyng sometyme in the Countrey & sometime for feare liuing in fieldes & woods, who for his immoderate & vnreasonable goyng abroad, was called Trudgeouer. Oftentimes he did lye abroad in the night without couert spending the most part thereof in deuout and earnest prayer.

His dyet was so aboue measure spare and sclender, that for the space of three yeares, he vsed for the moste parte, to drinke nothing but very water, whereunto he was compelled through necessitie of the time of persecution: & after whē he perceaued that his body by Gods prouidence proued well enough with this dyet, he thought best to inure himselfe therwithall agaynst all necessities.

Now when he had profited Christes Churche in thys sort, by going about and preaching the Gospell a yeare or two, and especially in Colchester and the quarters therabout, that priuie enemy which enuieth alwayes the saluation and blessed estate of the good, lurketh & layeth wait by all meanes possible for hym, so that there were diuers espies sent out, who had in commaundement, where soeuer they found him, to bring him eyther quicke or dead.

But when this their attempt could not preuayle, but al was in vayne (the sayd Eagles with his brethren keping in close, and hiding themselues in out and darke places, as in barnes, thickets, holes, and priuy closets) hys aduersaries wēt about an other way to compasse this theyr enterprise of taking him. For in the Queenes name a greeuous Edicte was proclaymed throughout foure Shyres Essex, Suffolke, Kent, and Northfolke, promising ye party that tooke him, twenty pound for his paynes: doubtles a worthy hyre to entice any Iew to treachery. For being inflamed with greedy desire of the mony, deuised and inuē ted al waies and reasons they could possible to be enriched with the hurt and destruction of this sely man.

At length it came to passe, that this George being seene by chaunce at Colchester vpō Mary Magdalens day, at which tyme they kept a Fayre in the Towne, should haue foorthwt ben deliuered to hys aduersaries, if he perceiuing the same (as God would haue it) had not conueyed hymselfe away as fast as he could, a great multitude pursuing after, and seeking dilligently for him. Who first hid hymselfe in a Groue, and then from thence he stole into a corne field there by, and so laye secretly couched from the vyolence of his enemies, in so muche as they were all, sauyng one, past hope of taking him, and therefore readye to depart their way.

This one hauing more subtilly and wicked craft in his head then the rest, woulde not depart thence with his fellowes, but climed vp into a high tree, there to view & espy if he might see Eagles any where stir or moue. The poore man thinking al sure enough, by reason that hee heard no noyse abroad, rose vp vpon his knees, and lifting vpp his hands, prayed vnto God.Quo non mortalia pectora cogis, auri sac [...]a fames. Virg. Aeneid. 1. And whether it were for yt hys head was aboue the corne, or because his voice was heard the lurker perceiuing hys desired pray that hee hunted after, forthwith came downe, and sodaynly laying hands on him, brought him as prisoner to Colchester. Notwithstanding the gredy and Iudas knaue which had so much promised him, was faine to be contented with a very smal reward, and glad to take that too, least he shoulde haue had nothing at all.

This George, not without great lamentation of dyuers good men: and great lacke vnto the Church of God (of whiche to his power hee was a worthye instrument) was committed to prison there, and from thence wythin 4. dayes after conueyed to Chelmsford, where he abode all that night in deuout prayer, and would not sleepe, neither would eat or drinke, but bread and water. The next day he was caryed to London to the Bishop or the Counsayle, and there remayned a certayne time, & then was brought downe to Chelmsford to the Sessions, and there was indited and accused of treason, because hee had assembled cō panyes together, contrary to the lawes and statutes of the Realme in that case prouided. For so it was ordayned a litle before, to auoyd sedition, that if men shoulde flocke secretly together, aboue the number of six, they shoulde be attached of treason: which strayte lawe was the casting away of the good Duke of Somerset before mentioned.

And albeit it was well known that poore Eagles did neuer any thing seditiously against ye Queene, yet to cloke an honest matter withall, and to cause hym to be the more hated of the people, they turned religion into a ciuill offence and crime, and though he defended his cause stoutly and boldly, making a full declaration of his religion or fayth before the Iudges: yet could he not bryng to passe by any meanes, but that hee must neeedes be indicted (as is sayd) of treason, whose inditement did runne muche after this fashion.

George Eagles, thou art indicted by ye name of George Eagles, otherwise Trudgeouer the worlde, for that thou didst such a day make thy prayer, that God shoulde turne Queene Maryes hart, or els take her away.George Ea [...]gles indit [...] ment.

He denyed that he prayed that God should take her away, but he confessed that he prayed that God would turn her hart in his prayer. Well, notwithstanding he was condemned for a traytor, although the meaning thereof was for Religion.

[Page]This thing done, he was caryed to the new Inne, called the signe of the Crowne in Chelmsforde, by the beastly Bayliffes, which some of them were they that before dyd the best to take him, and being in the Inne, one Richard Potto the elder,Richard Potto In [...]older at [...] Cocke [...] Chelms [...]rd. an Inholder, dwelling at the signe of the Cocke in the same towne, did muche trouble him in perswading him to cōfesse he had offended the Queene in his prayer which he was condemned for, and to aske her forgeuenes.

To whome he sayd hee had not offended her Grace in that behalfe. So in processe of time he was layd vppon a Sled with an Hurdle on it, and drawne to the place of execution being fast bounde, hauing in his hand a Psalme booke, of the whiche he read very deuoutly all the way wt a loud voyce till he came there: and being on the Ladder, this foresayd Potto did much trouble him wt the matter aforesayd, when he would haue vttered other thinges, tyll such time as the Sheriffe commaunded Potto to hold his peace and trouble him no more.

So he made his confession and stood very constant stil then he was turned of the ladder. With him were cast certayn theeues also, and ye next day when they wer brought out to be executed with him, there happened a thing that did much set forth and declare the innocency and godlines of this man. For being ledde betweene two theeues to the place where he should suffer, when as hee exhorted bothe them & all other, to stand steadfastly to the truth, one of these turned the counsel he gaue, into a iesting matter, and made but a floute of it.

Why should we doubt to obtayne heauen, sayth he, for as much as this holy man shal go before vs, as captayne and leader vnto vs in the way. We shall flee thether strayt as soone as he hath once made vs the entry.

In this, George Eagles and that other did greatly reproue him, who on ye other side gaue good heed to Georges exhortation, earnestly be wayling his owne wickednes, & calling to Christ for mercy. But the more that the first was bid to be still and to leaue off his scoffing, the more peruerse did he continue in hys foolishnes and his wicked behauiour. At length he came to the Gallowes, where they shoulde bee hanged, but George was caryed to an other place there by to suffer. Betweene the two it was ye godlyers chaunce to go the foremost, who beyng vpon ye ladder, after he had exhorted the people to beware and take heede to thēselues, how they did transgresse ye commaundementes of God, and then hadde committed his soule in to Gods handes, he ended his life after a godly and quyet maner.

The mockers turn commeth next, which would haue sayd likewise somewhat, but his tongue did so fumble and falter in his head, [...] that hee was not able to speake a word. Fayne would he haue vttered his mind, but he coulde not bring it out. Then did the vnder Sheriffe bid him say the Lordes prayer, which he coulde not say neyther, but stutteringly, as a man would saye, one word to day, and an other to morowe. Then one did begin to say it, and so bad him say after.

Such as were there and saw it, were very much astonyed: especially those that did beholde the iust punishment of God, agaynst him that had mocked so earnest a matter. George Eagles in the meane tyme, after hee had hanged a small time, hauing a great check with the halter, immediately one of the Bayliffes cut the halter a sunder, & hee fell to the ground being still aliue, although much amased wt the checke he had of the ladder.

[...]The one William Swallow of Chelmsford a Bayliffe did draw him to the Sledde, yt he was drawn thether on, and layd his necke thereon, and with a Cleauer, such as is occupyed in many mens kitchins, and blunt, did hackle off his head, and sometime hit his necke, and sometyme his chinne, and did fowly māgle him, and so opened him. Notwithstanding this blessed Martyr of Christe abode steadfast and constant in the very midst of his tormentes, till such time as this tormentor William Swallowe dyd plucke the hart out of his body. The bodye being deuided in foure partes, and his bowels burnt, was brought to ye foresayd Swallowes dore, and there layd vppon the fishe stalles before his dore, till they had made ready a horse to cary his quarters, one to Colchester, and the reste to Harwich, Chelmsford and S. Rouses.

His head was set vpp at Chelmsforde on the Market Crosse on a long pole, [...] iust punishment [...] ▪ a [...] persecu [...]. and there stoode till the winde dyd blowe it downe, and lying certayne dayes in the streete tumbled about, one caused it to be buryed in the Churchyarde in the night. Also a wonderfull work of God was it that he shewed on this wicked Bayliffe Swallow, who within short space after this was so punished, that all the heare went welnere of his head, hys eyes were as it were closed vp and could scant see, the nayles of his fingers and toes went cleane off. He was in such case of his bodye, as though he had bene a leper,W Swallowes wyfe punished with the falling sicknes. and now in his last age almost a very begger, and his wife which he a little after maried God hath punished with the falling sickenes, or a disease like vnto that: which may be a warning or glasse for al mē and women to look in, that be enemies to Gods true seruauntes.Gods iudgemēt vpon Richard Potto an other persecutor of George Eagles.

No lesse token of his marueilous iudgement did God shewe vppon the foresayde Richard Potto, whiche did so much trouble this George Eagles in the Inne, and at the place of execution, as is aboue specified. He liued til the beginning of Queene Elizabethes raygne, al which time he little ioyed, & on a time being in a great chaufe wyth two or three of his neighbors in his own house, feeling himself not well, he said to one of hys seruantes: Goe with me in to the chamber & when hee came there, he fell downe on a low bed, as heauy as it had bene lead, & laye there fomyng at the mouth, & coulde neuer speake after, neyther yet vnderstand what was sayd to him, as by al meanes was tried by his neighbors with signes to him made, but laye as senceles as it had bene a very dumb beast, and within three or foure dayes dyed. God graunt that this token sente of God, with many moe like, may bee a warning to vs euer hereafter, while we shall liue vnto the worlds end.

Besides this, God hathe wonderfully shewed hys worke. For at a time when they layd great wayte for thys George Eagles: so that it was thought that it was vnpossible but that he should be taken being so beset, his frends did put him in a Prentice apparill, that is to say, watche [...] hose, as their maner is, and an old cloke, and set him on a packe of woll, as though he had ridden to carry woll to ye spinners, so he rode amongst the midst of his aduersaries and escaped them al for that time. An other troubler of the sayd George Eagles was also Iustice Browne, who enioyed not his cruelty many yeares after. &c.

Also when hee was at the Sessions at Chelmsforde, there was a rumor raysed that hee had accused diuers honest men that dyd keepe him in theyr houses, and was conuersaunt with him, and all to discredite him, which rumor was very false and vtterly vntrue. Witnes one Reynold, with diuers other dwelling in Chelmsford.

¶The martirdome and examination of Richard Crashfield of Wymoundham, condemned to death for the testimonye of Iesus Christ.

ABout this time suffered at Norwiche,August. 5. a godly man & a constant martyr of Christ, called Richard Crashfield whose examination before the Chauncellor, named Dunnynges, as he penned them with hys owne hand, so haue we faythfully recorded the same.

How say you Syrha, sayd the Chancellor,The examinatiō of Rich. Crashfield before Dū ning Chauncellor of Norwich. to the ceremonyes of the Church?

Then sayd I: what ceremonies?

He sayd vnto me: Do you not beleue that all the ceremonies of the church were good and godly?

My aunswere was: I do beleue so many as are groū ded in the testament of Iesus Christ.

Tush, sayd he,Sacrament of the Aultar. do you beleeue in the Sacrament of the aultar?

I sayd, I knew not what it was.

Then sayd he: Do you not beleeue that Christe tooke bread, gaue thankes, brake it, and sayde: Take, eate, thys is my body.

Yes verily, sayd I, and euen as Christ did speake, so did he performe the worke.

Tush, sayd he, doe you not beleeue this, that after the wordes be spoken by the prieste, there is the substaunce of Christes body, flesh, and bloud? How say you, doe you not beleue this? Speake man.

I doe beleeue that Christes body was broken for me vppon the Crosse, and his bloud shed for my redemption, wherof the bread and the wyne is a perpetuall memory, ye pledge of hys mercy, the ring and seale of hys promise, and a perpetuall memory for the faythfull, vnto the ende of the world. So then I was commaunded into prison vntil the next day.

¶An other examination of Richard Crashfield.

An other examination of Richard Crashfield.

THe daye following I was brought foorth. Then the Chauncellor sayd vnto me: Richard, how say you? Are you otherwise minded then you were yesterdaye? Hee rehearsing all the wordes that we hadde afore, sayde: are not [Page] these your wordes? Whereto I aunswered, Yes.

Then sayd he: how say you, can you not finde in your hart, when you come to the Church, to kneele downe before the Roode, and make your prayer?

Worshiping of Images.I aunswered and sayd, No: rehearsing the commaundement of God forbidding the same.

He sayd: haue you not read or heard, that God commaunded an Image to be made?

I answered, what Image?

He sayd, the brasen serpent.

I sayd, Yes, I haue heard it read, how that God dyd commaunde it to bee made, and lykewise to bee broken downe.

Then D. Brigges sayd: Wherfore did God command the Seraphins and Cherubins to be made?

I sayd, I could not tell: I would fayne learne.

Then sayd the Chauncellor: But how say you to this? can you finde in your hart to fall downe before the picture of Christ, which is the Roode?

I sayd, No, I feare the curse of God: for it is wrytten that God curseth the handes that make them, yea, and the handes that make the tooles wherewith they are carued.

Then D. Brigges raged, and sayd: List nowe what a peece of scripture he hath here gotten to serue hys purpose for he will not allow but where he listeth.Confessiion to the Priest.

Then sayd the Chauncellor: How say you to Confession to the priest? when were you confessed?

I sayd, I confesse my selfe dayly vnto the eternal God whom I most greuously offend.

Then the Chauncellor sayd: You do not then take confession to the priest to be good?

I aunswered, No, but rather wicked.

Then the Chauncellor sayd, How say you by yonder geare,Playing on the Organes. yonder singing, and yonder playing at ye Organs? is it not good and godly?

I sayd, I could perceaue no godlines in it.

Then he sayde: why, is it not written in the Psalmes: that we should prayse God with hymmes and spirituall songes?

I sayd, Yes, spirituall songes must be had: but yonder is of the flesh: & of the spirite of error. For to you it is pleasaunt and glorious, but to ye Lord it is bitter and odious.

Then sayd the Chauncellor: why, is it not written: My house is an house of prayer? P [...]ay. 56. Luke. 19.

I sayd, Yes. It is written also: That you haue made my house of prayer a denne of theeues.

With that, the Chancellor looked, and sayd: Haue we?

I aunswered and sayde, Christ sayde so. Then was I commaunded to ward.

The thursday next following, was D. Brigges sent to me for to examine me of my fayth.An other examination of Richard Crashfield. And he sayd: Countreyman, my Lord Bishop (for loue he would haue you saued) hath sent me vnto you, because to morow is your day appointed: therfore my Lord hath thought it meete, that you should declare vnto me your fayth: For to morow my lord will not haue much adoe with you.

I aunswered & said: Hath my Lord sent you? It is not you to whom I am disposed to shew my minde.

Then he sayd to me: I pray you shew me your minde concerning the sacrament of the altar.

I aunswered: Are you ignoraunt what I haue sayd?

He said▪ No: for it was wel writtē. Except you beleue, sayth he, as the Church hath taught, you are damned both body and soule.

I answered and sayd: Iudge not, least yee bee iudged: condemne not, least ye be condemned.

And he sayd: Loe: we shall haue a traytour as well as an hereticke: for hee will disallowe the kinges iudgement.

I sayd, No: I do not disallow the kinges iudgement but yours I do disallowe. For I praye you tell me, howe came you by this iudgement?

He answered and sayd: By the Church: for the Church hath power to saue and condemne, for if you bee condemned by the church, he ye sure, that you be damned both body and soule.

The Popes Church taketh Christes office out of his hand.Then I aunswered: If you haue this power, I am sore deceiued. For I beleue that Christ shall be our Iudge. But now I perceiue you will do much for him, that you will not put him to the payne.

Then he sayd: stand nearer countryman: why stand ye so farre off?

I sayd, I am neare enough, and a little to neare.

Then he sayd: Did not Christ say: Is not my flesh meate and my bloud drinke in deede?

I sayd: To whome spake Christ those wordes?

He sayd: To his Disciples.

I (intending to rehearse the texte) sayde: whereat did Christes disciples murmure inwardly?

He sayd: No, they did not murmure, but they were the Infidels (saith he:) for the Disciples were satisfied wt those wordes

I sayd: Did not Christ say thus, as hee taught at Capernaum? whereas his Disciples murmured, saying▪ This is an hard saying. Who can abide the hearyng of it? Iesus perceiuing their thoughtes: sayd: Doth this offend you?

Then he raged and sayd: Oh, thou wrastest the text for thine owne purpose. For the disciples did neuer murmure but the vnbeleuers, as thou art.Note here the ignorance of these Catholicke men, in the Scriptures.

I sayd: Yes, but I perceiue you know not the text.

Then sayd he with much raging, I will laye my head thereon, it is not so.

Then sayd I: I haue done with you.

Then sayd he: What shall I tell my Lord of you?

If you haue nothing to tell him, youre errand shalbe the sooner done, sayd I. And so we departed.

Then on Friday I was brought forth to receiue iudgement. Then the Chauncellor said vnto me:An other examinatiō of Richard Crashfield. Are you a new man, or are you not?

I aunswered and sayd: I trust I am a new man born of God.

God geue grace you be so, sayd he. So he rehearsed all my examination, & sayd: How say you, are not these your wordes?

I sayd, Yes: I will not deny them.

Then he sayd to Doctour Pore, standing by: I praye you talke with him. Then he alledging to me many fayre flattering wordes, sayd: Take, eate, this is my body. How say you to this? Do you not beleue that it is Christes bodye? speake.

I sayd: Haue you not my minde? Why do you trouble me?

He sayd: What did Christ geue you? was it breade, or was it not?

I sayd: Christ tooke bread and gaue thanks, and gaue it, and they tooke bread, and did eate. And Saincte Paule maketh it more manifest, where he sayth: So oft as yee shall eate of this bread, and drinke of this cuppe, yee shall shew forth the Lordes death vntill hee come. 1. Cor. 10. Saincte Paule sayth not here, as you say: for he sayth: So ofte as you shall eate of thys bread. He doth not saye, body. So they intendinge that I should go no further in the text, sayd: Tush, you goe about the bush. Aunswere me to the first question. Let vs make an end of that.

What say you to the bread that Christe gaue? Let mee haue your mind in that.

I aunswered: I haue sayd my mind in it.

Then the Chancellor sayde: No, wee will haue youre mind in that.

I aunswered: I haue sayd my minde in it.

Then the Chancellor: No, we will haue your mynde more playnly: For wee intend not to haue many wordes with you.

I said: My faith is fully grounded and stablished, that Christ Iesus the Easter Lamb hath offered his blessed body a sacrifice to God the father, the price of my redemptiō. For by that onely sacrifice are all faythfull sanctified, & he is our onely aduocate and mediatour, and hee hath made perfect our redemption. This hath hee done alone, wythout any of your dayly oblations.

Then Doctour Brigges starte vp, and sayd: Truthe, your wordes are true in deede. You take well the litterall sense: but this you must vnderstand, that like as you sayd that Christ offered his body vpon the Crosse, whiche was a bloudy sacrifice, and a visible sacrifice: so likewise wee dayly offer the selfe same body that was offered vppon the crosse, but not bloudy and visible, but inuisible,Vnbloudy Sacrifice of the Masse. vnto God the father.

Doe you offer Christes body, I sayd? Why then chrystes sacrifice was not perfect. But Christ is true, when all men shalbe lyers.

Then he sayd: Thou shalt not feare him that hath power to kill the body: but thou shall feare hym that hathe power to kill both body and soule.

I aunswered & sayd: It is not so But the text is thus: Thou shalt not feare them that haue power to kill the body, and then haue done what they can. But thou shalt feare him that hath power to kill both body and soule, and cast them both into hel fire, and not them.

He aunswered and sayd: Yes, for it is the Church.

I aunswered and sayd: Why, Christ sayth: I geue my lyfe for the redemption of the worlde. No manne taketh my lyfe from me (saythe hee) but I geue it of myne owne power, and so I haue power to take it agayne. Therefore Christ ye sonne of god did offer his blessed body once for al. [Page] And if you wil presume to offer his body dayly, then your power is aboue Christes power. With that he chafed, and sayd: What, shal wee haue doctrine? Ye are not hereto appointed.

Then the Chauncellor stoode vp, and sayde: will yee turne from this wicked error, and be an example of goodnes, as you haue bene an example of euill (for by youre wicked reading you haue perswaded simple women to be in this error) and ye shall haue mercy.

And I said: it is of God that I do craue mercy, whom I haue offended, and not of you.

Then sayde the Chauncellor: When were you at youre parishe Churche? These two yeares and more you haue stand excommunicate. Wherfore you are condemned. And so I was condemned.

The Martyrdome of Richard Crashfield. Anno. 1557. August. 5.Thus hast thou, gentle Reader, the examinations of this godly young man, set forth and written with hys own hand, who not long after his condēnation was by ye Sheriffes and Officers there, brought to the stake, where with much pacience and constancie he entered his blessed Martirdome. At the burning of whiche Christian Martyr one Thomas Carman the same tyme was apprehended, by what occasion, it is not yet to vs fully certayne, whether it was for words, or for praying with him, or for pledging him at his burning, concerning which Thom. Carman, his story hereafter followeth in his order and place, further to be seene.

¶One Fryer and a certayne godly woman burned at Rochester, who was the sister of George Eagles.

August. 20. One Fr [...]ar, & the sister of George Eagles, [...]urned at Rochester.

ABout the same time and month, one named Fryer, wt a woman accompanying him, who was the sister of George Eagles in the like cause of righteousnes, suffered the like martyrdome by the vnrighteous papistes, whose tyranny the Lord of his mercy abate & cut shorte, turning that wicked generation, if it be his will, to a better minde.

*The apprehension and death of Maistres Ioyce Lewes, the wife to Thomas Lewes, of Manceter, most constantly suffering for Gods word at Lichfield.

The story of Mistres Io [...]ce [...]ewes, Martyr.MAistresse Ioyce Lewes, a gentlewoman borne, was delicately brought vp in the pleasures of ye world hauing delight in gay apparell & such like foolishnes, with ye which follyes, the most part of the Gentlefolkes of England were then and are yet infected, who was maried first to one called Appelby, afterwarde to Thomas Lewes of Manceter. In the beginninge of Queene Maryes tyme she went to the Church and heard masse as others did, but when she heard of the burning of that moste godly & learned M. Laurence Saunders, who suffered in Couentry, she began to take more heede to the matter, and enquired earnestly of such as she knew feared God, ye cause of hys death: and when she perceaued it was because hee refused to receaue the Masse, she began to be troubled in consciēce & waxed very vnquiet, & because her house was euen hard by M. Iohn. Glouers house, of whome mention was made before. pag. 1614. and 1620. a man of blessed memory and of a singular example of his vnfayned godlines and manifold troubles whiche he suffered for the Gospell) shee did oftentimes resort to him, and desired him to tel her the faultes that were in the Masse, and other thinges that at that time were vrged as necessary to saluation.

Now he perceiuing both her vnquiet minde, & also the desire she had to know the truth, dyd most dilligently instruct her in ye wayes of the Lord, approuing vnto her out of Gods holy word, that the Masse, with all other papisticall inuentions, was odious in Gods sight: and besides this, reproued her, for that she delighted in the vanities of this world so much. By the which godly counsell geuē by him, it happened that she began to waxe weery of ye world throughly sorrowfull for her sinnes, being inflamed with the loue of God, desirous to serue him accordyng to hys word, purposing also to flee from those thinges the whiche did displease the Lord her God. And because she had learned ye masse to be euil & abhominable, she began to hate it. And when at a time she was compelled by the furiousnes of her husband to come to the Churche, at the same tyme when the holy water was cast, shee turned her backe towardes it, and shewed her selfe to be displeased with their blasphemous holy water, iniurious to the bloud of christ: Whereupon she was accused before the Bishop, for the despising of theyr sacramentals.

Immediately a Citation was sent for her to her husbandes house, to appeare before the bishop incontinently. The Summer yt brought the Citation deliuered it to her husband, who looking vpō it, & perceauing what it was, was moued wt anger, willing the sumner to take the Citation wt him agayne (or els he woulde make him to eate it. The Sumner refused to take it agayne, for he thought no man durst haue bene so bold to trouble him. But in ye ende Lewes compelled the sayd sumner to eate the Citation indeed, by setting a daggar to his hart: & when hee had eaten it, he caused him to drinke to it, & so sent him away. But immediately after, the sayd Lewes with his wife were commaunded to appeare before the B. where the sayd Lewes by & by submitted himself, & desired the Bish. to be good to him, excusing himselfe after ye best fashion he could. Wherupon the B. was content to receiue his submission, wt condition that his wife shoulde submit her selfe also. But shee stoutly told the byshop, that by refusing of the holy water she had neither offended God nor any part of hys lawes. At the which words the bish. being greeuously offended, & because she was a Gentlewomā, he would not take her at ye worst (as he sayd) he gaue her one monthes respite binding her husband in an hundred pound to bring her again vnto him at ye monthes end, and so they were both let go.

When they came to their owne house, the sayde Maystresse Ioyce Lewes gaue her selfe to most dilligent praier and inuocating of the name of God,Mistres Lewes instructed by M. Iohn Glouer. resorting continually to the aboue named man of God, Maister Iohn Glouer who did most dilligently instruct her with Gods worde, willing her in any wise not to meddle with that matter in respect of vayne glory, or to get her selfe a name, shewyng her the great daungers shee was like to cast her selfe in, if shee shoulde meddle in Gods matters otherwyse then Christ doth teach.

When the moneth was nowe almost expired, and the time at hand that shee shoulde be brought before the Bishop, her husband being aduertised by the sayde Mayster Iohn Glouer and others, not to carry her to the Byshop, but to seeke some wayes to saue her, or if the worst should come, to be content to forfeit so much money, rather then to cast his own wife into ye fire: He answered, hee woulde not loose or forfeit anye thinge for her sake: and so lyke a murtherer of his owne wife, caryed her to the bloudye B. where she was examined, and found more stout then shee was before death was threatned. And to begin withal,Mistres Lewes imp [...]isoned. she was sent to such a stincking prison, that a certayn mayde which was appoynted to keep her companye, did sownd in the same prison.

Being thus kept in prison, and oftentimes examined and euer founde stoute, at the length shee was brought in iudgement, & pronounced an hereticke, worthy to be burned. When the Bishop reasoned with her, why she would not come to the masse, and receiue the sacramentes and sacramentals of holy Church, she answered: Because I find not these thinges in Gods worde, which you so vrge and magnifie, as thinges moste needefull for mens saluation. If these thinges were in the same word of God commended: I would with all my hart receiue, esteeme, and beleue them. The Bishoppe aunswered: if thou wilt beleeue no more then is in the scripture, concerning matters of religion: thou art in a damnable case. At the whiche wordes she was wonderfully amased, and being moued by ye spirite of God, tolde the Bishop, that hys wordes were vngodly and wicked.

After her condemnation, she cōtinued a whole twelue moneth in prison, because she was committed to the Sheriffe that was of late chosen, who coulde not be compelled to put her to death in his tyme, as he affirmed: for y• which thing after her death, he was sore troubled and in daunger of his life. All that time shee was in prison,Mistres Lewes a yeare in prison after her condē nation. her behauiour was such both in wordes and deedes, that al they that had any sparke of godlines or ciuile honesty, did greatly lamēt her case, that she should be put to death.

Now when the tyme did drawe neare the which God had appoynted for her deliueraunce, the writte De comburendo, (as they terme it) beyng brought down from London, she desired certaine of her frends to come to her, with whom when they came, shee consulted how shee might be haue her self, that her death might be more glorious to the name of God, cōfortable to his people, and also most discomfortable vnto the enemies of God. As for death, sayd shee, I do not greatly passe: when I behold the amyable countenance of Christ my deare Sauiour, ye vglesome face of death doth not greatly trouble me. In ye which time also shee reasoned most comfortably out of Gods worde, of Gods election and reprobation.

In the euenyng, before ye daye of her suffering, two of the priests of the close of Lichfield, came to the vnder Sheriffes house where shee laye, and sent worde to her by the [Page] Sheriffe,Anno 1557. September. that they were come to heare her confession: for they would be sory shee shoulde dye without it. She sente them word agayne, shee had made her confession to Christ her sauiour, at whose hands she was sure to haue forgeuenes of her sinnes:Mistres Lewes. refuseth to be confessed of the Priestes. As concerning the cause for the whiche she should dye, she had no cause to confesse that, but rather geue vnto God most humble prayse that he did make her worthy to suffer deathe for his worde: And as concerning that absolution that they were able to geue vnto her, being authorised by ye pope, she did defie the same, euen from the bottome of her hart. The which thing when the priests heard, they said to the Sheriffe: Well, to morow her stoutnes will be proued and tryed. For although perhaps shee hath now some friendes that whisper her in her eares, to morow will we see who dare be so hardy as to come neare her: and so they went theyr wayes with anger, that theyr confession and absolution was nought set by.

All that night she was wonderfully chearefull & mery with a certaine grauitie, in so much that the maiestie of the spirit of God did manifestly appeare in her, who did expel the feare of deathe out of her heart, spending the tyme in prayer, reading, & talking with them that were purposely come vnto her for to comfort her with the word of God.

About three of the clocke in the morning, Satan (who neuer sleepeth especially when death is at hand) began to stirre himselfe busily,Temptations of Mistres Lewes before her death and Martyrdome. shooting at her that fierye darte the whiche he is wont to doe agaynst all that are at defiaunce with him, questioning with her, how shee coulde tell that she was chosen to eternal life, and that Christ dyed for her. I graunt that he dyed, but that he dyed for thee howe canst thou tell? with this suggestion when shee was troubled, they that were about her, did councell her to follow the example of Paule, Galathians, 2. where he sayth: Which hath loued me, and geuen hymselfe for me. Also, that her vocation and calling to the knowledge of Gods word, was a manifest token of Gods loue towards her, especially that same holy spirite of God working in her hart that loue and desire towardes God to please him, and to bee iustified by him through Christ &c. By these and like perswasions & especially by the comfortable promises of Christ,Ioyce Lewes comforted in he temptations. brought out of the scripture, Satan was put to flight, and she conforted in Christ.

About eight of the clocke, maister Sheriffe came to her into her chamber, saying these wordes: Maistres Lewes, I am come to bring you tidings of the Queenes pleasure the whiche is, that you shall liue no longer but one houre in this world: therefore prepare your selfe therunto: [...] stā deth you in hand. At which wordes being so grosely vttered and so sodaynly by such an officer as he was, she was somewhat abashed. Wherefore one of her friendes and acquayntaunce standing by, sayde these words: Maistresse Lewes, you haue great cause to prayse GOD, who wyll vouchsafe so speedily to take you out of this worlde, and make you worthy to be a witnesse to his truth, & to beare record vnto Christ that he is the onely sauiour.

After the which words spoken thus, she sayde: maister Sheriffe, your message is welcome to me, and I thanke my God that he will make me worthye to aduenture my life in his quarrell. And thus maister Sheriffe departed: and within the space of one houre, he came agayn, cum gladiis & fustibus: and when he came vp into the chamber, one of her friendes desired him to geue him leaue to goe with her to the stake, & to comfort her, the whiche the Sheriffe graunted at that time, but afterwardes he was sore troubled for the same when she was dead.

Nowe when shee was brought throughe the towne with a number of bill menne,Ioyce Lewes brought to the place of Martyrdome. a great multitude of people being present, she being led by two of her frends (whiche were M. Michaell Reniger and M. Augustine Bernher) she was brought to the place of execution: and because the place was farre off, and the throng of the people great, and she not acquaynted with the fresh ayre (being so long in prison) one of her frendes sent a messenger to the Sheriffes house for some drinke: and after she had prayed three seuerall times, in the whiche prayer she desired God most instantly to abolish the idolatrous Masse, and to delyuer this realme from Papistry (at the end of the whiche prayers the most parte of the people cryed Amen, yea, euen the Sheriffe that stoode harde by her,Her prayers. readye to cast her in the fire for not allowing the Masse, at this her prayers sayde with the rest of the people, Amen) when she had thus prayed, she tooke the cup into her handes saying: I drynke to all them that vnfaynedly loue the Gospell of Iesus Christ and wish for the abolishment of Papistry. When she had dronken,Women put to pennaunce, for pledging Ioyce [...]ewes. they that were her frends dranke also. After that a great number, specially the women of the towne dyd drynke wyth her: which afterward were put to open penaunce in the Churche by the cruel Papistes, for drinking with her.

When she was tyed to the stake with the chayne, shee shewed such a cheerefulnes, that it passed mans reason, beyng so well coloured in her face, and being so patient, that the most part of them that had honest hartes did lament, and euen with teares bewayle the tyranny of ye Papistes.The Martyrdome of Mistres Ioyce Lewes. When the fire was sette vppon her, she neither struggled nor sturred, but onely lifted vp her handes towardes heauen, being dead very speedely: for the vnder Sheriffes at the request of her friendes had prouided such stuffe, by the whiche shee was sodenly dispatched out of this miserable worlde.

This amongest other thinges may not bee forgotten, that the Papistes had appoynted some to rayle vppon her openly, and to reuile her, both as shee went to the place of Execution, and also when she came at the stake. Amongest others there was an olde Prieste, whiche hadde a payre of writing tables to note bothe the names of the women that dranke of her cuppe (as before you heard) and also described her friendes by their apparell: for presentlye hee could not learne their names, and afterwardes enquyred for their names, and so immediately after processe was sente out for them, bothe to Couentrye and other places: but God, whose prouidence sleepeth not, did defende them from the handes of these cruell tyrauntes. Unto ye whiche God, with the sonne▪ and the holy Ghost bee honour and glory for euer, Amen.

*The Martyrdome of Rafe Allerton, Iames Austo, Margery Awstoo, and Richard Roth burned at Islington.

IN searching out the certayne number of the faythfull Martyrs of God yt suffered within the tyme & raygne of Queene Mary:September 17. The story of Rafe Allerton. I finde that about the 17. day of September, wer burned at Islingtō, nigh vnto London, these 4. constant professours of christ, Rafe Allerton, Iames Awstoo, Margery Austoo, his wife, and Richard Roth. Amongest the which: it first appeareth that this Rafe Allerton was more then a yeare before his condemnation, apprehended and brought before the Lorde Darcy of Chich. and was there accused, aswell for that he woulde not consent and come vnto the idolatrye and superstition whiche then was vsed, as also that he had by preaching entised oothers to do the like.

Being then hereupon examined, he confessed that hee comming into hys parishe Churche of Bentley, and seing the people sitting there, either gasing about, or els talking together, exhorted them that they would fall vnto prayer and meditation of Gods most holy worde, and not [...]it styll idlely. Whereunto they willingly consented. Then after prayer ended, he read vnto them a chapiter of the New testament, and so departed.

In which exercise he continued vntill Candlemas, & then being enformed that he might not so doe by the lawe (for that he was no priest or minister) he lefte of and kepte himselfe close in his house vntill Easter then nexte after.Rafe Allertō attached. At what time, certayne sworne men for the inquiry of such matters, came vnto hys house and attached him for reading in the Parish of Welley.

But when they vnderstood that he had red but once, & that it was of obedience (whereunto hee earnestly moued the people) they let hym for that tyme depart. Notwythstanding for feare of their cruelty hee was not longe after constrayned to forsake his owne house, and keepe himselfe in woodes, barnes, and other solitary places, vntill ye time of his apprehension.

After this examination, the Lord Darcy sent him vp to the Counsell: but they (not minding to trouble them selues with him) sent him vnto Boner. Who by threateninges and other subtill meanes, so abused the simple and fearfull hart of thys man (as yet not throughly stayed vpon the ayd and helpe of God) that within shorte tyme hee won him vnto his most wicked will, and made him opē ly at Paules crosse to reuoke and recante his former profession, and thereupon set him at libertie of body. Whiche yet brought such a bondage and terrour of soule and conscience, and so cast him downe, that except the Lord (whose mercies are immeasurable) had supported and lifted hym vp agayne, he had perished for euer.

But the Lord, who neuer suffereth his elect Children vtterly to fall, castinge his pittifull eyes vppon this loste sheepe, with his mercifull and fatherly chastisment, dyd (wt Peter) rayse hym vp agayne, geuing vnto him not only harty and vnfayned repentaunce, but also a moste constant boldnes to professe agayne (euen vnto the death) hys [Page] most holy name and glorious gospel. Wherefore at ye procurement of one Thomas Tie priest: sometime an earnest professor of Christ, but now a fierce persecutour of ye same, (as appeareth more at large before in the history of William Munt and his wife,Thomas T [...]e Priest, [...]. page 1979) he was againe apprehended, and sent vp againe vnto Boner, before whome he was the 8. day of Aprill, and sondry other times else examined. The report of which examination, wrytten by his owne hand with bloud for lacke of other incke, heereafter followeth.

The examination of Rafe Allerton at his seconde apprehension, appearing before the Bishop of London at Fulham, the 8. day of Aprill. An. 1557. wrytten by him selfe, wyth his owne bloud.

BOner.

Ah syrrha, howe chaunceth it that you are come hether againe on this fashion?T [...]e examination of [...] Allerton. I dare say thou art accused wrongfully.

Rafe.

Yea my Lord, so I am. For if I were guilty of such things as I am accused off, then I would be very sorie.

Boner.

By sainct Marie that is no [...] wel done. But let me heare: Art thou an honest man? for if I can proue no heresie by thee, then shall thine accusers doe thee no harme at all. Goe too, lette me heare thee: For I did not beleeue the tale to be true.

Rafe.

My Lorde, who doeth accuse me? I pray you let me know, and what is mine accusation, that I may answere thereunto.

Boner.

Ah, wilt thou so? Before God, if thou hast not dissembled, then thou needest not to be afraide, nor ashamed to aunswer for thy selfe. But tell me in faith, hast thou not dissembled.

Rafe.

If I cannot haue mine accusers to accuse me before you, my conscience doth constrain me to accuse my self before you: For I confesse that I haue grieuously offended God in my dissimulatiō at my last being before your lordship, for the which I am right sorrie, as God knoweth.

Boner.

Wherein I pray thee, diddest thou dissemble, when thou wast before me?

Rafe.

Forsooth my Lord, if your lordsh. remēber, I did set my hand vnto a certain writing, the contents wherof (as I remember) were, yt I did beleue in all things as the catholike churche teacheth. &c. In ye which I did not disclose my minde, but shamefully dissembled, because I made no difference betwene the true church and the vntrue church.

Bon.

Nay, but I pray thee let me heare more of this gear. For I fear me yu wilt smel of an hereticke anone. Which is the true church, as thou saiest? Dost thou not call the heretikes church ye true church, or ye catholike church of Christ? Now which of these 2. are the true church, saiest thou? Go too: for in faith I will know of thee ere I leaue thee.

Rafe.

As concerning the church of heretikes, I vtterly abhorre ye same, as detestable and abhominable before God, with all their enormities and heresies: and the church catholicke is it that I onely embrace, whose doctrine is sincere, pure and true.

Boner.

By s. Augustine, but that is wel said of thee. For by God almighty, if thou haddest allowed the church of heretikes, I would haue burned thee with fire for thy labour.

Morton.

Then said one Morton a Priest: My Lorde, you know not yet what church it is that he calleth catholicke. I warrant you he meaneth naughtely enough.

Boner.

Thinke you so? Now by our blessed Lady, if it be so, he might haue deceiued me. How say you syrrha, which is the catholicke church.

Rafe.

Euen that which hath receiued the wholsome sound, spoken of Esay, Dauid, Malachie, and Paule, with many other moe. The which sounde, as it is wrytten, hath gone throughout all the earthe in euery place, & vnto the endes of the worlde.

Boner.

Yea, thou sayest true before God. For this is the sound that hath gone throughout all Christendom, and he that beleeueth not the sound of the holy church, as S. Cyprian saith, doth erre. For he saieth, that whosoeuer is out of the Churche, is like vnto them that were out of Noes ship when the flud came vpon al the whole world: so that the Arke of Noe is likened vnto the church: and therefore thou hast wel said in thy confession. For the churche is not alone in Germanie, nor was here in England in the time of the late schismes, as the heretikes doe affirme. For if the church should be there alone, then were Christe a lier. For he promised that the holy Ghost should come to vs, leade vs into all truth, yea, and remaine with vs vnto the ende of the world. So now if we wil take Christ for a true sayer, then must we needes affirme, that the waye whyche is taught in Fraunce, Spaine, Italie, Flanders, Denmark, Scotland, and all Christendome ouer, must needes be the true catholicke church.

Rafe.

My Lord, if you remember, I spake of al the world, as it is wrytten, and not of all Christendome only, as me thinke your Lordship taketh it, the whiche kinde of speaking you doe not finde in al the Bible. For sure I am that the Gospel hath bene both preached and persecuted in all lands: First in Iewrie by the Scribes and Phariseis, and since that time by Nero, Dioclesian and such like, & nowe here in these our daies by, your Lordship knoweth whō.He meaneth belyke B [...]ne [...] and his f [...]llo [...]es. For truth it is that the church which you call Catholicke, is none otherwise Catholike then was figured in Caine, obserued of Ieroboam, Ahab, Iezabell, Nabuchadonozor, Antiochus, Herode, wyth innumerable more of the like: and as both Daniell and Esdras maketh mention of these last daies by a plaine prophecie, and now fulfilled as appeareth, and affirmed by our Sauiour Christe, and hys Apostles, saying: There shall come greeuous wolues to deuour the flocke.

Boner.

Nowe, by the blessed Sacrament of the Aultar, M. Morton, he is the rankest hereticke that euer came before me. How say you? haue you heard the like.

Morton.

I thought what he was my Lord, at the first, I.

Boner.

Now by all Halowes thou shalt be brent with [...]ire for thy lying, thou horeson verlette and prickelouse th [...]. Dost thou finde a prophecie in Dan. of vs: nay you knaue it is of you that he speaketh off, and of your false preten [...]d holinesse. Go too, lette me heare what is the saying of Esdras, and take heede ye make not a lie, I aduise you.

Rafe.

The saying of Esdras is this: the heat of a great multitude is kindled ouer you, 4. Esdr. 16. and they shall take away certaine of you, and feede the Idols with you, and hee that consenteth vnto them, shall be had in derision, laughed to scorne, and troden vnder foote: yea they shall be like mad men, for they shall spare no man: they shall spoile and wast such as feare the Lord &c.

Boner.

And haue you taken thys thinge to make youre market good? Ah syrrha, wilt thou so? by my Faith a [...] instruction, and a necessary thing to be taught among the people. By my trouth I thinke there be no more of thys opinion. I pray thee tell me? Is there any that vnderstā deth this scripture on this fashion? Before God, I thinke there be none in all England, but thou.

Rafe.

Yes my Lord, there are in England three religions.Three sortes of religion in England.

Boner.

Saist thou so? which be those three?

Rafe.

The first is that whiche you holde: the seconde is cleane contrary to the same: and the thirde is an Neuter, being indifferent, that is to say, obseruing all things that are commaunded, outwardly, as though he were of your part, his heart being set wholy against the same.

Boner.

And of these three which art thou? for nowe thou must needes be of one of them.

Rafe.

Yea my Lord, I am of one of them: and that which I am of, is euen that which is contrary to that which you teach to be beleeued vnder paine of death.

Boner.

Ah syr, you were here with me at Fulham, and had good cheare, yea and mony in your purse when you went away, and by my faith I had a fauour vnto thee, but now I see thou wilt be a naughtie knaue. Why, wilt thou take vpon thee to read the Scripture, and canst not vnderstād neuer a woorde? For thou hast brought a text of scripture, the which maketh cleane against thee. For Esdras speaketh of ye multitude of you heretickes, declaring your hate against the catholicke Churche, making the simple or idle people that beleeue that all is idolatrie that we do, and so intise them away vntill you haue ouercome them.

Rafe.

Nay not so my Lord. For he maketh it more plaine, and sayth on this wise: They shall take away their goodes, The place of Esdra [...] explaned. and put them oute of their houses, and then shall it be knowen who are my chosen (sayth the Lord) for they shal be tried, as the siluer or gold is in the fire. And we see it so come to passe, euen as he hath sayd. For who is not now driuen from house & home, yea and his goodes taken vp for other menne that neuer swette for them, if hee doe not obserue as you command and set foorth? Or els, if he be taken, then must he either deny the truth, as I did, in dissembling, or els he shal be sure to be tried, as Esdras sayeth, euen as the golde is tried in the fire. Whereby all the worlde may knowe that you are the bloudy church, figured in Caine the tyraunte, neither yet are ye able to auoide it.

Morton.

I promise you my Lorde, I like hym better nowe then euer I did, when he was heere before you the other time. For then hee did but dissemble, as I perceiued well inough: but nowe me thinke he speaketh plainly.

Bon

Mary syr, as you say in dede, he is plaine. For he is a plaine heretike and shalbe burned. Haue ye knaue away. Let him be caried to little ease at London, vntil I come.

Rafe.

And so was I caried to London vnto Little case, and there remained that nighte, and on the next morrowe I appeared before him againe, the Deane of Paules and [Page] the Chauncellour of London being present.Anno 1556. September.Then were brought foorth certaine wrytings that I had set my hand vnto.

Boner.

Come on your wayes, syrha. Is not thys youre hand,All [...]ton charged with his o [...]ne hand writing. and this, and this?

Rafe.

Yea, they are my hande all of them: I confesse the same, neither yet will I denie any thing that I haue sette my hand vnto. But if I haue sette my hand to anye thing that is not lawfull, therefore am I sorie. Neuerthelesse, my hand I will not deny to be my doing.

Boner.

Well sayde. Nowe yee must tell mee: Were you neuer at the Churche since you went from mee, at Masse and Mattens? &c.

Rafe.

No my Lorde, not at Masse, Mattens, nor none other straunge woorshipping of God.

Boner.

Yea, sayest thou so? Wast thou neither at thyne owne parish church, nor at none other? And doest thou also say, that it is a straunge worshipping? Why I praye thee, wilt thou not beleeue the Scripture to be true?

Rafe.

Yes my Lorde, I beleeue the Scripture to be true, and in the defence of the same I entend to geue my life, rather then I will deny any part thereof, God willing.

Deane.

My Lorde, this fellow will be an honest man, I heare by him. He will not stand in his opinion: for he sheweth himselfe gentle and pacient in his talke.

Boner.

Oh, he is a glorious knaue. His painted termes shall no more deceiue me. Ah horeson Prickelouse, doeth not Christ say: This is my body? And howe darest thou deny these woordes, for to say as I haue a wryting to shew, and thine owne hand at the same? Lette me see, wilt thou deny this? Is not this thine owne hande?

Rafe.

Yes my Lord, it is mine owne hand, neyther am I ashamed thereof, because my confession therein is agreeable to Gods woorde. And where as you doe laye vnto my charge that I shoulde denye the woordes of our Sauiour Iesus Christ: Oh good Lord, from whence commeth this rash, hastie, and vntrue iudgement? Forsooth not from the spirite of truthe: for he leadeth men into all truthe, and is not the father of liers. Whereupon should your Lordship gather or say of me so diffamously? Wherefore I beseeche you, if I denie the Scriptures Canonicall, or anye parte thereof, then let me die.

Tie the Priest.

Syr Thomas Tye, lately turned to his [...]ome [...], thirsteth for bloud.My Lord, he is a very sedicious fellow, and perswadeth other men to doe as he himselfe doth, contrary to the order appoynted by the Queenes highnesse and the Clergie of this Realme. For a great sorte of the parish will be gathered one day to one place, and an other day to an other place to heare him: so that very fewe commeth to the Church to heare diuine seruice: and this was not onely before that he was taken and brought vnto the Councell, but also since his retourne home againe, he hath done much harme. For where both men and women were honestly disposed before, by Saint Anne, now are they as ill as he almoste. And furthermore, hee was not ashamed to withstande me before all the Parish, saying that we were of the malignant churche of Antichrist, and not of the true Church of Christ, alledging a great manye of Scriptures to serue for his purpose, saying: Good people, take heede, and beware of these bloudthirsty dogges. &c. And then I commaunded the Constable to apprehend hym, and so he did. Neuerthelesse after thys apprehension, the Constable let him goe about his businesse all the next day, so that wythout putting in of suerties, he lette him go into Suffolke and other places, for no goodnesse, I warrante you my Lorde: It were almes to teache suche Officers theyr duetie, howe they should let such rebels go at their owne libertie, after that they be apprehended and taken, but to keepe them fast in the stockes vntill they bring them before a Iustice.

Rafe.

As I sayde before, so say I nowe againe: thou arte not of the Churche of Christe, and that will I prooue, if I may be suffered. And where you said, that you commaunded the Constable to apprehende mee, you did so in deede contrary to the Lawes of this Realme,Allerton apprehended, contrary to the lawes of the realme. hauing neither to lay vnto my charge, Treason, Fellonie, nor murther: no neither had you Precept, Processe, nor Warrante to serue on me, and therefore I say, without a law was I apprehended. And whereas you seeke to trouble the Constable, because he kept mee not in the stockes three dayes & three nightes, it doth shewe a parte what you are. And my going into Suffolke was not for any euill, but only to buye halfe a bushell of corne for bread, for my poore wife & children, knowing that I had no longer time to tarrye wyth them. But if I had runne away, then you woulde surely haue laid somewhat to his charge.

Boner.

Goe to, thou art a Marchant in deede. Ah syrrha, before God thou shalt be burnt with fire. Thou knowest Richard Roth, doest thou not? Is hee of the same minde that thou art off or no? canst thou tell.

Rafe.

He is of age to answer: let him speake for himselfe: for I heare say that he is in your house.

Boner.

Loe what a knaue heere is. Goe Clunie, fetche me Roth hither. By my trouth he is a false knaue:Allerton charged with Relaps. but yet thou art woorse then he. Ah Syrha, did not you sette your hand to a wryting, the tenoure whereof was, that if thou shoulde any time say or doe heretically, then it shoulde be lawfull for mee to take thee as a Relaps, and to proceede in sentence against thee?

Rafe.

Yea, that is so. But heere is to be asked whether it be sufficient, that my hād or name wryting be able to geue authoritie to you or to any other to kill mee. For if I, by wryting canne doe so muche, then must my authoritye be greater then yours. Neuerthelesse, I haue neither sayde nor done heretically, but like a true Christian man haue I behaued my selfe. And so I was committed into prison againe, and the 24. day of the same month, I was brought before the Bishop, the Lord North, D. Story and others, and after a long talke in Latine amongst themselues (vnto the which I gaue no answere, because they spake not to mee, although they spake of me) at the last the Byshoppe sayde.

Boner.

How say you syrrha? tell me briefly at one woord, wilt thou be contented to goe to Fulham with me, & there to kneele thee downe at masse, shewing thy self outwardly as though thou didst it with a good wil? Go to, speake.

Rafe.

I will not say so.

Boner.

Away with him, away with him.

The 2. day of May I was brought before the byshop, and three noble men of the counsell,Allerton brought agayne before Boner & certayn [...] Lordes. whose names I doe not remember.

Boner.

Lo my Lordes, the same is this fellowe that was sent vnto me from the Counsell, and did submit himselfe, so that I had halfe a hope of him: but by S. Anne I was alwayes in doubt of him. Neuerthelesse he was with me, and fared well, and when I deliuered him, I gaue hym money in his purse. How sayest thou? was it not so, as I tell my Lordes heere?

Rafe.

In deede my Lorde, I hadde meate and drynke enough: but I neuer came in bed all the while. And at my departing you gaue mee xij.d. howe be it I neuer asked none, nor would haue done.

A Lorde.

Be good to him my Lorde. Hee will be an honest man.

Boner.

Before God, howe should I trust him? He hathe once deceiued me already. But ye shall heare what he wil say to the blessed Sacrament of the altare. Howe say you sirha? after the woordes of consecration be spoken by the priest, there remaineth no bread, but the very bodye of our sauiour Iesus Christ, God and man, and none other substance, vnder the forme of bread?

Rafe.

Where finde you that, my Lord, wrytten?

Boner.

Lo Syr. Why? Doeth not Christ saye: This is my body? Howe sayest thou? Wilt thou denye these woordes of our Sauiour Christ? Or els, was he a dissembler, speaking one thing, and meaning an other? Goe to, nowe I haue taken you.

Rafe.

Yea my Lord, you haue taken me in dede, and will kepe me vntill you kill me. How be it my Lord,Transubstantiation. I maruel why you leaue out the beginning of the institution of the supper of our Lord? For Christ sayde: Take yee, and eate yee, this is my bodye. And if it will please you to ioyne the former woordes to the latter, then shall I make you an aunswer. For sure I am that Christe was no dissembler, neyther did he say one thing, and meane an other.

Boner.

Why? Then must thou needes saye, that it is hys body: for he sayeth it him selfe, and thou confessest that he will not lie.

Rafe.

No my Lorde: he is true, and all menne are lyers. Notwithstanding, I vtterly refuse to take the woordes of our Sauior, so fantastically as you teach vs to take them: for then should we conspire with certaine heretickes, called the Nestorians: for they denie that Christ hadde a true naturall body, and so me thinke you doe, my Lord. If you wil affirm his body to be there, as you say he is, then must you needes also affirme, that it is a fantasticall bodye, and therfore looke to it for Gods sake, and let these wordes go before: Take yee, and eate ye, without which wordes the rest are sufficient: but when the worthy receiuers do take and eat, euen then is fulfilled the words of our Sauiour, vnto him, or euery of them, that so receiueth.

Boner.

Ah,Bishop Boners parable. I see well thou canste not vnderstand these woordes: I will shewe thee a Parable. If I should set a peece of beefe before thee, and say, eate: is it no beefe? And then take part of it away, & send it to my cooke, and he shal change the fashion thereof, and make it looke like breade. What wouldest thou saye that it were no Beefe, because [Page] it hath not the fashion of beefe?

Rafe.

Let me vnderstand a little further my Lorde: shall the Cooke adde nothing therunto, nor take nothing there from?

Boner.

What is that to the matter, whether he do or no, so long as the shape is changed into an other likenesse?

Rafe.

Ah, will you so my Lord? your Sophistrie will not serue: the truth wil haue the victorie, neuerthelesse, as Esay sayth: [...] He that restraineth himselfe from euill, must be spoyled. [...]. 5. And Amos hath suche like woordes also. For the wise must be faine to holde their peace: so wicked a time it is, sayth he. Neuertheles he that can speake the truth, and will not, shall geue a strait accounts for the same.

A Doctor.

By my Lords leaue, here me thinks thou speakest like a foole. Wilt thou be a iudge of the scripture. Nay thou must stand to learne, and not to teache: for the whole congregation hath determined the matter long agoe.

A priest

No by your leaue, we haue a Church, and not a cong [...]egation. You mistake that worde, master Doctor.

Rafe.

Then sayd I to my fellowe prisoners standing by: My brethren, doe yee not heare howe these men helpe one an other? Let vs doe so also. But we neuer came all in together after that time, but seuerallye one after an other. Then was I caried away for that time. The xix. daye of May I was brought before the Bishop of Rochester, and Chichester with others.

B Rochest.

Were you a companion of George Eagles, otherwise called Trudgeouer? My Lord of London telleth me that you were his fellow companion.

Rafe.

I know him very well, my Lord.

Rochest.

By my faith I had him once, and then hee was as dronke as an Ape, for he stonke so of drinke, yt I coulde not abide him, and so sent him away.

Rafe.

My Lorde, I dare saye you tooke your markes amisse. It was either your selfe or some of your own companie: for he did neither drinke Wine, Ale, nor Beere in a quarter of a yeare before that time, and therefore it was not he forsooth.

The rest of mine examinations you shal haue when I am condemned, if I can haue any time after my comming into Newgate, the which I trust shall touch the matter a great deale more plainly: for ye pithie matters are yet vnwrytten. Thus fare you well good frendes all. Yea I say, farewel for euer in this present world. Greete yee one an other, and be ioyfull in the Lord. Salute ye good widowes among you, with all the rest of the congregation in Barfold, & Dedham, and Colchester.

This promise of hys, being either not perfourmed, for yt he might not thereto be permitted, or els if he did wryte the same not comming to my hands, I am faine in the rest of his examinations to follow the only report of the Register: who witnesseth that the 15. day of May. An. 1557. in the Byshops palace at London, he was examined vppon certaine interrogatories, the contents wherof be these.

FIrst, that he was of the parish of Muchbentley, and so of the Diocesse of London. [...] Rafe Allerton.

Secondly, that the 10. daye of Ianuarie then last past, M. Iohn Morant preaching at Paules, the said Rafe Allerton did there openly submit himselfe vnto the Churche of Rome, with the rites and Ceremonies thereof.

Thirdly, that he did consent and subscribe aswell vnto the same submission, as also to one other bil, in ye which he graunted, that if he should at any time turn againe vnto his former opinions, it shoulde be then lawfull for the Bishop immediately to denounce and adiudge hym as an hereticke.

Fourthly, that he had subscribed to a bill, wherein hee affirmed, that in the sacrament, after the woordes of consecration be spok [...]n by the Priest, there remaineth still materiall bread and materiall wine: and that he beleueth that the bread is the breade of thankesgeuing, and the memoriall of Christes death: and that when he receiueth it, he receiueth the body of Christ spiritually in his soule, but materiall bread in substaunce.

Fiftly, that he had openly affirmed, and also aduisedly spoken that which is contained in the sayde former fourth article last before specified.

Sixthly, that hee hadde spoken against the Bishop of Rome, wyth the Church and Sea of the same, and also against the seuen Sacraments and other Ceremonies and ordinaunces of the same Churche, vsed then wythin thys Realme.

Seuenthly, that hee had allowed and commended the opinions and faith of M. Cranmer, Ridley, Latimer, and others of late burned within this Realme, and beleeued that theyr opinions were good and godly.

Eightly, that he hadde diuers times affirmed that the religion vsed within this realme at the time of his apprehension, was neither good nor agreeable to Gods woord, and that he coulde not conforme himselfe thereunto.

Ninthly, that he had affirmed, that the booke of Common prayer sette foorth in the raigne of king Edward the vj. was in all partes good and godly: and yt the sayd Rafe and his company prisoners, did daily vse amongst themselues in prison some part of the booke.

Tenthly, that hee had affirmed, that if hee were out of prison, he would not come to Masse, Mattins, nor Euensong, nor beare Taper, Candle, or Palme, nor goe in procession, nor would receiue holy water, holy breade, ashes, or paxe, or any other ceremonie of the Churche then vsed within this Realme.

Eleuenthly, that he had affirmed, that if he were at libertie, he would not confesse his sinnes to any Priest, nor receiue absolution of him: nor yet would receiue the Sacrament of the altar, as it was then vsed.

Twelfly, that he had affirmed, that praying to saints, and prayers for the deade, were neither good nor profitable, and that a man is not bounde to fast and praye, but at his owne wil and pleasure, neither that it is lawful to reserue the Sacrament, or to woorship it.

Thirtenthly, that the sayd Allerton hath, according to these his affirmations, abstained & refused to come vnto his parishe Churche euer sithens the 10. day of Ianuarie last, or to vse, receiue or alow any ceremonies, sacramēts, or other rites then vsed in the church.

To all these Articles he answeared affirmatiuely, denieng precisely none of them: sauing to this clause contained in the 12. article, that a man is not bounde to fast and pray but at his owne will & pleasure, he sayde that he had affirmed no such thing, but he confessed that he had not fasted nor prayed so oft as he was bounde to doe. And vnto this answer he also subscribed in this sorte.

Except it be prooued otherwise by the holy Scripture, I doe affirme these articles to be true. By me Rafe Allerton.

The next examination was the fourth daye of Iulie. The actes whereof, because they do appeare more amply in hys other examination, had the 10. daye of September, I doe heere omit, geuing you farther to vnderstande, that vppon the seuenth daye of the same moneth of Iulie, hee was brought before Doctor Darbishiere in the Byshops Palace, who examined him againe vppon the former Articles, and after perswaded him to recant, threatning hym that otherwise he should be burned. To whome he boldly answeared: I woulde I mighte be condemned euen to morrowe: for I perceiue my Lord (meaning Boner) doth nothing but seeke mennes bloud. Uppon whiche sayinge Darbishire committed him againe to prisone, and the 10. day of September, the Bishop caused him (with the other thre aboue named) to be brought vnto Fulham, and there in his priuate Chappell wythin his house, hee iudiciallye propounded vnto him certaine other newe Articles: of the whyche, the tenours of the first, fifte, sixte, and seuenth are already mentioned in the seconde, thirde, and fourthe former obiections: as for the rest, the contentes thereof here followeth.

Thou Rafe Allerton canst not denie, but that the Information geuen against thee, and remaining now in the Actes of this court of thine Ordinarie, Edmunde Bishop of London, was and is a true information.

This information was geuen by Tho. Tie,Persecutours. Curate of Bentley (of whome yee haue already heard) and certaine other of the same parishe and affinitie: as namelye Iohn Painter, William Harris, Iohn Barker, Iohn Carter, Thomas Candeler, Ieffrey Bestwoode, Iohn Richarde, Richard Meere.

The effect whereof was, that one Laurence Edwards of Bentley aforesayde, had a child that was vnchristened,Information geuen agaynst Rafe Allerton, by Syr Thomas Tye Priest, a wicked [...]. and being demaunded by the sayde Tye, whye hys childe was not Baptised, he made aunsweare it should be when he coulde finde one of his religion (meaning a true professour of Christes gospell) Whereat the Curate sayd: Ah, ye haue hadde some instructer that hathe schooled yo [...] of late. Yea (quoth the sayd Edwardes) that I haue: and if youre doctrine be better then his, then I will beleeue you: and therewithall fondly offered to fetch him.

Wherupon the Cōstable going with him, they brought before the said curate the said Rafe Allerton: of whome in this information they make this reporte that he was a seditious person, who sithens his comming down from the bish. had set vpon the Constables doore certaine seditious Letters, moouing and perswading thereby the people to folow his malicious disobedience: and that these his perswasions [Page] had taken effecte in manye: And farther, that the saide Rafe Allerton (ye Curate asking him whether he had instructed thys Laurence Edwardes that it was agaynst Gods commandement to enter into the church) casting abroad his hands, should say. Oh good people, now is fulfilled the saying of the godly Priest and Prophet Esdras, who sayeth: The fire of a multitude is kindled against a fewe: they haue taken away their houses, 4. Esdr. 16. & spoiled their goods. &c. Which of you all haue not seen this day, who is he here amongest you, that seeth not all these things done vpon vs this day. The church which they call vs vnto, is ye church of Antichrist, a persecuting church, and the church malignant. With these and many mo words (said they most maliciously and falsly alledged out of the Scriptures, he thus perswaded a great multitude there present (as muche as in him lay) vnto disobedience. For the which cause ye constables did then apprehend him.

3. Item, thou Rafe Allerton canst not denie, but that the letter sent vnto me by my Lorde Darcie, beginning wyth these woordes (pleaseth it your Lordship. &c.) was thine owne letter, and was subscribed by thine owne hand.

The contents of the letter mentioned in this Article, and wrytten by Allerton, vnto the Lorde Darcie, was a confession of his demeanor before his first apprehension: the effect and purport whereof because it appeareth in the beginning of this his Historie, I doe heere omit.

4. Item, thou Rafe Allerton canst not deny, but that the other letter, sent also to me from my said Lord Darcy, beginning thus (pleaseth it youre Lordship. &c.) and ending with these woordes (whensoeuer it be) is thine owne very letter, and subscribed with thine owne hand.

This was also an other letter wrytten by hym vnto the Lorde Darcie, the contents whereof were, that where the said Lorde had commaunded him to declare where he had bene euer sithens Whitsontide last before hys first apprehension, this was to certifie his Lordship, that he was not able so to do, otherwise then as he had already shewed him by his former letters. And moreouer, where as hee charged him to haue read vnto the people abroade in the woodes, he certified him that he did neuer read any thyng abroad, sauing once whē he was in the cōpany of George Eagles and others, Richarde Roth tooke a wryting out of his bosome, and desired the saide Rafe to read it, which request heethen accomplished: and demaunding of hym whose doing the same was, the said Roth told that it was maister Cranmers, late Archbishop of Canterburie: and farther he could not shew him. Neuertheles he was ready, and willing to suffer such punishment as his lordship should thinke meete, desiring yet that the same myghte be with fauour and mercye, although hee feared neither punishment nor death, praying the Lord, that it might be in his feare, when soeuer it should be.

8. Item, thou Rafe Allerton canst not denie, but that the letters wrytten with bloud, beginning with these words (Grace, mercy and peace. &c. and ending thus.) Farewell in God) remaining nowe Registred in the Actes of thys Court, were wrytten voluntarily with thine owne hand.

He wrote this letter in the prison with bloud for lacke of other inke, and did meane to send the same vnto Agnes Smith, alias Siluerside, at that time imprisoned, and afterwardes burned at Colchester for the testimonie of the Gospell of Christe, as before is mencioned. The Copie of which letter heere ensueth.

A letter wrytten by Rafe Allerton, vnto Agnes Smith, Widowe.

GRace, mercy, and peace from God the father, and from our Lord Iesus Christ,A letter of Rafe Allerton. with the assistance of Gods holy spirite, and the aboundant health both of soule and body, I wish vnto you, as to mine owne soule, as GOD knoweth, who is the searcher of all secretes.

Forasmuch as it hath pleased almighty God of his infinite mercy, to call me to the state of grace, to suffer Martyrdom for Iesus Christes sake, although heretofore I haue most negligētly dalied therwith, and therfore farre vnwoorthy I am of suche an high benefite, to be crowned with the moste ioyfull crowne of Martyrdom: neuertheles it hath pleased God not so to leaue me, but hath raised mee vp againe according to his promyse, which sayeth: Although he fall, yet shall he not be hurt: For the Lord vpholdeth him with his hand.Psal 37. Wherby we perceiue Gods election to be most sure: for vndoubtedly hee will preserue all those that are appoynted to die. And as he hath begonne thys worke in me: euen so do I beleeue that he wil finish the same, to his great glory, and to my wealth, through Iesus Christ. So beit.

Dearly beloued sister (I am cōstrained so to cal you because of your constante faith and loue vnfained) consider, that if we be the true seruaunts of Christ, then maye not we in anye wise make agreement with his enemie Antichrist. For there is no cō corde nor agreement betweene them sayth the Scriptures, and a man can not serue two maisters, sayeth Christ. And also, it is prefigured vnto vs in the olde lawe, whereas the people of God were most straitly commaunded that they shoulde not mingle themselues with the vngodly heathen, and were also forbiddē to eate, drinke, or to marrye with them. For as often as they did either marrye vnto their sonnes, or take their daughters vnto them, or to their sonnes, euen so oft came the great and heauye wrath of God vpon his owne people, to ouerthrow both them and all their Cities, with the holy Sāctuarie of God: & brought in straunge Princes to raigne ouer them, and wicked rulers to gouerne them, so that they were sure of hunger, sworde, pestilence, and wilde beastes to deuour them. Which plagues neuer ceased, vntill the good people of God were cleane separated frō the wicked idolatrous people.

Oh dearely beloued, this was wrytten for our learning, that we through patience and comfort of the scriptures might haue hope. And is it not in like case happened now in this Realme of England? For now are the people of god had in derision, & troden vnder foote, and the Cities, Townes, and houses wher they dwelt, are inhabited with them that haue no right therunto, & the true owners are spoiled of their labours: yea, and the holye sanctuarie of Gods most blessed word, is laid desolate and wast, so that the very Foxes run ouer it. &c. yet is it the foode of oure soules, the lanterne of our feete, and the lighte vnto our pathes: and where it is not preached, the people perish. But the Prophet sayeth: hee that refraineth himselfe from euill, must be spoyled.Esay. 59. Why should we then be abashed to be spoiled, seeing that it is tolde vs before, that it must so happen vnto them that refrayne from euill? And thus I bid you farewell in God.

R. A.

Item, thou Rafe Allerton canst not denie, but that the letters wrytten with bloud, beginning with these woords in the ouer part thereof. (The angell of God. &c.) and ending thus (be with you, Amen) and hauing also this postscript (do ye suppose that our brethrē. &c.) remaining now registred in the actes of this Court, are thine owne hande wryting.

9. For the better vnderstanding of this Article, I haue also here inserted the Copie of the Letter mentioned in the same: which letter he wrote (by his owne confession) vnto Richard Roth, then in danger of the subtill snares of that bloudy wolfe Boner.

A Letter wrytten by Rafe Allerton vnto Richard Roth, his fellowe Martyr.

THe Angell of God pitch his tent about vs, and defend vs in all our waies. Amen. Amen.A letter of Rafe Allerton.

O deare brother, I pray for you, for I heare say that you haue ben diuers times before my Lorde in examination. Wherefore take heede for Gods sake what the wise man teacheth you, and shrinke not away when you are entised to confesse an vntruthe, for hope of life, but be ready alwaies to geue an answere of the hope that is in you. For whosoeuer confesseth Christe before men, him will Christ also confesse before his father. But hee that is ashamed to confesse him before men, shall haue his rewarde with them that doe deny him. And therefore deare brother goe forward: ye haue a ready way, so fair as euer had any of the Prophets or Apostles, or the rest of our brethren, the holy Martyrs of God. Therefore couet to go hence with the multitude while the way is full. Also deare brother vnderstande that I haue seene your letter, and although I cannot read it perfectly, yet I partly perceiue your meaning therein, and very gladly I woulde copie it out, with certaine comfortable additions therunto annexed. The which as yet will not be brought to passe for lacke of paper, vntil my Lord be gone from hence, and then your request shalbe accomplished, God willing without delay. Thus fare ye well in God. Our deare brother and fellowe in tribulation, Robert Allen saluteth you, and the fellowship of the holye ghost be wyth you, Amen.

Rafe Allerton.

Doe ye suppose that our brethren and sisterne are not yet dispatched out of this world?Post scriptum. I thinke that eyther they are dead, or shalbe within these two daies.

And for the other Obiection yet remaining, and not specified, if it were not more somewhat to shewe the follie of those bloudy tyrants (which of so small trifles take occasions to quarel with the Sainctes of God) then for any weighty thing therein contained: I woulde neither trouble you with ye reading therof, nor yet my selfe with wryting. But that yee may iudge of them as their doings doe geue occasion, I will now proceede in the matter.

[Page] Anno 1557. [...]. Item thou Rafe Allerton canst not deny, but confessest, that the wryting of letters in a little peece of paper on both sides of it, with this sentence on the one side following (looke at the foote of the stockes for a knife) and wyth this sentence following vpō the otherside (looke betwene the poste an [...] the wall for two bookes and two Epistles, leaue them here when ye goe) remaining now in the Reg [...]ie and Acts of this courte is voluntarily wrytten by the [...] Rafe Allerton with thine owne hand.

Item, thou Rafe Allerton canst not denie, but that thou arte priuie to a certaine wryting, remaining nowe in the Registrie & acts of this Court, the beginning wherof is with these woordes (I would haue men wise. &c.) and ending thus (from house to house.)

Item, thou Rafe Allerton, canste not denie, but that thou art priuie and of consent and maintenaunce of a certaine great Woodknife, a long cord, a hooke, a stone, and of a trencher wrytten vpon with chalk, hauing this sentence (All is gon and lost, because of your follie:) of two bordes wrytten vppon with chalke, the one hauing this sentence ( [...]nder the stone looke) and the other hauing thys sentēce, (whereas you [...]id mee take heede, I thanke you, I trust in God that I shall be at peace with him shortly) remaining now registred in the actes of this Court.

For answer vnto al these articles, he graunted that the first [...]x. were true, [...] as the Register recordeth. Howbeit, I finde noted in the backeside of the information, specified in the 2. article (although crossed out againe) that he denied such things as were there in the same informed against him. Wherefore it is not likely that hee did simply graunt vnto the contents of the 2. article, but rather that he onely affirmed that such an information was geuē against him, and not that the same was true.

Thus much I thought to warne the reader of, lest that in mistaking his answers, it might seeme, that he graunted himselfe to be a sedicious and a rebellious persone: of which facte he was most cleare & innocent. And being farther demanded vpon the contentes of the 8. article, where he had the bloud he wrote that letter withall: he sayd that Richard Roth, sometime his prison fellow, did make his nose blede, and thereby he got the bloud wherwith he did then wryte. The bish. again asked him, to whom he wold haue sent the same. He answered, vnto one Agnes Smith alias Siluerside of Colchester. Why (quoth the bish.) Agnes Smith was an Hereticke, and is burned for Heresie. Nay, said Allerton, shee is in better case, then either I my selfe, or any of vs all. Then being againe demanded (vpon the 9. obiection) to whom he would haue sent the letter mentioned in the same: he answered, that he ment to haue sent it vnto Richard Roth, at that present separated from him. Wherupon the bish. farther enquired, what he ment by these wordes (brethren and sistern) specified in the sayd letter? he answered that he ment therby, such as wer lately condemned at Colchester, and were like (at ye wryting therof) shortly to be burned. Now, as for the contents of the 10. and 11. articles he vtterlye denied them. But to ye 12. he confessed, that he wryt vpon the said trencher and other bordes, the woordes mentioned in the sayd Article, & that he did leaue the same in the prison house, to the entent that Richard Rothe shoulde read them. Boner also bringing out the woodden sword, mencioned in the saide article, asked him who made it, and for what purpose. Whereunto he answered, that he was the maker thereof, howebeit for no euil purpose. But being idle in the prison, and finding there an old board, he thought ye time better spent in making thereof, then to sit still and do nothing at all.

The forenoone being now spent, the rest of this tragedie was deferred vntil the afternoone. Wherin was ministred vnto him yet certaine other obiections, the tenoure whereof was.

[...]FIrst, that hee hadde misliked the Masse, callyng vppon Saincts, and caryinge the crosse in procession, wyth other theyr ceremonies, calling them Idolatrie, & also had disswaded them there from.

1. Item, that he was muche desirous to haue the people beleeue as he did, and therefore being in prisone with hys fellowes, did sing Psalmes and other songes againste the Sacrament of the Aultare, and other ordinaunces of the church, so loud, that the people abroade might heare them and delight in them.

2. Item, that he had diuers times conspired against hys keeper, and hadde prouided thinges to kill him, and so to breake the prison and escape awaye.

Item, that he had raised against the B. being his ordinarie, calling him a bloudy butcher, tyrant and rauening wolfe, and also against his officers, especially Clunie hys sumner, calling him butchers cur, with other such names.

4. Item, that he had murmured, grudged, disdained, and misliked that the bishop had proceeded against certaine of his Diocesse, and had condemned them as Heretickes: or that he should proceede nowe against him and others yet remaining in errours, notwithstanding that hee and hys chaplaines had charitably admonished and exhorted them from the same.

5. Item, that he ought faithfully to beleeue, that there is one catholicke churche, without the which there is no saluation: of the which church Iesus Christ is the very priest & sacrifice, whose body and bloud is really and truly contained in the sacrament of the altare vnder the formes of breade and wine: the breade and wine being by the diuine power transubstanciated into his body and bloude.

6. Item, that he had kept himself, and also distributed to others certaine hereticall and corrupt bookes, condemned and reprooued by the lawes of this realme.

7. Item, that he had contrary to the orders and statutes of this realme, kept company with that seditious heretike and traitor, George Eagles, commonly called Tru [...]gedner, and had heard him read in woodes and other places, yet not accusing, but allowing and praising him.

8. Unto which articles, because they were for the moste part, so foolish and full of lies, he would in a maner make no answer, sauing he graunted that he did misselike theyr masse and other ceremonies, because they were wicked & naught. And moreouer he told the bishop, that he and his complices, did nothing but seeke how to kill innocents.

The bishop then asked him, whether he would beleue in all poyntes touching the Sacrament of the altar, as is contained in the generall councell holden and kept vnder Innocentius 3. and therwithall he did read the decree of the sayd Counsel touching the Sacrament.

Wherunto Allerton againe made answer and sayd: I beleeue nothing contained in the same Councell, neyther haue I any thing to doe therewith: and it were also very necessary that no man els should haue to do therewith.

Then (quoth Boner) thou arte of the opinion that the heretikes lately burned at Colchester were of.

Yea (said he) I am of their opinion, and I beleeue that they be Saincts in heauen.

This done, the Bish. perceiuing that he would not recant, demaunded what he had to say, whye he shoulde not pronounce the sentence of condemnation against him. To whom he answered: yee ought not to condemne me as an heretike, for I am a good christian. But now go to, doe as you haue already determined: For I see right well, that right and truth be suppressed, and cannot appeare vppon the earth.

These woordes ended, the bish. pronounced the Sentence of condemnation, & so deliuered hym vnto the temporall officers: Who reserued him in their custodye vntill the 17. day of September, at which time, bothe he and the other 3. before mencioned were all burned, as ye haue already heard. Of which other 3. because as yet litle is sayd, I wil therfore now procede to declare suche cause of theyr cruel deathes, as in the Registrie is recorded.

Iames Austoo and Margerie his wife

TOuching the first apprehension of these ij. persones, I finde neither occasion whye, neither time,Examination of Iames Austoo & Margery his wyfe. nor manner howe. Howbeit as the daies then serued, it was no harde or strange matter to fall into the hāds of such as with cruelty persecuted the true professors of Gods gospell, especially hauing so many promoters, and vnneighborly neighbors to help them forwards. By which kinde of people, it is not vnlike these two godly yokefellowes were accused and taken: and being once deliuered into the pitiles hādling of Boner: their examinations (ye may be sure) were not long deferred. For the 16. day of Iuly 1557. they were brought before him into hys palace at London. Wher first he demāded of the said Iames Austoo (amongst other questions) where he had bene confessed in Lent, and whether he receiued the sacrament of the altare at Easter or not.

To whom he answered that in dede he had ben confessed of the curate of A [...]halowes Barking, [...]e to the tower of London, but yt he had not receiued the sacrament of the altar, for he defied it from the bottome of his heart.

Why, quoth the Bishop, doest thou not beleeue that in the sacrament of the altare there is the true body & bloude of Christ.

No sayd Austoo, not in the Sacrament of the altar, but in the Supper of the Lorde, to the faithfull receiuer is the very body and bloud of Christ by faith.

Boner not well pleased with this talke, asked then the wife, how she did like the religion then vsed in this cour [...]h of England.

[Page] Anno 1556. September.Shee answered that shee beleeued, that the same was not according to Gods word, but false and corrupted, and that they which did goe thereunto, did it more for feare of the law, then otherwise.

Then hee againe asked her if shee woulde goe to the Churche and heare Masse, and pray for the prosperous estate of the king, being then abroad in his affaires.

Whereunto she said that she defied the Masse with all her heart, and that she would not come into any Churche wherein were Idols.

After this the Bish. obiected vnto them certaine articles, to the number of 18. The tenor whereof (because they touch only such common & trifling matters as are already mentioned in diuers & sondry places before) I do here for breuitie sake omit and passe ouer: geuing you yet this much to vnderstand, that in the maters of faith, they were as soūd, and answered as truly (God be therfore praised) as euer any did, especially the woman, to whom the Lord had geuen the greater knowledge and more feruentnes of spirit. Notwithstanding, according to ye measure of grace that God gaue them, they both stood most firmly vnto the truthe. And therefore to conclude, the 10. day of Sept. they were (with Rafe Allerton, of whō ye haue heard) brought againe before the bishop within his chappell at Fulham, where he speaking vnto them, said first on this wise: Austoo, doest thou knowe where thou art nowe, and in what place, and before whom, and what thou hast to doe?

Yea (quoth Austoo) I knowe where I am: For I am in an idols temple.

After which wordes their articles being againe red, & their constancie in faith perceiued, Boner pronounced against either of them seuerally the sentence of cōdemnation, and deliuering them vnto the sheriff there present, did rid his hands (as he thought) of them: but the Lorde in the ende will iudge that: to whome I referre his cause.

It so happened vpon a night, that as this Margerie Austoo was in ye bishops prisone (which prison I suppose was his dogge kennel,Margery Austoo terrified in prison. for it was, as is reported, vnder a paire of staires) by ye bishops procurement there was sent a stoute champion (as appeared) about 12. of the clocke at nighte, who suddenly opened the doore, and with a knife drawen or ready prepared, fell vppon her, to the intent to haue cut her throte. Which she by reason of the clearnes of the Moone perceiuing, and calling vnto God for helpe, he (but who it was she knewe not) geuing a grunt, and fearing (belike) to commit so cruel a dede, departed his waies without any more hurt doing.

The next night following, they caused a great rumbeling to be made ouer her head, which semed to her to haue bene some great thūder, which they did for to haue feared her out of her wittes, but yet thanks be to God, they missed of their purpose.

Richard Roth.

IN the godly felowship of the forenamed three Martyrs, was also this Rich. Roth,Examination of Richard Roth. as is alreadye specified. Who being apprehended and brought vp vnto the bish. of London, was by him examined ye 4. day of Iuly: at what time the bish. did earnestly trauel to induce him to beleeue that there were 7. sacraments in Christes churche, and that in the sacrament of the altar (after the words of consecration duely spoken) there remained ye very substance of Christes body and bloud and none other. Wherunto, (at ye present) he made only this aunsweare: that if the scriptures did so teach him, and that he might be by the same so perswaded, he would so beleue, otherwise not. But at another examination (which was the 9. day of Sept.) he declared plainly, that in the said sacramēt of the altar (as it was then vsed) there was not the very body and bloud of Christ, but that it was a dead God, and that the Masse was detestable and contrary to Gods holy woorde and will, from the which faith and opinion he would not goe or decline.

The next daye being the 10. day of the same moneth of September, the Bishop at his house at Fulham (by waye of an article) laid and obiected against him: that he was a comforter and boldener of hereticks, and therefore hadde wrytten a letter to that effect vnto certaine that were burned at Colchester: the copie whereof ensueth.

A letter wrytten by Rich. Roth, vnto certaine brethren and sisters in Christ, condemned at Colchester, and ready to be burned for the testimonie of the truth.

O Deare brethren and sisters, how much haue you to reioyce in God,A letter of Richard Roth. that he hath geuen you such faith to ouercome thys bloud thirsty tyrants thus far: and no doubt he that hathe begon that good worke in you, wil fulfil it vnto the end. O de [...] [...] in Christ, what a crowne of glory shall ye receiue with Christe in the kingdom of God? Oh that it had bene the good will of God, that I had ben ready to haue gon with you For I lie in my [...] little ease in the day, and in the night I lie in the Colehouse, frō Rafe Allerton, or any other: and we loke euery day whē we [...] be condemned For he said that I shoulde be burned wythin [...] daies before Easter: but I lie still at the pooles brinke, and euery man goeth in before mee: but we abide paciently the lordes l [...]isure, with many bandes, in setters and stockes: by the whiche we haue receiued great ioy in God. And nowe fare you well deare brethren and sisters, in this worlde: but I trust to see you in the heauens face to face.

Oh brother Munt, with your wife and my deare sister Rose, how blessed are you in the Lord, that God hath found you worthy to suffer for his sake: with all the rest of my deare brethren & sisters knowen & vnknowen. O be ioyful euen vnto death. Feare it not, saith Christ: for I haue ouercome death, saith he. Oh deare hearts, seeing that Iesus Christ will be our helpe, oh tary you the Lordes laisure. Be strong, let your hearts be of good comfort, & wait you stil for the Lord. He is at hand. Yea the angel of the lord pitcheth his tent rounde about them that feare him, and deliuereth them which way he seeth best. For our liues are in the lords hands: and they can doe nothing vnto vs before God suffer thē. Therefore geue all thankes to God.

Oh deare hearts, you shall be clothed with long white garments vpon the mount Sion, with the multitude of Saintes, and with Iesus Christ our Sauiour, which will neuer forsake vs. Oh blessed virgins, ye haue plaied the wise virgines part, in that you haue taken oyle in your lamps, that ye may go in with the bride grom when he commeth into the euerlasting ioy wyth hym. But as for the folish they shalbe shut out, because they made not thē selues ready to suffer with Christe, neither goe about to take vp his crosse. O deare hearts, howe precious shall your death be in the sight of the Lord? for deare is the death of his saintes. O fare you well, and pray. The grace of our Lorde Iesus Christ be wyth you all, Amen, Amen. Pray, pray, pray.

By me Rich. Roth, wrytten with mine bloud.

This letter he confessed in dede (vpon the sayd examination) to haue wrytten with his bloude, & that he meant to haue sent the same vnto suche as were condempned at Colchester for the gospel of Iesus Christ, and were afterwardes burned there, as ye haue already heard.

The bish. then farther asked him,The testimony of Rich. Roth o [...] Rafe Allerton. what he thought hys prison fellow Rafe Allerton to be?

He aunsweared that he thought hym to be one of the elect children of God: and that if at any time heereafter he happened to be put to death for his faith and religion, hee thought he shoulde die a true Martyr. And moreouer finding him selfe agreued with the Bishoppes priuie and secrete condēning of Gods people, he said vnto him in this sort: My Lord, because the people should not see & behold your doings, ye cause me and others to be brought to our examinatiōs by night, being afraid (belike) to do it by day.

Foure Marty [...]s burned at Islington.

The Martyrdome of Rafe Allerton, Iames Austoo, Margery Austoo, Richard Roth at Islington. Anno. 1557. September. 17.

[Page]The Bishop not greatly caring for this talke,Anno 1557. Septem. proceeded to examine hym of other matters, amongest whiche this high and waighty thyng was one, videlicet, how he did lyke the order and rites of the Churche then vsed here in England.

To whome he said, that hee euer had, and yet then did abhorre the same with all his heart.

Then diuers of the Bishops complices entreated and perswaded him to recant, and aske mercy of the bishop.

[...] con [...]atiō [...]. Roth.No (quoth Roth) I will not aske mercy of hym that cannot geue it. Wherupon he was (as the rest before mē tioned) condemned, and deliuered vnto the Shiriffe, and the xvij. day of September, they all most ioyfully ended their lyues in one fire at Islington, for the testimonie of Christ, as before is declared.

¶Agnes Bongeor, and Margaret Thurston, two godly Christian women, burnt at Colchester for the sincere professing of Christes Gospell.

A Little before (gentle Reader) was mention made often that suffred Martyrdome at Colchester,September. pag. 2007. at wh [...]ch tyme there were two other women also, [...] one called Margaret Thurston, and the other Agnes Bongeor, that should haue suffered with them, and were likewyse condemned at the same tyme and place that the other aboue named ten were, for the like cause, and aunswered also in their examinations the like in effect as the other did. But the one, namely Margaret Thurston, that [...] she should suffer with those that went from the Castle, was for that tyme deferred. What the cause was, the testimonie of Io [...]e Cooke shal declare vnto vs. [...] Which Io [...]e Cooke, the wife now of Iohn Sparke, beyng then in the castle of Colchester for religion, did demaund of this widow Thurston, whose husband died in the prison being imprisoned for religion, wherefore the sayd Margaret beyng a condemned woman, should be reserued, when the other suffred in the Castle Baily. She aunswered, that it was not for any feare of death, but beyng prepared as the rest were that suffered the same day, she felte in her selfe a great shiuering and trembling of the flesh. Whereuppon forsaking the company, she went aside to pray. And whilest she was a praying, she thought that she was lifted vp with a mighty wynd that came round about her. Euen at that instant came in the Gaoler and company with hym, & whilest she turned her selfe to fetch her Psalter, they tooke the other prisoners and left her alone. Shortly after shee was remooued out of the Castle and put into the Towne prison, where she continued vntill Friday seuennight after her company were burnt. That day, not two howers before her death, she was brought to the Castell agayne, where shee declared thus much to the aforesayde Ioane Cooke. [...]

The other named Agnes Bongeor, who should haue suffred in like maner with the 6. that went out of Motchal was also kept backe at that tyme, but not in lyke sort, because her name was wrong written within the writte, as in the Bailiffes letters of Colchester, sent to Boner about the same, more plainely doth appeare in the booke of our first edition, pag. 1632.

The same morning, the 2. of August, that the sayd sixe in Motehall were called out to goe to their Martyrdome, was Agnes Bongeor also called with them, [...] by the name of Agnes Bowyer. Wherefore the Bailiffes vnderstāding her (as I sayd) to be wrong named within the writ, commanded the sayd Agnes Bongeor to prison agayne, as ye haue heard in the letter before named, and so from Motehall that day, sent her to the Castle, where shee remayned vntill her death.

But when she saw her selfe so separated from her sayd prison fellowes in that sort, Oh good Lord what piteous mone that good woman made, how bitterly shee wepte, what strange thoughts came into her mynde, how naked and desolate she esteemed her selfe, and into what plunge of dispayre and care her poore soule was brought, it was piteous and wonderful to see: which all came because she went not with them to geue her lyfe in the defence of her Christ: for of all thyngs in the world, lyfe was least looked for at her hands. For that morning in which she was kept backe from burnyng, had she put on a smocke that she had prepared onely for that purpose. [...] And also hauyng a child, a little yong Infant suckyng on her, whom she kept with her tenderly all the tyme she was in prison, agaynst ye day likewyse did she send it away to another Nurse, and prepared her selfe presently to geue her selfe for the testimonie of the glorious Gospell of Iesus Christ. So little did shee looke for lyfe, and so greatly did Gods gifts worke in her aboue nature, that death seemed a great deale better welcome then lyfe. But this tooke not effect at that time as she thought it would, and therfore (as I sayd) was she not a little troubled.

Beyng in this great perplexitie of mynde, a friend of hers came to her and required to knowe whether Abrahams obedience was accepted before God for that hee did sacrifice his sonne Isaac, or in that he would haue offered hym. Unto which she answered thus.

I know (quoth she) that Abrahams will before God was allowed for the deede, in that he would haue done it, if the Aungell of the Lorde had not stayed him: but I (said she) am vnhappy, the Lorde thinketh me not worthye of this dignitie, and therfore Abrahams case and mine is not alyke.

Why (quoth her friend) would ye not willingly haue gone with your company, if God should so haue suffered it?

Yes (said she) with all my hart, and because I did not, it is now my chiefe and greatest griefe.

Then said her friend: My deare sister, I pray thee consider Abraham and thy self well, & thou shalt see thou doest nothing differ with him in will at all.

Alas (quoth she) there is a farre greater matter in Abraham then in me: for Abraham was tried with the offering of his owne childe, but so am not I, and therefore our cases are not lyke.

Good sister (quoth her friend) way the matter but indifferently. Abraham I graunt (sayd he) would haue offered his sonne: and haue not you done the lyke in your little suckyng babe? But consider further then this, my good sister (sayd he) where Abraham was commanded but to offer his sonne, you are heuy and grieued because you offer not your selfe, which goeth somewhat more neere you then Abrahams obedience did, & therefore before God assuredly, is no lesse accepted & allowed in his holy presence: which further the preparing of your shroud also doth argue full well, &c. After which talke betweene them,Agnes Bongeor receiueth comfort. she began a little to stay her selfe, and gaue her whole exercise to readyng and prayer, wherein she found no little comfort.

In the tyme that these foresayd ij. good women were prisoners, one in the Castle, & the other in Motehall, God by a secret meane called the sayd Margaret Thurston vnto his truth agayne, who hauyng her eyes opened by the workyng of his spirit, did greatly sorrow and lament her backsliding before, and promised faithfully to the Lord, in hope of his mercies, neuer more while she liued to doe the like agayne, but that she would constantly stand to the cō fession of the same,A writte for the burning of Margaret Thurston, and Agnes Bongeor. against all the aduersaries of the crosse of Christ. After which promise made, came in short tyme a writ from London for the burning of them, which accordyng to the effect thereof, was executed the 17. day of September, in the yeare aforesayd.

*The burning of Margaret Thurston, and Agnes Bongeor, at Colchester.

The Martyrdome of Margaret Thurston, Agnes Bongeor, at Colchester. Anno. 1557. September. 17.

[...]

[Page]to Laxfield to bee burned, and on the next day mornyng was brought to the stake where was ready agaynst hys commyng, the foresayd Iustice M. Thurstō, one M. Waller then beyng vnder shiriffe, and M. Tho. Louell beyng high Constable, [...] as is before expressed, the which commanded men to make redy all things meete for that sinful purpose. Nowe the fire in most places of the streete was put out, sauyng a smoke was espied by the said Tho. Louell proceeding out from the top of a chimney, to which house the shiriffe and Grannow his man went, and brake open the dore and thereby got fire and brought the same to the place of execution. When Iohn Noyes came to the place of execution. When Iohn Noyes came to the place where he should be burned, he kneeled downe and sayde the 50. Psalme, with other prayers, and then they making haste bound hym to the stake, and beyng bounde, the sayd Iohn Noyes sayd: Feare not them that can kill the body, but feare hym that can kill both bodye and soule, and cast it into euerlastyng fire.

[...]When he saw his sister weeping and making mone for him, he bade her that she should not weepe for hym, but weepe for her sinnes.

Then one Nich. Cadman beyng Hastler, a valiaunt champion in the Popes affaires, brought a fagotte and set agaynst him: and the said Ioh. Noyes tooke vp the fagot and kissed it, and sayd: Blessed bee the tyme that euer I was borne to come to this.

Then he deliuered his Psalter to the vndershirife, desiring him to be good to his wyfe and children, & to deliuer to her that same booke: and the shiriffe promised hym that he would, notwithstāding, he neuer as yet performed his promise. Then the sayd Iohn Noyes sayd to the people: They say they can make God of a piece of bread, beleeue them not.

[...]Then sayd he, good people beare witnes that I do beleeue to be saued by the merites & passion of Iesus Christ, and not by myne owne deedes: and so the fire was kindled, and burned about him, and thē he sayd: Lord haue mercy vpon me, Christ haue mercy vppon me, Sonne of Dauid haue mercy vpon me.

¶The burnyng of Iohn Noyes, Martyr.

[...]

And so he yelded vp his lyfe, and when his body was burned, they made a pit to bury the coales and ashes, and amongst the same they found one of his feet that was vnburned, whole vp to the anckle, with the hose on, and that they buried with the rest.

Now while he was a burnyng, there stoode one Iohn Iaruis by, a mans seruant of the same towne, a plaine fellow, [...]which sayd: Good Lorde, how the sinewes of hys armes shrinke vp. And there stood behynd hym one Gran now and Benet beyng the shiriffes men, and they sayd to their maister, that Iohn Iaruis said, what villeine wretches are these. And their maister bade lay hand on hym, & then they tooke hym and piniond hym, and caried hym before the Iustice that same day, and the Iustice did examine hym of the words aforesayd, but he denied them, and aunswered, that he sayd nothing but this: Good Lorde howe the sinews of his armes shrinke vp. But for all this ye Iustice did bynd his father and his maister in v. poundes a piece that he should be forth commyng at all tymes. And on the Wednesday next hee was broughte agayne before these Iustices, M. Thurston, and M. Kene, they sittyng at Fresingfield in Hoxton hundred, and there they did appoint and commaund that the sayd Iohn Iaruis shoulde be set in the stockes the next market day, and whipt about the market naked. But his Maister one William Iaruis did after craue friendship of the Constables, and they dyd not set him in the stockes till Sonday morning, and in the after noone they did whip hym about the market wyth a dog whip hauyng three cords, and so they let hym go.

Some doe geue that Iohn Iaruis was whipped for saying that Nich. Cadman was Noyes Hastler, that is, such one as maketh and hasteth the fire.

The copy of a certaine letter that he sent to comforte his Wyfe at such tyme as he lay in prison.

WIfe, you desired me that I would sende you some tokens that you might remember me.A letter of Iohn Noyes to his wyfe. 1. Peter. 4. As I did read in the newe Testament, I thought it good to write vnto you certayne places of the Scripture for a remembraunce. S. Peter sayth: Derely beloued, be not troubled with this heat that is nowe come among you to try you, as though some strange thyng had happened vnto you, but reioyce in so much as ye are partakers of Christes suffryngs, that whē hys glory appeareth, ye may be mery & glad. If ye be rayled on for the name of Christ, happy are ye, for the spirit of glory, and the spirit of God resteth vpon you.

It is better if the will of God be so,1. Peter. 3. that ye suffer for well doyng, then for euill doyng.

See that none of you suffer as a murtherer, or as a thiefe,1. Peter. 4. or an euill doer, or as a busie body in other mens matters: but if any man suffer as a Christian man, let hym not be ashamed, but let him glorifie God in this behalfe: for the tyme is come that iudgement must begin at the house of God. If it first begin at vs, what shal the end of them be that beleue not the gospel of God? Wherfore let them that suffer according to the will of God, commit their soules to hym in well doyng.

S Paule saieth: All that will lyue godly in Christ Iesu,2. Tym. 3. must suffer persecution.

S. Iohn saieth: See that ye loue not the worlde,1. Iohn. 2. neither the thyngs that are in the world.

If any man loue the worlde, the loue of the father is not in him. For all that is in the world, as the lust of the flesh, the lust of the eyes, and the pride of lyfe, is not of the father, but is of the world, which vanisheth away and the lust therof, but he that fulfilleth the will of God, abideth for euer.

S. Paule saith: If ye bee risen againe with Christ,Coloss. 3. seeke those things which are aboue, where Christ sitteth on the right hande of God. Set your affection on things that are aboue, and not on things which are on the earth.

Our Sauiour Christ sayeth:Math. 18. Whosoeuer shall offend one of these little ones that beleeue in me, it were better for hym that a milstone were hanged about his necke, and that he were cast into the sea.

The Prophet Dauid sayth:Psal. 34. Great are the troubles of the righteous, but the Lord deliuereth them out of all.

Feare the Lord ye his saintes, for they that feare hym lacke nothyng.

When the righteous crye, the Lorde heareth them and deliuereth them out of all theyr troubles: But misfortune shall slaye the vngodlye, and they that hate the righteous shall perish.

Heare oh my people. I assure thee O Israel, if thou wilt harken vnto me, there shall no strange God be in thee, neyther shalt thou worship any other God. Oh that my people would obey me, for if Israell would walke in my wayes, I should soone put downe their enemies, and turne my hande agaynst their aduersaries.

Our Sauior Christ sayth: The Disciple is not aboue hys maister, nor yet the seruant aboue his Lord. It is enough for the Disciple to be as his maister is, and that the seruant be as his Lord is. If they haue called the maister of the house Belzebub, howe much more shall they call them of his houshold so: feare not thē therefore.

S. Paule sayth: Set your selues therefore at large, and beare not a strangers yoke with the vnbeleuers:2. Cor. 6. for what fellowship hath righteousnesse with vnrighteousnesse? what company hath light with darkenes: either what part hath the beleeuer with the Infidell? &c. Wherfore come out from among them, & separate your selues now (saith the Lord) and touch none vnclean thing: so will I receiue you, and I will be a father vnto you, & ye shall be my sonnes and daughters, sayth the Lord almighty.

[Page]For neither eye hath seen, nor the eare hath heard, neither can it enter into the hart of man, what good thynges the Lord hath prepared for them that loue hym.

Ye are not bought neither with siluer nor gold, but with the precious bloud of Christ.Cor [...]. 1. Peter 1. Actes. 4.

There is none other name geuen to men wherein wee must be saued.

So fare ye well wife and children, and leaue worldly care, and see that ye be diligent to pray.

Math. 6.Take no thought (sayth Christ) saying: what shall we eate or what shall we drinke, or wherewith shall we be clothed: for after all these thynges seeke the Gentiles) for your heauenly father knoweth that ye haue need of all these thyngs, but seeke ye first the kingdom of heauen, and the righteousnesse thereof. And all these things shall be ministred vnto you.

¶The Martyrdome and sufferyng of Cicelie Ormes, burnt at Norwich for the testimonie and witnesse of Christes Gospell.

September. 23. Ci [...]elye Ormes Martyr.ABout the 23. day of the sayd moneth of September, next after the other aboue mentioned, suffered at Norwich Cicelie Ormes, wyfe of Edmund Ormes Worstedweauer, dwelling in S. Laurence parish in Norwich, she beying of the age of xxxij. yeares or more, was taken at ye death of Simon Miller and Elizabeth Cooper aboue mē cioned, in a place called Lolardes pit without Bishoppes gate, at the sayd Norwich, for that shee sayde shee would pledge them of the same cup that they dranke on.M. Corbet of Sprowson, persecutour. For so saying, one Maister Corbet of Sprowson by Norwich, tooke her and sent her to the Chauncellor. When shee came before him, he asked her what she sayd to the Sacrament of Christes body.The Chauncellours name was Dunning. And she sayd, she did beleue, that it was the Sacramente of the bodye of Christ. Yea saide the Chauncellor, but what is that that the priest holdeth ouer his head? Shee aunswered him and sayd, it is bread: and if you make it any better it is worse. At which words the Chauncellor sent her to the bishops Prison to the keeper called Fellow, with many threatning, & ho [...]e words as a man being in a great cha [...]e.

The xxiij. day of Iuly shee was called before ye Chaū cellor againe, who sat in iudgemēt with Master Bridges and others. The Chauncellor offred her if she would goe to the Church and keepe her tongue, shee should be at lybertie, and beleue as shee would. But she tolde him shee would not consent to his wicked desire therein, doe wyth her what he would: for if she should, she sayde GOD woulde surelye plague her. Then the Chauncellour tolde her, he had shewed more fauour to her, then euer he did to any, and that he was loth to condeme her, considering that shee was an ignoraunt, vnlearned, and foolysh woman. But she not weying his words, tolde him if he did, he should not be so desirous of her sinfull flesh, as she would (by Gods grace) be content to geue it in so good a quarell. Then rose he and red the bloudy sentence of condemnation against her, and so deliuered her to the secular power of the shiriffes of the Citie, M. Thomas Sutherton, and M. Leonard Sutherton brethren, who immediately caried her to the Guildhall in Norwich, where shee remayned vntill her death.

This Cicelie Ormes was a very simple woman, but yet zelous in the Lordes cause, beyng borne in East Deram, and was there the daughter of one Thomas Haund Tailor. She was taken the v. day of Iuly, and dyd for a twelue month before she was taken, recant, but neuer after was she quiet in conscience, vntill she was vtterly driuen from all their Poperie. Betweene the tyme she recanted and that she was taken,Brigges a Popish persecutor. she had gotten a letter made, to geue to the Chancellor, to let hym know that she repē ted her recantation from the bottome of her hart, & would neuer do the like again while she liued.Cicelye Ormes first recanted. But before she exhibited her bil, she was taken & sent to prison, as is before sayd. She was burnt the 23. day of September, betweene 7. and 8. of the clocke in the morning,Cicelye Ormes repenteth her recantation. the sayd two shirifes being there, and of people to the number of 200. When she came to the stake, she kneeled downe and made her prayers to God. That beyng done, she rose vp and sayde: good people, I beleeue in God the father, God the sonne, and God the holy ghost, three persons and one God.

This do I not, nor will I recant, but I recant vtterly from the bottome of my hart, the doynges of the Pope of Rome, and all his popish priestes and shauelynges. I vtterly refuse and neuer will haue to do with them again by Gods grace. And good people, I would you shoulde not thinke of me that I beleeue to be saued in that I offer my selfe here vnto the death for the Lordes cause, but I beleeue to be saued by the death of Christes passion: and this my death is and shall be a witnesse of my fayth vnto you all here present. Good people, as many of you as beleeue as I beleue, pray for me. Then she came to the stake and layd her hand on it, and sayd: welcome the Crosse of Christ. Which beyng done, she lookyng on her hand,Note well this saying of Cicelye Ormes. and seeyng it blacked with the stake, she wiped it vppon her smocke, for she was burnt at the same stake that Symon Miller and Elizabeth Cooper was burned at. Then after she had touched it with her hand, shee came and kissed it, and sayd welcome the sweete crosse of Christ, and so gaue her selfe to be bound thereto. After the tormentours had kindled the fire to her, she sayd:The last wordes of Cicelye Ormes at the stake. My soule doth magnify the Lord, and my spirite reioyceth in God my Sauiour, and in so

¶The burnyng of Cicelie Ormes at Norwich.

The Martyrdome of Cicelye Ormes at Norwich. Anno. 1557. September. 23. saying she set her hands together right against her brest, rasting her eyes and head vpward, and so stood, heauyng vp her hands by little and little, till the very sinewes of her armes brast asunder, and then they fell: but she yelded her lyfe vnto the Lord, as quietly as she had bene in a slumber, or as one feelyng no payne: So wonderfully did the Lord worke with her: his name therfore be praised for euermore, Amen.

¶The trouble and disturbance among good men and women at Lichfield.

Octob. 27.

AFter the death and Martyrdome of maistresse Ioyce Lewys, a little aboue specified, diuers good men and women in the same towne of Lichfield were vexed and in trouble before the Bishop and his Chauncellor, for kissing the sayd Ioyce Lewys,Good men and women troubled in Lichf [...]ed, for kissing Mistres Ioyce Lewes before her death. and drinking with her about the tyme of her death, the names of which persones were these: Ioane Loue, Elizabeth Smith, Margaret Biddell, Helene Bouring, Margaret Cootesfote, Nich. Bird Ioh. Hurlstone and his wyfe, Agnes Glyn, Agnes Glouer, Agnes Penyfather. &c. These with other were produced to their examination before the Bishop & his Chā cellor for the cause aboue named, and therefore adiudged for heretikes, for that they did pray and drinke with the sayd maistresse Lewys, but especially Agnes Penyfather sustained the most trouble, for that she accompanied the sayde Ioyce Lewys goyng to her death. Whiche Agnes beyng examined further of the sayd Bishop, what words she had spoken to two priestes of the church of Lichfield, called Iohn Adye and Iames Foxe, concernyng the sayd Ioyce Lewys after her burnyng, sayd as followeth: that she beyng asked by ye said two priests beyng at her fathers house in the Citie of Lichfield, at such tyme as she came frō the burning of the sayd Ioyce Lewys,Agnes Penifather accused of two Priests for wordes. wherefore shee the sayd Agnes did weep for such an heretike, meanyng Ioice Lewys, whose soule sayd they was in hell: the sayd Agnes Penyfather to the demaund made this aunswer, that she thought the sayde blessed Martyr to bee in better case [Page] then the sayde two Priestes were.

With the which wordes she beyng charged, and willed to submit her selfe as the other had done aboue rehersed to such penaunce as they should inioyne vnto her, refused so to do, and therfore was commaunded to close prison, the shiriffes beyng charged with her vnder payne of one hundred poundes, that none should haue any accesse vnto her. At length at the perswasion of her friendes, shee was compelled to doe as the other had done before. And thus much concernyng thyngs done at Lichfield.

¶The Persecution and crueltie exercised by the Papistes in the Diocesse of Chichester.

Persecution [...] the [...]odly men [...].ANd now from Lichfield to come to Chichester, although we haue but little to report thereof, for lacke of certaine relation and recordes of that countrey, yet it seemeth no little trouble and persecution there also to haue raged, as in other countreys. For what place was there almost in all the Realme, where the Popes ministers did not besturre them, murtheryng some or other, as in the Acts of this ecclesiastical history may sufficiently appeare. Wherfore as this plague of the popes tiranny was generall to all other people and countries of England, so likewyse in the Diocesse of Chichester, diuers and many there were condemned and martyred for the true testimony of righteousnesse within the compasse of Queene Maries raigne. In the number of whom were these.

Martyrs.

Iohn Foreman, of Estgrimsted.

Iohn Warner of Berne.

Christian Grouer of the Archdeaconry of Lewys.

Thomas Athoth Priest.

[...]

Thomas Auyngton of Erdinglie.

Dennis Burgis of Buxsted.

Thomas Rauensdale of Rie.

Iohn Milles of Hellinglegh.

Nich Holden of Withiam.

Iohn Hart of Withiam.

Margery Morice of Hethfield.

Anne Trie of Estgrenested.

Iohn Oseward of Woodmancote.

Thomas Harland of Woodmancote.

Iames Morice of Hethfield.

Tho. Dougate of Estgrenested.

Iohn Ashedon of Ketherfield.

The greatest doers against these godly and true faithfull Martyrs and sitters vpon their condemnation,Persecutors. were these: Christopherson the Bishop after Day, Rich. Brisley Doctour of Lawe, and Chauncellour of Chichester, Rob. Taylor Bacheler of Lawe his Deputy, Tho. Paccard Ciuilian, Anth. Clarke, Albane Langdale Bach. of Diuinitie, &c.

¶The examination of Thomas Spurdance one of Queene Maries seruaunts, before the Chauncellour of Norwich.

THe Bishops Chauncellour did aske me if I had bene with the priest,The examination of Thomas Spurdance. and confessed my sinnes vnto him. And I sayd no, I had confessed my sinnes to God, and God sayeth: In what hower so euer a sinner doth repent and be sory for his sinnes, and aske hym forgeuenes, willyng no more so to doe, he will no more recken his sinne vnto him, and that is sufficient for me.

Then sayd the Chancellor: Thou deniest the Sacrament of penance.

I said, I deny not penance, but I deny that I shoulde shew my sinnes vnto the priest.

Then sayd the Chancellor, that is a deniyng of the sacrament of penance.

Write this Article.

Haue you receiued the blessed sacrament of the aulter (sayd he) at this tyme of Easter?

And I sayd, no.

And why haue ye not, sayth he?

I said, I dare not meddle with you in it, as you vse it.

Why? do not we vse it truly, sayd he.

I sayde, no, for the holy supper of the Lord serueth for the Christen congregation, and you are none of Christes members, & therfore I dare not meddle with you, least I be like vnto you.

Why, are wee none of Christes members sayde the Chancellor?

I sayd: because you teache lawes contrary to Gods lawe.

What lawes are those, sayd he?

I sayd, these 3. articles that you sweare the people vnto here, be false and vntrue, and you do euill to sweare the people vnto them.

Then sayd hee: Good people take no heede vnto hys words: for he is an heretike & teacheth you disobedience: and so he would no more speake of that matter.

Then said he, how beleuest thou in the blessed Sacrament of the aultar? doest thou not beleeue that after it is consecrated, it is the very same body that was borne of the virgin Mary?

I sayd: no, not the same body in substance: for ye same body hath a substance in flesh, bloud and bones, and was a bloudy sacrifice, and this is a dry sacrifice.

And I sayd, is the Masse a sacrifice?

Unto which a D. answered that sate by him, it is a sacrifice both for the quicke and the dead.

Then sayd I, no, it is no sacrifice: for s. Paul saith, that Christ made one sacrifice once for all, and I doe beleeue in none other sacrifice, but only in that one sacrifice that our Lord Iesus Christ made once for all.

Then sayd the D. that sacrifice that Christ made, was a wet sacrifice, and the Masse is a dry sacrifice.

Then sayde I:Spurdance examined vpon the Sacrament of the Aultar. that same drye sacrifice is a sacrifice of your own making, & it is your sacrifice, it is none of mine

Then sayd the Chancellor, he is an heretike, he denieth the sacrament of the aulter.

Then sayd I: will ye know how I beleeue in the holy supper of our Lord?

And he sayd, yea.

Then sayd I: I beleue that if I come rightly & worthily as God hath commaunded me, to the holy supper of the Lorde, I receiue him by fayth, by beleeuyng in hym. But the bread beyng receiued, is not God, nor the bread yt is yonder in the pixe is not God. God dwelleth not in tē ples made with hands, neither will be worshipped wyth the works of mens hands. And therfore you do very euill to cause the people to kneele down and worship the bread: for God did neuer bid you hold it vp aboue your heades, neither had the Apostles such vse.

Then sayd the Chauncellour: he denyeth the presence in the sacrament. Write this Article also. He is a very heretike.

Then sayd I: the seruant is not greater then his maister. For your predecessors killed my maister Christ, the Prophets and Apostles, and holy vertuous men, & nowe you also kil the seruants of Christ, so that al the righteous bloud that hat hath bene shed, euen from righteous Abell, vntill this day, shall be required at your hands.

Well, said the Chancellor, haue him away.

Another examination of Spurdance, before the Bishop in his house.

THe B. sayd: sirrha, doest thou not beleue in the catholike fayth of holy Church?An other exaamination of Thomas Spurdance before the Bishop.

And I sayd: I beleue Christes catholike church.

Yea sayd he, in Christes church, of the which the Pope is the head? Doest thou not beleeue that the Pope is supreme hed of the catholike church?

And I sayd, no. I beleue not that he should bee aboue the Apostles, if hee take them to be his predecessors. For when there came a thought among ye Apostles, who shuld be the greatest when their maister was gone, Christ aunswered them vnto their thoughtes:Luke. 22. The Kinges of the earth beare domination aboue other, but ye shall not so doe, for hee that will be greatest among you, shall become seruaunte vnto you all. How is it then (sayde I) that hee will climbe so high aboue his fellowes? And also wee were sworne by my Maister King Henries tyme, that wee should to the vttermost of our power, neuer consent to hym again. And therefore as he hath nothyng to doe here in Englande, so neyther in his owne countrey more, then a Bishop hath in his Dioces.

Yea sayd the B. what of that? We were then in error & sinne, now we are in the right way agayne, and therefore thou must come home again with vs, and knowledge thy fault, and become a christian man, and be sworne vnto the Pope as our supreme head.The Popes Supremacye. Wilt thou be sworne vnto the Pope? How sayst thou?

Then I sayd, no I warrant you by the grace of God, not as long as I liue. For you cannot prooue by the scripture, that the Pope is head of the church, and may do therin what him list.

No, sayde he? yes I trowe: For as the Belweather whiche weareth the Bell, is head of the flocke of sheepe, [Page] euen so is the Pope the head of the Church of Christ.Anno 1557. October. And as the Bees in the hiue haue a maister Bee when they are gone out, to bring them home againe to the hiue: euen so the Pope when we be gone astray and wandered from the fold, from the hiue, &c. then is ordeined our head by succession of Peter, to bring vs home againe to the true church: as thou now my good fellow hast wandred long out of the way like a scattered sheepe, &c. Heare therefore that Belwether, the maister bell, &c. & come home with vs to thy mother the true church againe.

Unto whom I aunswered: My Lord, all this is but naturall reason, & no scripture: but since ye cannot prooue the Pope to be authorised by scripture, ye aunswer not me as I thought ye would.

Ha, sayd he, I see well ye be stout, and will not be answered: therfore ye shall be compelled by law whether ye will or no.

The Phariseys lawe.My Lord sayd I, so did your forefathers intreat Christ and his Apostles. They had a law, and by their lawe they put hym to death: and so likewyse, you haue a law which is tyrannie, & by that would ye inforce me to beleue as you doe. But the Lord I trust will assist me agaynst all your beggerly ceremonies, and make your foolishnesse knowen to all the world one day.

Then sayd he, when were ye at church & went in procession, and did the ceremonies of the church?

And I sayd, neuer since I was borne.

No sayd he? How old are you?

And I sayd, I thinke about xl.

Why said he, how did you vse your selfe at Church xx. yeres ago?

I sayd, as you do now.

And euen now, said he, you sayd you did not the Ceremonies since you were borne.

No more I did sayd I, since I was borne a newe: as Christ sayd vnto Nicodemus, except ye be borne a newe, ye cannot enter into the kingdom of heauen.

Then sayd a D. that sate by, he is a very Anabaptist: for that is their opinion playne.

No sir, you say falsely, sayd I, for I am no Anabaptist: for they denye Children to bee Baptised, and so doe not I.

Well sayd the B. why doest thou not go to the church, and do the ceremonies?

And I sayd: because they be contrary to Gods worde and lawes, as you your selfe haue taught: but nowe you say it is good agayne: and I thinke if there were a returne to morrow, you would say that is false again which you hold now. Therfore I may well say there is no truth in you.

Then sayd the B. thou art a stubborne fellow, and an heretike, and a Traitor.

No sayde I, I am no Traitour, for I haue done I thinke, better seruice to the crowne imperiall of England, then you.

If you had done so good seruice (said he) you would be obedient to the lawes of the Realme.

So I am, sayd I. There is no man alyue (I thanke God) to accuse me iustly that euer I was disobedient to any ciuill lawes.Obedience to Princes, how farre. But you must consider my Lord, that I haue a soule and a body, & my soule is none of ye Queenes, but my body and my goods are the Queenes. And I must geue God my soule, and all that belongeth vnto it: that is, I must do the law and commandements of God, and whosoeuer commandeth lawes contrary to Gods laws, I may not do them for losing of my soule, but rather obey God then man.

And he sayd: why doest thou not these lawes thē? are they not agreeable to Gods law?

And I sayd, no, you cannot prooue them to bee Gods lawes.

Yes sayth he, that I can.

Then sayd I, if you can prooue me by the word of God that you should haue any grauen Images made to set in your churches for lay mens bookes, or to worship God by them, or that you should haue any Ceremonies in your church as you haue, prooue them by the word of God, and I will do them.

Then sayde hee, It is a good and decent order to furnishe the Church:Images. as when you shall goe to dinner, you haue a clothe vppon the table to furnish the Table before the meate shall come vppon it: so are these ceremonies a comely decent order to be in the Church among Christian people.

These sayd I are inuentions and imaginations out of your owne braine, without any worde of God to prooue them. For God sayth: looke what you thinke good in your owne eyes, if I commaund the contrary, it is abhominable in my sight. And these ceremonies are agaynst Gods lawes. For S. Paul sayth, they be weake and beggerly, & rebuketh the Galathians for doyng of them.

Well, sayd he: If you will not do them, seyng they bee the lawes of the realme, you are an heretike and disobedient: and therefore come home agayne and confesse your fault with vs, that you haue bene in errour, &c. Wyll you doe so?

And I sayd no, I haue bene in no error: for the spirituall lawes were neuer trulier set forth, then in my maister K, Edwards tyme, and I trust vnto God I shall neuer forsake them whiles I lyue.

Then came a Gentleman to me and sayd: are ye wiser then all men? and haue ye more knowledge then all men? will you cast away your soule willingly? my Lord and other men also, woulde fayne you woulde saue your selfe: therfore chuse some man where you will, eyther spirituall or temporall, and take a day: my Lord wyll geue it you.

Then sayd I, if I saue my lyfe, I shall loose it, and if I loose my lyfe for Christes sake, I shall finde it in lyfe euerlasting. And if I take a day, whē the day commeth, I must say then, euen as I do now, except I will lye, and therfore that needeth not.

Well, then haue him away sayd the Bishop.

This aboue named Thomas Spurdance was one of Queene Maries seruauntes,Tho. Spurdance by whom he was apprehended. and was taken by two of his fellowes, the sayd Queenes seruauntes named Iohn Haman, otherwise called Barker, and George Loos [...]n, both dwelling in Codman in the Countie of Suffolke, who caried hym to one maister Gosnall, dwellyng in the sayd Codnam, and by hym he was sent to Bury, where he remayned in prison, and afterward burned in the moneth of Nouember.

¶The story and Martyrdome of three constant witnesses of Christ.

NOt long after the Martyrdome of the two good women at Colchester, aboue named,Nouember. 18. The story & Martyrdome of Iohn Hallingdale, William Sparrow, Richard Gibson. were three faythfull witnesses of the Lordes Testament, tormented and put to death in Smithfield at London, the 18. of Nouemb. in the yeare aforesayd, whose names hereafter follow.

Iohn Hallyngdale.

William Sparow.

Richard Gybson.

Which three were produced before Boner B. of London, the v. day of Nouem. 1557. and had by hym and his Officers certaine Articles ministred, the summe whereof hereafter followeth.

*Articles ministred by Boner vnto Iohn Hallingdale.

FIrst, that the sayd Iohn Hallyngdale is of the Diocesse of London, and so subiect to the iurisdiction of the Bishop of London. Articles agaynst Iohn Hallingdale,

Secondly, that the sayd Iohn before the tyme of the raigne of K. Edward the 6 late K. of England, was of the same fayth and religion that was then obserued, beleeued, taught, & set forth in the realme of England.

Thirdly, that duryng the raigne of the sayd K. Edward the 6. the said Iohn Hallingdale, vppon occasion of the preachyng of certaine ministers in that tyme, did not abide in his former fayth and religion, but did depart from it, and so did and doth continue till this present day, and so determineth to do (as he sayeth) tyll his lyues ende.

Fourthly, that the sayd Iohn Hallyngdale hath thought, beleeued and spoken diuers tymes, that the sayth, religion, and ecclesiasticall seruice receiued, obserued & vsed now in this realme of England, is not good and laudable, but agaynst Gods commā dement and word, especially concernyng the Masse and the seuē Sacraments: and that he the sayd Iohn, wil not in any wyse conforme hymselfe to the same, but speake and thinke agaynst it duryng his naturall lyfe.

Fiftly, that the sayd Iohn absenteth himselfe continually frō his owne Parish church of S. Leonards, neyther hearing Mattins, Masse, nor Euensong, nor yet confessing his sinnes to the Priest, or receiuyng the Sacrament of the aultar at his hands, or in vsing other Ceremonies as they are nowe vsed in this Churche and realme of England: and as he remembreth, he neuer came but once in the parish church of S. Leonard, and careth not (as hee sayth) if he neuer come there any more, the seruice beyng as it is there, and so many abuses being there, as he saith there are, especially[Page]the Masse, Anno 1558. Nouem. the Sacraments, and the ceremonies and seruice set forth in Latine.

6. Sixtly, that the sayd Iohn, when his wife, called Alyce, was brought in bed of a man child, caused the said child to be christened in English, after the same maner and forme in all poyntes, as it was vsed in the time of the reigne of king Edward the 6. aforesayd, and caused it to be called Iosue, & would not haue the sayd child christened in Latin after the forme and maner as it is nowe vsed in the Church and Realme of Englande, nor will haue it by his will (as he sayth) to be confirmed by the Byshop.

Unto all whiche Articles the sayde Iohn Hallingdale made aunswere,His aunsweres to the articles. confessing them all, and euery part of thē to be true, and saying that he would not reuoke hys sayde aunsweres, but stand vnto them according as it was in euery Article aboue written.

Furthermore, the sayde Iohn Hallingdale, being demaunded by the sayde Boner, whether he did firmely beleue that in the sacrament commonly called the sacrament of the aultar,The Reall presence denyed. there is really and truely the very body and bloud of our Sauiour Christ, or nor made answere that he neither in the time of the sayd king Edward 6. nor at that present did beleue, that in the sayd Sacrament there is really the very body and bloud of Christ. For he sayd that if he had so beleued, he would (as other had done) haue receiued the same, which he did not because he had and then did beleue that the very body of Christ is onely in heauen, and no where els. And furthermore the sayd Ioh. Hallingdale sayd that Crāmer, Latimer, Ridley, Hooper, and generally all that of late haue bene burned for heretickes, were no heretickes at all, because they did preach truely the Gospell: vpon whose preaching, he grounded his fayth & conscience, as he sayde, according to the saying of S. Iohn in the xviij. chap. of his Reuelation, where he sayth, that the bloud of the Prophets and of the Sayntes, and of all that were slayne vppon earth, was founde in the Babilonicall church by the which he said is vnderstād the church where the Pope is the head.

After which examination, the sayd Iohn was sent vnto prison agayne.Iohn Hallingdale agayne brought before the Bishop. And the next day, being the vi. daye of the sayd moneth, he was called before the Bishop agayne, who perswading him with some wrested sentences of the Scripture, the sayd Iohn Hallingdale aunswered: Because I will not (sayth he) come to your Babilonical churche, therefore (speaking vnto Boner) you goe about to condemne me. And being of Boner further demaunded, whether he woulde perseuer and stand in his opinions or no, he made aunswere that he would continue and persist in them vnto the death.Sentence read against Iohn Hallingdale by Bishop Boner. Then Boner read the bloudy sentence of condemnation. At which time the sayd Iohn affirmed openly that (thanking God) he neuer came into the church since the abhomination came into it: and so he was sent to prison agayne.

Upon the same 6. day also, in the fornoone, was produced before the Byshop, the forenamed William Sparrow, and had layed vnto him certayne Articles, which hereafter foloweth.

*Articles ministred by Boner vnto William Sparrow.

Articles agaynst William Sparrow. FIrst, that thou William Sparrow wast in times past detected & presented lawfully vnto thy Ordinary the Byshop of London, called Edmund, who also is now thine Ordinary of the sayd dioces: and thou wast presented and detected vnto him for heresye, errors, and vnlawfull opinions, whiche thou diddest beleue, set forth, and holde.

2. Secondly, that thou before the sayd Ordinary didst openly & iudicially confesse the sayde heresies, errours, and vnlawfull opinions, as appeareth playnly in the actes of the court, had & made before thy sayd Ordinary.

3. Thirdly, that thou after the premises, didst make thy submission in writing, and diddest exhibite and deliuer the same as thy deed, to thy sayd Ordinarye: openly confessing and recognising thy heresies, errours, vnlawfull opinions, and thine offences & transgressions in that behalfe.

4. Fourthly, that thou after the premisses, diddest promise vnto thy sayde Ordinary voluntarily and of thine owne minde, that alwayes after the sayd submission, thou wouldest in all poyntes conforme thy selfe vnto the common order of the Catholicke Church obserued and kept here in this Realme of Englande, and in no wise fall agayne to heresies, errours, or vnlawfull opinions.

5. Fiftly, that thou since thy sayd submission, hast willingly fallen into certayne heresies and errours, and hast holden and sette forth diuers vnlawfull opinions, to the right great hurt of thyne owne soule, and also to the great hinderaunce and losse of diuers others, especially agaynst the Sacrament of the Aultar, agaynste confession auricular, with other the Sacramentes of the Catholicke Church.

6. Sixtly, that thou since the sayd submissiō, hast willingly gone about diuers places within the dioces of London, and soulde diuers hereticall, erroneous, and blasphemous ballets about, and wast apprehended and taken with the sayd ballets about thee, & commited to prison.

Unto all which Articles the sayd William Sparrowe aunswered in effect as hereafter foloweth.

TO the first, second, third, and fourth articles he answered affirmatiuely, as thus:His aunswere [...] to the articles. that he was presented & detected to Boner, vnto whō he made his submission. &c. as in the articles.

To the fifth article, he aunswered, that if he had spoken agaynst thē, he had spokē but the truth: for they be nought, meaning the contentes of the sayd article.

To the sixte, he graunted to the article, adding that he did sell the sayd ballets then shewed and read before him, & that the same did conteine Gods word.

After which aunsweres the sayde William Sparrowe was sent vnto prison. And the same day in the afternoone, being produced before the Bishop agayne, and there charged with his said Submission, made the yeare before vnto the Byshop, he aunswered thus: I am sory (sayd he) that euer I made it, and it was the worst deed that euer I did, adding further vnto them: Holde vp your abhomination so long as you can. Also being layd vnto him, and charged by the Byshoppe that he went to Churche, and there was confessed and heard Masse, the sayde William Sparrow made answere and confessed, that he did so, but with a troubled conscience he sayde, God knoweth. And speaking further to the Byshoppe, he sayde: that which you call trueth, I doe beleue (sayd he) to be heresy. And also the Byshoppe charging him agayne with the contentes of the fifth article aboue named, he aunswered that he had so done, as is conteyned in the same article, and so will do agayne if he were at liberty. And being further demaunded of Boner, whether he woulde persist and continue in the same, or no: he made aunswere that he would not go from his opinions: and adding thereunto, he sayd: that which you call heresy (speaking to the Byshoppe) is good and Godly, and if euery hayre of my head were a manne (sayd he) I would burne them all, rathe then to goe from the truth.

Then being demaunded what ground of learning hee had to cleaue to his opinions, he made aunswere and sayd, that all the lawes now vsed (meaning the Ecclesiasticall lawes) are nought and abhominable. And further, therevnto he sayd: that the Masse is nought and abhominable. &c. Which wordes being spoken,Sentence read agaynst William Sparrow. the Byshop immediately read the sentence of condemnation vpon him, and so deliuered him to the secular power, by whome he was sent to prison agayne.

Richard Gibson Martyr.

WIth the other two aboue named, suffered also in the same fire, Richard Gibson,Richard Gibson, Martyr. who first was cast into the Counter in the Poultry (where he had bene prisoner by the space of two yeares for suretishippe in a matter of debt, & then stood vpon his deliuerance) then vpon suspition and euill will was accused to Boner, for that in the prison he was neuer confessed nor receiued at the Popishe aultar: by reason whereof he was called for, and susteined diuers & sundry conflictes and examinations in the cause of his fayth and religion. But first he semed to make a certeine submission which also he exhibited with the other 28. mentioned aboue pag. 1865. but because it seemed something to differ in wordes from the other, it appeareth not to be receiued: or whether it was receiued or no, it is not fully certayne. This is certayne, that although his submission was in the bishops Register recorded, yet he was not deliuered out from imprisonment till the daye of his burning. The Articles first obiected and ministred vnto hym by the Bishop, were these.

Articles obiected and ministred to Richard Gibson by Boner Bishop of London.

FIrst, that the sayd Richard Gibson prisoner in the Counter in the Pultry in the dioces of Lōdō, Articles agaynst Richard Gibson. hath otherwise thē became a faythfull Christian man and a good subiecte of this Realme of England, behaued himselfe in wordes and deedes in diuers conditions and poyntes, contrarye to the order, Religion, and fayth of Christes Catholicke church, and contrary to the order of this Realme, to the pernicious and euill example of the inhabitauntes[Page]of the City of London, and the prisoners of the prison of the sayd Counter in the Poultry, and greatly to the hurt & dammage of his owne soule, offending especially in the Artiles followyng. By reason whereof the sayde Richard Gibson was, and is of the iurisdiction of the sayde Byshoppe of London, and subiect to the sayd iurisdiction, to make aunsweare to his offences and transgression vnder written, according to the order of the law.

2. Secondly, that the sayd Richard Gibson hath vnreuerentlye spoken agaynste the Pope, and Sea and Churche of Rome, and likewise agaynst the whole Church of this Realme of Englande, and agaynst the seuen Sacramentes of the Catholicke and whole Churche of Christendome and agaynst the Articles of the Christian fayth here obserued in this Realme of England, and agaynst the commendable and laudable Ceremonies of the Catholicke Church.

3. Thirdly, that the sayd Richard Gibson hath commended, allowed, defended, and liked, both Cranmer, Latimer, Ridley, and also all other heretickes here in this Realme of Englande, according to the Ecclesiasticall lawes condemned for heretickes, and also liked all their hereticall and erroneous, damnable, and wicked opinions, especially agaynst the Sacrament of the aultar, and the authority of the Pope and Sea of Rome, with the whole Religion therof.

4 Fourthly, that the sayd Richard Gibson hath cōforted, ayded, assisted and mainteined both by words and otherwise, hereticks and erroneous persons, or at the least suspected and infamed of heresies and errors condemned by the Catholicke Churche, to continue in their hereticall and erroneous opinions aforesayde, fauouring and counselling the same vnto his power.

5. Fifthly, that the sayd Gibson hath affirmed and sayde that the Religion and Fayth commonly obserued, kepte, and vsed now here in this Realme of Englande, Queene Maries Religion disproued. is not good and laudable nor in any wise agreable vnto Gods word and commaundement.

6. Sixtly, that the sayd Gibson hath affirmed that the English seruice, and the bookes commonly called the bookes of communion, or common prayer, here set forth in this Realme of Englande in the time of K Edwarde the sixt, The booke of English Seruice. were in all partes and poyntes good and godlye, and that the same onely and no other ought to be obserued and kept in this Realme of England.

7. Seuenthly that the sayd Gibson hath affirmed, that if he may once be out of prison and at liberty, he will not come to any parish church, Mattens, Masse, Euensong refused. or ecclesiasticall place to heare Mattins Masse▪ Euē song, or any diuine seruice now vsed in this Realme of Englande, nor come to procession vpon times and dayes accustomed, nor beare at any time any Taper or Candle, nor receiue at any tyme Ashes, nor beare at anye time Palme, nor receiue Pax at Masse time, nor receiue holy water, nor holy bread, nor obserue the ceremonies or vsages of the Catholicke Church, here obserued or kept commonly in this realme of England.

8. Eightly, that the said Gibson hath affirmed that he is not boūd at any time, though he haue liberty, and the presence of a Priest conuenient and meete, Auricular confession. to confesse his sinnes to the sayd Prieste, nor to receiue absolution of his sinnes, at his handes, nor to receiue of him the sacrament commonly called the Sacramente of the aultar, after such fo [...]me as is now vsed within this Realme of England.

9. Ninthly, that the sayd Gibson hath affirmed, that prayer vnto Sayntes, Popishe fast and prayer. or prayers for the dead, are not laudable, auayleable, or profitable: and that no man is bound at any time, or in any place, to fast or pray, but onely at his owne will and pleasure, and that it is not lawful to reserue or keepe the sayd sacrament of the aultar, nor in any wise to adore and worship it.

The greatest matter whiche hee was charged withall, was for not comming to Confession, being thereunto required, for not receiuing of the sacramentes of the Popysh making, and for that he would not sweare to answere vnto theyr interrogatoryes layd agaynst him.

Notwithstanding after these his first examinations, he continued in the aforesayde Prison of the Counter a good space, from the moneth of May, vnto Nouember: at what time he was agayne produced vnto the finall examinatiō iudiciary.Richard Gibson a tall and bigge man. Where is to bee noted, that M. Gibson being a very big and talle man, of a personable and heroycall stature, was sent for of Boner by a little and short person, a promoter, like Robin Papiste, called Robin Caley, if it were not he himselfe.

This Robin Caley hauing the conducting of the sayde Gentleman from the Pultry, would needes hale him thorow Chepeside, the gentleman desiring him to turne some other waye.Intolerable bragging of a vile Promotour. But the more the Gentleman entreated, the more fierce was the sely iack vpon him: and drawing and holding him by the arme, woold needes hale him through the high street, that the all world might see what he coulde do in his office. M. Gibsō desirous to be led without holding, willed and entreated him to let his arme loose: he would go quietly of his accord wt him whether he would, onely crauing that he might go by him freely without noting of the people.

The saucy and impotent miser the Promoter hearing this, who was scarse able to reach vnto his shoulders: nay (sayth he) thou shalt not escape me so, come on thy wayes. Thou shalt not choose but come: & so reaching at his arme, would needes drag him vnto the Byshop. The Gentleman content to goe, yet loth to be notified in the streetes, gently requested agayne and agayne, that re [...]rayning hys hold, he would suffer him to goe of his owne free and volūtary will: he should not neede to feare him, for he would not start frō him. To whom the Caytiff, looking vp to his face: Come on thy way, sayth he, I wil hold thee fast, spite thy beard, and whether thou wilt or no.

Mayster Gibson seing and beholding the intollerable bragging of the wretched miser, and moued therwith not a little, could beare no longer, but sayd: Wilt thou sayd he? and addeth moreouer, bitterlye looking downe towardes hym, that if he dyd not incontinentlye plucke awaye hys hand (and so stayed withall) he would immediatly wring his necke from his body. Whereupon Robin Papist the Promoter, was fayne to plucke awaye his holde, and so proceeded they vnto the Bishop, there to bee examined agayne before him.

After this,An other appearing of Richard Gibson. an other day being assigned him to appeare agayne, muche talke past betweene him and Darbyshyre, then Chauncellour. But in fine, being required to sweare that he should aunswere vnto all they would demaund, he denyed to aunswere vnto all thinges the Bishops should commaund hym as Ordinary: for he is not (sayeth he) mine Ordinary, and so bidde him goe tell the Byshoppe. Before the which Byshoppe he being then commaunded to appeare the Friday next following, was brought vnto the Iustice Hall without Newgate, where he had the like conflictes with the foresayde Bishoppe and diuers other Iustices. At length he was assigned the Saterdaye folowing, to be present in the Bishops consistory Court, to heare his finall sentence. At whiche day and place, the sayd Examinate appearyng as he was commaunded, the Byshop after other matter of communication, asked hym if he knew any cause why the sentence should not be read agaynst hym. To whom the sayd Mayster Gibson aunswered, that the Bishoppe had nothing wherefor iustly to condemne him. The Bishops reason was agayne obiected to him, that men sayd he was an euil man. To whom Gibson replying agayne: yea, sayth he, and so may I saye of you also. To be short, after this and such other talke, the Bishop hasted vnto the sentence. Which being read, Gibson yet agayne admonished to remember himselfe and to saue his soule, sayd,Sentence read agaynst Richard Gibson. that he would not heare the Byshops babling, and sayde moreouer, boldly protesting and affirming that he was contrarye and an enemye to them all in his mind and opinion, although he had afore time kepte it secret in minde for feare of the law. And speaking to the bishop: blessed, sayd he, am I that am cursed at your handes. We haue no [...]hing now, but thus will I. For as the bishop sayth, so must it be. And now heresy is to turne the trueth of Gods word into lyes, and that do you, meaning the bishop and his felowes.

Thus this valiaunt souldiour fighting for the Gospel and sincere doctrine of Gods trueth and religion, agaynst falsehood and errour, was committed with his felowes to the secular power.

And so these three godly men, Iohn Hallingdale, William Sparrow, and Maister Gibson,The Martyrdome of Iohn Hallingdale, William Sparrow, Richard Gibson. Anno. 1557. Nouember 18. being thus appointed to the slaughter, were the xij. day after theyr condemnation (which was the xviij. day of the sayde Moneth of Nouember) burnt in Smithfielde in London. And beyng brought thyther to the stake, after theyr prayer made, they were bound thereunto with cheines, and wood sette vnto them, and after wood, fire, in the which being compassed about, and the fierye flames consuming theyr fleshe, at ye last they yelded gloriously and ioyfully theyr soules and lyues into the holy bandes of the Lord, to whose tuition and gouernement, I commend thee good Reader. Amen.

¶It is a litle aboue declared in this story of Richarde Gibson, how Boner ministred vnto the layd Gibson certeyne Articles, to the nūber of nine. Now let vs see lykewise the Articles which the sayde Gibson ministred agayne to Boner, according to the same number of nine for him to aunswere vnto, as by the same here vnder written may appeare.

Anno 1558. March.¶Articles proponed by Richard Gibson vnto Edmund Boner, Byshop of London, by him to be aunswered, be yea, or nay, or els to say he cannot tell

[Page]

1. WHether the Scriptures of God, written by Moyses, & other holy Prophetes of God, through fayth that is in Christ Iesus,Gibsons questions or demaundes put to B. Boner. is auayleable doctrine to make all men in all thinges vnto saluation learned without the helpe of anye other doctrine, or no.

2. What is authority and from whence it commeth, to whom it apperteineth, and to what end it tendeth.

3. Whether the holy word of God, as it is written, doth sufficiently teach all men, of what dignity, estate, or calling by office so euer he or they be, theyr full, true, and lawfull duety in theyr office: and whether euery man of what dignity, estate, or calling by office so euer he or they be, are bound vpon the payne of eternall damnation in all thinges to do as they are hereby taught & commaunded, and in no wise to leaue vndone any thing that is to be done, being taught and commaunded by the same.

4 Whether any man, the Lorde Iesu Christ God and man onely except, by the holye ordinaunce of God euer was, is, or shall be Lord ouer fayth, and by what lawfull authority any man, of what dignity, estate, or calling by office soeuer he or they be, may vse Lordship or power ouer any man for fayth sake or for the secrecy of his conscience.

5. By what lawfull authority or power any man, of what dignity, estate, or calling so euer he or they be, may be so bolde as to alter or chaunge the holy ordinaunces of God, or any of them, or any part of them.

6. By what euident tokens Antichrist in his Ministers may bee knowne, seing it is written that Sathan can chaunge himselfe in to the similitude of an Aungell of light, and his ministers fashion themselues as though they were the Ministers of righteousnesse, and how it may be knowne to him that is desirous thereof, when he is one of that number or in the daunger thereof, or when he is otherwise.

7. What the beast is, the which maketh warre with the Sayntes of God, and doth not onely kill them, but also will suffer none to buy nor sell, but such as worship his Image, or receiue his marke in theyr right handes, or in theyr foreheades, his name or the number of his name, or do worship his Image, which hy the iuste and terrible sentence of God already decreed, shalbe punished in fire and brimstone before the holy Angels and before the lambe: and they shall haue no rest day nor night, but the smoake of their torment shall ascend vp for euermore: Also what the gorgious & glittering whore is, the which sitteth vpon the beast with a Cup of gold in her hand, full of abhominations, with whom the kings of the earth haue committed fornication, and the inhabitours of the earth and she her selfe also is dronken with the bloud of Sainctes, which is the wine of her fornication, whose flesh the hornes of the beast shall teare in pieces, and burne her with fire. For god hath put in their hartes to do his will.

8. Whether a king ouer all those people whiche are borne and inhabite within his owne dominions, regions, and countryes, or any part of them, of what dignity, estate, or calling by office soeuer they be, here vpon this earth immediately vnder Christ, by the holy ordinaunce of God, is lawfull, supreame, and chiefe Gouernor or no: And whether a king ouer all those people within his dominions, regions and countryes, and euery part of them, by holy ordinaunce of God, lawfully may, and ought not otherwise to doe, nor suffer otherwise to be done, then in his owne name, power, and authority (the name of God onely except) as lawfull, supreame and chiefe heade in all thinges that belongeth to rule (without exception) to gouerne and rule: And whether all those people of what dignity, estate, or calling soeuer they be, are boūd by the holy ordinaunce of God, to owe theyr whole obedience and seruice in all thinges without exception (theyr duety to god onely excepted) to their king onely, as to theyr supreame and chiefe Gouernour vpon earth immediately vnder Christ: And whether a king without offence agaynst GOD and his people, maye geue away, and not himselfe vse that his authoritye and power geuen him of God, or lawfully may without offence to God and his people (after knowledge thereof hadde) suffer himselfe by fraud or guile, or by any other vnlawfull meane, to be beguiled, defrauded, and spoyled thereof, and whether any subiect, of what dignity, estate, or calling soeuer he or they be, without offence to God and to his kinge, to the minishing or derogating of the supreme prerogatiue roial of his king or of any part therof, may do ought, or after knowledge therof, had without offence to God & to his king, may conceale the same.

9. Whether the holy written law of God be geuen of God vnto all men, of what dignity, estate, or calling by office soeuer they be,He meaneth the Canon law. aswell thereby to gouerne all theyr Dominions, Regions, and Countryes, and theyr people therin inhabiting, as themselues: and whether any law or lawes (the holy law of God onely excepted) not being made within any Dominion, Region, or Country whereas it or they be vsed, may be lawfully vsed before it or they be, as the lawfull law or lawes of the same Dominion, Region o [...] Countrey, by publicke and common order of the same Dominion, Region, or Countrey lawfully allowed: and whether any subiect without offence agaynst God and his king, within the Dominion of his king, may lawfully vse any such lawe or lawes not so allowed.

Emanuell,

¶Ascribe vnto the Lord, O ye mighty, ascribe vnto the Lord, worship and strength: geue the Lord the honor of his name,Psal. 39. and bow your selues to the holy maiesty of the Lord.

I will harken what the Lord God will say:Psalme. 8 [...]. for he shall speake peace vnto his people, that they turne not themselues vnto foolishnes. This 6. of Aprill. 1557.

By me Richard Gibson.

¶The death and Martyrdome of Iohn Rough Minister, and Margaret Mearing burned at London the 22. of December.

IN this furious time of persecution, were also burned these two constant and faythfull Martyrs of Christ, Iohn Rough a Minister,December. 22. Iohn Rough, Margaret Mearing, Martyrs. and Margaret Mearing.

This Rough was borne in Scotland, who (as himselfe confesseth in his aunsweres to Boners Articles) because some of his kinsfolke woulde haue kept hym frō his right of inheritaunce which he had to certaine landes, did at the age of xvij. yeares,A zealous occasion of a Frierly profession. in despite (and the rather to displease his frendes) professe himselfe into the order of the blacke Friers at Sterling in Scotlande: where he remained the space of xvj. yeres, vntill such time as the Lord Hamulton, Earle of Arren, and gouernour of the Realme of Scotland aforesayde (casting a fauour vnto hym) did sue vnto the Archbishop of Saynt Andrewes, to haue him out of his professed order, that as a Seculare Prieste he might serue hym for his Chapleine. At which request the Archbishoppe caused the Prouincial of that house, hauing thereto authority, to dispence with hym for his habite and order.

This sute beyng thus by the Earle obteined, the sayde Rough remayned in his seruice one whole yeare:Iohn Rough first called to the truth. duryng which time it pleased God to open his eyes, and to geue him some knowledge of his truth, and thereupon was by the sayd gouernour sent to preach in the freedome of Ayre, where he continued foure yeares, and then after the death of the Cardinall of Scotland, he was appoynted to abyde at S. Andrewes, and there had assigned vnto him a yearely pension of xx. pound from king Henry the eight Kyng of England. Howbeit, at last waying with himselfe hys owne daūger, and also abhorring the Idolatry and superstition of this countrey, and hearing of the freedome of the Gospell within this Realme of England, he determyned with himselfe not to tary any longer there: And therefore soone after the battel of Muscle bourough, he came first vnto Carliell, and from thence vnto the Duke of Somerset, then Lord Protectour of England,Iohn Rough first comming to England in K. Edwardes tyme. and by his assignment had appoynted vnto him out of the Kinges treasurye xx. poundes of yearely stipend, and was sent (as a Preacher) to serue at Carliell, Barwicke, and Newcastell. From whence (after he had there, according to the lawes of God and also of this Realme, taken a countrey woman of hys to wife) he was called by the Archbyshoppe of Yorke that then was, vnto a benefice nighe in the Towne of Hull: where he continued vntill the death of that blessed & good king Edward the 6.

But in the beginning of the reigne of Queene Marye (perceyuyng the alteration of Religion, and the persecution that woulde thereupon arise, and feeling hys owne weakenes) he fled with his wife into Friseland,Iohn Rough with his wyfe flieth into Friseland. & dwelte there at a place called Norden, labouring truely for his liuing, in knitting of Cappes, hose, and such like thinges, till about the end of the moneth of October last before hys death. At which tyme, lacking yearne and other suche necessary prouision for the mainteinaunce of his occupation, he came ouer againe into England, here to prouide for the same, and the x. daye of Nouember arriued at London. Where hearing of the secret society, and holy Congregation of Gods children there assembled, he ioyned himselfe vnto them,Iohn Rough ioyneth himself to the congregation at London. and afterwardes being elected theyr Minister and Preacher, did continue moste vertuously exercised in that Godly felowshippe, teaching and confirming them in the trueth and Gospell of Christ. But in the ende (suche was the prouidence of God, who disposeth all thinges to the best, the xij. day of December, he with Cutbert Symson [Page] and others,Anno 1557. December. through the crafty and trayterous suggestion of a false Hipocrite and dissembling Brother called Roger Sergeaunt, a taylour, were apprehended by the Uicechamberlayne of the Queenes house, at the Saracēs head in Islington:Iohn Rough apprehended & by whom. where the Congregation had thē purposed to assemble themselues to theyr Godly and accustomable exercises of prayer, and hearing the word of God: which pretence, for the safegarde of all the rest, they yet at theyr examinations, couered and excused by hearing of a playe that was then appoynted to be at that place. The Uicechamberlayne after he had apprehended them, caried [...]ough and Symson vnto the Counsell, who charged thē to haue assembled together to celebrate the Communion or Supper of the Lord, and therefore after sundry examinations and aunsweares, they sent the sayd Rough vnto Newgate: but his examinations they sēt vnto the bishop of London, with a Letter signed with they handes, the copy wherof foloweth.

¶A Letter sent from the Queenes Councell vnto Boner, Bishop of London, touching the examination of Iohn Rough Minister.

A letter sent from the Counsell to B. Boner.AFter our harty commendations to your good Lordship, we send you here inclosed the examination of a Scottish man, named Iohn Rough, who by the Queenes Maiesties commaundement is presentlye sent to Newgate, beyng of the chiefe of them that vpon Sonday last, vnder the colour of comming to see a Play at the Saracens head in Islington, had prepared a communion to be celebrated and receiued there among certayne other seditious and hereticall persons. And forasmuch as by the sayde Roughes examination, conteining the story and progresse of hys former life, it well appereth of what sort he is: the queenes highnes hath willed vs to remit him vnto your Lordship, to the ende that being called before you out of prison, as ofte as your Lordship shall think good, ye may proceed, both to his further examination, and otherwise ordering of him, according to the lawes, as the case shall require. And thus we bidde your Lordshippe hartely well to fare. From Saynt Iames the 15. day of December. 1557.

Your Lordships louing frendes. Nicholas Ebor.

Persecutours.F. Shrewsbery.

Edward Hastinges.

Antony Mountague.

Iohn Bourne.

Henry Iernegam.

Boner nowe minding to make quicke dispatche, dyd wythin three dayes after the receipt of the Letter (the xviij. day of December) send for this Rough out of Newgate, and in his Palace at London ministred vnto him 12. Articles: Many whereof because they conteine onely questions of the profession and Religion of that age, wherein both he and his Parentes were Christened (which in sū dry places are already mentioned) I doe here for breuity omitte: minding to touche suche onely, as perteyne to matters of fayth now in controuersy, and then chiefely obiected agaynst the Martyrs and Saynts of God, which in effect are these.

1. FIrst, that thou Iohn Rough diddest directly speake agaynst the 7. Sacramentes,Articles agaynst Iohn Rough. Sacrament of the Aultar. Confession. vsed commonlye and reuerently, as thinges of estimation and great worthines in the catholick churche: and also diddest reproue and condemne the substance of the sayd Sacramentes, but especially the Sacrament of the aultar, affirming that in that same is not really and truely the very body & bloud of Christ: and that confession to the priest, and absolution geuen by him (as the minister of Christ) for sinnes, is not necessary or auayleable in any wise.

2. Item, thou hast misliked and reproued the religion and ecclesiasticall seruice, as it is now vsed in this realme, and hast allowed the religion and seruice vsed in the latter yeares of king Edward the 6. and so much as in thee hath leyne,Latin Seruice. hast by word, writing, & deed, set forwardes, taught, and preached the same openly, and in sundry places, affirmed, that the sayde Englishe seruice and doctrine therein conteined, is agreable in all poyntes to Gods word and vnto the truth, condemning vtterly the Latine seruice nowe vsed in the Queenes reigne, and inducing other by thine example to do the like

3. Item, thou hast in sundrye places within this Realme commended and approued the opinion & doctrine of Thomas Cranmer, late Archbishop of Canterbury. Nicholas Ridley, & Hugh Latimer, concerning the Sacrament of the aultar, affirming that in the Sacrament there remayneth after the wordes of consecration, materiall breade and materiall wine, without any transubstantiation.

4. Item, thou hast in sundrye places of this Realme, since the Queenes reigne, ministred and receiued the Communion as it was vsed in the late daies of king Edward the sixt,Bookes of Communion. and thou knowest, or credibly hast heard of diuers, that yet do keepe bookes of the sayd Communion, and vse the same in priuate houses ou [...] of the Church, and are of opinion agaynst the Sacrament of the aultar.

5. Item, that thou in sundry places of this realme hast spoken agaynst the Pope of Rome and his Apostolicke sea,Agaynst the Supremacy of the Pope. & hast plainely contemned & despised the authority of the same, misliking & not allowing the faith and doctrine therof, but directly speaking agaynst it, and by thine example hast induced other the subiects of this realme, to speake and do the like.

6. Item, thou doest knowe, and hast bene conuersaunt with all, or a great part of such English men as haue fledde out of this Realme for Religion, and hast consented and agreed with them in theyr opinions, and hast succoured, maynteyned, and holpen them, and hast beene a conueyer of theyr seditious Letters and bookes into this realme.

7. Item, that thou hast sayd, that thou hast bene at Rome, and taryed there about 30. dayes or more, and that thou hast sene litle good or none there, but very much euill.Abominable sightes at Rome. Amongest the which thou sawest one great abhomination, that is to say, a man (or the Pope) that shoulde goe on the ground, to bee carried vppon the shoulders of foure men, as though he had bene God and no mā: Also, a Cardinall to haue his harlot riding openly behinde hym: And thirdly a Popes Bull that gaue expresse licence to haue and vse the stewes, and to keepe open bawdry by the Popes approbation and authority.

8. Item, that thou sithens thy last comming into England out of the parties beyond the sea, hast perniciously allured and comforted diuers of the subiectes of this Realme, both young, olde men, and women, to haue and vse the booke of Communion, set forth in this Realme in the latter daies of king Edward the sixt, and hast also thy selfe read and sette forth the same, causing others to doe the like, and to leaue theyr comming to their parish churches to heare the Latine seruice now vsed.

9. Item, that thou the thirde sondaye of Aduent the xij. daye of this December. 1557. wast apprehended at the Saracens heade at Islington, in the county of Middlesexe and dioces of London, by the Queenes Vicechamberlayne, with one Cutbert a Taylour,Cutbert Simson. Hugh Foxe. Hugh a hosier, and diuers other there assembled, vnder the colour of hearing a playe, to haue read the communion booke, and to haue vsed the accustomed fashion, as was in the latter dayes of king Edward the sixt.

The aunsweres of Iohn Rowgh to the foresayd Articles.

1. TO the first he said and confessed that he had spoken against the number of the sayde sacramentes, His aunsweres to the articles▪ being fully perswaded that there be but onely two Sacramentes: to wit, baptisme, and the supper of the Lord: and as for the other fiue, he denyed them to be sacramentes, and therefore hath spoken agaynste them. And as concerning the sacrament of the aultar (which he then called the supper of the Lord) he confessed that he had spoken and taught that in the sayde sacrament there is not really and substantially the very body and bloud of Christ, but that the substance of bread and wine doth remayne in the sayde Sacrament, withou any transubstantiation at all. Farther as touching confession of sinnes to the priest, he answered that he thought it necessary, if the offence were done vnto the priest: but if the offēce were done to another, then confession made to the priest is not necessary, but reconciliation onely to bee made to the partye so offended.

2. To the second, he aunswered that he then did and had before misliked the order of latine seruice then vsed: and also did allowe the seruice vsed in the latter time of King Edwardes reigne, for that the holy scripture doth the same, and therefore he graunted that he did teach and set forth the sayd Englishe seruice, as in the same article is obiected.

3. To the third, he graunted that he had approued the doctrine of the parties articulate as agreable to Gods word, and that they were godly learned men, and such as had perfect vnderstandyng in the contentes of the same article.

4. To the fourth, he aunswered that hee did well like the Communion vsed in Kyng Edwardes dayes, but sayde that he had not ministred or receyued the same here in England since the Queenes reygne, neyther yet knewe any that had the bookes thereof. But on the other side, he knew many that had those bookes, and that there also hee hadde receiued the Communion in sundrye places.

5. The contentes of the fift he graunted to be true.

6. To the sixt, he confessed that he had bene familiar with diuers Englishe menne and women being in Friseland, and agreed with them in opinion, as Maister Scory, Thomas Young, George Roo, and others, to the number of one hundreth persons, whiche fled thither for Religion, vsing there the order set forth in the reigne of king Edward, and otherwise he denyeth the contentes of thys Article.

7. The contentes of the seuenth hee graunted in euery poynt to be true.

[Page] Anno 1558. March.8. To the eight he aunswered and confessed that sithens his last comming into England (which was aboue the x. day of Nouember) he had in sundry places in the suburbes of London prayed and read such prayers and seruice, as is appoynted in the booke of the communion, and hadde willed others to doe the like, both men and women, which he did know by sight, but not by name. Howbeit he didde neyther cause any to withdrawe themselues from the Latine seruice, but he sayed that it were better to pray in a tongue that they didde vnderstande, then in an vnknowne tongue.

9. To the ninth, he confessed that the time and place articulate he was present to heare and see a playe, and there was apprehended by the Queenes Maiesties Vicechamberleyne, with one Cutbert a taylour, and one Hugh a hosier, and diuers other both men and women, whose names he knewe not, and by him was brought before the Counsell, who sent him vnto Newgate, and from thence he was brought to the bishop. And othewise he denieth the contentes of this Article.

Upon these answeres he was dismissed, and the nexte day (being the xix. of December) he was agayne brought before the sayd Byshop and others.An other appearance of Iohn Rough before the Bishop. Who, when they perceiued his constantnesse, determined the nexte day after to bring him openly into the Consistory, there to adiudge, & condemne him as an hereticke. Whiche purpose they accomplished. For the xx. day at afternoone, in the presence of the Byshops of London, and S. Dauides, with Fecknam Abbot of Westminster, and others he was there produced. Where, after muche and many fayre perswasions, Boner read vnto him the articles, and aunsweres before mentioned, in the which they charged him to haue receyued the orders of the church, and therefore might not mary, and that he had refused to consent vnto the Latine seruice then vsed in the Church. Whereunto he then aunswered and sayde, that theyr orders were no thing at all, and that he being a Prieste might lawfully mary, and that hys children whiche he had by his wife, were lawfull. And as touching the seruice then vsed, he vtterly detested it, saying, that if he should liue as long as did Methusalach yet he would neuer come to the Church to heare the abhominable Masse and other seruice, being as it was then. Upō which wordes the Bishop proceeded to the actuall degradation of the sayde Rough,Ioh. Rough condemned and degraded by Boner. exempting him from all the benefites and priuiledges of theyr Church, and after condemning him as an hereticke, committed his body to the secular power, who taking him into their charge and custody, caried him vnto Newgate.

Moreouer, as touching the sayde M. Rough, this is further to be noted,A note of Maister Rough. that he being in the North country in the dayes of king Edward the sixt, was the meane to saue Doctor Watsons life (who in queene Maryes tyme was Byshop of Lincolne) for a Sermon that hee made there. The sayd Watson after that, in the sayde dayes of Queene Marye, being with Boner at the examination of the sayde M. Rough, to requite the good turne in sauing his life, de, tected him there to be a pernicious hereticke who did more hurt in the North partes, then an hundreth besides of hys opinions. Unto whom M. Rough sayd agayne. Why sir, is this the rewarde I haue for sauing your life, when you preached erroneous doctrine in the dayes of king Edward the sixt? This M. Rough sayd, he had liued thirty yeares, and yet had neuer bowed his knee to Baall: and being before Boner, among other talke, he affirmed that he hadde bene twise at Rome, and there had sene playnely with his eyes, whiche he had manye times heard of before, namelye that the pope was the very Antichrist, for there he saw him caried on mens shoulders, and the false named sacrament borne before him. Yet was there more reuerence geuen to him, then to that which they counted to be theyr GOD. Whē Boner heard this, rising vp, and making as though he would haue torne his garmentes: hast thou (sayd hee) bene at Rome, and sene our holy father the Pope, & doest thou blaspheme him after this sort, and with that flying vpon him he plucked of a piece of his beard: [...]. Boner plucked of halfe the [...]eard of Ioh. Rough and after making speedy haste to his death, he burnt him half an houre before sixe of the clocke in the morning, because the day (belike) shoulde not be farre spent, before he had done a mischieuous deed.

Furthermore note that this Mayster Rough being at the burning of Austoo in Smithfield, and returning home ward agayne,An other note concerning Iohn Rough. met with one Mayster Farrar, a Marchant of Hallifaxe, who asked him where hee had beene. Unto whō he aunswered: I haue bene (saith he) where I would not for one of mine eyes, but I had bene. Where haue you bene, sayd M. Farrar? Forsoothe sayth hee to learne the way. And so he tolde hym hee had bene at the burning of Austoo, where shortly after he was burned hymselfe.

¶A letter written by Iohn Rough, vnto certeine of his godly frendes, confirming and strengthning them in the truth, which he had before taught.

THe comfort of the holy Ghost make you able to geue consolation to others, in these daungerous dayes,A letter of Iohn Rough. when Sathan is let lose, but to the triall onely of the chosen, when it pleaseth our God to sift his wheat from the Chaffe. I haue not leysure & tyme to write the great tēptations I haue bene vnder. I speak to Gods glory: my care was to haue the senses of my soule open, to perceiue the voyce of God, saying: Who so euer denyeth me before men, him will I deny before my father and his aungels. And to saue the life corporall, is to lose the life eternall. And he that will not suffer with Christ, shall not reigne with him. Therefore most tender ones, I haue by Gods spirite geuen ouer the flesh, with the fight of my soule, and the spirite hath the victory. The fleshe shall now ere it be long, leaue of to sinne: the spirite shall reigne eternally. I haue chosē the death to confirme the truth by me taught. What can I do more? Consider with your selues, that I haue done it for the confirmation of Gods trueth. Pray that I may continue vnto the end. The greatest part of the assault is paste, I prayse my God. I haue in all my assaultes felt the present ayde of my God, I geue him most harty thankes therefore. Looke not backe, nor be ye ashamed of Christes Gospell, nor of the bonds I haue suffered for the same: thereby ye may be assured it is the true word of God. The holy ones haue bene sealed with the same marke. It is no time for the losse of one man in the battell, for the campe to turne backe. Vp with mennes hartes, blowe downe the dawbed walles of heresies: Let one take the Banner, and the other the Trumpette, I meane not to make corporall resistaunce, but pray, and ye shall haue Elias defence, and Elizeus company to fight for you. The cause is the Lordes. Nowe my brethren I can write no more, time will not suffer, and my harte with panges of death is assaulted: but I am at home with my God yet aliue. Pray for me, & salute one another with the holy kisse. The peace of god rest with you all. Amen. From Newgate prison in haste, the day of my condemnation.

Iohn Rough.

An other letter of Iohn Rough written vnto the Congregation two dayes before he suffered.

THe spirite of all consolation be with you, ayde you and make you strong to runne to the fight that is layde before you: wherewithall God in all ages hath tryed hys elect, and hath found them worthy of himselfe, by copling to theyr head Iesus Christ: in whome, who so desireth to liue Godly, the same must needes suffer persecution. For it is geuen vnto them not onely to beleeue, but also to suffer. And the Seruaunt or Scholer can not be greater then his Lord or Mayster: but by the same way the head is entered, the members must folow: no life is in the members which are cutte from the body, likewise we haue no life, but in Christ: for by him we liue, moue, and haue our being. My deare sonne, now departing this life to my great aduauntage, I make chaūge of mortality with immortality, of corruption, to put on incorruption, to make my body like to the corne cast into the ground, which except it die first, it can bring forth no good fruite. Wherefore death is to my great vauntage, for therby the body ceaseth from sinne, and after turneth into the first originall: but after shall be chaunged, and made brighter, then the Sonne or Moone. What shall I write of this corporall death, seeing it is decreed of God, that all men shall once die: happy are they that die in the Lord, which is to dye in the fayth of Christ, professing and confessing the same before many witnesses. I prayse my God I haue passed the same iourney by manye temptations, the deuill is very busye to perswade, the world to entise with promises and fayre wordes, which I omitte to write, least some might thinke I did hunt after vayne glorye, whiche is farthest from my hart. Lastly the daunger of some false brethren who before the Byshop of London purposed to confesse an vntrueth to my face: yet the God that ruled Balaam, moued theyr hartes, where they thought to speake to my accusation, hee made them speake to my purgation. What a iourney (by Gods power) I haue made, these eight dayes before this date, it is aboue flesh and bloud to beare: but as Paule sayth, I may do all thinges in hym which worketh in me, Iesus Christ. My course brethrē haue I run, I haue fought a good fight, the crowne of righteousnes is layd vp for me, my daye to receiue it is not long too. Praye Brethren, for the enemye doth yet assaulte. Stande constaunt vnto the ende, then shall you possesse your Soules. Walke worthely in that vocation, wherein you are called. Comfort the Bretheren. Salute one another in my name. Be not ashamed of [Page] the Gospell of the Crosse,Anno 1557. March. by me preached, nor yet of my suffering: for with my bloud I affirme the same. I go before, I suffer first the bayting of the Butchers Dogges: yet I haue not done, what I should haue done: but my weaknes, I doubt not, is supplied in the strēgth of Iesus christ: and your wisedomes & learning will accept that small talent, which I haue distributed vnto you (as I trust) as a faythfull stewarde, and if what was vndone, impute that to my frayltye and ignoraunce, and with your loue couer that which is and was naked in me. God knoweth ye all are tender vnto me, my hart bursteth for the loue of you. Ye are not without your great pastor of your soule: who, so loueth you, that if men were not to bee sought out (as God be praysed, there is no want of men) he would cause stones to minister vnto you. Cast your care on that Rock, the wind of temptation shall not preuayle, fast and praye for the dayes are euill. Looke vp with your eyes of hope, for the redemption is not farre off, (but my wickednesse hath deserued that I shall not see it.) And also that which is behind of the bloud of our brethren, which shall also be layd vnder the aulter, shall crye for your reliefe. Time wil not now suffer me to write longer Letters. The spirite of God guid you in and out, rising & sitting, couer you with the shadow of his winges, defend you agaynst the tyrannye of the wicked, and bring you happely vnto the Porte of eternall felicitye, where all teares shall be wyped from your eyes, and you shall alwayes abyde wyth the Lambe.

Iohn Rough.

¶Margaret Mearing Martyr.

IT is declared, that in the companye of Iohn Roughe, was burned one Margaret Mearyng,The story and examination of Margaret Mearing, Martyr. who, as the Register maketh mention, was at one time and day brought wyth the sayde Rough foorth to examination: where the Byshop hauynge no priuate matters to charge her withall, did the eightenth daye of December obiecte agaynste her those common and accustomable Articles mentioned before pag, 1585. To which she aunswered as followeth.

FIrst, that there is here in earth a catholicke Churche and that there is the true fayth of Christ obserued, Her aunsweres to the articles. and kept in the same Church.

2 Item, that there were onely two sacramentes in the Church, namely the sacrament of the bodye and bloud of Christ, and the sacrament of Baptisme.

3 Item, that she was baptised in the fayth, & beliefe of the sayd Church, renouncing there, by her Godfathers and Godmothers, the Deuill and all his workes. &c.

4 Item, that when she came to the age of fouretene yeares, shee did not knowe what her true beliefe was, because shee was not then of discretion to vnderstande the same, neyther yet was taught it.

5 Item, that she had not gone from the catholicke fayth at any time: but she sayde that the Masse was abhominable before the sight of God, and before the sight of all true Christian people, and that it is the playne Cup of fornication, and the whore of Babilon. And as concerning the Sacrament of the aultar, she sayd she beleued there was no such sacrament in the catholicke Church. Also she sayd, that she vtterly abhorred the authoritye of the Byshop of Rome, with all the Religion obserued in the same Antichristes Church.

6 Item, she aunswered to the sixt Article, as to the first, before specified.

7 Item, that she hath refused to come to her Parish Church, because the true Religion of Christ was not then vsed in the same: and farther sayd that she had not come vnto the Churche by the space of one yeare, and three quarters, then last paste, neither yet did meane any more to come vnto the same in these Idolatrous dayes.

Margaret Mearing apprehended by Cluney.8 Item, as touching the maner of her apprehension she said that Cluney the Bishops Somner, did fetch her to the Bishop.

These aunsweres being then registered, they were agayne (with the sayd Articles), propounded agaynste her the xx. day of December, and there being demaunded if she would stand vnto those her aunsweres, she sayde: I wyll stand to them vnto the death: for the very Aungels of heauen do laugh you to scorne, to see your abhomination that you vse in the Churche.Sentence against Margaret Mearing. After the whiche wordes the Byshop pronounced the sentence of condemnation: and then deliuering her vnto the Sheriffes, she was wyth the forenamed Iohn Roughe caryed vnto Newgate. From whence they were both together led vnto Smithfield, the xxij. day of the same Moneth of December, and there most ioyfullye gaue theyr liues for the profession of Christes Gospell.

When the latter end of this history of Mayster Rough,The Martyrdome of Iohn Rough and Margaret Mearing i [...] Smithfield. Anno. 1557. December. A note of Margaret Mearing. and Margarete Mearing was in finishing, there came to our hands one necessary thing of the said Margaret Mearyng, which wee thought not good to omit. The matter is this. Mayster Rough being chiefe Pastour to the congregation in the said time of Queene Mary, as before ye haue heard (of which companye this Margaret Mearyng was one) did not well like the sayd Margaret, but greatly suspected her, as many other of them did besides, because she would often times bring in straungers among them, and in her talke seemed (as they thought) somewhat [...]o busye. &c. Nowe, what they sawe or vnderstoode further in her, we know not, but this followed the euill suspition conceiued of her. Mayster Rough the Fridaye before hee was taken, in the open face of the Congregation, did excommunicate her out of the same company: and so seemed with the rest to exclude, and cut her of from theyr fellowship and society. Whereat she being mooued, did not well take it, nor in good part, but thought her selfe not indifferently handled amonge them. Whereupon to one of her frendes in a heate, she threatned to remoue them all. But the prouidence of God was otherwise. For the Sondaye after Mayster Rough being taken by the information of one Roger, Sergeaunt to the Bishop of London (as here after thou shalt heare) was layd prisoner in the Gatehouse at Westminster,Margaret Mearing relieueth M. Rough in prison. where none of his frendes coulde come to him to visite him. Then this sayd Margaret hearing therof, gotte her a basket, and a cleane shyrt in it, and went to Westminster, where she fayning her selfe to be his Sister, got into the prison to him, and did there to her power not a litle comfort him.

Then comming abroade agayne, shee vnderstandinge that the Congregation suspected the said Sergeaunt to be his Promoter, went to his house, and asked whether Iudas dwelt not there. Unto whom aunswere was made, there dwelt no such. No, sayd she? Dwelleth not Iudas here that betrayed Christ? His name is Sergeaunt. Whē she saw she could not speake with him, she went her way. So the Friday after, she standing at Marke lane ende in London, with an other woman, a frende of hers, sawe Cluney Boners Somner, commyng in the Streete towardes her house. Whome when she sawe, she sayed to the other woman standyng with her: whether goeth yonder fine felowe sayde she? I thinke surely he goeth to my house: and in viewing him still, at the last she saw him enter in at her doore. So immediately she went home, and asked him whome hee sought.The ta [...]ing of Margaret Mearing Martyr. Whereunto Cluney made answere and sayd, for you: you must go with me. Mary, quoth she, here I am: I will go with you, and comming to the Bishoppe, she was layde in prison, and the Wednesday after burnt with Mayster Rough in Smithfielde, as ye haue heard.

Anno. 1558.

¶The Suffering & cruell tormentes of Cutbert Symson, Deacon of the Christian Congregation in London, in Queene Maries dayes, most paciently abiding the cruell rage of the Papistes for Christes sake.

NExt after the Martyrdome of M. Rough Minister of the Congregation, aboue mentioned,Anno. 1558. The story & cruell handling of Cutbert Simson. Deacon and Martyr. March. 28. succeded in like Martyrdome the Deacon also of that sayde Godly company or Congregation in London, named Cutbert Symson, being committed to the fire, the yeare of our Lord. 1558. the 28. day of March.

This Cutbert Symson was a manne of a faythfull, and zealous hart to Christ and his true flocke, in so much that he neuer ceased labouryng, and Studying most earnestly, not onely how to preserue them without corruption of the Popish religion, but also hys care was euer vigilant, how to keepe them together wythout peryll, or daunger of persecution. The paynes, trauayle, zeale, pacience, and fidelity of this man, in caryng, and prouiding for thys Congregation, as it is not lightly to be expressed▪ so is it wonderfull to beholde the prouidence of the Lord by vision, concerning the troubles of this faythfull minister, and godly Deacon,The visions sent to Gods Saintes concerning their affliction [...] ▪ as in this here folowyng may appeare.

The Fridaye at nighte before Maister Rough Minister of the congregation (of whom mētion is made before) was takē, being in his bed he dreamed, that he saw 2. of the [Page] Gard leading Cutbert Simson Deacon of the sayde congregation,Anno 1557. Iune. and that he had the booke about hym, wherin were written the names of all them which were of the Congregation. Whereupon being sore troubled, hee awaked, and called hys wife, saying: Kate strike lighte, For I am much troubled with my brother Cutbert thys nyght. When she hadde so done, he gaue himselfe to reade in his booke a while, and there feeling sleepe to come vpon him, he put out the candle, & so gaue himselfe agayn to rest. Being a sleepe, hee dreamed the like dreame agayn: & awaked therwith, hee sayde: O Kate, my brother Cutbert is gone. So they lighted a candle againe and rose. And as the [...]ayd M. Rough was making him ready to go to Cutbert to see how he did, in the meane time the sayd Cutbert came in with the book, conteining the names & accompts of the congregation. Whom when Maister Rough hadde seene, he sayd: brother Cutbert, ye are welcome, for I haue bene sore troubled with you this night, and so tolde hym his dreame. After he had so done, he willed him to lay the booke away from him, and to cary it no more about him. Unto which Cutbert aunswered, he would not so doe: for dreames he sayd, were but phantasies, and not to be credited. Then maister Rough straightly charged him in the name of the Lord to doe it. Whereupon the sayde Cutbert tooke suche notes out of the booke, as hee had willed hym to doe, and immediately left the booke with M. Roughes wife.

The next day following, in the night, the said Maister Rough had an other dreame in his sleepe, concerning hys owne trouble. The matter wherof was this. He thought in his dreame that he was caried himselfe forceably to the Bishop, and that the Bishop pluckt of his beard, and cast it into the fire, saying these wordes: Nowe I may saye I haue had a peece of an heretick burned in my house, and so according it came to passe.

Now to returne to Cutbert agayne, as we haue touched something co [...]cerning these visions, so nowe remayneth to story also of his paynes and sufferinges vpon the racke, and otherwise like a good Laurence for the congregations sake, as he wrote it with his owne hand.

¶A true report how I was vsed in the Tower of London, being sent thether by the Counsell the xiii. day of December.

A letter of Cutbert Simson, to certayne of [...].

ON the Thursday, after I was called vnto the warehouse, before the Constable of the Tower and ye Recorder of Londer Maister Cholmley, they commaunded me to tell, whome I did will to come to the Englishe seruice. I aunswered I would declare nothing. Wherupon I was set in a racke of Iron, the space of three houres, as I iudged.

Then they asked me if I would tell them. I aunswered as before. Then was I losed, and caried to my lodging agayne. On the sonday after, I was brought into the same place agayne, before the Lieuetenaunt, and the Recorder of London, and they examined me. As before I had sayde, I aunswered. Then the Lieuetenaunt did sweare by god I shuld tell. Then did they binde my 2. forefingers together, and put a small arrowe betwixt them, and drewe it through so fast that the bloude followed, and the arrowe brake.

Then they racked me twise. Then was I caryed to my lodging agayne, and x. dayes after the Lieuetenant asked me if I would not confesse that, which before they had asked me. I sayd I had sayd as much as I would. Thē fiue weekes after, he sent me vnto the high Prieste, where I was greatly assaulted, and at whose hande I receiued the Popes curse, for bearing witnesse of the resurrection of Iesus Christ. And thus I commend you vnto God, and to the worde of his grace, with all them that vnfaynedly call vpon the name of Iesus, desiring God of his endles mercy, through the merites of hys deare sonne Iesus Christe to bringe vs all to hys euerlasting kingdome. Amen. I prayse God for his great mercy shewed vppon vs. Syng Osanna vnto the highest with me Cutbert Simson, God forgeue me my sinnes. I aske all the worlde forgeuenesse, and I doe forgeue all the worlde, and thus I leaue thys world, in hope of a ioyfull resurrection.

A note for Cutbert Simsons patience.

NOw as touching this Cutbert Simson,A note of Cutbert Simson. this further is to be noted, that Boner in his Consistory speaking of Cutbert Simson, gaue this testimony of hym there to the people, saying, ye see this man (sayth he) what a personable man he is: and after hee had thus commended hys persone, added moreouer:The patience of Cutbert Simson. And furthermore concerning his pacience, I say vnto you, that if hee were not an hereticke, hee is a manne of the greatest pacience that yet euer came before me. For I tell you, he hath bene thrise racked vppon one day in the Tower: Also in my house hee hathe felt some sorrowe, and yet I neuer see hys pacience broken. &c.

❧ A true description of the racking and cruell handeling of Cutbert Simson in the Tower.

[Page] Anno 1557. March.It is thought and sayd of some, that that arrowe, whiche was grated betwixt his fingers, being tyed together, was not in the tower, but in the Bishops house.

The day before the blessed Deacon and Martyr of god Cutbert Simson, after his paynfull racking should go to his cōdēnation before Boner,A vision of Cutbert Simson. to be burned, being in the Bishops colehouse there in the stockes, he had a certayne vision or apparition very straunge which he himself with hys owne mouthe declared to the Godly learned man M. Austen, to his owne wi [...]e, and Thomas Simson, and to others besides, in the prison of Newgate a litle before his death. The relation whereof I stande in no little doubte, whether to reporte abroad or not, considering with my sel [...]e, the greate diuersitie of mennes iudgementes in the reading of historyes, and varietie of affections. Some, I see, will not beleue it, some will deride the same, some also will be offended with setting forth things of that sorte incertayne, esteeming all thinges to bee incertayne and incredible, whatsoeuer is straunge from the common order of Nature.

Other will be perchaunce agreeued, thinking with thē selues, or els thus reasoning with me, that althoughe the matter were as is reported, yet for somuch as the common error of beleuing rash miracles, phantasied visions, dreames, and appparitions thereby may be confirmed, more expedient it were the same to be vnsetforth.

These and such lyke will be, I know, the sayinges of many. Whereunto brieflye I aunswere, grauntynge firste, and admyttyng wyth the woordes of Basill, [...]. That is, not euery dreame is strait waye a Prophecie. Agayne, neither am I ignoraunt that the Papistes in their bookes and legendes of saintes haue theyr prodigious visions, and apparitions of Aungelles of our Lady: of Christ, and other sayncts: which as I wil not admit to be beleeued for true, so will they aske me agayne, why should I then more require these to be credyted of them, then theirs of vs.

First I write not this, binding any manne precisely to beleue the same, so as they do theyrs, but onely reporte it as it hath bene heard of persons knowne, naming also ye parties, who were the hearers thereof, leauing the iudgment therof notwithstanding free vnto the arbitremente of the reader.What Credite is to be geuen to visions, & how fa [...]re. A [...]beit, it is no good argument, proceedyng from the singular or particular, to the vniuersall, to saye that visions be not true in some, ergo they be true in none. And if any shall muse, or obiect agayne, why should suche visions be geuen to him, or a few other singular persons, more then to all the rest, seeing the other were in the same cause and quarrell, and dyed also martyrs as well as hee? To thys I say, concerning the Lordes tymes and doings I haue not to meddle nor make, who may woorke where and when it pleaseth him. And what if the Lorde thought chiefly aboue the other, with singular consolation to respecte him, who chiefly aboue the other, and singularly did suffer most exquisite tormentes for his sake? What greate maruell herein? but as I sayd, of the Lords secrete tymes I haue not to reason. This onely whiche hathe out of the mans owne mouth bene receiued, so as I receiued it of the parties, I thought here to communicate to the Reader, for him to iudge thereof as God shall rule hys mynd. The matter is this.

The day before thys Simson was condemned, he being in the stockes, Cloney his keeper commeth in with ye keies, about 9. of the clocke at night (after his vsuall maner) to view hys prison, and see whether all were present, who when he espyed the sayd Cutbert to be there, departed agayne, locking the dores after him. Within two houres after, about eleuen of the clocke, towarde midnighte, the sayd Cutbert (whether being in a slumber, or beyng awake I cannot say) heard one comming in, first openyng the outwarde dore, then the seconde, after the thyrd dore, and so looking into the sayd Cutbert, hauing no Candell or Torche that he could see, but geuing a brightnesse, and light most comfortable and ioyfull to hys hart, saying: Ha vnto him, and departed agayne. Who it was hee coulde not tell, neither I dare define. This that he saw, he hymselfe declared foure or fiue tymes to the sayd Mayster Austen, and to other. At the sight whereof hee receiued suche ioyfull comfort, that he also expressed no little solace, in telling and declaring the same.

Articles seuerally ministred to Cutbert Simson the xix. of March, with his aunsweres also to the same annexed:

FIrst, that thou Cutbert Simson, art at this present abidinge within the Cittie and Dioces of London,Articles seuerally ministred to Cutbert Simson. and not out of the iurisdiction of the bishop of Rome.

Item, that thou within the Cittie and Diocesse of London hast vttered many times, and spoken deliberately these wordes and sentences following, videlicet: that though thy parentes, auncestours, kinsefolkes, and friendes, yea, and also thy selfe▪ before the time of the late schisme here in this realme of Englande haue thought and thoughtest, that the fayth and religion obserued in times past here in this Realme of Englande, was a true fayth and religion of Christ, in all poyntes and Articles, though in the Churche it was set foorthe in the Latine tongue, and not in Englishe, yet thou beleuest and sayest, that the faythe and religion, now vsed commonly in the Realme, not in the Englysh but in the Latine tongue, is not the true faythe and religion of Christ, but contrary and expressely agaynst it.

Item, that thou within the sayde Cittie and Dioces of London, hast willingly, wittingly, and contemptuously done, [...] & spoken agaynst the Rites and the Ceremonyes, commonlye vsed here tbrough the whole realme, and obserued generally in the Churche of England.

Item, that thou hast thought, and beleued certaynlye,Seuen S [...] cramente [...]. and so within the Dioces of London, hast affirmed, and spoken delyberate [...]y, that there bee not in the Catholicke Churche seuen Sacramentes, nor of that vertue and efficacie, as is commonly beleued in the churche of England them to be.

Item, thou hast likewise thought, and beleeued, [...] of the A [...]ltar. yea and so within the Cittie and Dioces of London spoken, and deliberately affirmed, that in the sacrament of the aultar, there is not really, substantially, and truely, the very body and bloud of our sauiour Iesus Christ

Item that thou hast beene, and to thy power arte at this present, a fauourer of all those, that eyther haue beene here in this Realme, heretofore called heretickes, or els conuented, & condemned by the Ecclesiasticall Iudges for heretickes,

Item that thou, contrary to the order of this Realme of Englande,Vsing of Engli [...]he Seruice. and contrary to the vsage of the holy Churche of this Realme of England, hast at sundry tymes and places, within the Citye and Dioces of London, beene at assemblyes, and conuenticles, where there was a multitude of people gathered together, to h [...]are the Englishe seruice sayed, which was set forth in the late yeares of King Edward the sixte, and also to heare, and haue the Communion booke reade, and the Communion ministred, both to the sayd multitude, and also to thy selfe, and thou hast thought, and so thinkest, and hast spoken that the sayd Englishe seruice, and Communion booke, and all thinges conteyned in eyther of them was good and laudable, and for such thou diddest, and doest allowe, and approue eyther of them at this present.

*The aunswere of the sayd Cutbert to the foresayd articles.

VNto all which articles the sayd Cutbert Simson aunswered thus, or the lyke in effecte.His aunswere to the article [...] ▪

To the 1 2 3.4 5. and 6. article he confessed them to be true in euery parte thereof.

To the 7. article he sayd, that he was bounde to aunswere vnto it, as he beleeueth.

¶A letter of Cutbert Simson, written to his wyfe out of the Colehouse,

DEarely beloued in the Lorde Iesus Christe,A letter of Cutbert Sim [...]on to his wyfe. I can not write as I doe wishe vnto you.

I beseeche you with my soule, committe your selfe vnder the mighty hande of our God, trusting in his mercye, and hee will surely helpe vs, as shall be moste vnto his glory, and oure euerlasting comforte, being sure of this, that hee wyll suffer nothing to come vnto vs, but that whiche shall bee moste profitable for vs.

For it is either a correction for our sinnes, or a tryall of oure faythe, or to set forthe his glorye, or for altogether, and therefore must needes be well done. For there is nothing that commeth vnto vs by fortune or chaunce, but by oure heauenlye Fathers prouidence, And therefore praye vnto oure heauenly Father that he will euer geue vs his grace for to consider it. Let vs geue hym moste hartye thankes, for these his fatherly corrections: for as many as hee loueth, hee correcteth. And I beseech you nowe bee of good cheare, and compte the Cross [...] of Chryste greater ryches, then all the vayne pleasures of Englande. I do not doubt (I prayse God for it) but that you haue supped wyth Chryste at his Maundie, I meane beleeue in hym, for that is the effecte, and then muste you drynke of hys cuppe, I meane hys Crosse (for that doth the cuppe signifie vnto vs.) Take the Cuppe wyth a good stomacke, in the name of GOD and then shall you be sure to haue the good wyne Chrystes bloude to thy poore thirstie soule. And when you haue the wy [...]e you muste drinke it out of this cuppe. Learne this when you [Page] come to the Lordes supper, pray continually. In all thinges geue thankes.

In the name of Iesus shall euery knee bowe. Cutbert Simson.

Hugh Foxe.

Iohn Deuenishe.

Hugh Foxe, Iohn Deuenishe, Martyrs.WIth Cutbert likewise was apprehended and also suffered (as is before mentioned) Hugh Foxe, and Iohn Deuenish. Who being brought into their examinations with the sayd Cutbert, before Boner Byshoppe of London, the xix. day of March, had articles and Interrogatories to them ministred by the sayd officer, albeit not al at one time. For first to the sayd Cutbert seuerall Articles were propounded, then other articles in generall wer ministred to them altogether. The order and maner of which articles, now ioyntly to them ministred here follow, with their aunsweres also to the same annexed, to be seene.

*Articles generally ministred to them all three together, the sayd xix. day of March with theyr answeres to the same annexed.

AFter these articles thus ministred and layd to Cutbert Simson,G [...]nerall a [...]ticles▪ obiected to them all [...] together. wt his aunsweres likewise vnto the same, the Bishop calling them altogether, obiected to them other positions and articles, the same whiche before are mentioned in the story of Bartlet Greene. pag. 1736. onely the 8. Article out of the same omitted and excepted, which Articles because they are already expressed in the page aboue mentioned, we neede not here to make anye newe reporte thereof, but onely referre the Reader to the place assigned.

¶The aunsweres generall of Cutbert Simson, Hugh Foxe, and Iohn Deuinishe, to the Articles by the Bishop to them generally proposed.

Their aun [...]weres generall to the articles.TO the first Article they all aunswered affirmatiuely: but Iohn Deuenishe added, that that Churche is grounded vpon the Prophetes and Apostles, Christe being the head corner stone, and how in that Churche there is the true fayth and religion of Christ.

To the second Article, they all confessed and beleeued, that in Christes Catholicke Churche, there are but two Sacramentes, that is to witte, Baptisme, and the supper of the Lord: otherwise they do not beleue the contentes of this Article to be true in any part therof.

To the 3. Article they all aunswered affirmatiuely.

To the 4. Article they all aunswered affirmatiuely.

To the 5. Article they all aunswered affirmatiuely, that they do beleue, and haue and will speake agaynst the sacrifice of the Masse, the sacrament of the altar, and likewise agaynst the authoritie

¶Three godly Martirs burned in Smithfield.

The Mar [...]dome of Cutbert Simson, Hugh Foxe, Iohn Deuenishe, in Smithfield. Anno. 1558. March. [...]. of the sea of Rome, and are nothing sory for the same but will do it still while they liue.

To the sixt Article, they al answered, and denied to acknowledge the authoritie of the sea of Rome, to be lawfull and good, eyther yet his religion.

To the seuenth Article, they all aunswered affirmatiuely, that they haue, and will doe still while they liue: and Iohn Deuinishe adding thereto, sayde that the sacrament of the aultar as it is now vsed, is no sacrament at all.

To the 8. Article, they all confessed, and beleued all thynges aboue by them acknowledged and declared, to be true, and that they be of the Dioces of London, and iurisdiction of the same.

These three aboue named persons, and blessed witnesses of Iesus Christ, Cutbert, Foxe, and Deuenish as they were altogether apprehended at Islington, as is aboue declared, so the same all three together suffered in Smithfield about the xxviii. day of March, in whose perfect constancie the same Lorde (in whose cause and quarrell they suffered) giuer of all grace, and gouernour of all thinges, be exalted for euer. Amen.

¶The suffering and Martyrdome of William Nichole, put to death by the wicked hands of the papistes at Herefordwest in Wales.

WE finde in al ages from the beginning, that Sathan hath not ceassed at all times,Aprill. 9. William Nicoll Martyr. to molest the Churche of Christ with one affliction or other, to the tryall of theyr fayth, but yet neuer so aparauntly at anye time to all the worlde, as when the Lorde hath permitted him power ouer the bodyes of hys saynctes, to the shedding of theyr bloud, and peruerting of religion: for then sleepeth he not I warrant you, from murdering of the same, vnlesse they will fall downe with Achab and Iesabell to worship him and so kill and poyson their owne soules eternally: as in

The burning of W. Nicole at Herefordwest in Wales.

The Martyrdome of William Nicoll at Herefordwest in Wales. these miserable latter dayes of Queene Mary we haue felt heard and seene practised vppon Gods people.William Nicoll a simple soule. Amonge whome wee finde recorded an honest good simple poore man, one William Nicole, who was apprehended by the Champions of the pope, for speaking certayne wordes agaynst the cruell kingdome of Antichriste, and the ninth day of Aprill. 1558. was butcherly burnt and tormented at Herefordwest in Wales, where he ended his life in a most happy and blessed state, and gloriously gaue his soule into the handes of the Lorde, whose goodnes bee praysed for euer, Amen.

This William Nicoll (as we are informed) was so simple a good soule, yt many esteemed him half foolish. But what he was we know not, but this are we sure he died a good man, and in a good cause, what soeuer they iudge of hym. And the more simplicitie of feeblenes of wit appeared [Page] in him,Anno 1558. Maye. the more beastly and wretched dothe it declare their cruell & tyrannicall acte therin. The Lord geue them repentaunce therefore, if it bee his blessed will, Amen, Amen.

The Martyrdome of William Seaman, Thomas Carman, and Thomas Hudson, put to death by the persecuting papists at Norwich in the county of Norfolke.

May. 19. The story and Martyrdome of W. Seaman, Tho. Carman, and Thomas Hudson.IMmediately after William Nicoll succeeded in that honourable and glorious vocation of Martyrdome three constaunt godly menne at Norwiche in Northfolk, who were cruelly and tyrannically put to death for the true testimony of Iesus Christ, the xix. of May. an. 1558. Whose names be these.

William Seaman.

Thomas Carman.

Thomas Hudson..

The sayde William Seaman was an Husbandman, of the age of xxvi. yeares,William Seaman. dwelling in Mendlesham in the county of Suffolke, who was sūdry sought for tymes by ye commandement of Sir Iohn Tirrell knight, & at laste he himselfe in the night searched his house and other places for him:Syr Iohn Tyrrell Knight. notwithstanding hee somewhat mist of his purpose, God be thanked. Then he gaue charge to hys Seruauntes, Robert Baulding, and Iames Clarke wyth others,Robert Baulding. to seek for him. Who hauing no officer, went in the euening to hys house, where he being at home, they took him and caryed him to theyr Mayster Syr Iohn Tirrell. This Baulding being Seamans nighe neighbour, and whome the sayde Seaman greatly trusted as a speciall friend,Iames Clarke, persecutours. notwithstanding to doe hys Mayster a pleasure, now became enemy to hys chiefe friend, and was one of the busiest in the taking of him. Now as they were goyng to cary hym to theyr Mayster Syr Iohn Tyrrell in the night, it is credibly reported that there fell a lyghte betweene them out of the element and parted them. Thys Baulding being in company with the rest when the light fell,A light out of the element. and albeit he was then in hys best age, yet after ye time neuer enioyed good daye, but pyned away euen vnto the death.

Well, for all that straunge sight (as I sayd) they caried him to theyr Mayster.Gods punishment vpon a persecutour. Who when he came, asked him why he would not goe to Masse, and to receaue the sacrament and so to worship it? Unto which William Seaman aunswered, denying it to bee a sacrament, but sayde it was an Idoll,Seamā brought to Bishop Hopton, and by him condemned. Seamans wyfe and his three young children, were persecuted also by Syr Iohn Tyrrell. and therefore would not receaue it. After whiche wordes spoken, sir Iohn Tirrel shortly sent hym to Norwiche to Hopton then Bishop, and there after conference and examination had with him, the bishop read his bloudy sentence of condemnation agaynst him: and afterward deliuered him to the secular power, who kepte him vnto the day of Martyrdome.

This sayd William Seaman left behynde him when he dyed, a wife, and three children very young: and wyth the sayd young children, hys wife was persecuted oute of the sayde towne also of Mendlesham, because that shee would not go to heare Masse, and all her corne and goods seased, and taken awaye by Mayster Christopher Coles officers, he being Lorde of the sayd towne.

Thomas Carman (who as is sayd, pledged Richarde Crashfield at hys burning,Thomas Carman Martyr. and thereupon was apprehended) being prisoner in Norwiche, was about one time wyth the rest examined and brought before the sayde Byshop, who aunswered no lesse in his Maysters cause, then the other, and therfore had the like rewarde, that the other had,Carman condemned. which was the Byshops bloudy blessing of condemnation, and deliuered also to the Seculare power, who kept him with the other, vntill the day of slaughter, which hasted on, and was not long after.

Thomas Hudson was of Ailesham in Norfolke, by his occupation a Glouer,Thomas Hudsō, Martyr. a very honest poore manne, hauing a wife, and three children, and laboured alwayes truly and dilligently in hys vocation, being of thirtye yeares of age, and bearing so good a will to the Gospell, that he in the dayes of king Edward the 6. two yeares before Q. Maryes raygne, learned to read Englishe of Anthony & Thomas Norgate of the same Towne, wherin he greatly profited about the tyme of alteration of Religion.Hudson learneth to reade Englishe. For when Queene Mary came to raygne, and had chaunged ye seruice in the Churche, putting in for wheate draffe, and darnill, and for good preaching blasphemous crying out agaynst truthe, and godlinesse, he then auoyding all theyr ceremonies of superstition,Hudson flyeth from Papistry. absented hymselfe from hys house and went into Suffolkl a longe tyme, and there remayned trauelling from one place to an other, as occasion was offered. At the last, hee returned backe agayne to Northfolke to his house at A [...]lesham, to comfort his wyfe and children, being heauy, and troubled with hys absence.

Nowe when he came home, and perceiued hys contynuance there would be daungerous, he and hys wife deuised to make hym a place among hys fagottes, to hide him selfe in, where he remayned all the day (in steede of hys chamber) reading and praying continually, for the space of halfe a yeare, and his wife lyke an honest woman being carefull for hym, vsed her selfe faythfullye, and dillygently towards him.

In the meane time came the Uicare of the Town, named Berry (who was one of the Byshoppes Commissaries,Berry the Commissary, a persecutour. a very euill manne) and inquired of this sayd Thomas Hudsons wife, for her husband. Unto whom he answered, as not knowing where hee was. Then the sayde Berry rated her, and threatned to burne her for that shee would not bewraye her husbande where hee was. After that, when Hudson vnderstoode it, hee waxed euerye day more zelous then other,Hudson waxeth bolde in the truth. and continually read & sange Psalmes, to the wonder of many, the people openlye resorting to him, to heare hys exhortations, and vehement prayers.

At the last he walked abroad for certayne dayes, openly in the Towne, crying out continually agaynst ye Masse and all theyr trumpery, and in the ende, commyng home in hys house, he sate him downe vpon hys knees, hauyng his book by hym, reading and singing Psalmes continually without ceassing, for three dayes and three nightes together, refusing meate and other talke, to the great wonder of many.

Then one Iohn Crouch his next neighbour, went to the Constables Robert Marsham, and Robert Lawes in the night, to certifie them thereof:Iohn Crouch bewrayeth Thomas Hudson to the Constables. for Berry commanded openly to watche for hym, and the Constables vnderstanding the same, went cruelly to catche hym in the breake of the day, the xxii. of the moneth of Aprill. Anno. 1558.

Now when Hudson saw them come in, he sayd: Now myne houre is come. Welcome frendes welcome. You bee they that shall leade me to lyfe in Christ,The taking of Thomas Hudson. I thanke GOD therefore, and the Lorde enhable me thereto for hys mercyes sake. For his desire was, and euer he prayed (if it wer the Lordes will) that hee might suffer for the Gospell of Christ. Then they tooke him,Talke betweene Berry and Hudson. and lead him to Berry the Commissarye, whiche was Uicar of the towne, and the sayde Berrye asked him first: where hee kepte hys Church for foure yeares before. To the whiche the sayde Hudson answered thus, where so euer he was, there was the church.

Doest thou not beleue, sayth Berry, in the sacramente of the aultar? What is it?

Hudson.

It is wormes meate: my beliefe (saythe hee) is in Christ crucified.Sacrament of the Aultar.

Berry.

Doest thou not beleeue the Masse to putte awaye sinnes?

Hudson.

No, God forbidde: it is a patched monstre, and a disguised Puppet,The Masse. more longer a peecing then euer was Salomons Temple. At whiche wordes Berry stamped, fumed, and shewed himself as a mad man, and sayd: well thou villayn, thou: I wil write to the B. my good Lord, and trust vnto it, thou shalt be handled according to thy desertes. Oh sir, sayde Hudson: there is no Lorde but God, though there be many Lordes and many Gods. With that Berry thrust hym backe with hys hand. And one Richard Cliffar standing by, sayde: I pray you sir,Richard Cliffar. bee good to the poore man. At which wordes Berry was more mad then before, and woulde haue had Cliffer bound in a recognysaunce of 40. poundes for hys good abearyng, bothe in worde and deede: whiche his desire tooke no effecte. Then he asked the sayd Hudson whether he would recant or no. Unto whiche wordes Hudson sayde: the Lorde forbid: I had rather dye many deathes, then to do so.

Then after long talke, the sayde Berry seeing it booted not to perswade with him, tooke hys penne and inke, and wrote letters to the Bishop thereof, and sent this Hudson to Norwiche bound like a theefe to him, whiche was 8. miles from thence, who with ioy and singing chere wēt thether, as mery as euer he were at anye tyme before. In prison he was a month where hee dyd continually read & inuocate the name of God.

These three Christians and constaunt Martyrs,Seaman, Carman, and Hudsō, condemned at Norwiche. William Seaman, Thomas Carman, and Thomas Hudson after they were (as ye haue heard) condemned, the xix. day of May. 1558. were caryed out of prison to the place where they should suffer, whyche was without Byshoppes gate [Page] at Norwich, called Lollards Pit. And being al there, they made their humble prayers vnto the Lorde. That beyng done, they rose and went to the stake, and standing al ther with their chaynes about them, immediately this sayde Thomas Hudson commeth foorth from them vnder the Chayne,Thomas Hudson commeth [...]om vnder the chayne to praye. to the great wonder of many: whereby diuers feared and greatly doubted of hym. For some thought hee would haue recanted: other iudged rather that he went to aske a further day, and to desire conference, and some thought he came forth to aske some of hys parentes blessing. So some thought one thinge and some an other: but hys two companions at the stake cryed out to him to comforte him what they coulde, exhorting him in the bowelles of Christ to be of good cheare. [...] to haue the [...] of Christ. &c. But this sweete Hudson, felt more in hys heart, and conscience, then they could conceaue in him. For (alas good soule) hee was compassed (God knoweth) with great dolour and griefe of minde, not for hys death, but for lacke of feeling of his Christ, and therefore beyng verye carefull he humbly fell downe vppon his knees,Hudson [...] of his [...]. and prayed vehemently and earnestly vnto the Lord, who at the last according to hys olde mercies sent him comfort, and thē rose he with great ioy, as a man new chaunged euen from death to life, and sayd:

Now I thanke God I am strong, and passe not what man can do vnto me. So going to ye stake to his fellowes agayne, in the end they all suffered most ioyfully, constātly, and manfully the deathe together, and were consumed in fire, to the terror of the wicked, the comforte of Gods Children, and the magnifiyng of the Lordes name, who be praysed therfore, for euer, Amen.

Three godly Martyrs burned at Norwich.

The Martyrdome of William Seaman, Thomas Carman, & Thomas Hudson, at Norwiche. Anno 1558. Maye. 19.

After this, the forenamed Commissarye Berry made great stirre about other which were suspected within the sayd towne of Aylsham, and caused two hundred to creep to the crosse at Penticost, besides other punishmentes which they sustayned.

Berry stripeth a pore man wher [...]pon he dyed.On a tyme this Berry gaue a poore man of his parish of Marsham, a blowe with the swingell of a flayle, for a worde speaking, that presently thereon he dyed, and the sayd Berry (as is sayd) held vpp his hande at the Barre therefore.

Berry stri [...]eth a pore w [...]man whereupon [...] dyed.Then, after that in his parishe of Aylesham also, ann. 1557. there was one Alice Oxes came to his house, and going into the Hall, hee meeting her (being before moued) smote her with his fist, whereby shee was fayne to be caryed home, and the next day was founde dead in her chamber.

To write how many concubines and whores he had, none would beleue it, but such as knew him in the countrey he dwelt in. He was riche and of great authoritie, a great s [...]earer, altogether geuen to women, and persecuting the Gospell, and compelling men to idolatry.

Iohn Norgate a Confessour.One Iohn Norgate a man learned, godly, and zelous who would not goe to their trashe, but rather dye, being sore hunted by the sayd Berry, prayed hartely to God, and the Lorde shortly after in a consumption deliuered hym. Notwithstanding, the rage of this wicked manne waxed more fiercer and fiercer. Hee troubled sundry men,The rage of Berry. burnt all good bookes that he could get, and diuorsed many men and women for religion.

When he heard say that Queene Mary was dead,Berry maketh a feast, whereat is one of his Concubines. and the glory of theyr triumph quayled, the sonday alter, being the xix. of Nouember. an. 1558. he made a great feast, & had one of hys concubines there, with whome he was in his chamber after dinner vntill Euensong. Then went he to Church, where hee had ministred Baptisme, and in going from Church homeward, after euensong, betwene the churchyard and his house,Gods punishment, and terrible end of Berry. being but a little space (as it were a churchyarde bredth asunder) he fell downe sodainly to the ground with a heauy grone, and neuer stirred after, neyther shewed any one token of repentaunce. Thys hapned his neighbors being by to the example of al other The Lord graunt we may obserue his iudgementes.Berryes goodes consumeth as wax agaynst the fire. And those that had his great riches, since his death haue so consumed with them, that they be poorer now then they were before they had his goodes, such iudgement hath the Lord executed to the eyes of all men.

At that tyme one Dunning, Chauncellor of Lincolne (which in some part of Queene Maryes dayes was Chā cellor of Norwiche,Gods punishment vpō Dunning Chauncellour of Norwiche. and a very mercilesse tyrant as liued) died in Lincolnshyre of as sodayne a warning, as the sayd Berry dyed.

Thus haue I shewed thee (good reader) the constancie, boldnes, and glorious victory of these happy Martyrs as also the tyrannicall cruelty of that vnfortunate Commissary, and his terrible end. The Lorde graunt wee may all effectually honour the iudgementes of God, and feare to displease his holy Maiesty, Amen.

The persecution of mother Seman.

ABout this tyme, or somewhat before, was one Ioane Seman, mother to the foresayd William Seman,Iane Seaman also persecuted by Syr Iohn Tyrrell. being of the age of 66. yeares, persecuted of the sayde Syr Iohn Tyrrell also out of the towne of Mendlesham aforesayd, because she would not goe to masse, and receyue agaynst her conscience. Which good old woman being frō her house, was glad sometime to lye in bushes, groues, & fieldes, and sometyme in her neighhors house, when shee could. And her husband beyng at home, about the age of 80. yeares, fell sicke: and she hearing thereof, with speede returned home to her house agayn,The duety of a good wyfe. not regarding her life but considering her duetie, and shewed her dilligence to her husband most faythfully, vntill God tooke him awaye by death. Then by Gods prouidence she fell sicke also, and departed this lyfe within her owne house shortly after. And when one M. Simondes the Commissarye heard of it, dwelling thereby in a towne called Thorndon, he commaunded straitely that she shuld be buryed in no Christian buriall (as they call it) where through her frendes wer compelled to lay her in a pit vnder a motes side.Simondes the Commissarye, would not let mother Seaman be buryed in the Churchyearde. Her husband and she kept a good house, and had a good report amongest theyr neighbours, willing alwayes to receiue straungers, and to comfort the poore and sicke, and lyued together in the holy estate of Matrimony very honestly aboue forty yeares, and shee departed thys life willingly & ioyfully, with a steadfast fayth and a good remembraunce of Gods promise in Christ Iesus.

The persecution of mother Benet.

IN the sayde time of Queene Mary, there dwelte in the towne of Wetherset by Mendlesham aforesayde,Mother Benet a Confessour. a very honest woman called mother Bennet, a widowe whiche was persecuted out of the same towne because she woulde not goe to masse and other theyr beggarly ceremonyes: but at rhe last shee returned home agayne secretly to her house, and there departed this lyfe ioyfully. But Syr I. Tyrrell & M. Simondes the Commissary,Syr Iohn Tyrrell and Maister Simondes would not suffer mother Bennet, to be buryed in the Churchyearde. would not let her be buryed in the Churchyarde. So was she layde in a graue by the high way side.

The same good old woman mother Benet, in ye tyme of persecution, met one of the sayd mother Semans neighbours, and asked her how the sayd mother Seman did, & she aunswered that she did very wel, God be thanked. Oh (sayd she) mother Seman hath slept a great sleepe before me: for she was neuer couetous that I could perceiue. Her husband in his mirth would say vnto her: O woman if thou were sparing,The charitable almoses of mother Seaman, to be noted. thou mightest haue saued me an C. markes more then thou hast. To the whiche shee woulde aunswere agayne gently and saye: O man be content, and let vs be thankefull, for God hath geuen vs enough if we can see it. Alas good husband would shee saye, I tell you [Page] truth, I cannot [...]irken vp my butter, and keep my cheese in the chamber, and wayte a great price, and let the poore want, and so displease God. But Husband, let vs be riche in good workes: so shal we please the Lord, & haue al good thinges geuen vs.Iune. &c. This good w [...]man of that vice of couetousnesse (of all that knew her) was iudged least to be spotted, of any infirmitie she had. The Lord roote it out of the hartes of them that be infected therwith, Amen.

¶The Martyrdome of three constant and godly persons burnt at Colchester for the defence and testimony of Christes Gospell.

THou hast heard (good Reader) of the forenamed three that were burnt at Norwich,Maye. 26. Two men and one woman Martyrs. whose bloud quenched not the persecuting thurst of the Papistes. For immedyately after, euen the same month, vpon the xxvi. day was seene the like murther also at Colchester in Essex of two men and a woman, lying there in prison, appoynted ready to the slaughter: who were brought forth the sayde daye vnto a place prepared for them to suffer, and accordinglye gaue theyr liues for the testimonye of the trueth, whose names likewise hereafter followeth.

William Harryes.

Richard Day.

Martyrs.

Christian George.

These three good soules were brought vnto the stake and there ioyfully and feruently had made theyr prayers vnto the Lord.The Martyrdom of William Harries, Richard Day, and Christian George, at Colchester. At the last being setled in theyr places, and chayned vnto theyr postes, with ye fire flaming fiercely round about them, they like constaunt Christians triumphātly praysed God within the same, and offered vp their bodyes a liuely sacrifice vnto his holy Maiestie: in whose habitation they haue now theyr euerlasting tabernacles: his name therfore be praysed for euermore. Amen.

The sayd Christian Georges Husbande, had an other wife burnt before this Christian, whose name was Agnes George, which suffered (as you haue heard) with the thirteene at Stratford the Bow. And after the death of the sayde Christian, hee maryed an honest Godly woman agayne, and so they both, I meane ye sayd Richard George and his last wife) in the end were taken also, and layde in prison,Richard George and his wyfe prisoners, deliuered by Quene Elizabeth. where they remayned til ye death of Queene Mary and at the last were deliuered by our most gracious soueraigne Lady Queene Elizabeth, whom the Lorde graunt long to raygne among vs, for hys mercies sake, Amen.

In the month of Iune came out a certayne proclamation, short but sharpe, from the king and the Queene agaynst wholesome and godly bookes, which vnder ye false title of heresie and sedition, here in the sayd Proclamation were wrongfully condemned.

By the king and Queene.

WHereas diuers bookes, filled both with heresie, sedition, and treason, haue of late, and be dayly brought into thys Realme,A Proclamation by the King and Queene. out of forreine countryes and places beyonde the seas, and some also couertly printed within this Realme, and cast abroad in sundry partes thereof, whereby not onely God is dishonored, but also an encouragemēt geuen to disobey lawfull princes and gouernours: The king and Queenes maiesties, for redres hereof, doth by this theyr present Proclamation, declare & publish to all theyr subiectes, that whosoeuer shall after the proclayming hereof, be found to haue any of the sayde wicked and seditious bookes, or finding them, do not forthwith burne the same without shewing or reading the same to any other person, shall in that case be reputed and taken for a rebell, and shall wythout delay bee executed for that offence according to the order of Martiall law.

Geuen at our Manor of S. Iameses, the sixt daye of Iune.

Iohn Cawood Printer

The order and occasion of taking certayn godly men and women praying together in the fieldes about Islington, of whom 13. were condemned by Boner, & after suffered in the fire for the truthes sake, as in the story here following may appeare.

Iune. 27.22. men taken. [...]3. Martyrs burned.SEcretly in a backe close in the fielde by the Towne of Islington were collected and assembled together a certayne companye of Godly and innocent persons, to the number of fourty, men and women. Who there sitting together at prayer, and vertuously occupied in the meditation of Gods holy worde, first commeth a certayne man to them vnknowne: who looking ouer vnto them, so stayed & saluted them, saying that they looked like men yt meant no hurt. Then one of the sayd company asked the man, if he could tel whose close that was, and whether they might be so bold there to sit. Yes sayd he, for that yee seeme vnto me such persons as entende no harme, and so departed.King Con [...]stable of Is [...]ington. Within a quarter of an houre after, commeth the constable of Islington, named king, warded with sixe or seuē other, accompanying him in the same busines, one wyth a bow, an other with a Bill, and other with theyr weapons likewise. The which sixe or seuen persons the sayde Constable left a little behinde hym in a close place, there to bee ready if need should be while he with one with him shuld go and view them before. Who so doyng, came throughe them, looking and viewing what they were doyng, and what bookes they had: and so going a little forward, and returning backe agayne, bad them deliuer theyr bookes. They vnderstanding that he was Constable, refused not so to do. With that cōmeth forth the residue of his fellowes aboue touched, who bad them stande and not to departe. They aunswered agayne, they would be obedient & ready to go whether so euer they would haue them: & so were they first caryed to a bruehouse but a little way of, whyle y• some of the sayd souldiers ran to the Iustice next at hand. But the Iustice was not at home: Whereupon they were had to sir Roger Cholmley. In the meane tyme some of ye women being of the same number of the foresayde xl. persons, escaped away from thē, some in y• close, some before they came to the bruehouse. For so they were caryed .x. wt one man, 8. with an other, and with some moe, with some lesse, in such sorte that it was not hard for thē to escape that would. In fine, they yt were caryed to Sir Roger Cholmley,Syr Roger Cholmley, and Recorder of London, persecutours. 22. sent to Newgate. were 27. which Sir Roger Cholmley & the Recorder taking their names in a Bill, & calling them one by one so many as answered to theyr names, they sēt to Newgate. In the whiche number of them that answered, and yt were sent to Newgate, were 22.

These 22. were in the sayde prison of Newgate seuen weekes before they were examined, to whome word was sent by Alexander the keeper, that if they woulde heare a Masse, they should all be deliuered. Of these foresayd xxii. were burned 13. In Smithfield 7. at Braynford 6.

Confesso [...]

IN prison 2. dyed in Whitson weeke, the names of whō were Mathew Wythers, T. Taylar.

Seuen of them which remayned, escaped with theyr liues hardly, although not without much trouble, yet (as GOD woulde) without burning. Whose names were these.

Iohn Milles.

Thomas Hinshaw.

R. Baily, wolpacker.

Robert Willeys.

Hudleys.

Persecuted Christians.

T. Coast, haberdash.

Roger Sandey.

The first seuen were brought forth to examination before Boner, and so hauing their condēnation, were burnt (as is sayd) in Smithfield. The other 6. followed not long after, and suffered at Brayneford, whereof specially here followeth now in order of story to be seene.

The examination and condemnation of seuen godly and faythfull Martyrs of Christe, burnt in Smithfield.

COncerning the examination and condemnation of these abouesayd,Iune. 27. 7. Martyrs burned in Smithfield. whiche were apprehended and taken at Is [...]ington, 7. first were produced before Boner the 14. of Iune, to make aunswere to suche articles and interrogatoryes, as by the sayd Byshop should be ministred vnto them. The names of these seuen were:

Henry Ponde.

Raynold Eastland.

Robert Southam.

Mathew Richarby

Iohn Floyd.

Martyrs.

Iohn Holydaye.

Roger Holland.

To these 7. constant and godly Martyrs produced before Boner, certayne articles were ministred in this effect as followeth.

Articles.

FIrst that ye being within the Cittye and Dyoces of London▪ haue not (according to the commō custome of the catholick [Page] churche of this realme of Englande) come to your owne parishe churche,Anno 1558. [...]. nor yet to the Cathedrall church of this citie and diocesse of London, to heare deuoutly and christianly the Matins, the Masse, the Euensong, song or sayd there in the Latine toung, after the common vsage and maner of the church of this realme. [...]

2. Second, that ye haue not come to any of the said churches, to pray, to goe in procession, or to exercise your selues there in godly and laudable exercises.

3. Thirde, yee haue not conformed your selues duely to all the laudable customes, rites, and Ceremonies of anye the sayde churches.

4. Fourth, ye haue not bene confessed at due times and places to your owne curate, of your sinnes.

5. Fifth, yee haue not receiued at your sayd Curates handes (as of the minister of Christ) absolution of your sinnes.

6. Sixt, ye haue not at due times and places, of your Curate receiued reuerently and duely the sacrament of the altar.

7. Seuenth, yee haue not faithfully and truely beleeued, that in the said sacrament of the altar there is really and truely the very body and bloud of Christ.

8. Eight, yee haue not by your mouthe, nor otherwise by your deede expressed or declared in any wise, that ye without wauering or doubting doe thinke and beleeue that the faith and religion now obserued in the church of England, is a true faith and religion in all poyntes.

9 Ninthe, yee haue not made any signification, that yee doe in deede approoue▪ or allowe in any wise, the common seruice in Latine, heere obserued and kepte in the Church of this Realme of Englande.

10. Tenth, ye haue not beleeued, nor doe beleeue at this present, that the seruice in Latine, commonly vsed and obserued in the Churche of this realme, is good and lawfull, and not against the woorde of God.

11. Eleuenth, yee haue in times past liked, allowed, and approued as good and godly and so do like, alow, and approue at this present, the seruice in English, the bookes of Common prayer, the bookes of Communion, the religion setforth and vsed in the time of king Edward the sixt, especially as it was set forthe and vsed in the latter daies of the said king Edward.

12. Twelfth, ye haue in times past bene very desirous, and so are at this present, that the sayde English seruice, the sayde booke of common praier, the sayd booke of communion, and the sayd religion and faith so set foorth and vsed in King Edwardes time, might nowe againe be restored, set foorth, and vsed, and youre selfe freely at your libertie, without anye restraint, or lets to vse it: and also in all poyntes and things to doe therein, as ye did, especially in the latter daies of the said Edward the sixt.

13. Thirtene, yee haue of late bene charitably sent to from me the Bishop of London, and also by mouth exhorted, that where of late yee did leaue your Churches, and went in the time of diuine seruice into the fieldes and prophane places, to reade English Psalmes, and certaine English bookes, ye wold leaue of that, and being out of prisone, and at your libertie, come in to youre owne parish churches, there to heare Mattens, Masse, and Euensong, after the common order of the churches of this realme, & to make due confession of your sinnes to your owne curate, and receiue at his handes (as of the minister of Christ, hauing therein sufficient authoritie) absolution of your sinnes, heare Masse, receiue the Sacrament of the altare with a true faith, according to the beliefe of the catholicke church, and obserue all other the rites and customes of the saide catholicke churche vsed in thys realme of England, aswell in going in procession after the crosse, as also otherwise generally.

14. Fourtene, ye being so required, haue refused, and do refuse so to do, saying amongst other vaine and light wordes, that forasmuch as yee were imprisoned by the space of sixe weekes, not knowing wherewith you were charged, your petition should be and was, that yee might first aunswere to your former cause, and then ye would be ready to answere me the said bishop to al that by me should be laid to your charge.

Unto the which Articles, all the forenamed 7. (onely Reinold Eastland excepted) made answer in effect as here after followeth.

The aunsweres of the forenamed persons to the Articles aforesayde. [...]

1. TO the first article they aunsweared affirmatiuely, Roger Holland adding that hee came not to their Latine seruice these two yeares before.

Mathewe Ricarby added that he came not to churche since Latine seruice was renewed, because it is against the woorde of God, and Idolatrie committed in creeping to the crosse.

Henry Pond added, if hee had licence then to goe to church, he woulde.

2. To the 2. Article, they all aunsweared affirmatiuelye, Henrye Ponde adding as in the first Article. Iohn Floyd adde that the Latine seruice then vsed, was set vp by man, and not by God, & this he learned (he sayd) in king Edwardes daies, which he beleued to be true. Robert Southam added, that he refused to come to churche, because it is furnished with idoles, and because the sacrament of the altar he beleeued to be an idoll.

3. To the 3. Article they all aunsweared affirmatiuely. For they sayd, that the customes, rites, and ceremonies of the church then vsed, are not agreeable to Gods woord.

4 5. To the 4 and 5. Articles, they all answeared affirmatiuely, adding that they beleeued no Priest hath power to remit sinne.

6. To the 6. Article Ihon Holiday, Henry Ponde, and Robert [...] Southam aunsweared, that since the Queenes maiesties raigne, but Robert Southam added, not for 10. yeares before, he had receiued the Sacrament of the altar, either at their Curates hands or any other Priest. Ihon Floyde, Mathewe Ricarby, and Roger Holland answeared affirmatiuely, adding in effecte that the Sacrament of the altare is no Sacrament approoued by the worde of God. &c.

7. To the 7. Article they all confessed the contentes thereof to be true in euery part: Henry Ponde adding that he knoweth not nor beleeueth any such Sacrament, called the Sacrament of the altare, but confesseth the Sacrament of the Lordes Supper, and beleeueth that to be approoued. Iohn Floyde added that those that kneele and worship the Sacrament of the altare, committe idolatrie. &c.

8.9.10. To the 8 9.10. Articles, they all confessed the contentes of those Articles to be true. But Iohn Holiday, Henry Pond and Iohn Floyd added, that they do allow the Latine seruice for thē that vnderstandeth the same, so farre as it agreeth with Gods word. For some parte thereof is not agreeable to Gods woorde (they sayd:) but to such as do not vnderstand the sayd seruice in Latine, they doe not allowe it, for it doeth not profite them▪ Robert Southam added and sayd, that it was a fond question to aske a simple man, whether the Latine seruice be good and lawfull. Mathew Ricarby and Roger Hollande denied the seruice in Latine to be good.

11. To the 11. Article, they all confessed the same to be true in euery part, sauing Henry Pond, and Mathew Ricarby, who aunsweared in effecte that they coulde not iudge thereof, but leaue them to be tried by the woorde of God.

12. To the 12. Article, they graunted and confessed the same to be true, and desired of God that the seruice were in the English againe.

13. To the 13. Article they all graunted and confessed the same to be true.

14. To the 14. Article they all graunted and confessed the same to be true in euery part.

Thus haue ye the aunsweres of these men to the foresayde Articles, saue that Reginald Eastlande required to aunswere therunto, refused so to do, alleaging yt he knoweth that to ende a strife an othe is lawfull,An oth to ende a strife lawfull but to begin [...]e a strife it is vnlawfull. but to beginne a strife an othe is not lawfull, and therefore he nowe refuseth to take his othe in ye beginning of this matter against him. Whereupon being charged by the Bishoppe, he said: for his not aunswearing to the Articles, he was contente to stande vnto the order of the lawe for his punishment, whatsoeuer it should be.

The 17. day after of the sayd moneth of Iune, the sayd Eastland appeared againe before the bishop,The condemnation of [...] Ea [...]land. who stāding firme in that he had sayd before, denied to make any aunswere in that case. &c. Wherupon the sayd Eastland wyth the other 6. his felow prisoners, were assigned by the Bishop to repaire againe to ye same place at afternoone, who being there present in the foresaid consistorie as they were commaunded, and standing altogether before the said Bishop, he beginning thus with them, asked them, if hee had committed them to prisone. They sayde no, but Maister Cholmley and the Recorder of London committed them to Newgate.

Then being demaunded further by the Bishop, if hee had done any thing or acte to keepe them in prisone, or to hinder their libertie from prisone, to this they answeared, they could not tel. Then the foresaid articles being againe recited to them, all they answered and knowledged them to be the articles, & that they would stād to their answers made to the same. Wherupon the bish. disseuering them a part one frō an other, proceeded with them seuerally, first beginning with Reginald Eastlande, who there declared yt he had bene vncharitably handled and talked wtal [...] since his first imprisonment in that behalfe. Then being required to reconcile him selfe againe to the catholike faith,The wordes of Eastland to the Bishop at his [...] his con [...]emnation. The [...] of Iohn Holidaye. The word [...] Iohn [...]ol [...]aye. and go from his opinions, he sayd, that he knew nothing why he should recant, and therefore woulde not conforme hym selfe in that behalf. &c. and so the sentence was red against him, and he geuen to the secular power. &c.

After him was called in Iohn Holiday, who likewise being aduertised to renounce hys heresies (as they called them) & to returne to the vnitie of their church, sayde, that [Page] hee was no heretike, nor didde holde any heresie, neither any opinion contrary to the catholike faith, and so would offer him selfe to be iudged therein. Whereuppon hee likewise persisting in the same, the sentence was pronounced against him,The condemnation of Henry Ponde. condemning him to be burnt.

Next to hym was condemned wyth the like sentence, Henry Pond, because he would not submit him self to the Romish church, saying to Boner, that he had done or spoken nothing wherof he was or would be sorie, but that he did holde the truth of God and no heresie. &c.

After whome next followed Iohn Floyde, who likewise denied to be of the popes church,The condemnation of Iohn Floyd. and saide his minde of the Latine seruice, that the prayers made to Saintes is idolatrie, and that the Seruice in Latine is profitable to none, but only to such as vnderstand the Latine. Moreouer, being charged by Boner of heresie, and sayinge, that what soeuer he and such other now a daies do, all is heresie: for this hee was condemned with the same butcherlye sentence, and so by the secular power was sent away.

The condemnation of Robert Southam, Mathew Ricarby, and Roger Holland.Then Robert Southam, after him Mathew Ricarby and last of all Roger Holland were seuerally produced.

Thus Roger Holland with his fellowes (as ye heard) standing to their answeres, and refusing to acknowledge the doctrine of the Romish church, who were alltogether condemned, the sentence being red against them, and so al vij. by secular magistrates being sent awaye to Newgate the 17. of Iune, not long after about the 27. day of the said moneth were hadde to Smithfield, and there ended theyr liues in the glorious cause of Christes gospel. Whose particular

The burning of vij. godly Martyrs in Smithfield.

The Martyrdome of Henry Ponde, Raynold Eastland, Robert Southam, Mathew Ricarby, Iohn Floyd, Iohn Holyday, Roger Holland, in Smithfield. Anno. 1558. Iune. 27. examinations came not to our hands: sauing only the examinations of Roger Holland, whych here followe in order and maner as wee receiued them by the information of certaine, who were present at the same.

The examinations and condemnation of Roger Holland.

THis Roger Holland a marchant Taylor of London, was first prentise with one maister Kempton at the blacke boy in Watling streete,The first examination of Roger Holland. where hee serued his prentiship wt much trouble vnto his maister in breaking hym from his licencious libertie whych he had before ben trained and brought vp in, geuing himselfe to riote, as dauncing, fence, gaming, banketting, and wanton companie: and besides all this, being a stubborne & an obstinate papist, farre vnlike to come to any suche ende as God called him vnto: the which was as followeth.

His maister, notwithstanding this his leudnesse, putting him in trust wt his accomptes, he had receiued for him certaine money, to the summe of 30. poundes, and falling into ill companie, lost the saide money euery grote at dice, being past all hope which way to answer it, and therefore he purposed to conuey him selfe away beyond the seas, either into Fraunce or into Flaunders.

Now hauing determined with himselfe thus to do, he called betimes in the morning to a seruaunt in the house, an auncient and discrete maide, whose name was Elizabeth, which professed the Gospel, with a life agreeing vnto the same, and at al times much rebuking the wilful and obstinate Papistrie, as also the licencious liuing of thys Roger Holland. To whome he sayd: Elizabeth I would I hadde followed thy gentle perswasions and frendly rebukes: which if I hadde done, I hadde neuer come to this shame and miserye which I am nowe fallen into: for this night haue I lost 30, pound of my masters mony, which to pay him and to make vp mine accomptes, I am not able. But thus muche I pray you desire my mistresse, that shee would intreat my master to take this bil of my hand, that I am thus much indebted vnto him, and if I be euer able, I wil see him paied, desiring him that ye matter may passe with silēce, and that none of my kinred nor frendes neuer vnderstand this my leud part. For if it should come vnto my fathers eares, it woulde bring his graye heares ouer soone vnto his graue: and so was he departing.

The maide considering that it mighte be his vtter vndoing: stay said she, and hauing a peece of money lying by her, geuē vnto her by the death of a kinsman of hers, who (as it was thought,A godly example of a mayde, setting more by the soule of a Christen brother then by her money. was doctour Redman) shee brought vnto him 30. pounde, saying: Roger, heere is thus muche money: I will let thee haue it, and I will keepe this Bill. But since I do thus much for thee, to helpe thee, & to saue thy honestie, thou shalt promise me to refuse all leude and wilde companie, al swearing and ribaldrie talke, and if euer I know thee to play one 12. pēce, at either dice or cardes, then I will shewe this thy bill vnto my maister. And furthermore thou shalt promise me to resort euery day to the lecture at Alhallowes, and the sermon at Pauls euery Sondaye, and to cast away all thy bookes of papistrie and vaine ballets, and get thee the Testament and the Booke of seruice, and read the scriptures with reuerēce and fear, calling vnto God still for his grace to directe thee in hys truth. And pray vnto God feruētly, desiring hym to pardon thy former offences, and not to remember the sinnes of thy youth: and euer be afraid to breake his lawes or offend his maiestie. Then shall God keepe thee and sende thee thy hearts desire.

After this time, wtin one halfe yeare God had wrought such a change in this man,Roger Holland brought to the loue of the Gospell that he was become an earnest professor of the truth, and detested al papistrie & euil company: so that he was in admiration to all them that hadde knowen him and seene his former life and wickednesse.

Then he repaired into Lankeshiere vnto hys Father, and brought diuers good bookes with him,Roger Holland conuerteth his Parents to the Gospell. and bestowed them vppon his frendes, so that his father and others began to taste of the Gospell, and detest the Masse, idolatrie, and superstition: and in the ende his father gaue hym a stocke of money to begin the world withall, to the summe of fiftie pound.

Then he repaired to London againe, and came to the maide that lent him the money to pay his master withall,Roger Holland repayeth the mayde her money agayne, and maryeth her. Hollandes childe Christened in his house▪ and sayd vnto her: Elizabeth, here is thy money I borrowed of thee, and for the frendship, good will, and the good counsel I haue receiued at thy hands, to recompence thee I am not able, otherwise then to make thee my wife: and soone after they were maried, which was in the first yeare of Queene Marie. And hauing a childe by her, hee caused maister Rose to baptise his said childe in his owne house. Notwithstanding he was bewrayed vnto the ennemies, and hee being gone into the countrey to conuey the childe away, that the papists shoulde not haue it in their anoynting handes, Boner caused his goodes to be sea [...]ed vppon, and most cruelly vsed his wife.

After this he remained closely in the Citie, and in the Countrey in the congregations of the faithfull,Roger Holland brought to Newgate. vntill the last yeare of Queene Marie. Then hee with the vj. other aforesaid, were taken in or not farre from s. Iohns wood, and so brought to Newgate vppon May day in the morning. An. 1558.

Then being called before the bishop, D. Chedsey, both the Harpsfieldes, & certaine other, after many other faire and craftie perswasions of doctor Chedsey, to allure hym to theyr Babylonicall churche: thus the Bishop beganne with him.

Holland.

I for my part do wish well vnto thee, & the more for thy frendes sake. And as doctour Standish telleth me, you and he were both borne in one parish, & he knoweth your father to be a verye honest Catholicke Gentleman. And maister Doctour tolde me that he talked wyth you a yeare a goe, and founde you very wilfully addicte to your owne conceit. Diuers of the Citie also haue shewed me of you, that you haue bene a great procurer of mens seruāts to be of your religion, & to come to your congregations: [Page] but since you be now in the daunger of the law, I would wish you to playe a wise mannes parte: So shall you not want any fauoure I can doe or procure for you, bothe for your owne sake, and also for your friendes, which be men of worship and credite, and wish you well, & by my trooth Roger so doe I.

Then sayd M. Egleston, a gentleman of Lankeshire, and nere kinsman to Roger, being there present: I thank your good Lordship: your honour meaneth good vnto my cousin, I beseeche God he haue the grace to followe your counsaile.

Holland.

Syr, you craue of God you knowe not what. I beseech God open your eies to see the light of his worde.

Egleston▪

Roger, holde your peace, least you fare the worse at my Lordes handes.

Holland.

No, I shall fare as pleaseth God: for man can do no more then God doth permit him.

Then the bishop and the Doctors, with Iohnson the Register, casting their heades together, in the ende sayeth Iohnson:Roger Holland w [...]lled to s [...]mit him [...]e to the Bi [...]hop. Roger, how sayest thou? wilt thou submitte thy selfe vnto my Lorde, before thou be entred into the booke of contempt?

Holland.

I neuer meant but to submit my selfe vnto the Magistrate, as I learne of S. Paul to the Romaines, the 13. chap. and so he recited the text.

Chedsey

Then I see you are no Anabaptist.

Holland.

I meane not yet to be no Papist: for they and the Anabaptists agree in this poynt, not to submit thēselues to any other prince or magistrate, then those that must first [...]e sworne to maintaine them and their doings.

Chedsey.

Roger, remember what I haue said, & also what my Lorde hath promised, he will perfourme wyth further frendship. Take heede Roger, for your ripenesse of witte hath brought you into these errours.

Holland.

M. Doctor, I haue yet your words in memorie, though they are of no such force to preuail with me. Then they whispered together againe, and at the last saide Boner: Roger I perceiue yu wilt be ruled by no good counsell for any thing yt either I or your friēds or any other cā say.

Holland.

I may say to you my lorde, as Paul said to Felix & vnto the Iewes, as doth appeare in the 22. of the Actes, and in the 15. of the 1. Epistle to the Corinth.Roger Holland first a great Papist. It is not vnknowen vnto my master whom I was prentise withall, yt I was of this your blind religion that nowe is taught, and therein did obstinately & wilfully remaine, vntill the later end of K. Edward in maner, hauing ye liberty vnder your auriculare Confession, that I made no conscience of sinne, but trusted in the Priests absolution, hee for money doing some penance also for me: which after I had geuen, I cared no further what offences I did, no more then hee passed after he had my mony, whether he fasted bread and water for me or no: so yt lecherie, swearing & all other vices I accompted no offence of danger, so long as I could for money haue them absolued. So straitly did I obserue your rules of religion, that I woulde haue ashes vppon Ashwensday,The wickednes of Roger Holland before he was called to the Gospell. though I had vsed neuer so muche wickednes at night. And albeit I could not of conscience eat flesh vpon the friday, yet in swearing, drinking, or dising al the night long, I made no conscience at all. And thus was I brought vp, and herein haue I continued til now of late, that God hath opened the light of his word, and called me by his grace to repentaunce of my former idolatrie & wicked life: for in Lankeshire their blindnes and whoredom is ouermuch more, then may with chaste eares be hearde. Yet these my friends which are not cleare in these notable crimes,At these examinations diuers [...] Roger Hollandes frendes & [...]insfolke being men of worship, were present both of Lankeshire a [...]d Ches [...]ire. thinke the Priest with his Masse can saue them, though they blaspheme God, & keepe concubines besides their wiues, as long as they liue. Yea I know some priestes, very deuout, my Lorde, yet suche as haue 6. or 7. children by 4. or 5. sundry women.

M. Doctor, now to your antiquitie, vnitie, & vniuersalitie (for these D. Chedsey alledged as notes and tokēs of theyr religion) I am vnlearned. I haue no sophistrie to shifte my reasons withall: but the truthe I trust I haue, which nedeth no painted colours to set her forth. The antiquitie of our church is not from pope Nicolas or Pope Ioane, but our church is from the beginning, euen from the time that God saide vnto Adam yt the seede of the woman should breake the Serpents head: and so to faithfull Noe: to Abraham, Isaac and Iacob, to whō it was promised that their seede should multiply as the starres in the skie: and so to Moses, Dauid & all the holy fathers yt were frō the beginning, vnto the birth of our sauior Christ. All they yt beleeued these promises, were of the church, though ye number were oftentimes but few & small, as in Helias daies whē he thought there was none but he that had not bowed their knees to Baal, whē God had reserued 7000. that neuer had bowed their knees to that idoll: as I trust ther be vij.C.M. more then I know of, that haue not bowed their knees to y• idol your masse, and your god Ma [...] zim: the vpholding wherof is your blody cruelty, whiles you daily persecute Helias & the seruants of God, forcing them (as Daniell was in his chamber) closely to serue the Lord their God: and euen as we by this your cruelty are forced in the fields to pray vnto God that his holy worde may be once againe truely preached amongst vs, and that he would mitigate and shorten these idolatrous & bloudy daies, wherin all cruelty raigneth. Moreouer, our church haue ben the Apostles and Euangelists, the Martyrs and Confessors of Christ that haue at all times and in all ages bene persecuted for the testimonye of the woorde of God.The Masse how olde it is. But for the vpholding of your church and religion, what antiquitie can you shew? Yea the Masse, that idol & chiefe piller of your religion, is not yet iiij.C. yeres olde, & some of your masses are younger, as that masse of S. Thomas Becket the traitor,Latine Seruice. wherein you pray that you may be saued by the bloude of S. Thomas. And as for your Latine seruice, what are we of the laitie the better for it? I thinke he that should hear your priests mumble vp their seruice, although he did well vnderstand latine, yet should he vnderstand few words therof: the priests do so champ them and chaw them, & posteth so fast, that neither they vnderstande what they say, nor they that heare them: and in the meane time the people when they should praye wyth the priest, are set to their beads to pray our ladies Psalter. So craf [...]ie is Sathan to deuise these his dreames (which you defend with fagot and fire) to quench the light of the word of God: which (as Dauid saieth) shoulde be a lanterne to our seete. And againe, wherin shall a yong man direct his waies, but by the woorde of God? and yet you will hide it from vs in a toung vnknowen. S. Paul had rather in the church to haue 5. wordes spoken with vnderstāding, then x.M. in an vnknowen toung: and yet wil you haue your Latin seruice and praying in a strange toung, wherof the people are vtterly ignorant, to be of such antiquitie? The Greke church & a good part of Christendom besides, neuer receiued your seruice in an vnknowen tounge,The Greeke Church differing from the latine. but in theyr owne natural language which al the people vnderstand, neither yet your transubstantiation, your receiuing all alone, your purgatorie, your images. &c.

As for the vnitie which is in your churche, what is it els but treason, murther, poysoning one an other, idolatrie, superstition, wickednesse? What vnitie was in youre church, when there was iij. Popes at once? Where was your head of vnitie when you had a woman Pope? Here he was interrupted and could not be suffered to proceede, but sayth the Bishop: Roger, these thy woordes are very blasphemie, and by the meanes of thy friendes thou haste bene suffered to speake, and art ouer malepert to reache any heere: Therefore keeper take him away.

The second examination of Roger Holland.

THe day that Henrye Ponde and the rest were brought foorth to be againe examined, D. Chedsey said: Roger,The 2. examination of Roger Holland. I trust you haue nowe better considered of the Churche then you did before.

Holland.

I cōsider this much: That out of the church there is no saluation, as diuers ancient Doctors say.

Boner.

That is wel sayd. M. Egleston I trust your kinsman wil be a good catholicke mā. But Roger, you meane, I trust, the church of Rome.

Holland.

I meane that church which hath Christ for her head: which also hath his word, and his Sacraments according to his woord and institution.

Chedsey.

Then Chedsey interrupted him, and said, is that a Testament you haue in your hand?

Holland.

Yea M. doctor, it is the new Testament. You wil finde no fault with the trāslation (I thinke.) It is of your owne translation: it is according to the great Bible.

Boner.

Howe saye you? Howe doe you knowe it is the Testament of Christ, but onely by the Churche? For the Churche of Rome hathe and doeth preserue it, and oute of the same hathe made Decrees, Ordinaunces, and true expositions.

No (saith Roger) the church of Rome hath and doeth suppresse the reading of the Testament. And what a true exposition (I pray you) did the Pope make thereof, when he set his foote on the Emperours necke, and sayde:Psal. 91. Thou shalt walke vpon the Lion and the Aspe: the yong Lyon and the Dragon shalt thou tread vnder thy foote.

Then said the bishop: Such vnlearned wilde heads as thou and other, woulde be expositours of the Scripture. Woulde you then the auncient learned (as there be some heere aswell as I) should be taught of you?

Holland.

Youth delighteth in vanitie. My wildnesse hathe [Page] bene somewhat the more by your Doctrine, then euer I learned ou [...] of this booke of God. But my Lorde, I suppose, some of the old doctors say: If a poore lay man bring his reason and argument out of the woorde of God, he is to be credited afore the learned, thoughe they be neuer so great doctors. For the gift of knowledge was taken from the learned doctors, and giuen to pore fishermen. Notwt stand [...]ng I am ready to be instructed by the church.

Boner.

That is very well said Roger. But you must vnderstand yt the church of Rome is the catholicke Churche. Roger, for thy friendes sake (I promise thee) I wish thee well, and I meane to doe thee good. Keeper, see he wante nothing. Roger, if thou lacke any money to pleasure thee, I will see thou shalt not want. This hee spake vnto hym alone, his fellowes being aparte, with manye other faire promises, and so he was sent to prison againe.

The last examination of Roger Holland.

The last examination of Roger Holland.THe last examination of Roger Holland, was when he with his fellow prisoners were brought into the consistorie, & there excommunicated all sauing Roger, & redy to haue their sentēce of iudgement, geuen wt many threatning words to feare them withall: the Lord Strange, syr Tho. Iarret, M. Eagleston Esquier, and diuers other of worship, both of Cheshire & Lankeshire, that were Rog. Hollands kinsmē and friends, being there present: which had beene earnest suters to the Bishop in hys fauour, hoping of his safetie of life. Nowe the Bishop hoping yet to winne him with his faire and flattering woordes, began after this maner.

Boner

Rog. I haue diuers times called thee before, home to my house, and haue conferred with thee, and being not learned in the latine toung, it doth appeare vnto me thou art of a good memorie & of a very sensible talke, but something ouerhastie: which is a naturall disease to some men. And surely they are not the worst natured men. For I my selfe shall now and then be hastie, but mine anger is soone past. So Roger, surely I haue a good opinion of you, that you wil not with these lewd fellowes cast your selfe headlong from the church of your parents & your frendes that are here, very good catholikes (as it is reported vnto me.) And as I meane thee good,The Rhetoricall perswasions of B. Boner. so Roger play the wisemans part, and come home with the lost sonne and say: I haue runne into the church of schismatikes and heretikes, from the catholicke church of Rome, and you shall, I warrante you, not only finde fauor at Gods hands, but the Church that hath authoritie, shall absolue you and put newe garments vppon you, and kill the fatling to make thee good cheare withall: That is, in so doing, as meate doth refresh and chearish the minde, so shalt thou finde as much quietnesse of conscience in comming home to the church, as dyd the hungry sonne that had ben fed afore with the hogs, as you haue done with these heretikes that seuer them selues from the church. I giue them a homely name, but they be worse (putting his hand to his cap for reuerēce sake) then hogs: For they know the church and will not followe it. If I shoulde saye thus muche to a Turke, hee woulde (I thinke) beleue me. But Roger, if I did not beare thee and thy friendes good will, I woulde not haue sayde so muche as I haue done, but I would haue let mine Ordinarie alone with you.

At these wordes his frendes that were there, gaue the Bishop thankes for his good will and paines that he had taken in his and theyr behalfe.

Boner.

Wel Roger, how say you nowe? Do you not beleeue that after the Priest hath spoken the words of consecration, there remaineth the body of Christ really & corporally vnder the formes of bread and wine: I meane yt selfe same body that was borne of the virgine Mary, that was crucified vpon the crosse, that rose againe the third day.

Holland.

Your Lordship sayth, the same body which was borne of the virgin Marie, which was crucified vpon the Crosse, which rose againe the third day: but you leaue out which ascended into heauen:The Papistes how they take [...] of Scripture, and leaue out an other. and the Scripture sayeth, he shall there remaine vntil he come to iudge the quicke and the deade. Then he is not contained vnder the formes of bread and wine, by Hoc est corpus meum. &c.

Boner.

Roger, I perceiue my paines and good will, will not preuaile, and if I shoulde argue with thee, thou art so wil [...]ul (as all thy fellowes be, standing in thine owne singularitie & foolish conceit) that thou wouldest still talke to no purpose this 7. yere, if thou mightest be suffered. Aunswer whether thou wilt confesse the reall & corporall presence of Christes body in the Sacrament, or wilt not.

Holland.

My Lord, although that God by his sufferaunce hath nere placed you to set forth his truth and glory in vs his faithful seruantes: notwithstanding your meaning is farre from the zeale of Christ, and for all your words, you haue the same zeal that Annas and Caiphas had, trusting to their authoritie, traditions and ceremonies, more then to the woorde of God.

Boner.

If I should suffer hym, he would fall from reasoning to railing, as a franticke heretike.

Lord Straunge.

Roger (sayth the Lord Straunge) I perceiue my Lorde woulde haue you to tell him whether you will submit your selfe vnto him or no.

Boner

Yea, sayeth Boner, and confesse this presence that I haue spoken of.

With this, Roger turning him to the Lorde Strange and the rest of his kinsmen and frendes, very chearefully kneled downe vpon his knees and said: God by ye mouth of his seruant S. Paul hath said: Let euery soule submit him selfe vnto the higher powers, and he that resisteth receiueth hys owne damnation: and as you are [...] Magistrate appoynted by the will of God, so do I submit my selfe vnto you, and to all such as are appoynted for Magistrates.

Boner.

That is well sayde: I see you are no Anabaptist. Howe saye you then to the presence of Chr [...]stes bodye and bloud in the Sacrament of the altare?

Holland.

I say, and I beseeche you all to marke and beare witnes with me (for so you shal doe before the iudgement seate of God) what I speake: for heere is the Conclusion:The presence in the Sacrament. And ye my deare frendes (turning him to his kinsmen) I pray you shew my father what I doe say, that he may vnderstand I am a christian man: I say and beleeue, and am therein fully persuaded by the scriptures, that the Sacrament of the Supper of oure Lorde ministred in the holye Communion according to Christes institution, I beinge penitent & sorie for my sinnes, and minding to amend and lead a new life, and so cōming worthely vnto Gods bord in perfect loue & charity, do there receiue by faith, the body & bloud of Christ. And though Christ in his humane person sitte at the right hand of his father, yet (by saith I say) his death, his passion, his merites are mine, and by faithe I dwell in him and he in me. And as for the Masse, transubstantiation, & the worshipping of the Sacrament, they are meere impietie and horrible idolatrie.

Boner.

I thought so much, sayth Boner (suffering him to speake no more) how he wold proue a very blasphemous hereticke as euer I heard. Howe vnreuerently doeth hee speake of the blessed Masse?Sentence read against Roger Holland. and so read his bloudy sentēce of condemnation, adiudging him to be burned.

All this while Roger was verye patient & quiet, and when he should depart. he sayd: my lord, I besech you suffer me to speake 2. words. The B. wold not hear him, but bad him away. Notwtstanding, being requested by one of his frendes, he sayd: speake, what hast thou to say.

Holland

Euen now I told you that your authority was from God, and by his sufferance, and now I tel you, God hath heard the praier of his seruāts which hath ben powred forth with feares for his afflicted sainctes,Roger Holland prophesieth of shortening the tyme of B. Boners cruelty. which daily you persecute, as now you do vs. But this I dare be bold in God to speake (which by his spirit I am moued to say) that God will shorten your hand of cruelty, that for a time you shal not molest his church: And this shal you in short time well perceiue, my deare brethrē, to be most true. For after this day, in this place shall there not be anye by hym put to the triall of fire and fagot: And after this daye there was neuer none that suffered in Smithfielde for the testimonie of the gospell, God be thanked.

After these woordes spoken, saith Boner: Roger,The last that su [...]tred in Smithfielde. thou art I perceiue as madde in these thy heresies as euer was Ioan Butcher. In anger and fume thou woldest become a railing Prophet. Thoughe thou and all the sorte of you would see me hanged, yet I shall liue to burne, yea I wil burne all the sort of you that come in my handes, that wil not worship the blessed sacrament of the altare, for all thy pratling, and so he went his way.

Then Roger Holland began to exhort his frendes to repentance, and to thinke wel of them that suffered for the testimonie of the Gospel, and with that the B. came back, charging the keeper that no man shoulde speake to them without his licence, and if they did, they should be cōmitted to prison. In the meane season H. Pond and Roger spake stil vnto the people,The cruell dayes shortened for the elect sake. exhorting them to stande in the truthe: adding moreouer, that God woulde shorten those cruel and euil daies for his elect sake.

The day they suffred, a proclamation was made, yt none should be so bold to speake or talke any word vnto them, or receiue any thing of them,The Martyrdome of Roger Holland with sixe other in Smithfielde. or to touche them vpō payne of imprisonment, without either bale or mainprise: wyth diuers other cruell threatninge woordes, contained in the same Proclamation. Notwithstanding the people cryed out, desiring God to strengthen them: and they likewyse still praied for the people, and the restoring of his woorde. [Page] At length Roger embracing the stake,Anno 1557. Iuly. and the reedes, said these woordes.

Lord, I most humbly thanke thy Maiestie, that thou hast called mee from the state of death, vnto the lighte of thy heauenlye worde, and nowe vnto the fellowship of thy Sainctes, that I may sing and say, Holy, holy, holy, Lord God of hoastes. And Lord into thy handes I commit my spirite. Lord blesse these thy people, and saue them from Idolatrie, and so ended his life, looking vp into heauen, praying and praising God, with the rest of his fellowe Sainctes. For whose ioyfull constancie the Lord be praised.

The Martyrdome of vj. which suffered at Brainforde for the true testimonie of Iesus Christ.

NOt long after the death of the fore named vij. godlye Martyrs that suffered in Smithfielde, were vj. other faithfull witnesses of the Lordes true Testament, [...] 14. [...] Martyrs [...] at [...]ra [...]ord. Martyred at Braynforde, vij. miles from London, the xiiij. day of Iuly 1558. which sayd sixe were of that companie that were apprehended in a close harde by Islington (as is aboue specified) and sent to prisone. Whose names and articles proponed to them, with their answers vnto ye same, hereafter followeth.

Robert Milles.

Stephen Corton.

Robert Dynes.

Stephen Wight.

Iohn Slade.

William Pikes, or Pikers, a Tanner.

Martyrs.

These vj. forenamed Martyrs (gentle Reader) hadde their articles ministred to them by Thomas Darbishire, Boners Chancellor, at sundrye times, as Robert Mules the 20. day of Iune, Stephen Wight the 21. day of the said moneth, Ste. Cotton and Iohn Slade the 22. day, & Robert Dines and William Pikes the 23. day. At which said times, though they were seuerally examined, yet had they all one maner of articles ministred to them, yea & th [...] selfe same Articles that were ministred to Iohn Holiday, Hē ry Pond, and their companie aforesayd. Which sayde articles I leaue the reader to looke for in page 1967. and think it not necessarye anye more to rehearse them, but onely to proceede with their aunsweres to the same, which briefly and in summe hereafter followeth.

The answeres of the forenamed persons to the Articles aforesayd.

1 TO the first Article they all graunted the same, and added thereto for going to Church, that Robert Milles and Stephen Wight came not there for 3. quarters of a yere before, The [...] of [...] to the [...]icles. and Iohn Slade & William Pikes not since the Queenes raigne, Stephen Cotten not for a twelue moneth before, and Rob. Dynes not for two yeares before.

The 2.3.4.5▪ and 6, Articles they all answeared in effecte, as the forenamed Iohn Holiday, Henry Ponde and their companye did, pag. 1931▪ sauing they added, that as their rites, customes & ceremonies are against the worde of God, so will they obserue and keepe no parte of the same. Stephen Wight added further, that he receiued not their Sacrament of the aultar for two yeres before, nor Iohn Slade and William Pikes since Queene Maries raigne, nor Stephen Cotton for a twelue moneth before, nor Robert Dines for three yeres before.

To the 7. article, they all graunted the same in euerye parte like vnto the aforenamed Henry Pond and his companye, page 1931 sauing Rob. Dines added that it was no part of his beliefe.

To the 8. Article they all graunted the same in euery part, as the forenamed William Holliday and his companye, page 193 [...]. but Robert Milles added therto that he wil not come to church, nor allowe their religion, so long as the crosse is crepte too, and worshipped, and Images are in the Church Iohn Slade affirmed in effecte as Robert Milles did, adding further that there be not 7. Sacraments, but 2. Sacraments, which is Baptisme & the Supper of the Lord. Stephen Cotton woulde no further allowe the Popish religion, then it agreeth with Gods woorde: and Robert Dines affirmed in effect the like to Stephen Cotton also.

To the 9. and 10 articles, Robert Milles, Iohn Slade & Steuen Cotton answered that they do not allow the popish seruice then set foorth, because it is against the truthe, and in a straunge language which the common people vnderstand [...] not. Robert Dines and William Pikes, will neither allow nor disallowe the Latine seruice, because they vnderstād it not. And Steuen Wight would make no directe aunswer to the articles at all, and to the 11.12.13. and 14. articles we finde no answeres recorded of the said Steuen Wight, but of the rest of his fellowe prisoners wee finde answers to those articles which hereafter followe.

To the 11. article, Robert Milles, Iohn Slade and Steuen Cotton answered, that concernīg the bookes, faith and religion specified in this article, they doe allowe them so farre foorth as they agree with Gods word. &c. Robert Dines would make no answer thereto, because he thoughte himselfe vnmeete to iudge thereof: and William Pikes doeth not remember that hee hathe misliked the seruice, and the faith, and religion set foorth in king Edward the sixt his time.

To the 12. they graunt, that if they might receiue the sacrament as they did in king Edward the sixt daies, they would with all their heart so doe.

To the 13. and 14. articles, they confesse and graunt the contents of them to be true in euery part.

When at the daies before specified, these good men were produced before Boners Chancellour, Thomas Darbishire, and had the foresaide articles ministred vnto them, and they (as ye haue heard) had made aunswere vnto the same, in the ende the Chauncellor commaunded them to appeare before them againe the 11. day of Iuly after in the sayde place at Paules. Where when they came,The sixe Martyrs brought agayne before Darbyshire. he required of them, whether they woulde tourne from their opinions to ye mother holy church: and if not, that then, whether there were anye cause to the contrarye, but that they might procede with the sentence of condemnation. Wherunto they all answeared, that they would not go from the truthe, nor relent from any part of the same while they li [...]ed. Then he charged them to appeare before him againe the next daye in the afternoone, betweene one and two of the clocke, to heare the definitiue sentence redde agaynste them, according to the Ecclesiasticall lawes then in force. At which time, he sitting in iudgemēt, talking with these godly and vertuous men, at the last came into the sayde place syr Edwarde Hastings & sir Thomas Cornewales knights, two of Quene Maries officers of her house,Syr Edward Hastinges and Syr Thomas Cornwales at the condemnation of these Martyrs. and being there, they sate them down ouer against the Chancellor, in whose presence the sayde Chancellor condemned those good poore Lambes, and deliuered them ouer to the secular power, who receiued and caried them to prisonne immediately, and there kept them in safetie till the daye of their deathe.

In the meane time this naughty Chancellor slept not, I warrant you, but that day in which they were condemned, he made certificate into the Lorde Chancellors office, from whence the next daye after was sent a writ to burne them at Brainforde aforesaid, which accordingly was accomplished in the same place, the said 14. daye of Iulye: Whereunto they being brought, made theyr humble praiers vnto the Lorde Iesus, vndressed themselues, wente ioyfully to the stake whereto they were bounde, and the fire flaming about them, they yelded their soules, bodies, and liues into the handes of the omnipotent Lorde, for whose cause they didde suffer, and to whose protection I commend thee gentle Reader. Amen.

The burning of sixe Martyrs at Brainforde.

The Martyrdome of Robert Milles, Stephen Cotton, Robert Dynes, Stephen Wight, Iohn Sla [...]e, Wi [...]liam Pikes [...] B [...]a [...] f [...]rd. An. 1558. Iuly 14.

[Page] Anno 1558. Iuly.Among these 6. was due William Pikes (as yee haue heard) who sometime dwelt in Ipswiche in Suffolke, by his occupation a Tanner, a very honest godly man, & of a vertuous disposition, a good keper of hospitalitie, and bene [...]icial to the persecuted in Queene Maries daies. Thys saide William Pikes, in the 3. yeare of Queene Maries raigne, a little after Midsomer, being then at libertie, wēt into his Garden, and tooke wyth him a Bible of Rogers translation, where hee sitting wyth his face towardes the South, reading on the said Bible, sodenly fell downe vpon his booke betwene a 11. and 12. a clocke of the day, foure drops of fresh bloud, & he knew not from whence it came. Then he seeing the same, was sore astonished, & coulde by no meanes learne (as I sayd) from whence it should fall: and wiping out one of the droppes with his finger, called his wife, and said: In the vertue of God wife, what meaneth this? Wil ye Lord haue 4. sacrifices? I see wel enough the Lorde will haue bloude: his wil be done, and geue me grace to abide the triall. Wife, let vs pray (sayde hee) for I feare the day draweth nigh. Afterwarde he daily looked to be apprehended of the papistes, and it came to passe accordingly, as yee haue heard. Thus much thought I good to wryte heereof, to stirre vp our dull senses in considering the Lordes woorkes, and reuerently to honour the same. His name therefore be praised for euermore, Amen.

Moreouer, concerning the sayd William Pikes, as he was in Newgate sore sicke and at the poynte of deathe, so that no man looked he should liue 6. houres, there declared to them that stoode by, that he had bene twise in persecution before, and that now he desired the Lord, if it were his will, that he might glorifie his name at the stake, and so as he prayed, it came to passe at Brainford.

Ye hard before of those 22. taken at Islington, 13. were burned, and 6. escaped, albeit very hardly, & some of them not without scourging by the hands of the bishop. In the which number was Thomas Hinshaw & Ihon Milles, according to the expresse Picture here after purported.

Ex epigrammate Ennij apud Ciceronem allusio.

Si fas caedendo coelestia scandere cuiquam est,

Bonnero coeli maxima porta patet.

In effigiem Boneri, carmen.

QVae noua forma viri, quid virga, quid ora, quid aluus

Pondera quid ventris, crassitiesue velit?

Corpus amaxaeum, disten to abdomine pigrum

Rides, anne stupes, lector amice, magis?

Vasta quid ista velint, si nescis pondera, dicam,

Nam nihil hic mirum venter obesus habet.

Carnibus humanis & sanguine vescitur atro,

Ducentos annis hauserat ille tribus.

Ergo quid hoc monstri est, recto vis nomine dicam?

Nomen nec patris, nec gerit ille matris.

Qui patre Sauago natus, falso que Bonerus

Dicitur▪ hunc melius dixeris Orbilium.

The same in English.

MUse not so much, that natures woorke

is thus deformed now,

With belly blowen, and head so swolne,

for I shall tell you how:

This Canniball in three yeares space

three hundreth Martyrs slew:

They were his foode, he loued so bloud,

he spared none he knew.

It should appeare that bloud feedes fat,

if men lie well and soft:

For Boners bellie waxt with bloud,

though he semde to fast oft.

O bloudy beast, bewaile the death

of those that thou hast slaine:

In time repent, since thou canst not

their liues restore againe.

[...]

G. G.

In Bonerum.

CArnificis nomen debetur iure Bonero,

Qui sine Christicolas crimine mactat oues.

Certe carnificis immitis nomine gaudet,

Siue isto peius nomine nomen, amat.

Carnificem vocitas? ridet crudelia facta

Narris [...] rem gratam non facis ipse magis.

Det Deus vt sapias meliora Bonere, vel istis

Te feriant meritis munera digna precor.

The scourging of Thomas Hinshaw.

IN the godly number aboue mentioned, which were apprehended at Islington, there Congregated together

❧ The right Picture and true Counterfet of Boner, and his crueltie, in scourging of Gods Sainctes, in his Orchard a Fulham.

[...] [Page] for their exercise of prayer and readyng, was this Thomas Hinshaw aboue named, a yong man of the age of 19. or 20. yeares, prentise in Paules churchyard with one M. Pugson. Who with the rest was caried to the Constables of Islington,T [...]e story [...] Thomas Hin [...]haw. [...]. and there euery one of them serched, and led forthwith to the chiefe Iustice M. Cholmley, dwellyng in the Old Baily in London, & by him thā the said Th. Hinshaw was sent to Newgate, & there remainyng prisoner wtout conference with any, about eight weekes, at the last was sent for to Boner Bishop of London, [...] and by hym, Harpsfield and Cole examined. After which examination he was sent to Newgate againe, where hee remayned a three weekes followyng. Which tyme beyng ouerpassed, he was sent for agayne before the sayd bishop, the day beyng Saterday, and with hym had much talke to litle purpose. The next day after also, which was Sonday, they perswaded with him very much in like maner, and perceiuyng they could not bend hym vnto their bowe, in the afternoone, the B. goyng vnto Fulham, tooke hym wyth hym,Hin [...]haw [...] to [...]ham and [...] let in the stockes w [...]th bread and water. where immediately after his commyng, he was set in the stockes, remainyng there all the first nighte wyth bread and water.

The next mornyng the Bish. came and examined hym himselfe, and perceiuyng no yelding to his mynde, he sent M. Harpsfield to talke with him: who after long talke, in the end fell to raging words, callyng the sayd Thomas Hinshaw p [...]euish boy, and asked him whether he thought he went about to damne his soule, or no, &c. Unto whiche the sayd Tho. answered, that he was perswaded that they laboured to maintaine their darke and diuelish kingdom, and not for any loue to truth. Then Harpsfield beyng in a mighty rage, told the B. thereof. Whereat the B. fumed & fretted, that scant for anger beyng able to speake, he sayd: Doest thou answer my Archdeacon so, thou naughty boy? I shall handle thee well enough, be assured: so he sent for a couple of rods, and caused him to kneele agaynst a long bench in an arbor in his garden, where the sayd Thomas without any enforcement of his part, offered hymselfe to the beatyng,H [...]nshaw [...]eaten with Rods. The boy wa [...] beholding to Byshop Boner [...] graund p [...]nch. & did abide the fury of the sayd Boner, so long as the fat panched B. could endure with breath, and til for werines he was fayne to cease, & geue place to his shamefull act. He had two willow rods, but he wasted but one, and so left of.

Now after this scourgyng, the sayd Thom. Hinshaw notwithstandyng did sustaine diuers conflictes and examinations sundry tymes. At last beyng brought before the sayd Bishop in his chappell at Fulham, there hee had procured witnesses, and gathered Articles agaynst hym, which the yong man denied, and woulde not affirme, or consent to any interrogatory there and then ministred, do what they could.

¶The Articles were these.

COncernyng Palmes, Ashes, Holy bread, Holy water, Auriculer confession,Articles [...]. receiuyng the Sacrament at Easter, hearyng deuine seruice then set forth, &c.

Whether he had receiued all these, or whether he would receiue them or no.

Item, what he thought of the seruice set forth in K. Edwards tyme, in his latter dayes, and in especiall, what he thought of the veritie of Christes body in the sacrament.

In which all his answers, the sayd Tho. Hinshaw kept an vpright conscience, and entangled himselfe with none of their ceremonies: so mercifull was the Lord vnto hym.

Not long after this his examination, about a fortnight or such a thyng, Thomas Hinshaw deliuered to Maister Pugson his Maister. the foresayd Examinate fell sicke of a burnyng ag [...], wherby he was deliuered vpon entreatie vnto his maister Martin Pugson in Paules Churchyard aforesayd: for the bishop thought verily, he was more like to dye then to lyue. The whiche hys sickenesse endured a twelue month or more, so that in the meane tyme Queene Mary dyed. Then he shortly after recouered health, and escaped death, beyng at the writyng of this yet alyue, both witnesse and reporter of the same, the Lord therefore bee praysed, Amen.

The scourging of Iohn Milles by B. Boner.

The story o [...] Iohn [...]lles Capper.BEsides the aboue named, was scourged also by ye hāds of the sayd B. one Iohn Milles a Capper, a right faith full and true honest man in all his dealyngs and conditions. Who was brother to the foresayd R. Milles burned before at Brainford, as is aboue signified▪ pag. 1967. Who also was apprehended in the same number with them at Islington, as is mentioned also before, pag. 1969. and beyng brought before Boner and there examined, was commaunded to the Colehouse, with the foresayde Tho. Hinshaw, where they remained one night in the stocks. From thence he was sent to Fulham,Iohn Milles with Thomas Hinshaw layd in the stockes at Fulham. where hee with the sayde Hinshaw, remayned 8. or 10. dayes in the stockes: during which tyme hee susteined diuers conflictes with the sayde Boner, who had hym oft tymes in Examination, vrgyng hym, and with a sticke which he had in his hand, oft times rappyng him on the head, and flirting him vnder the chin & on the eares, saying he looked downe like a thiefe. Moreouer, after he had assaied all maner of wayes to cause him to recant and could not, at length hauyng him to his Orchard, there within a little arbor, with his owne handes beat hym first with a willowe rod, and that beyng worne well nigh to the stumps, he called for a birchin rod, which a lad brought out of his chamber. The cause why hee so beat him, was this: Boner asked hym when he had crept to the crosse. He answered, not since he came to the yeares of discretion, neither would to be torne with wyld horses. Then Boner bade him make a crosse in his forehed, which he refused to do. Whereupon he had him incontinently to his Orchard, and there callyng for rods,Hinshaw and Milles beaten of Boner. sheweth his crueltie vpon hym, as he did vppon Tho. Hinshaw, as is aboue declared.

This done, he had hym immediately to the Parishe Church of Fulham with the sayd Tho. Hinshaw, & wyth Rob. Willis, to whom there beyng seuerally called before hym, he ministred certaine Articles,Iohn Milles denyeth to subscribe to B. Boners articles. asking if they would subscribe to the same. To the which the sayd Iohn Milles made his answer according to his conscience, denying thē all, except one article which was cōcernyng K. Edwards seruice in English. Shortly after this beating,An old coniuring Priest. Boner sent to him in prison a certain old priest lately come frō Rome to coniure out the euill spirite from hym, who laying hys hand vpon his hed, began with certaine words pronounced ouer hym, to coniure as hee had bene woont before to do. Milles meruailing what the Priest was about to doe, sayd he trusted no euill spirit to be within hym, & laughed hym to scorne, &c.

As this Iohn Milles was diuers tymes and oft called before Boner, so much communication and talke passed betwene them, which to recite all, it were too long. And yet it were not vnpleasaunt for the Reader that lusteth to laugh, to see the blynd and vnsauorie reasones of that B. which he vsed to perswade the ignorant withall. As in the processe of his other talke with this Milles, Boner going about to perswade hym not to meddle with matters of the scripture, but rather to beleeue other mens teachyng,The vnsau [...]ry reasons or talke of Bishop Boner going about to perswade Iohn Milles. Boners iudgement, that we should trust more to men, then to the Scriptures of God. which had more skill in the same: first asked if he dyd beleue the scripture? Yea, sayd he, that I do. Then the Bish. Why (quoth he) S. Paul saith: if the man sleepe, the woman is at libertye to goe to another man. If thou were a sleepe hauing a wyfe, wouldst thou be content thy wyfe to take another man? And yet this is the scripture.

Item, if thou wilt beleue Luther, Zuinglius, and such, then thou canst not go right. But if thou wilt beleue me. &c thou canst not erre. And if thou shouldst erre, yet thou art in no peril, thy bloud should be required at our hands. As if thou shouldst go to a far country, & meete with a fatherly man as I am (for these were his termes) and aske the way to the head citie, and he should say, go this way,This similitude holdeth [...]. and thou wilt not beleeue hym, but follow Luther and other heretikes of late dayes, and go a contrary way, how wi [...]te thou come to the place thou askest for? so if thou wilt not beleeue mee, but followe the leadyng of other heretickes, so shalt thou bee brought to destruction, and burne both body and soule.

As truly as thou seest the bodies of them in Smithfield burnt, so truly their soules doe burne in hell,Ras [...] and presumptuous iudgement of Boner. because they erre from the church.

Oft tymes speaking to the sayde Iohn Milles, hee would say: they call me bloudy Boner. A vengeaunce on you all. I would faine [...]e rid of you, but you haue a de [...]ire in burnyng. But if I might haue my will,B Boners wishe in [...] God Sainctes. The occasion & maner of deliuering Iohn Milles. I would sowe your mouthes▪ and put you in sacks, and drowne you.

Now somewhat to say concerning the deliueraunce of the said Iohn Milles, the same day that he was deliuered, Boner came vnto the stocks where he lay, and asked him how he liked his lodging, and his fare.

Wel said Milles, if it would please God I might haue a little strawe to lye or sit vpon.

Then said Boner: thou wilt shew no token of a christian man. And vpon this his wife came in vnknowyng vnto him, beyng very great with child, and lookyng euery hower for her lying downe,Milles wyfe intre [...]teth for her husband. entreating the Bishop for her husband, & saying, that she would not go out of the house, but there would lay her belly in the bishops house, vnlesse she had her husband with her. How saist yu (quoth Boner) thou heretike? If thy wife miscarie, or thy child, or children [Page] if she be with one,Anno 1557. Iuly. or two, should perish, the bloud of them would be required at thy hands. Then to this agreement he came, that he should hue a bed in the towne of Fulham and her husband should go home with her the morow after,Robert Rousse kins [...]man to Iohn Milles. vppon this condition, that his kinsman there present (one Rob. Rousie) should bring the sayd Milles vnto his house at Paules the next day.

Whereunto the sayd Milles sayd, he would not agree, except he might go home by and by. At length his wife beyng importunate for her husband, & seyng that she would go no further, but there remaine vnlesse she had her husband with her,The condition putte to Iohn Milles to laye. In nomine Pa [...]ri [...] &c. the bishop fearing belike the rumor which might come vpon his house thereby, bade the sayd Milles make a crosse and say: In nomine Patris & Filij, & Spiritus sancti. Amen.

Then the sayd Milles began to say: In the name of the Father, and of the Sonne, and of the holy ghost, Amē. No, no, sayth Boner, say it me in Latine, In nomine Patris, & Filij, & Spiritus sancti, Amen. Milles vnderstanding the matter of that Latine to be but good, said the same, and so went home with his wyfe, his foresayde kinsman beyng charged to bring hym the next day vnto Paules, either els sayd Boner if thou doest not bring hym,Iohn Milles sent home with his wyfe. thou art an heretike as wel as he. Notwithstandyng, the charge beyng no greater, this kinsman didde not bring hym, but hee of his owne voluntarie accord came to the said B. within a fewe days after, where the B. put vnto him a certaine writing in Latin to subscribe vnto, conteyning as it semed to him no great matter, that he needed greatly to sticke at: albeit, what the bill was, he could not certainly tell. So subscribed he to the bill, and returned home. And thus much cō cernyng the 22. taken at Islington.

The history and cruell handlyng of Richard Yeoman, D. Taylors Curate at Hadley, constantly sufferyng for the Gospels sake.

AFter the story of these 22. taken at Islington, proceedyng now (the Lord willyng) we wil prosecute likewise the taking and cruell handlyng of Richard Yeoman minister.Iuly. 10. The story and Martyrdome of Richard Yeoman Minister. Which Yeoman had bene before D. Tailors Curate, a godly deuout old man, of 70. yeres, which had many yeres dwelt in Hadley, well seene in the scriptures, & geuing godly exhortations to the people. With hym Doc. Tailor left his cure at his departure. But as soone as M. Newal had gotten the benefice, he droue away good Yeoman as is before said, & set in a popish Curate to maintain and continue their Romish religion whiche nowe they thought fully stablished. Then wandered he long time frō place to place, moouing & exhorting all men to stand faithfully to Gods worde, earnestly to geue themselues vnto prayer, with patience to beare the crosse now layed vpon them for their triall, with boldnes to confesse the truth before the aduersaries, & with an vndoubted hope to waite for the crowne and reward of eternall felicitie. But when hee perceiued his aduersaries to lye in waite for him,Richard Yeomā [...] into Kent. hee went into Kent, & with a little packet of laces, pinnes and points, and such like things, he trauailed from Uillage to village, sellyng such things, & by ye poore shyft gate hymself somewhat to the susteining of himselfe, his poore wife and children.

At the last, a Iustice of Kent called M. Moyle, tooke poore Yeoman and set him in the stocks a day and a night,Richard Yeoman set in the [...] by M. Moile of Kent. Richard Yeomā returneth agayn to Hadley. but hauyng no euident matter to charge hym with, he let hym go againe. So came he secretly againe to Hadley, and taried with his poore wife, who kept him secretly in a chā ber of the Towne house, commonly called the Guild hall, more then a yere. All the which tyme, the good olde father abyde in a chamber locked vp all the day, & spent his tyme in deuout prayer and reading the Scriptures, and in carding of w [...]ol which his wyfe did spin. His wife also did go and beg bread and meat for herselfe and her children, and by such poore meanes susteined they themselues. Thus ye saints of God susteined hunger and misery, while the prophets of Baal liued in iollitie, and were costly pampered at Iesabels table.

At the last, person Newal (I know not by what means) perceiued that Rich. Yeoman was so kept by hys poore wyfe,Pa [...]son Newall a wicked persecutour. and taking with him the Bailiffes deputies and seruants, came in the night tyme & brake vp fiue dores vpon Yeoman, whom he found in bed with his poore wyfe and children. Whom when he had so found, he irefull cried, saiyng,Yeoman taken by Parson Newall. I thought I should find an harlot and a whore together. And he would haue plucked the clothes of from them. But Yeoman held fast the clothes, and said vnto his wyfe, wife, aryse and put on thy clothes. And vnto ye person he sayd: Nay Person, no harlot, nor whore, but a maried man and his wife, accordyng vnto Gods ordinance, and blessed be God for lawfull matrimony. I thank God for this great grace, and I defie the Pope & all his Poperie. Then led they Rich. Yeoman vnto the cage, & set hym in the stocks vntill it was day.

There was then also in the cage an olde man named Iohn Dale, who had sitten 3. or 4. dayes,This Iohn Dale dyed in [...] G [...]ile, as [...] before mentioned. because wh [...] the sayd Person Newal with his Curate, executed y• Romish seruice in the Church, he spake openly vnto him and said: O miserable & blind guides, will ye euer be blind, leaders of the blynd? will ye neuer amend? will ye neuer see the truth of Gods word? wil neither Gods threates nor promises enter into you harts? wil not the bloud of Martyrs nothing mollifie your stonie stomacks?The wordes of Iohn Dale to Parson Newall and his Curate. Oh indurate hard harted, peruerse, & crooked generation. O damnable sorte, whom nothyng can do good vnto.

These and like words he spake in feruentnes of spirit against the superstitious religion of Rome. Wherfore person Newall caused hym forthwith to be attached, and set in the stockes in the cage. So was he there kept til sir Hē ry Doile a Iustice, came to Hadley.

Now when poore Yeoman was taken, the person called earnestly vpon Sir Henry Doile to send them both to prison.Iohn Dale sette in the Cage by Parson Newall. Sir Henry Doile earnestly laboured and entreated the person, to consider the age of the men, & their poore estate: they were persons of no reputation nor preachere: wherefore hee would desire him to let them be punished a day or two, and so to let them goe, at the least Iohn Dale who was no priest, and therfore seeyng he had so long sitten in the cage, he thought it punishment enough for hys tyme. When the person heard this, he was exceeding mad, and in a great rage called them pestilent heretikes,Syr Henry Doyle entreated for Gods Sainctes, but could not be heard. vnfitte to lyue in the common wealth of Christians. Wherefore I beseech you Sir (quoth he) accordyng to your office defēd holy church, and helpe to suppresse these sectes of heresies, &c. which are false to God, and thus boldly set themselues to the euill example of other, against the Queenes gracious proceedyngs. Sir Henry Doyle seeyng he coulde do no good in the matter, & fearing also his perill if he should too much meddle in this matter, made out the Writte and caused the Constables to cary them foorth to Bury Gaole. For now were all the Iustices were they neuer so mightye, afrayde of euery shauen crowne, and stood in as much awe of them, as Pilate dyd stande in feare of Annas and Cayphas, and of the Pharisaicall broode, which cried Crucifie hym, Crucifie hym. If thou let hym goe, The kingdome of Locustes. thou art not Caesars friend.

Wherefore, whatsoeuer their consciences were, yet (if they would escape danger) they must needes bee the Popish Bishops slaues, and vassails. So they tooke Richard Yeoman and Iohn Dale, pinioned, and bound them lyke thieues, set them on horsebacke,Yeoman & Iohn Dale sent to Bury Gaile. and bound their legs vnder the horses bellies, and so caried them to the Gaole at Bury, where they were tied in irons, and for that they cō tinually rebuked Popery, they were throwne into ye lowest dungeon, where Iohn Dale through sickenesse of the

¶The burnyng of Richard Yeoman.

The Martyrdome of Richard Yeoman, Minister, at Norwich. Anno. 1558. Iuly. 10. [Page] prison,Anno 1558. Iuly. and euil keping, died in prison, whose body when hee was deade, was throwen oute and buried in the fieldes. Hee was a man of 46. yeares of age, a Weauer by his occupation, well learned in the holy scriptures, faithfull and honest in all his conuersation,Commendat [...]on of Iohn Dale. stedfast in confession of the true doctrine of Christ set forth in Kyng Edwards tyme: for the which he ioyfully suffred prison and chaines, and from this worldlye dungeon hee departed in Christ to eternall glory, and the blessed paradise of euerlasting felicitie.

Yeoman re [...]ned to Norwich.After that Iohn Dale was dead, Rich. Yeoman was remooued to Norwich prison, where after straite and euill keping, he was examined of his faith and religion. Then he boldly and constantly confessed himself to be of the faith and confession that was set forth by the late king of blessed memory, holy K. Edward the 6. and from that he would in n [...] wyse vary. Beyng required to submit himself to the holy father the Pope, I defie him (quoth he) & all hys detestable abhominations: I will in no wise haue to doe wt him,The chiefe [...] ob [...]ected to Richard Yeoman. nor any thing that appertaineth to him. The chief articles obiected to him were his mariage, & the masse sacrifice. Wherfore when he continued stedfast in confession of the truth, he was condemned, disgraded, & not only burnt but most cruelly tormented in the fire. So ended hee hys poore & miserable lyfe, and entred into the blessed bosom of Abraham, enioying with Lazarus the comfortable quietnes that God hath prepared for his elect saintes.

¶The story of Iohn Alcocke.

The story of I [...]n Alcocke.THere was also in Hadley a yong man named Ioh. Alcocke, which came to Hadley seking worke, for he was a Shereman by his occupation. This yong man after the Martyrdome of D. Tailor, & taking of Rich. Yeomā, vsed first in the church of Hadley to read the seruice in English, as partly is aboue touched. At length, after the comming of person Newal, he being in Hadley church vpon a sonday when the Person came by with procession,Parson Newal in a [...] aga [...]nst Iohn [...] Procession. would not once mooue his cap, nor shew any signe of reuerence, but stood behind the font. Person Newal perceiuing this, whē he was almost out of the church dore, ran back again, and caught him, and called for the Constable.

Then came Rob. Rolfe, with whom this young man wrought, and asked: M. Person what hath he done, that ye are in such a rage with hym?

He is an heretike and a traitor (quoth the Person) and despiseth the Queens procedings. Wherfore I command you in the Queenes name, haue hym to the stockes, & see he be forth commyng.

Robert [...] an [...] Constable [...] HadleyWel quoth Rolfe? he shal be forth comming, proceede you in your busines and be quiet. Haue him to the stockes (quoth the Person.)

I am Constable (quoth Rolfe) and may baile him, and will baile him: he shall not come in the stocks, but he shal be forth comming. So went the good Person forth wyth his holy procession, and so to Masse.

At after noone Rolfe said to this yong man: I am sory for thee, for truly the person will seek thy destructiō, if thou take not good heed what thou answerest him.

The yong man aunswered: Sir, I am sory that it is my lucke to be a trouble to you. As for my selfe I am not sory, but I do commit my selfe into Gods handes, and I trust he will geue me mouth and wisedome to answer according to right.

Well (quoth Rolfe) yet beware of him. For hee is malicious, and a bloudsucker, & beareth an old hatred against me, and he wil handle you the more cruelly, because of displeasure against me.

I feare him not (quoth the yong man) He shall doe no more to me then God wil geue him leaue: and happy shal I be if God wil call me to die for his truths sake.

Alcocke brought to P [...]rson Newall.After this talke, they then went to the person, who at the first asked hym: Fellow, what saiest thou to the sacrament of the aulter?

I say (quoth he) as ye vse the matter, ye make a shame full idoll of it, and ye are false idolatrous priests all the sort of you.

Parson Newall ca [...]ieth vp Iohn [...] to London.I told you (quoth the person) he was a stout heretike.

So, after long talk the person committed him to ward and the next day rode he vp to London, and caried ye yong man with him, and so came the yong man no more againe to Hadley, but after long imprisonment in Newgate, where after many examinations and troubles, for that he would not submit himselfe to aske forgeuenes of the Pope and to be reconciled to the Romish religion,Iohn [...] dyed at Newgate. he was caste into the lower dungeon, where with euill keping & sickenes of the house, he died in prison. Thus died he a Martyr of Christes veritie, which he hartily loued & constantly cō fessed, & receiued the garland of a well foughten battaile at the hand of the Lord. His body was cast out & buried in a dunghil.Iohn Alcocke buryed of the Papistes in a dunghill. For the Papists would in all things be like thē selues: Therfore would they not so much as suffer ye dead bodies to haue honest and conuenient sepulture.

¶Thomas Benbrige Gentleman and Martyr, wrongfully condemned and put to death by the cruell Papists, for the defence of the Gospell of Christ Iesu.

THoms Benbrige a Gentleman, single and vnmaried,Iuly. 29. The story of Thomas Benbridge, Martyr. in the Dioces of Winchester, although hee might haue liued a pleasaunt and a Gentlemans lyfe in the wealthy possessions of this world, yet to follow Christ, had rather enter into the straite gate of persecution, to the heauenlye possession of lyfe in the Lordes kingdome, then here to enioy pleasures present with vnquietnes of consciēce. Wherfore manfully standing against the Papists for the defence of the sincere doctrine of Christes Gospell, hee spared not hymselfe to confirme the doctrine of the Gospell. For the which cause he beyng apprehended for an aduersary of the Romish religion, was forthwith had to examination before D. White Bish. of Winchester,W. Benbridge examined before the B. of Winchester. where he susteined sundry conflictes for the truth agaynst the sayd Bishop & hys Colleagues. The Articles of the Bishoppe ministred to hym, with his aunswers to the same annexed, be here followyng.

¶Articles ministred to M. Benbrige, with his answers followyng the same.

FIrst, we articulate against you, that the Church of God ministreth rightly,Articles opposed agaynst W. Benbridge. Aunswere. according to the rite Apostolicall

To this he aunswereth, that Baptisme is not administred at this present, so as it was in the Apostles tyme, for that it is not ministred in the English tongue.

2. Item,The reall presence. we articulate that the church of God doth beleue and hold, that in the sacrament of thankesgeuyng, after the words of consecration pronounced of the priest, the true and naturall body of Christ is present really.

He answereth,Aunswere. that he beleueth not that in the sacrament is conteined the body and bloud of our sauiour Iesu Christ, saying: this is the marke that ye shoote at.

3. Item, we articulate, that the church holdeth and beleeueth, that confirmation is a sacrament in the church,Confirmation. and that by imposition of hands of a Bishop, commeth grace.

He aunswered,Aunswere. that he knoweth not whether that confirmation be a Sacrament or not, and whether the Bishop geueth grace or not: hee knoweth not the order and fashion of ministration.

4. Item, we articulate, that penaunce is a Sacrament in the Church, and that by auricular confession and absolution pronounced by the priest, sinnes be forgeuen.

He answered negatiuely, denying sinnes to be forgeuen,Aunswere. Penaunce no Sacrament. by absolution pronounced of a priest, and that it is not necessarye for a man to recite all his sinnes to a priest.

5. Item, we articulate agaynst thee, that the Church doth beleeue and hold, the same authoritie to bee now in the Churche which Christ gaue to his Apostles.

He answered negatiuely,Aunswere. for that the Churche hath not the same power and strength to worke.

6. Item, we articulate, that the Church beleueth and holdeth that the order of ministers now beyng in the church of Christ, is instituted of Christ himselfe.

He answered that he beleueth not the bishops to be the successors of the Apostles, for that they be not called as they were,Aunswere. nor haue that grace.

7. Item, we articulate that the churche beleeueth and holdeth,Head of the Church. the Pope to be supreme head in the Church, and the Vicare of Christ in earth.

He answered, that it is not the Pope,Aunswere. but it is the deuill that is supreme hed of the church which you speake of.

8. Item, we articulate, that the church doth hold and beleeue that it is necessary to be baptised.

He denied not the same.

9. Item, we articulate, that the church doth hold and beleeue,Aunswere. Purgatory. that there is purgatory, and that the soules of the dead bee relieued with the almes and prayers of the liuyng.

He answereth and sayth, as touching purgatory, hee will not beleeue as their church doth beleeue.Aunswere.

10. Item, we articulate, that the church holdeth and beleueth, that Matrimony is a sacrament of the Church.

He aunswered, that he will not say that Matrimony is a Sacrament, but to bee a sacrate order and signe of an holy thyng.Aunswere. Matrimony no Sacrament. &c.

Moreouer, hapning into the mention of Martine Luther, he sayd: M. Luther. that the sayd Martine Luther dyed a good [Page]christen man, whose doctrine and lyfe he did approoue and allowe.

Thus haue ye the articles ministred by the Bishop, & also the answers of the sayd M. Benbrige vnto the same for the which he was then condemned, W. Benbridge condemned. and after brought to the place of Martyrdome, by the shiriffe called sir Rich. Pecksall, where as he stāding at the stake, began to vntie hsi pointes, W. Benbridge brought to the stake. and to prepare himselfe. Then hee gaue hys gowne to the keeper, beyng belyke his fee. His Ierkin was laid on with gold lace faire and braue, which he gaue to Sir Richard Pecksall the high shiriffe. His cap of veluet he tooke of from his hed, and threw it away. Then lifting his mynd to the Lord, he made his prayers.

D Seaton forbiddeth to pray for him. That done, beyng now fastened to the stake, D. Seaton willed him to recant, and he should haue his pardon: but when he saw it preuailed not to speake, the said dreamyng and doltish Doct. willed the people not to pray for him vnlesse he would recant, no more then they woulde pray for a dog.

M. Benbrige standyng at the stake with his handes together in such maner, as the Priest holdeth hys handes in his memento, the sayd D. Seaton came to hym agayne, and exhorted hym to recant: vnto whome he sayde, away Babilonian, away.

Then sayd one that stoode by: Sir, cut out his tongue, & an other beyng a temporall man, rayled on hym worse, then Doct. Seaton did a great deale, who (as is thought) was set on by some other.

Then when they saw he would not yeld, they bade the tormenters to set to fire, and yet he was nothing like couered with fagottes. First the fire tooke away a piece of hys beard, Maister Benbridge recanted at the stake. whereat hee nothing shranke at all. Then it came on the other side and tooke his legges, and the nether stockings of his hose being leather, made the fire to pierce the sharper, so that the intollerable heate thereof made him to cry: I recant, and sodenly therwith he thrust the fire from hym. And hauyng two or three of hys friends by, that wished his lyfe, Syr Richard Pecksall. they stept to the fire and holpe to take it from him also: who for their labour were sent to prison. The shirife also of his own authoritie tooke hym from the stake and sent him to prison againe: for the which he was sente vnto the Fleete, and there lay a certaine tyme. But before he was taken from the stake, the sayd Seaton wrote articles to haue hym to subscribe vnto them as touchyng the Pope, the Sacrament, and such other trash. But the sayde M. Benbrige made much ado ere he would subscribe thē, in so much that D. Seaton willed thē to set to fire againe. Then with much paine and great griefe of heart, M. Benbridge repenteth his recantation. hee subscribed to them vpon a mans backe. That beyng done, he had his gowne geuen hym agayne, and so was led to prison. Beyng in prison he wrote a letter to D. Seaton, and recanted those words he spake at the stake, vnto which he had subscribed: for he was grieued that euer hee dyd subscribe vnto them. Whereuppon expressyng his conscience, he was the same day seuēnight after burnt in deed, where

The burning of Thomas Benbrige, Gentleman.

The Martyrdome of Thomas Benbridge. Anno. 1558. Iuly 19. the vile tormenters did rather broyle hym, then burne him. The Lord geue his enemies repentance.

The vniust execution and Martyrdome of foure burned at S. Edmunds Bury.

IN this yeare aforesaide, which was the last of Queene Maries raigne, D. Hopton beyng B. of Norwich,The story of 4. Martyrs in Suffolke. and D. Spenser bearing the roume of his Chauncellor, about S. Iames tyde, at S. Edmunds bury, were wrongfully put to death foure christian martyrs, to wit:

Iohn Cooke a Sawyer.

Rob. Myles aliâs Plummer, a Shereman.

Martyrs.

Alexander Lane a Wheelewright.

Iames Ashley, a Bacheler.

The examination of these forenamed persones, beyng seuerally called before the B. of Norwich, & Sir Edward Walgraue with others, was partly vppon these articles followyng.

First,Syr Edward Walgraue persecutour. sir Edward Walgraue called Ioh. Cooke to him and said: How fortuneth it, that you go not to church?

Iohn Cooke sayd: I haue bene there.

Sir Edward said:Examinatiō of Iohn Cooke. what is the cause that you goe not thither now in these dayes?

Iohn Cooke said, because the sacrament of the aultare is an abhominable Idol, and (saith he) the vengeaunce of God will come vpon all them that do maintaine it.

Sir Edward said: O thou ranke traitor, if I had as good commission to cut out thy tong, as I haue to sit here this day, thou shouldst be sure to haue it cut out. Then cō manded he the Constable to haue him away, saying: hee was both a traitor and a rebell.

Then he called Rob. Myles, and said:Examinatiō of Robert Milles. How fortuneth it that you go not to the church?

Rob. Myles answered, because I will follow no false Gods.

Then said the B. who told thee that it is a God?

Then said Myles: Euen you and such as you are.

Then the B. commaunded him aside, & to appeare before hym the next day.

Then he called Alexan. Lane before him,Examinatiō of Alexander Lane. & asked him how it chanced that he would not go to the church?

He sayd that his conscience would not serue him so to doe.

Then sir Edward said: How doest thou beleeue.

Then said Lane, euen as it is written in Gods booke.

Then sir Edward commanded him to say his beliefe.

Then the said Lane being somewhat abashed, said his beliefe to these words, which he missed vnwares: Borne of the virgin Mary.

Then sir Edward said: What, was he not born of the virgin Mary?

Yes, sayd Lane, I would haue said so.

Foure burned at S. Edmondsbury.

[Page]Nay, said sir Edward, you are one of Cookes scholers and so commanded him away,Anno 1558. Nouem. and to come before him the next day.

Examinati [...] I [...]mes [...].After the lyke maner they passed also with Iames Ashley, whom they warned the next day likewyse to appeare before them againe. So in fine they appearing againe, had their condemnatiō. And thus these foure blessed Martyrs & seruants of Christ, innocently suffred together at s. Edmundsbury, as is aforesayd, about the beginnyng of August, not long before the sicknes of Queene Mary.

¶The Martyrdome of two godly persons sufferyng at Ipswich for the Gospell of Christ and his euerlastyng testament, named Alexander Gouche, and Alice Driuer.

MAister Noone a iustice in Suffolk, dwelling in Martlesham,Nouemb. 4. M. Noone a persecu [...]r. Gouch and Alice Dry [...] taken at Grousborough. G [...]uch and Alice Dry [...] caryed to Melton Ga [...]le. Q Mary called Iesabell. Alice Dry [...] [...]ares [...], for [...] Q. Mary to Ie [...]ell. huntyng after good men to apprehend them (as he was a bloudy tyraunt in the dayes of triall) at the length had vnderstanding of one Gouche of Woodbridge, & Driuers wyfe of Grosborough, to bee at Grosborough together, a little from his house, immediately tooke his mē with hym and went thether, and made diligent search for them, where the poore man and woman were compelled to step into an hay golph to hide themselues frō their cruelty. At the last they came to search the hay for them, and by gaging thereof with pitchforkes, at the last found them: so they tooke them & led them to Melton Gaole, where, they remainyng a tyme, at the length were caried to Bury, against the Assise at S. Iames tide, and beyng there examined of matters of fayth, did boldly stand to confesse Christ crucified, defiyng the Pope with all his papisticall trashe. And among other thyngs Driuers wife likened Queene Mary in her persecution, to Iezabell, and so in that sense callyng her Iezabel, for that sir Clement Higham beyng chiefe Iudge there, adiudged her eares immediately to be cut off, which was accomplished accordingly, and she ioyfully yelded her selfe to the punishment, and thought her selfe happy that she was coūted worthy to suffer any thing for the name of Christ.

After the Assise at Bury, they were caried to Melton Gaole agayne, where they remained a tyme. This Alexā der Gouch was a man of the age of 36. yeares or thereabouts,Alexander Gouch. and by his occupation was a Weauer of shredding Couerlets, dwellyng at Woodbridge in Suffolke, & borne at Ufford in the same Countie. Driuers wife was a woman about the age of 30. yeares, & dwelt at Grosborough where they were taken, in Suffolke. Her husband did vse husbandry.Gouch and Alice Dryuer caryed [...] [...]pswich. These two were caried from Melton Gaole to Ipswich, where they remayned & were examined. The which their examination, as it came to our hands, hereafter followeth.

The examination of Driuers wyfe, before Doct. Spenser the Chauncellor of Norwich.

FIrst, she comming into the place where she should bee examined,D. Spenser after the death of D. D [...]nning who dyed sodenly in Lincolne [...]ire, was Chauncell [...]r vnder B [...]hop Hopton. with a smiling countenance. Doct. Spenser said: Why woman, doest thou laugh vs to scorne?

Driuers wyfe.

Whether I do, or no, I might well enough, to see what fooles ye be.

Doct. Spenser.

Then the Chauncellour asked her wherfore she was brought before hym, and why she was layed in prison.

Dry.

Wherefore? I thinke I neede not to tell you: for ye know it better then I.

Spens.

No by my troth woman, I know not why.

Dry.

Then haue ye done me muche wrong (quoth shee) thus to imprison me, and know no cause why: for I know no euill that I haue done, I thank God, and I hope there is no man that can accuse me of any notorious fact that I haue done, iustly.

Spenser.

Woman, woman, what sayest thou to the blessed Sacrament of the aultar?Sacrament of the Aultar. Doest thou not beleeue that it is very flesh and bloud, after the words be spoken of consecration?

Driuers wife at those words helde her peace, & made no answer. Then a great chuffeheaded priest that stood by, spake, and asked her why shee made not the Chauncellour an aunswere. With that, the sayd Driuers wyfe looked vpon hym austerely, and sayde: Why Priest, I come not to talke with thee, but I come to talke with thy Maister:A farre Pr [...]est put to [...]. but if thou wilt I shall talke with thee, commaunde thy Maister to holde his peace. And with that the Priest put his nose in hys cappe, and spake neuer a worde more. Then the Chauncellor bade her make aunswere to that he demaunded of her.

Dry.

Sir (sayd she) pardon me though I make no aunswer, for I cannot tell what you meane thereby: for in all my lyfe I neuer heard nor read of any such Sacrament in all the Scripture.

Spens.

Why, what scriptures haue you read, I pray you.

Dry.

I haue (I thanke God) read Gods booke.

Spens.

Why, what maner of Booke is that you call Gods booke?

Dry.

It is the old and new Testament. What call you it?

Spens.

That is Gods booke in deed, I cannot deny.

Dry.

That same booke haue I read thoroughout,No Sacrament of the Aultar to be found in Gods booke. but yet neuer could find any such sacrament there: & for that cause I cannot make you aunswer to that thing I knowe not. Notwithstanding, for all that, I will grant you a Sacrament, called the Lords supper: and therfore seyng I haue graunted you a Sacrament, I pray you shew me what a sacrament is.

Spens.

It is a signe. And one D. Gascoine beyng by, confirmed the same, that it was the signe of an holy thing.D. Gascoyne persecutour. What a Sacrament is.

Dry.

You haue sayd the truth sir, sayd she. It is a signe in deede, I must needes graunt it: and therefore seyng it is a signe, it cannot be the thyng signified also. Thus farre we do agree: for I haue graunted your owne saying. Then stoode vp the sayd Gascoine, and made an Oration wyth many fayre wordes, but little to purpose, both offensiue & odious to the myndes of the godly. In the ende of which long tale,D. Gascoynes Oration little to purpose. he asked her if shee did not beleeue the omnipotencie of God, and that he was almighty, and able to performe that he spake. She answered, yes, and said: I do beleeue that God is almighty, and able to performe that hee spake and promised.

Gasc.

Uery well. Then he sayd to his disciples: Take, eate, this is my body: Ergo, it was his body.Talke betweene Alyce Dryuer & D. Gascoyne. For he was able to performe that he spake, and God vseth not to lye.

Dry.

I pray you did he euer make any such promise to his disciples, that he would make the bread his body?

Gasc.

Those be the wordes. Can you deny it?

Dry.

No, they be the very wordes in deed, I cannot deny it: but I pray you, was it not breade that hee gaue vnto them?

Gasc.

No, it was his body.

Dry.

Then was it his body that they did eat ouer night.

Gasc.

Yea, it was his body.

Dry.

What body was it then that was crucified the nexte day?

Gasc.

It was Christes body.

Dry.

How could that be,If Christ had but one body, & that body was eaten vp ouer night, what body then was crucified the next day? Luce. 22. 1. Cor. 11. when his disciples had eaten him vp ouer night? except he had two bodies, as by your argument he had: one they did eate ouer night, and another was crucified the next day. Such a Doctor, such doctrine. Be you not ashamed to teach the people, that Christ had two bodies? In the 22. of Luke, He tooke bread, and brake it, and gaue it to his disciples, saying: Take, &c. and do this in the remembraunce of me. Saint Paule also sayeth, 1. Cor. 11. Do this in the remembraunce of me: for as often as ye shall eate this bread, and drinke this cup, ye shall shewe the Lordes death till he come: and therefore I meruaile ye blushe not before all this people, to lye so manifestly as ye doe. With that Gascoine held his peace, & made her no answer: for,Gascoynes mouth stopped. as it seemed, he was ashamed of his doyngs. Then the Chancellor lift vp his hed of from his cushion, and commanded the Gaoler to take her away.

Dry.

Now, sayd she, ye be not able to resist the truth, ye cō maund me to prison agayne. Well,The Chauncellour when he could not aunswere her with reason, sendeth her to prison. the Lord in the end shal iudge our cause, and to hym I leaue it. Iwisse, iwisse, this geare will go for no payment then. So went she with the Gaoler away.

The second examination of Alice Dryuer.

THe next day she came before them agayne, & the Chancellor then asked her,An other examination of Alice Dryuer before D. Spenser, and Gascoyne. what she said to the blessed sacrament of the aulter.

Dry.

I will say nothing to it: for you will neither beleeue me nor your selues. For yesterday I asked you what a sacrament was, and you sayde, it was a signe, and I agreed therto, & sayd, it was the truth, confirming it by the scriptures, so that I went not from your owne words:Spenser vp with his Sacrament of the Aultar agayne. & now ye come and aske me agayne of such a sacrament as I told you I neuer red of in the scriptures.

Spens.

Thou lyest naughty woman, we did not say that it was a signe.

Dry.

Why maisters be ye not the mē that you were yesterday? will ye eat your owne wordes? Are ye not ashamed to lie before all this multitude here present, who heard you speake the same?

Then stoode vp D. Gascoine & said, she was deceyued: for there were three churches: the malignant church, the [Page] church militant, and the church triumphāt. So he would [...]ame haue made matter, but he could not tell which way.

Dry.

Sir, is there mention made of so many Churches in the scripture?

Gasc.

Gascoyne agayn t [...]keth [...]he m [...]tter in hand. Thr [...]e Churches.Yea.

Dry.

I pray you where find you this word (Church) written in the scripture?

Gasc.

It is written in the new Testament.

Dry

I pray you sir shew the place where it is written.

Gasc.

I cannot tell the place, but there it is. With that she desired him to looke in his Testament. Then he fombled & sought about him for one: but at that tyme he had none & that he knew well enough, though he seemed to search for it. At the last she said: Haue ye none here sir?

Gasc.

No.

D [...]y.

I thought so much in deede, that ye were little acquainted withall. Surely, you be a good Doctor. You say you sit here to iudge accordyng to the law,Gascoyne little acquainted with th [...] new Testamens. and howe can you geue iudgement, & haue not the booke of the law with you? At which words Gascoine was out of countenance, and asked her if she had one.

Dry.

No, sayd she.

Gasc.

Then sayd he, I am as good a doctor as you.

Dry.

Well sir, I had one, but you tooke it from me (as you would take me from Christ, if you could) and since would ye not suffer me to haue any booke at all: so burnyng is your charitie.The Papistes put to silence by a simple woman. But you may well know (I thanke God) that I haue exercised the same: Els could I not haue answered you (to Gods glory be it spokē) as I haue. Thus she put them all to silence, that one looked on another, and had not a word to speake.

Dry.

Haue you no more to say? God be honoured. You bee not able to resist the spirit of God in me a poore woman, I was an honest poore mans daughter, neuer brought vp in the vniuersitie as you haue bene,Alice Driuer brought vp at her fathers plough. but I haue driuen the plough before my father many a tyme (I thanke God:) yet notwithstandyng in the defence of Gods truth, and in the cause of my maister Christ, by his grace I will set my foote against the foote of any of you all, in the maintenance and defence of the same, and if I had a thousand lyues, it would go for payment thereof.Spencer readeth sentence agaynst Alice Driuer. So the Chancellour rose vp, and red the sentence in Latine of condemnation, and committed her to the secular power, & so went she to prison agayne, as ioyful as the bird of day, praysing and glorifiyng the name of God.

¶Alexander Gouche, Martyr.

AT which tyme Alexander Gouch also was examined, who was taken with her, as before is said, whose examination here after followeth.

This Alexander Gouch was examined chiefly of the Sacrament & other ceremonies of the popish church.The articles whereupon Gouch was condemned. The Martyrdome of Gouch and [...]lice Dryuer at Ipswich. A [...]no. 15 [...]8▪ Nouember. 4. And as for that his beliefe was, that Christ was ascended into heauen, and there remayneth, & that the Sacrament was the remembraunce of his death and passion, and for refusing the Masse, and the Pope to be supreme hed of Christs Church, for these causes was he condemned, & died with Alice Dryuer at Ipswich, the 4. of Nouember which was the Monday after All Saintes, 1558. D. Myles, Spenser beyng Chancellor, they both endyng their lyues with earnest zeale, nothing fearyng to speake their conscience whē they were commaunded to the contrary.

These two godly personnes beyng come to the place where the stake was set by 7. of the clocke in the morning,Gouch & Alice Dryuer brought to the stake. notwithstandyng they came the selfe same mornyng from Melton Gaole, which is vj. myles from Ipswich, beyng in their prayers, and singyng of Psalmes both of them together, Sir Henry Dowell then beyng Shiriffe, was very much offended with them, and wylled the Bailiffes of Ipswich to bidde them make an ende of their Prayers, they kneelyng vpon a broome fagot, one of the Bailiffes, whose name was Richard Smart, commaunded them to make an ende, saying: On, on, haue done, haue done: make an ende, nayle them to the stake, yet they continued in prayer.

Then sir Henry sent one of his men, whose name is Rich. Coue, that they should make an end.

The Martyrs not suffered to pray.Then Gouch stood vp, and sayd vnto the Shiriffe: I pray you M. Shirife let vs pray a litle while, for we haue but a little tyme to lyue here.

Then said the Bailife: Come of, haue them to the fire.

Then the sayd Gouch and Alice Driuer sayde: Why M. Shiriffe, and M. Bayliffe, wyll you not suffer vs to pray?

Away, said sir Henry, to the stake with them.

Gouch answered: Take heed M. shiriffe. If you forbid praier, the vengeance of God hangeth ouer your heds.

The Martyrdome of Alexander Gouch, and Driuers wyfe.

Then they beyng tied to the stake, and the iron chaine b [...] yng put about Alice Driuers necke: O (said she) here is a goodly neckerchiefe, blessed be God for it.

Then diuers came & tooke them by the handes as they were bound standing at the stake. The shiriffe cryed, laye hands on them, lay hands on them. With that a great nū ber ran to the stake. The shirife seyng that, let them all alone, so that there was not one taken.

There was one Bate a Barbour, a busie doer about thē, who hauing thē a freese gowne vpon hym, sold it immediately: saying, it stunke of heretikes,Bate a rayling persesecut [...]u [...]. Example of God [...] iu [...]gment vpon persecutors. with other foule wordes moe. After this, within three or foure weekes, Gods hand was vpon hym, and so he dyed very miserably in Ipswich.

The Martyrdome of three which were burned at Bury, for the true testimony of Iesus Christ.

ALthough our history hasteth apace (the Lord be praysed) to the happy death of Queene Mary,The Martyrdome of 3. good men at Bury. yet she died not so soone, but some there were burned before, and moe should haue bene burnt soone after them, if Gods prouision had not preuented her with death. In the number of them which suffred the same month when Queene Mary died, were three that were burned at Bury, whose names were these:

Phillip Humfrey.

Iohn Dauid.

Henry Dauid, his brother.

Concernyng the burnyng of these three,Syr Clemēt Higham persecutor. here is to bee noted, that sir Clement Higham about a fortnight before the Queen died, did sue out a writ for the burning of these three aforesayd godly and blessed Martyrs, notwithstandyng that the Queene was then known to be past remedie of her sicknesse.

The trouble and Martyrdome of a godly poore woman which suffred at Exeter.

The story of a poore woman bur [...]ed at [...]xcestor i [...] Queene Marye [...] tyme.

ALthough in such an innumerable company of godlye Martyrs, which in sundry quarters of this Realme were put to torments of fire in Q. Maries time, it be hard so exactly to recite euery perticular person that suffred, but that some escape vs eyther vnknowen, or omitted: yet I [Page] can not passe ouer a certaine poore woman, and a sely creature, burned vnder the sayd queenes reigne, in the City of Exeter (whose name I haue not yet learned:) who dwelling sometime about Cornewall, hauing a husbande and childrē there,Her departing from her husband & returning agayne. much addicted to the superstitious sect of popery: was many times rebuked of thē, & driuē to go to the church, to their Idols and ceremonies, to shrift, to follow the Crosse in Procession, to geue thankes to God for restoryng Antichrist agayne into this Realme. &c. Which when her spirit could not abide to do, she made her prayer vnto God, calling for helpe and mercy, and so at length lying in her bed, about midnight, she thought there came to her a certaine motion and feeling of singuler comfort.The poore woman sent vp to Excestor. D. Troubleuile B. of Excestor, Blackstone persecutors. Wherupon in short space, she beganne to grow in contempt of her husband and children, and so taking nothing from them, but euen as she went, departed from them, seeking her lyuing by labor & spinning as well as she could, here & there for a time. In which time notwithstanding she neuer ceased to vtter her minde, as well as she durst: howbeit she at that time was brought home to her husband agayn. Wher at last she was accused by her neighbours, and so brought vp to Exeter, to be presented to the Bishop and his Clergy. The name of the Bishop which had her in examination, was Doctour Troubleuile. His Chauncellour (as I gather) was Blackstone. The chiefest matter whereupon she was charged and condemned, was for the Sacrament (which they call of the Aultar) and for speaking against Idols, as by the declaration of those which were present▪ I vnderstand, which report the talk betwene her and the bishop on this wise.

Bishop.

Talke betweene the woman & the Bishop.Thou foolish woman (quoth the Byshop) I heare say that thou hast spoken certayne words of the most blessed Sacrament of the Aultar, the body of Christ. Fye for shame. Thou art an vnlearned person and a woman: wilt thou meddle with such highe matters, whiche all the Doctours of the worlde can not define? Wilt thou talke of so high misteryes? Keepe thy worke, & medle with that thou hast to do. It is no womans matters, at cardes and towe to be spoken of. And if it be as I am infourmed, thou art worthy to be burned.

Woman.

My Lord (sayde she) I trust your Lordship will heare me speake.

Bish.

Yea mary (quoth he) therfore I send for thee.

Woman.

I am a poore woman & do liue by my hands, getting a peny truely & of that I get I geue part to the poore.

Bish.

That is well done. Art thou not a mans wife?

And here the Bishop entred into talke of her husband.

To whom she answered againe, declaring that she had a husband and children: and had them not. So long as she was at liberty, she refused not, neyther husband, nor children.The wyfe renouncing her husband for Christes sake. But now standing here as I doe (sayd she) in ye cause of Christ & his trueth, where I must either forsake Christ, or my husband, I am contēted to sticke onely to Christ my heauenly spouse, and renounce the other.

And here she making mention of the words of Christ: He that leaueth not father or mother, sister or brother, husband. &c. the Byshop inferred that Christ spake that of the holy martyrs, which dyed because they would not doe sacrifice to the false Gods.

Woman.

Sikerly syr, and I will rather dye then I will do any worship to that foule Idoll, whiche with your Masse you make a God.

Bish.

Yea, you callet, will you say that the sacrament of the aultar is a foule Idoll?

Wom.

The Sacrament of the Altar made an Idoll.Yea truly, quoth she: there was neuer such an Idoll as your sacramēt is, made of your priestes, & cōmaūded to be worshipped of al mē, with many fōd phantasies, where Christ did commaund it to be eaten & drunken in remembraunce of his most blessed passion our redemption.

Bish.

See this pratling woman. Doest thou not heare, that Christ did say ouer the bread: This is my body, & ouer the cup: This is my bloud?

Wom.

Yes forsooth, he sayd so, but he meant that it is hys body and bloud not carnally, but sacramentally.

Bish.

Loe, she hath heard pratling among these new preachers, or heard some peeuish book. Alas poore womā, thou art deceiued.

Wom.

No, my Lorde, that I haue learned, was of Godly preachers, [...]easons [...]ewing why the Sacrament of the Lordes body is not to be worshipped. & of godly books which I haue heard read. And if you will geue me leaue, I will declare a reason why I will not worship the sacrament.

Bish.

Mary say on, I am sure it will be goodly geare.

Woman.

Truely such geare as I will loose this poore life of mine for.

Bish.

Then you will be a martyr good wife.

Woman.

In deed if the denying to worshippe that bready God be my martyrdome, I will suffer it with all my hart.

Bish.

Say thy minde.

Wom.

You must beare with me a poore woman, quoth she.

Bish.

So I will, quoth he.

Woman.

I will demaunde of you, whether you can denye your creed, which doth say, that Christ perpetually doth sit at the right hand of his father both body & soule, vntill he come againe, or whether he be there in heauē our aduocate & do make prayer for vs vnto God his father. If it be so, he is not here in the earth in a piece of bread. If he be not here, & if he do not dwel in temples made with hands, but in heauen, what shall we seeke him here? if he did offer his body once for all, why make you a new offering? if wt once offring he made al perfect, why do you with a false offring make al vnperfect? if he be to be worshipped in spirite and truth, why doe you worship a piece of bread? if he be eaten & drunkē in faith & truth, if his flesh be not profitable to be among vs, why do you say, you make his body and fleshe, and say it is profitable for body & soule? Alas, I am a poore woman: but rather then I would do as you doe, I would liue no longer. I haue sayd syr.

Bish.

I promise you, you are a iolly protestant, I pray you in what schooles haue you bene brought vp?

Wom.

I haue vpon the sondayes visited the sermons, and there haue I learned suche thinges, as are so fixed in my brest that death shall not separate them.

Bish.

O foolish woman, who wil wast his breath vpō thee or such as thou art? But how chaunceth it that thou wentest away from thy husbande? if thou were an honest woman, thou wouldest not haue left thyne husband and children, and runne about the country like a fugitiue.

Wom.

Syr, I laboured for my liuing: And as my mayster Christ counselleth me, when I was persecuted in one city, I fled vnto another.

Bish.

Who persecuted thee?

Wom.

My husband and my children.The wyfe persecuted by husband and children. For when I woulde haue him to leaue Idolatry, and to worship God in heauen, he would not heare me, but he with his children rebuked me, and troubled me. I fled not for whoredom, nor for theft, but because I would be no partaker with him & his, of that foule Idoll the Masse. And whersoeuer I was, as oft as I could vpon sondayes and holy dayes I made excuses not to go to the popish church.

Bish.

Belike thē you are a good houswife, to flee from your husband, and also from the church.

Wom.

My houswifry is but small but God geue me grace to go to the true church.

Bish.

The true church: what doest thou meane?

Woman.

Not your Popish Church, full of Idolles and abominations, but where three or foure are gathered together in the name of God, to that Church wil I go as long as I liue.

Bish.

Belike then you haue a Church of your owne. Well, let this mad woman be put down to prison, vntil we send for her husband.

Wom.

No, I haue but one husband, which is here already in this city and in prison with me, from whom I will neuer depart: and so theyr communication for that day brake of. Blackstone and others perswaded the Bishop that she was a mazed creature, and not in her perfect wit (which is no new thing, for the wisedome of God to appere foolishnes to carnall men of this world) & therfore they consulted together, that she should haue liberty and go at large. So the keper of the bishops prison had her home to his house, where shee fell to spinning and carding, and did all other worke as a seruant in the said kepers house & went about the city, when and whither she would, and diuers had delight to talke with her. And euer shee continued talking of the sacrament of the aultar. Which, of all thing they coulde least abide. Then was her husband sent for, but she refused to go home with him, with the blemish of the cause and religion, in defence wherof she there stood before the Bishop and the priestes.

Then diuers of the Priestes had her in handling,Talke betweene The woman and the Priestes about the Sacrament. perswading her to leaue her wicked opinion about the sacrament of the aultar, the naturall body and bloud of our Sauiour Christ. But she made them aunsweare, that it was nothing but very bread and wine, and that they might be ashamed to say, that a piece of bread should be turned by a man into the naturall body of Christ, which bread doth vinow, and Mice oftentimes do eate it, and it doth [...]ould & is burned: And (sayde she) Gods owne body wyll not be so handled, nor kept in prison, or boxes, or aumbries. Let it be your God: it shall not be mine: for my Sauiour sitteth on the right hand of God, & doth pray for me. And to make that sacramētal or significatiue bread instituted for a remē brance, the very bodye of Christ, and to worship it, it is very foolishnes and deuillish deceit.

Now truly (sayd they) the deuill hath deceiued thee.

No (sayd she) I trust the liuing God hath opened mine [Page] eyes, and caused me to vnderstand the right vse of the blessed sacrament, which the true church doth vse, but the false church doth abuse.

Then stept forth an old Frier, and asked what she said of the holy Pope.Talke betweene the woman and a Fryer.

I (sayd she) say that he is Antichrist and the deuill.

Then they all laughed.

Nay (sayde she) you had more neede to weepe then to laugh, & to be sory that euer you were borne, to be the chapleines of that whore of Babilon. I defie him and all hys falshood: and get you away frō me: you do but trouble my conscience. You would haue me folow your doinges: I will first loose my life. I pray you depart.

Why, thou foolish woman (sayd they) we come to thee for thy profite and soules health.

O Lord God (sayd she) what profite riseth by you that teach nothing but lyes for trueth? how saue you Soules, when you preach nothing but damnable lyes, and destroy soules.

How prouest thou that (sayd they?)

Do you not damne soules (sayd she) when you teache the people to worship Idolles, Stockes, and Stones, the worke of mens handes? and to worship a false GOD of your owne making, of a piece of breade, and teach that the Pope is Gods Uicar, and hath power to forgeue sinnes? and that there is a Purgatory, when Gods sonne hath by his Passion purged all? and say, you make God and sacrifice him, when Christes bodye was a Sacrifice once for all?False doctrine of the Papistes reprooued. Doe you not teach the people to number theyr sinnes in your eares, and say they be damned, if they confesse not all: when Gods word sayth: Who can number hys sinnes? Do you not promise them Trentals and Diriges, & masses for soules, and sell your prayers for money, and make them buy pardons, and trust to such foolish inuentions of your owne imaginations? Do you not altogether against God? Doe you not teache vs to pray vpon Beades, and to pray vnto Sayntes, and say they can pray for vs? Do you not make holy water and holy bread to fray Deuils? Doe you not a thousand more abhominatiōs? And yet you say, you come for my profite and to saue my soule. No, no, one hath saued me. Farewell you with your saluation. Muche other talke there was betwene her and them, which here were too tedious to be expressed.

In the meane time during this her monethes libertye graunted to her by the Byshop, which we spake of before, it happened that she entring in saynt Peters Church, beheld there a cunning Dutchman how he made new noses to certayne fine Images whiche were disfigured in Kyng Edwardes time: What a madde man art thou (sayde she) to make them new noses, which within a few dayes shall all lose theyr heades. The Dutchman accused her, & layde it hard to her charge. And she sayd vnto him: Thou art accursed, and so are thy Images. He called her Whoore. Nay (sayd she) thy Images are Whoores, and thou art a Whore hunter: for doth not GOD say: You go a whoryng after straunge Gods, figures of your owne making? and thou art one of them. Then was she sent for, and clapped fast: and from that time she had no more liberty.

Duringe the time of her imprisonment, diuers resorted to her,The reuolting of one Daniell a minister, from the Gospell to Popery in Q. Maryes tyme to visit her, some sent of the byshop, some of their owne voluntary will: amongest whō was one Daniell a great doer and preacher sometimes of the Gospell, in the dayes of king Edward, in those parties of Cornewall and Deuonshyre, whom after that she perceiued by his owne confession, to haue reuolted from that whiche he preached before, through the grieuous imprisonmentes (as he sayd) and feare of persecution, whiche he had partly susteined by the cruell Iustices in those parties, earnestly she exhorted him to repent with Peter, and to be more constant in his profession.

Moreouer, there resorted to her a certeine worthy gentlewoman, the wife of one Walter Rauley, a womā of noble wit, and of a good & godly opinion, came to the prisō & talked with her: she sayd her creede to the gentlewoman, & when she came to the Article· He ascended: there she stayed, and bade the Gentlewoman to seeke his blessed bodye in heauen, not in earth, & told her playnly that God dwelleth not in temples made with handes, & that sacrament to be nothing els but a remembrance of his blessed passion, & yet (sayd she) as they now vse it, it is but an Idoll, & far wide from any remembrance of Christes body? which (sayd she) will not long continue, & so take it good maistres. So that as soone as she came home to her husband, she declared to him, that in her life, she neuer heard a woman (of such simplicity to see to) talk so godly, so perfectly, so sincerely, & so earnestly: in so muche that if God were not with her, shee could not speak such things: to the which I am not able to answere her (sayd she) who can read, and she can not.

Also there came to her one William Kede,William & Iohn Kede, two godly brethren. and Iohn his brother, not onely brethren in the flesh, but also in the truth, and men in that Country of great credite, whose father Robert Kede, all his life suffered nothing but trouble for the Gospell. These two good and faythfull brethrē were present with her, both in the hall and also at the prison, & (as they reported) they neuer heard the like woman: of so godly talke, so faythfull, or so constant, & as godly exhortations she gaue them.

Thus this good matrone, the very seruant and handmayd of Christ,The con [...]ncy of woman [...] wayes [...]. was by many wayes tried both by harde prisonment, threatninges, tauntes, and scornes, called an Anabaptist, a madde woman, a drunkard, a whoore▪ a runnagate. She was prooued by liberty to goe whither she would: she was tryed by flattery, with many fayre promises: she was tryed with her husband, her goodes and childred, but nothing could preuayle: her hart was fixed, shee had cast her anker, vtterly contēning this wicked world: A rare ensample of constancy to all professors of Christes holy Gospell.

In the bill of my Information, it is so reported to me, that albeit shee was of suche simplicity and without learning, yet you could declare no place of Scripture, but she would tell you the Chapter: yea, she woulde recite to you the names of all the bookes of the Bible. For whiche cause one Gregory Basset a rancke Papist, sayd, she was out of her wit, and talked of the Scripture,Gregory Basset a rayling Papist▪ as a dogge rangeth farre of from his mayster whē he walketh in the fieldes, or as a stolen sheepe out of his maisters handes, she wist not wherat, as all heretickes do, with many other such taūtes, which she vtterly defyed.The constant pa [...]ience of this woman and Martyr to be noted. Whereby as almightye God is highly to be praysed, working so mightely in such a weake vessell: so men of stronger and stouter nature, haue also to take example how to stand in like case: whē as we see this poore woman, how manfully she went through with such constancy and pacience.

At the last, when they perceiued her to be past remedy, and had consumed all theyr threatninges, that by neyther prisonmēt nor liberty, by manaces nor flattery, they could bring her to sing any other song, nor win her to their vanities and superstitious doinges, then they cryed out, An Anabaptist, an Anabaptist. Then at a daye they brought her from the Bishops prison to the Guildhall,The woman brought [...] make Bishops prison to the Guild Hall. Exhortations to haue her recant. The constant standing of this woman. Blasphemy of the Byshop. How God reueled his truth vnto her. & after that deliuered her to the tēporall power, according to their custome, where shee was by the Gentlemen of the countrey exhorted yet to call for grace, & to leaue her fond opinions: And go home to thy husband (sayd they:) thou art an vnlearned woman, thou art not able to answere to such high matters.

I am not, sayd she: yet with my death I am content to be a witnes of Christs death: and I pray you make no lō ger delay with me: my hart is fixed, I will neuer otherwise say, nor turne to theyr superstitious doinges.

Then the bishop sayd, the deuill did lead her.

No my Lord (sayd she) it is the spirite of God whiche leadeth me, and which called me in my bed, & at midnight opened his truth to me. Thā was there a great shout and laughing among the priestes and other.

During the time that this good poore woman was thus vnder these priestes handes, amongest many other baytinges and sore conflictes whiche she susteyned by thē, here is moreouer not to be forgotten, howe that Mayster Blaxton aforesayd, being treasurer of the Church, had a concubine which sundry times resorted to him, with other of his gossips: so that alwayes when they came, this sayde good woman was called forth to his house, there to make his miniō with the rest of the company some myrth, he examining her with suche mocking & gyruing, deriding the truth, that it would haue vexed any christian hart to haue seene it. Then when he had long vsed his foolishnes in this sort, & had sported himselfe enough in deriding this christian martyr: in the end he sent her to prison agayne, and there kept her very miserablye, sauing that sometimes he would send for her, when his foresayd guest came to him, to vse with her his accustomed folly aforesaid. But in sine, these vile wretches (after many combates and scoffing perswasions) whē they had played the part of the cat with the mouse, at length condemned her, and deliuered her ouer to the secular power.

Then the Indictment beyng geuen and read, whiche was, that she should go to the place whence she came,Iudgement geuen agaynst this good woman. Shee thanketh God for her iudgement [...]. and from thence to be led to the place of execution, then & there to bee burned with flames till shee shoulde bee consumed: shee lifted vppe her voyce and thanked GOD, saying: I thanke thee my Lord my God, this daye haue I founde that which I haue long sought. But such outcries as ther were agayne, and such mockings were neuer seene vpō a poore seely woman: Al which she most paciently took. And [Page] yet this fauour they pretended after her iudgement, that her life should be spared, if she would turne & recant. Nay, that will I not (sayd she:) God forbyd that I shoulde loose the life eternall for this carnall and shorte life. I wyll neuer turne from my heauenly husband, to my earthly husband: from the feloshippe of aungels, to mortall children: And if my husband and children be faythfull, then am I theirs. God is my father, God is my mother, God is my Sister, my Brother, my Kinsman, God is my frend moste faythfull.

Then was she deliuered to the Shiriffe, & innumerable people beholding her,The womā deliuered to the Shrieffe and led to the place of execution. she was led by the officers to the place of executiō, without the walles of Exeter, called Sothenhey, where agayne these superstitious priestes assaulted her: and she prayed them to haue no more talke wyth her, but cryed still, God be merciful to me a sinner, God be mercifull to me a sinner. And so whiles they were tying her to the stake, thus still she cried, and would geue no answere to thē, but with much pacience tooke her cruel death, and was with the flames and fire consumed: and so ended

¶The cruell burning of a woman at Exeter.

The patient Martyrdome of a poore woman at Exeter, being the [...] wyfe. this mortall life as cōstant a woman in the fayth of Christ, as euer was vpon the earth. She was as simple a womā to see to as any man might beholde: of a very little & short stature, somewhat thicke, about 54. yeares of age. She had a chearefull countenance, so liuely, as though she had bene prepared for that day of her mariage to meete the Lambe: most pacient of her wordes & answeres, sober in apparel, meat & drinke, and would neuer be idle: a great comfort to as many as would talke with her: good to the poore: and in her trouble, mony, she sayde, she woulde take none: for she sayd, I am going to a city wher mony beareth no maistry: whiles I am here, God hath promised to feede me. Thus was her mortall life ended. For whose constancie God be euerlastingly praysed. Amen.

Touching the name of this woman (as I haue nowe learned) she was the wife of one called Prest, dwelling in the Dioces of Exeter, not farre from Launceston.

¶The Persecution and Martyrdome of three godly men burnt at Bristow, about the latter yeares of Queene Maries reigne.

IN writing of the blessed Sayntes, which suffered in the bloudy dayes of queene Mary,The story of three Martyrs which suffered at Bristow. I had almost ouerpassed the names and story of three godly Martyrs, whiche with theyr bloud gaue testimony likewise to ye gospell of Christ, being condemned and burnt in the town of Bristow. The names of whom were these:

Richard Sharpe.

Thomas Benion.

Martyrs.

Thomas Hale.

First, Richarde Sharpe Weauer, of Bristowe,Richard Sharpe Martyr. M. Dalby Chauncellour of Bristow, persecutour. was brought the 9. day of Marche. an. 1556. before M. Dalbye Chauncellour of the Towne or City of Bristow, and after examination concerning the sacrament of the aultar, was perswaded by the sayde Dalbye and others, to recant, and the 29. of the same moneth was enioyned to make his recantation before the Parishioners in his parish Churche. Which whē he had done, he felt in his cōscience such a tormenting hell, that he was not able quietly to worke in his occupation, but decayed and chaunged, both in colour and liking of his body. Who shortly after vpon a sonday came into his parish Church, called Temple, & after high masse, came to the queere doore & sayd with a loud voyce: Neighbors, beare me recorde that yonder Idoll (and poynted to the aultar) is the greatest and most abhominable that euer was: and I am sory that euer I denied my Lord GOD. Then the Constables were commaunded to apprehende him, but none stepped forth, but suffered him to goe out of the Church. After by night he was apprehended and caried to Newgate, & shortly after, he was brought before the sayd Chauncellor,Richard Sharpe condemned. denying the sacrament of the aultar to be the body & bloud of Christ, & sayd, it was an Idoll, and therfore was cōdemned to be burnt by the sayd Dalby, He was burnt the 7. of May. 1557. and dyed godly, paciently, and constantly, confessing the articles of our fayth.

¶Thomas Hale, Martyr.

THe Thursday in the night, before Easter .1557. came one M. Dauid Herris Alderman, & Iohn Stone,Thomas Hale, Martyr. to ye house of one Thomas Hale, a Shoomaker, of Bristowe, & caused him to rise out of his bedde, & brought hym foorth of his dore. To whō ye said Tho. Hale said: You haue sought my bloud these two yeares, & now much good do it you wt it. Who being committed to the watchmen, was caried to Newgate, the 24. of April, the yere aforesaid was brought before M. Dalby the Chancelor committed by him to prison, & after by him condemned to be burnt, for saying the sacrament of the altar to be an Idoll. He was burned the 7. of May, with the foresayd Rich. Sharpe, & godly, paciently, and constantly embracing the fire with his armes.

Two Godly Martyrs burned at Bristow.

The Martyrdom of Richard Sharpe, and Thomas Hale at Bristow. Anno. 1557. May 7▪

Richard Sharpe & Thomas Hale were burned both together in one fire, and bound backe to backe.

Thomas Benion.

THomas Benion a Weauer, at the commaundement of the Commissioners, was brought by a Constable,Thomas Benion Martyr. the thirtenth daye of August. 1557. before Mayster Dalbye Chauncellour of Bristow, who committed him to pryson for saying there was nothing but bread in the Sacrament as they vsed it. Wherefore, the twenty day of the sayd August he was condemned to be burnt by the sayd Dalby, for denying fiue of theyr Sacramentes, and affirming two, [Page] that is: the Sacrament of the body and bloud of Christ, and the Sacrament of Baptisme. He was burnt the seuen and twenty of the sayd moneth and yeare, and dyed godly,

Thomas Benion burned at Bristow.

The Martyrdome of Thomas Benion at Bristow. Anno. 1557. August. 27. constantly and patiently, with confessing the articles of our christian fayth.

¶The Martyrdome of fiue constant Christians, which suffered the last of all other in the time of Queene Mary.

[...] 10.THe last that suffred in Queene Maries time, were fiue at Caunterburye, burned about sixe dayes before the death of Queene Mary, whose names follow here vnder written.

Iohn Corneford, of Wortham.

Christopher Browne, of Maydstone.

Iohn Herst, of Ashford.

Martyrs.

Alice Snoth.

Katherine Knight, otherwise called Katherine Tynley, an aged woman.

These fiue, to close vp the finall rage of queene Maries persecution, [...]. Last Martyrs that were burned in Queene Maryes tyme. for the testimony of that word, for whiche so many had died before, gaue vp theyr liues, meekly and paciently suffering the violent malice of the Papistes. Which Papists although they then might haue either well spared them, or els deferred theyr death, knowing of the sicknesse of Queene Mary: yet such was the implacable despite of that generation, that some there be that say, the Archdeacō of Canterbury the same time being at London, & vnderstanding the daunger of the Queene, incontinently made al post hast home to dispatch these, whom before he had thē in his cruell custody.

The matter why they were iudged to the fire, was for beleuing the body not to be in the sacrament of the aulter,Their articles why they were condemned. vnlesse it be receiued, saying moreouer that we receiue an other thing also beside Christes body, which we see, and is a temporall thing, according to S. Paule: The thinges that be sene, be temporall. &c.

Item, for confessing that an euill man doth not receiue Christes body: Because no man hath the sonne, except it be geuen him of the father.

Item, that it is Idolatry to creepe to the crosse and S. Iohn forbidding it, sayth, Beware of Images.

Itē, for confessing that we should not pray to our Lady and other Sayntes, because they be not omnipotent.

For these and such other articles of Christian doctrine, were these fiue committed to the fire. Agaynst whom whē the sentence shoulde be read, and they excommunicate, after the maner of the papistes, [...] one of them, Iohn Cornford by name, styrred with a vehemēt spirit of the zeale of god, proceeding in a more true excōmunication agaynst the papistes, in the name of them all, pronounced sentēce against them, in these wordes as folow.

In the name of our Lord Iesus Christ the sonne of the most mighty God, and by the power of his holy spirite,Sentence of condemnation pronounced by Iohn Cornford against the Papists. & the authority of his holy catholick & Apostolick church, we do geue here into th [...] handes of Satan, to be destroyed, the bodies of all those blasphemers & hereticks, that do mainteine any error agaynst his most holy word, or do cōdemne his most holy truth for heresy, to the mainteinaunce of any false Churche or fayned Religion, so that by this thy iuste iudgement, O most mighty God, against thy aduersaries, thy true religion may be knowne, to thy great glory, and our comfort, and to the edifying of al our natiō. Good Lord so be it. Amen.

This sentence of excommunication beyng the same time openly pronounced and registred, proceeding so, as it seemeth from an inwarde fayth and hartye zeale to Gods trueth and Religion, tooke such effect agaynst the enemye, that within sixe dayes after, Queene Mary dyed, and the tyranny of all Englishe Papistes with her. Albeit, notwithstanding the sicknes and death of that queene, wherof they were not ignorant, yet the Archdeacon, with other of Caunterbury,The cruell dealing of M. Harpsfield the Archdeacon of Canterbury. thought to dispatch the Martyrdome of these men before.

¶The burning of fiue Martyrs at Caunterbury.

The Martyrdome of 3. men and 2. women at Canterbury. Anno 1558. Nouem. 10.

In the which fact, the tyranny of this Archdeacon seemeth to exceede the crueltye of Boner: who notwithstanding he had certayne the same time vnder his custodye, yet he was not so importune in haling them to the fire, as appeareth by father Liuing and his wife, and diuers other, who being the same time vnder the custody and daūger of Boner, deliuered by the death of Queene Mary, remayne yet some of them aliue.

These godly martirs in theyr prayers which they made before their martirdome, desired God yt theyr bloud might be the last that should be shed, and so it was.

This Katherine Tynley was the mother of one Robert Tynley now dwelling in Maydstone, which Robert was in trouble all Queene Maryes time. To whom hys Mother comming to visite him, asked him how he tooke this place of Scripture (which she had seene, not by reading of the Scripture, for she had yet in maner no taste of Religion, but had found it by chaunce in a Booke of prayers: I will poure out my spirite vpon all flesh, and your sonnes and your daughters shall prophesy: your olde men shall dreame dreames, and your young men shall see visions. Ioell. 2. And also vpon the seruantes, and vpon the maydes in those dayes will I poure my spirite. &c. Which place after that he had expounded to her, she began to take hold on the Gospell, growing more and more in zeale and loue thereof, and so continued vnto her Martyrdome.

Among such young women as were burned at Caunterbury, it is recorded of a certayne mayd, and supposed to be this Alice Snoth here in this story mentioned,A note of Alice Snoth. or els to be Agnes Snoth aboue storied, pag. 1751. (for they were [Page] both burned) that when she was brought to bee executed, she being at the stake, called for her godfather and godmothers. The Iustice hearing her, sent for thē, but they durste not come. Notwithstanding the Iustice willed the messē ger to go agayne, and to shew them that they should incur no daunger therfore.

Then they hearing that, came to knowe the matter of theyr sending for.Hereby B. Boner may see, that the Martyrs dyed in the same fayth wherein they were baptised by their Godfathers and Godmothers. When the maide saw them, she asked thē what they had promised for her: and so she immediatly rehearsed her fayth, and the commaundements of God, and required of them, if there were any more that they had promised in her behalfe: and they sayd no.

Then sayd shee: I dye a Christian woman: beare witnes of me, and so cruelly in fire was she consumed, & gaue ioyfully her life vp for the testimony of Christes Gospell, to the terrour of the wicked, and comfort of the godly, and also to the stopping of the sclaunderous mouthes of suche, as falsly doe quarrell agaynst these faythfull Martyrs for going from that religion wherein by theyr Godfathers & Godmothers they were first baptised.

¶The story and condemnation of Iohn Hunt, and Richard White, ready to be burnt, but by the death of Queene Mary escaped the fire.

BEsides these Martyrs aboue named, diuers there were in diuers other places of the Realme imprisoned,The story of Iohn Hunt, and Richard White. whereof some were but newly taken and not yet examined, some begon to be examined but were not yet condemned, certayne both examined and condemned but for lacke of the writ escaped.

Other there were also, both condemned, and the writ also was brought downe for theyr burning, and yet by the death of the Chaūcellor, the bishop, and of Queene Mary happening together about one time, they most happely & maruellously were preserued and liued many yeres after. In the number of whom was one Iohn Hunt and Rich. White imprisoned at Salisbury. Touching which historie something here is to be shewed.

First these two good men and faythfull seruauntes of the Lord aboue named, to wit, Iohn Hunt, and Richarde White had remayned long time in prison at Salisburye, & other places therabout, the space of two yeares and more. During which time, oft times they were called to examination, & manifold waies were impugned by the Bishop, and the Priestes. All whose examinations, as I thoughte not much needefull here to prosecute or to searche out, for the length of the volume: so neither agayne did I thinke it good to leaue no memorye at all of the same, but some part to expresse, namely of the examination of Richarde White before the Bishop of Salisbury, the Bishop of Glocester, with the Chauncellour and other Priestes, not vnworthy perchaunce to be rehearsed.

*The examination of Richard White, before the Byshop of Salisbury in his chamber in Salisbury, the 26. day of Aprill. an. 1557.

Examination of Richard White.THe Bishop of Salisbury at that time was Docor Capon. The Bishop of Glocester was Doctor Brookes. These with Doctour Geffrey the Chauncelour of Salisbury, and a great number of Priestes sitting in iudgemēt, Richarde White was brought before them. With whome first the Bishop of Glocester, which had the examination of him, beginneth thus.

Bishop Brookes.

Is this the prisoner?

The chauncellour.

Yea my Lord.

Brookes.

Frend, wherefore camest thou hether?

White.

My Lord I trust to know ye cause, for ye lawe saith: in the mouth of two or three witnesses things must stand.

Doctour Capon.

Did not I examine thee of thy fayth whē thou camest hether?

White.

No my Lord, you did not examine me, but cōmaū ded me to the Lollardes Tower, and that no man should speake with me. And now I do require mine accuser.

The Mayor of Marlborough persecutor.Then the Register said: the Maior of Marlborow did apprehend you for wordes that you spake there, & for that I commaunded you to be conueyed hither to prison.

White.

You had the examination of me in Marlborow. Say you what I haue sayd. And I will aunswere you.

Geffray.

Thou shalt confesse thy fayth ere thou depart, and therfore say thy minde freely, and be not ashamed so to do.

White.

I am not ashamed of the Gospell of Christ, because it is the power of God to saluation vnto all that beleue, & S. Peter sayth: If any man do aske thee a reasō of the hope that is in thee, make him a direct aunswere, and that with meekenes. Who shall haue the examination of me?

Chaunc.

My Lord of Glocester shall haue the examinatiō of thee.

White.

My Lorde, will you take the paynes to wet your coate in my bloud? be not guilty thereof: I warne you before hand.

Brookes.

I will do nothing to the contrary to our law.

White.

My Lorde, what is it that you doe request at my handes?

Brookes

I will appose thee vpon certayne articles, & principally vpon the sacramēt of ye aultar? How doest thou beleue of the blessed Sacrament of the aulter? Beleuest thou not the reall, carnall,The Sacrament of the Aultar. and corporall presence of Christ in the same, euen the very same Christ that was borne of the virgine Mary, that was hanged on the Crosse, and that suffered for our sinnes? (and at these words they al put of their cappes and bowed theyr bodyes.)

White.

My Lord what is a Sacrament.

Brookes.

It is the thing it selfe the which it representeth.

White.

My Lord that can not be, for he that representeth a Prince can not be the Prince himselfe.

Brookes.

How many sacraments findest thou in the scriptures called by the name of Sacramentes?

White.

I finde 2. Sacraments in the Scriptures, but not called by the names of the sacramentes. But I thinke S. Augustine gaue them the first name of Sacramentes.

Brookes.

Then thou findest not that word sacramēt in the Scriptures.

White.

No my Lord.The name of Sacramentes no [...] found in the Scriptures.

Brokes.

Did not Christ say: This is my body? and are not his words true?

White.

I am sure the wordes are true, but you play by me as the deuill did by Christ, for he sayd, If thou be. Mat. 4. For it is. &c. Psal. 91.How the Papistes play with Scriptures, as the deuill did when he tempted Christ. But the words that folowed after he clean left out, which are these: Thou shalt walke vpon the Lion and Aspe. &c. These woordes the Deuill lefte out because they were spoken agaynst hymselfe: and euen so doe you recite the Scriptures.

Brokes.

Declare thy fayth vpon the Sacrament.

White.

Christ and his Sacramentes are like,Whites opinion of the Sacramēt. because of the natures, for in Christ are 2. natures, a diuine and a humane nature: so likewise in the Sacrament of Cristes body and bloud, there be two natures: the which I deuide into 2. partes, that is, externall and internal. The external part is the element of bread and wine, according to the saying of S. Austine. The internal part is the inuisible grace which by the same is represented. So is there an externall receiuing of the same Sacrament, & an internall. The externall is with the hande, the eye, the mouth, and the eare.Double receauing of the Sacrament, externall and internall. The internall is the holy ghost in the hart, which worketh in me fayth. Wherby I apprehend all the merits of Christ, applying the same wholly vnto my saluation. If this bee truth beleue it, and if it be not, reproue it.

Doct. Hoskins.

This is Oecolampadius doctrine, & Hooper taught it to the people.

Brokes.

Doest thou not beleue that after the wordes of cō secration there is the naturall presence of Christes body?

White.

My Lord, I will aunswere you, if you wyll aunswere me to one question. Is not this article of our beliefe true: He sitteth at the right hand of God the father almighty? if he be come from thence to iudgement, say so.

Brokes.

No. But if thou wilt beleue the Scriptures, I will proue to thee that Christe was both in heauen and in earth at one time.A Popishe Paradoxe Christes body both in heauen and in earth at one tyme.

White.

As he is God, he is in all places: but as for hys manhood, he is but in one place.

Brokes.

S. Paule sayth. 1. Cor. 15. Last of all he was seene of me. &c. Here S. Paule sayth he sawe Christ, and S. Paule was not in heauen.

White.

S. Pauls chief purpose was by this place to proue the resurrection. But how do you proue that Christ when he appered to S. Paule, was not still in heauen: like as he was sene of Stephen, sitting at the right hand of God?How S. Paule saw Christ. Supra Psal. 54 S. Augustine sayth the head that was in heauen dyd crye for the body and members which were on the earth & said Saul, Saul, why persecutest thou me? And was not Paule taken vp into the thyrd heauen where hee might see Christ▪ as he witnesseth. Cor. 15. For there he doth but onely saye that he saw Christ, but concerning the place, hee speaketh nothing. Wherfore this place of scripture proueth not that Christ was both in heauen and earth at one tyme.

Brokes.

I told you before he woulde not beleeue. Here be three opinions, the Lutherans, the Oecolampadians, and we the Catholickes.B. Brookes leaueth the Scripture & proueth the Sacrament by other matter. If you the Oecolampadians haue the truth: then the Lutherians & we the catholickes be out of the way. If the Lutherians haue the truth, then you the Oecolampadians and we the Catholickes be out of the way. But if we the catholicks haue the truth, as we [Page] haue in deede, then the Lutherians and you the Oecolampadians are out of the way: as ye are in deede, for the Lutherians do call you heretickes.

White.

My Lorde, ye haue troubled me greatly wyth the Scriptures.

Brokes.

Did I not tell you it was not possible to remoue him from his errour? Away with him to the Lollardes Tower, and dispatch him as soone as ye can.

This was the effect of my first examination. More examinations I had after this, which I haue no tyme now to write out.

The trembling and shaking of Blackston at the examination of Richard White.Amongest many other examinatiōs of the foresaid Richard White, at diuers and sondry times susteined, it happened one time, that Doctour Blackston Chancellour of Exeter sa [...]e vpon him, with diuers other, who alledging certayne Doctors, as Chrysostom, Cyprian, Tertullian, agaynst the sayd Richard, and being reproued by hym for his false patching of the Doctors, fell in such a quaking, & shaking (his conscience belike remorsing him) that he was fayne, [...]lowping downe, to laye both his handes vpon his knees. to stay his body from trembling.

Then the sayd Iohn Hunt and Richard White, after many examinatiōs and long captiuity, at length were called for and brought before Doctour Geffrey the Byshops Chancellor,Condemnation of Iohn Hunt & Richard White. there to be condemned, and so they were. The high Sheriffe at that present was one named Syr Anthony Hungerford, who being thē at the Sessions, was there charged with these two condēned persōs, with other, malefactours there condemned likewise the same time, to see the execution of death ministred vnto them.

In the meane tyme M. Clifforde of Boscon in Wiltshyre,The Christen zeale of M. Clifford. sonne in law to the sayd Syr Anthony Hungerford the Shiriffe, commeth to his father, exhorting him & counselling him earnestly in no case to medle with the death of these two innocent persons: and if the Chauncellour and Priestes would needes be instant vpon him, yet he should first require the writ to be sent downe De comburendo, for his discharge.

Syr Anthony Hungerford hearing this, and vnderstanding Iustice Browne to be in the town the same time, went to him to aske his aduise & coūsel in the matter: who told him that without the writ sent downe from the superiour powers, he could not be discharged: and if the writte were sent, then he must by the law do his charge.

The Sheriffe vnderstanding by Iustice Browne how farre he might go by the lawe,Example of Christian pietye in a Shrieffe to be noted. and hauing at that time no writ for his warrant, let them alone, and the next daye after taking his horse departed.

The Chauncellor all this while maruelling what the Sheriffe ment, and yet disdayning to go vnto him but looking rather the other should haue come first to him, at last hearing that he was ridden, taketh his horse and rideth after him: who at length ouertaking the said Sheriffe, declareth vnto him, how he had committed certaine condemned prisoners to his hand, whose duty had bene to haue sene execution done vpō the same: which for that he had not done, the matter he sayd, was great, and therfore wylled him to look well vnto it how he would aunswere the matter. And thus began he fiercely to lay to his charge.

Wherin note, gentle Reader, by the way, the close and couert hypocrisy of the Papistes in theyr dealinges.A note to be obserued concerning the Papists dealinges. Who in the forme and stile of their owne sentence cōdemnatory. pretend a petition vnto the seculer power, In visceribus Iesu Christi, vt iuris rigor mitigetur, atque vt parcatur vitae, That is, That the rigour of the law may be mitigated, and that their life may be spared. And how standeth this now with their owne doinges and dealinges,The Papistes charged with manifest dissimumulation. when this Chauncellour (as ye see) is not onely contented to geue Sentence agaynst them, but also hunteth here after the Officer, not suffering him to spare them, although he would? What dissimulation is this of men, goyng and doyng contrarye to their owne wordes and profession? But let vs returne to our matt [...] agayne.

The Sheriffe hearing the Chaūcellours wordes, and seeing him so vrging vpon him, tolde him agayne that he was no babe, which nowe was to be taught of hym. If he had any writ to warrant and discharge him in burning those men, then he knew what he had to do. Why, saith the Chauncellour, did not I geue you a writ, with my hande and 8. moe of the Close set vnto the same? Well quoth the Sheriffe that is no sufficient discharge to me, and therfore as I told you, if ye haue a sufficient writ and warrant frō the superiour powers, I know then what I haue to do in my office: otherwise, if you haue no other writ but that, I tell you, I wil neither burne them for you nor none of you all. &c.

Where note agayne (good Reader) how by this it may be thought and supposed, that the other poore Saintes and Martyrs of God,Burning without a sufficient Writt [...]. such as had bene burned at Salisburye before, were burned belike without any authorised or sufficient writ from the superiours, but onely vpon the information, of the Chauncellour and of the Close, through the vncircumspect negligence of the Sheriffes, which shoulde haue looked more substantially vpon the matter. But this I leaue and referre vnto the Magistrates. Let vs returne to the story agayne.

Doct. Geffrey

the Chauncellour thus sent away from the Sheriffe, went home, and there fel sicke vpon the same (for anger belike) as they signified vnto me, whiche were the partyes themselues, both godly and graue persons, who were then condemned, the one of them,Rich. White now Vicar of Malbrough in Wilshire. which is Richarde White being yet aliue.

The vnder Sheriffe to this Syr Anthony Hūgerford aboue named, was one M. Michell, likewise a right and a perfect godly man. So that not long after this came down the writ to burne the aboue named Rich. White,M. Mi [...]hell vnder Sheriffe b [...] neth the writte. & Iohn Hunt, but the vnder Sheriffe receiuing the said writ, sayd I will not be guilty (quoth he) of these mens bloud, & immediately burnt the writing, and departed his way. With in 4. dayes after the Chauncellour dyed. Concerning whose death this cōmeth by the way to be noted, that the [...]e 2. foresaid Iohn Hunt and Richard White being the same time in a lowe and darcke Dungeon, being Saterday, toward euening (according to theyr accustomed maner) fell to euening prayer. Who kneeling there together, as they should begin theyr prayer,Gods [...] kinges [...] the death [...] D. Geffrey Chauncellour of Salisbury. sodēly fel both to such a straūge weeping & tendernes of hart (but how they could not tell) that they could not pray one word, but so cōtinued a great space brusting out in teares. After that night was past, and the morning come, the first word they heard, was that the Chauncellour theyr great enemy was dead. The tyme of whose death they found to be the same houre, whē as they fell in such a sodeyne weeping. The Lord in all his holy workes be praysed. Amen. Thus muche concerning the death of that wicked Chauncellour.

This Richard White, and the sayd Iohn Hunt, after the death of the Chauncellour, the Byshop also being dead a litle before, continued still in prison til the happy cōming in of Queene Elizabeth: and so were set at liberty.

*The Martyrdome of a young lad of eight yeares olde, scourged to death in Bishop Boners house in London.

IF bloudy torm [...]ntes and cruell death of a poore innocent suffering for no cause of his owne,The story of Iohn Fetty, and Martyrdome o [...] his child [...]. but in the trueth of Christ and his Religion, do make a Martyr, no lesse deserueth the child of one Iohn Fetty, to be reputed in ye Catalogue of holy Martirs, who in the house of Bishop Boner vnmercifuly was scourged to death, as by the sequele of this story here folowing may appeare.

Amongest those that were persecuted & miserably imprisoned for the profession of Christes Gospell, & ye [...] mercifully deliuered by the prouidence of God, there was one Iohn Fetty, a simple and godly poore man dwelling in the parish of Clerkenwell, & was by vocation a Taylor, of the age of 42. yeres or therabout, who was accused and complained of, vnto one Brokenbury a priest & a parson of the same parish, by his own wife, for that he would not come vnto the church, & be partaker of theyr Idolatry & superstition: & therfore through ye sayd priestes procurement, he was apprehēded by Rich. Tanner & his felow, constables there, and one Martin the Hedborough.Gods dreadfull hand vpon a wife seeking the destruction of her husband. Howbeit immediatly vpō his apprehēsion, his wife (by the iust iudgemēt of God) was stricken mad, and distract of her wits: which declared a maruelous exāple of the iustice of God agaynst such vnfaythfull and most vnnaturall treachery. And although this example perhaps for lack of knowledge & instruction in such cases little moued the consciences of those simple poore mē ▪ to surcease their persecutiō: yet natural pity towards that vngratefull woman, wrought so in theyr harts that for the preseruation & sustentatiō of her & her 2. children (like otherwise to perishe) they for that present let her husband alone and would not cary him to prison, but yet suffered him to remayne quietly in his own house. During whiche time, he as it were forgetting the wicked and vnkinde fact of his wife, did yet so cherish and prouide for her, that within the space of three weekes (through Gods mercifull prouidence) she was well amēded, and had recouered agayne some stay of her wits and senses.

But suche was the power of Sathan in the malicious hart of that wicked woman, that notwithstanding his gē tle dealing with her, yet she so soone as she had recouered some health, did agayne accuse her husband:The wyfe persecuting her husband. whereupon he was the second time apprehended, and caryed vnto Syr [Page] Iohn Mordaunt Knight, one of the Queenes Commissioners, and he vppon examination sent him by Cluny the Bishops Sumner, vnto the Lollardes Tower: where he was (euen at the first) put into the paynefull stockes, and ha [...] a dish of water set by him,Iohn Fetty agayne apprehended. The strayte handling of Iohn Fetty by Syr Iohn Mordant▪ Richard Smith dead in prison through cruell handling. with a stone put into it. To what purpose God knoweth, except it were to shew that he shuld look for litle other sustenance. Which is credible inough, if we consider their like practises vpon diuers before mentioned in this history, as amongest other (vppon Richard Smith, who dyed through theyr cruel imprisonmēt. Touching whom, when a godly woman came vnto Doct. Story to haue leaue yt she might bury him, he asked her if he had any straw or bloud in his mouth: but what he ment therby, I leaue to the iudgement of ye godly wise.

After the foresayd Fetty had thus layn in the prison by the space of xv. dayes, hanging in the stockes, sometyme by the one legge and the one arme, sometime by the other, and otherwhiles by both, it happened that one of his children (a boy, of the age of eight or nine yeares) came vnto ye Bishoppes house to see if he could get leaue to speak with his father.The cruell handling and scourg [...] of Iohn Fettyes childe. At his comming thether, one of the Bishoppes Chaplaynes met with him and asked him what he lacked, and whome he would haue. The childe answered that hee came to see his father. The Chaplayne asked agayne, who was his father. The boy then tolde him and poynting towardes Lollardes Tower, shewed him that his father was there in prison. Why (quoth the priest) thy father is an hereticke. The childe being of a bold and quicke spirit, and also godly brought vp and instructed by his father in the knowledge of God, answered & sayd: my father is no heretick: but you are an heretick: For you haue Balams mark

The miserable tyrranny of the Papists in scourging a [...].With that the Priest tooke the childe by the hand, & caried him into the Bishops house (whether to the Bishop, or not, I know not, but like enough he did) & there amō gest them they did most shamelesly and without all pitty, so whip and scourge, being naked, this tender childe, that he was all in a gore bloud, and then, in a ioly brag of their Catholicke tyranny, they caused Cluny, hauing his coate vpon his arme, to cary the childe in his shyrt vnto his father being in prison, ye bloud rūning downe by his heeles.

At his comming vnto his father, the child fel down vp-his knees,The childe all bloudy brought to his father in prison. Cluny caryeth the [...] agayne to the Byshops hou [...]e. and asked him blessing. The poore man then beholding his childe, & seeing him so cruelly arrayed, cryed out for sorrow and sayd: Alas Wil, who hath done this to thee? The boy aunswered, that as he was seeking how to come to see his father, a priest with Baalams mark took him into the Bishops house, and there was he so handled. Cluny therwith violently plucked the childe away out of his fathers handes, and caryed him backe agayne into the Bishops house, where they kept him three dayes after.

And at the three dayes end, Boner (minding to make the matter whole, and somewhat to appease the poore mā, for this their horrible fact) determined to release him, and therfore caused him early in a morning to be brought out of Lollardes tower,The wordes betweene Boner and Iohn Fetty. into his bedchamber, where he foūd the B. basting of himselfe against a great fire: & at his fyrst entring into the chamber, Fetty said, God be here & peace. God be here and peace (quoth Boner) that is neither God speede, nor good morrow. If yee kicke agaynst this peace (sayd Fetty) then this is not the place that I seek for.

A Chaplayne of the Bishops standing by, turned the poore mā about, & thinking to deface him, said in mocking wise: what haue we here? a plaier? whilest this Fetty was standing in the bishops chamber, he espied hanging about the Bishops bed a great payre of blacke beades: wherupon he said: [...] my Lord, I thinke the hangman is not far off: [...]o [...] the halter (pointing to the beades) is here already. At which wordes the Bishop was in a marueilous rage.

Then immediately after he espyed also, standing in the sayd Bishops chamber in the windowe, a little Crucifixe (before which belike Boner vsed to kneele in the tyme of his hipocriticall prayers.Boners Crucifixe.) Then he asked the Bish. what it was: and he answered that it was Christ. Was he hādled so cruelly as he is here pictured, quoth Fetty?

Yea that he was, sayd the Bishop.

And euen so cruelly will you handle suche as come before you.B. Boner compared to Cayphas. For you are vnto Gods people, as Cayphas was vnto Christ.

The Bishop being in a great fury, sayd: thou art a vile hereticke, and I will burne thee, or els I wil spend al that I haue vnto my gowne.

Nay my Lord, sayd Fetty, yee were better to geue it to some poore body, that he may pray for you. But yet Boner bethinking in himselfe of the daunger that the childe was in by theyr whipping, and what perill might ensue therupon, thought better to discharge him: whiche thing was accomplished.

Wherupon, after this and suche talke, the Bishop at last discharged him, willing him to go home and cary hys childe wt him: whiche he so did, and that with a heauy hart to see hys poore boy in such extreme payne and griefe.B. Boner for feare of the law in murdering a childe, deliuered the father out of prison. The Martyrdome of a childe scourged to death in Boners house. But within 14▪ dayes after the childe dyed, whether thorough this cruell scourging, or any other infirmitie: I know not & therfore I referre ye truth therof vnto ye Lord, who knoweth al secretes, and also to the discreete iudgement of the wise reader. But howe soeuer it was, the Lorde yet vsed this theyr cruell & detestable fact, as a meanes of his prouidence for the deliuery of this good poore man and faythfull Christian, his name be euer praysed therefore. Amen.

The cruell handling and burning of Nicholas Burton Englishman and Marchaunt in Spayne.

FOrasmuch as in our former booke of Actes and Monuments mention was made of the Martyrdome of Nicholas Burton,The story of Nicholas Burton Martyr in Spayne. I thought here also not to omit the same the story being suche as is not vnworthy to be knowne, as wel for the profitable example of his singular constancie, as also for the noting of the extreme dealing and cruell reuenging of those Catholicke Inquisitours of Spayne, who vnder the pretensed visour of Religion, do nothyng but seeke theyr owne priuate gaine and commoditie, with crafty defending and spoyling of other mens goodes, as by the noting of this story may appeare.

The fift day of the moneth of Nouember, about the yeare of our Lord God .1560. this Nicholas Burton Citizen sometyme of London and Marchaunt,Nicholas Burtō Londoner. dwellyng in the Parishe of little Saint Barthelmew, peaceably and quietly followyng his traffike in the trade of Marchaundise, and beyng in the Citie of Cadix in the parties of Andolazia in Spayne, there came into his lodgyng a Iudas (or as they terme them) a Familiar of the Fathers of the Inquisition. Whom asking for the sayde Nicholas Burton, fayned that hee had a Letter to deliuer to his owne handes: by which meanes he spake with him immediatly And hauing no Letter to deliuer to him then the said Promoter or Familiar, at the motiō of the Deuill his maister, whose messenger he was, inuented an other lye, and sayde that he would take ladyng for London in such shippes as the said Nicholas Burton had fraited to lade, if he would let any: which was partly to know where he laded hys goods, that they might attache them, and chiefly to detract the tyme vntill the Alguisiel, or Sergeant of the sayd Inquisition might come and apprehende the body of the sayd Nicholas Burton: which they dyd incontinently.

Who then wel perceauyng yt they were not able to burden nor charge him yt he had written, spoken, or done any thyng there in that countrey against the Ecclesiasticall or Temporall lawes of the same Realme, boldly asked them what they had to lay to his charge that they did so Arrest hym and bad them to declare the cause and he would aunswere them. Notwithstanding, they aunswered nothing, but commaunded him with cruell threatnyng woordes to hold his peace, and not to speake one word to them.

And so they caryed hym to the cruell and filthy common prison of the same Town of Cadix,Nich. Burton layd in prison, they hauing no cause to charge him with. where he remayned in yrons 14. dayes amongst theeues.

All which time he so instructed the poore prisoners in the word of God, according to the good talent which God had geuen hym in that behalfe and also in the Spanyshe tongue to vtter the same, that in short space he hadde wel reclaymed sundrye of these superstitious and ignoraunt Spanyardes to embrace the word of God, and to reiecte theyr popish traditions.

Which being knowne vnto the officers of the Inquisition,Nich. Burton caryed to Ciuil [...] ▪ they conueyed hym laden with yrons from thence to a citty called Siuill, into a more cruell and straighter prison called Triana, where the sayd fathers of the Inquisition proceeded agaynst him secretly according to theyr accustomable cruell tyranny, that neuer after he could be suffered to write or to speake to anye of his nation: so that to this day it is vnknowne who was hys accuser.

Afterward the the xx. day of December, in the foresayd yeare,Nich. Burton brought to iudgement after a disguised maner. they brought the sayde Nicholas Burton with a great number of other prisoners, for professing the true Christian Religion, into the Cittye of Siuill, to a place where the sayde Inquisitours sate in iudgement, whiche they called the Awto, with a Canuas coate, wherupon diuers partes was paynted the figure of on huge Deuill, tormenting a soule in a flame of fire, & on his head a coppyng tanke of the same worke.

His tongue was forced out of hys mouthe with a clouen sticke fastened vpon it,Nich. Burton with an other Englishman of Southampton condemned. that hee shoulde not vtter hys conscience and fayth to the people, and so he was set with an other englishmā of Southampton, and diuers others condemned menne for Religion, as wel Frenche menne, [Page]

❧The maner of the Popish Spaniardes, in carying Nicholas Burton a blessed Martyr of Christ, after most spitefull sort, to the burning.

as Spanyardes, vpon a Scaffold ouer agaynst the sayde Inquisition, where their sentences and iudgementes wer read and pronounced agaynst them.Anno 1558. Nouember.

And immediately after the sayd sentences geuen, they were all caryed from thence to the place of execution wyth out ye citty, where they most cruelly burned him, for whose constant fayth God be praysed.

This Nicholas Burton by the way, and in ye flames of fire made so chearfull a countenaunce, embracing death with all pacience and gladnesse, that the tormentors and enemies which stoode by, sayd that the Deuill hadde hys soule before he came to the fire, and therefore they sayd his senses of feeling were past him.

It happened that after the Arrest of thys Nicholas Burton aforesayd, immediately all the goodes and Marchaundise whiche he brought with him into Spayne by ye way of trafficke, were according to their common vsage, seised, and taken into the Sequester: amonge the whiche they also rolled vp much that appertayned to an other English Marchaunt, wherwith he was credited as Factour. Wherof so soone as newes was brought to the Marchant aswell of the imprisonment of hys Factoure,The trouble of Iohn Frontō Citizen of Bristow, in Spaine. as of the Arrest made vppon his goodes, hee sent his Atturney into Spayne with authoritie from hym, to make clayme to his goods, and to demaund them: whose name was I. Fronton Citizen of Bristow.

When his Atturney was landed at Siuill, and hadde shewed all hys Letters and writinges to the holye house, requiring them that such goodes might be deliuered into his possession, aunswere was made him that hee must sue by Bill, and retayne an Aduocate (but all was doubtlesse to delay him) and they forsoothe, of curtesie assigned hym one to frame his supplication for him, and other such bils of petition, as he had to exhibite into theyr holye Courte, demaunding for eche Bill viii. Rials, albeit they stoode him in no more stead, then if he had put vp none at al. And for the space of three or foure monthes this fellow missed not twise a day, attending euery morning and afternoone at the Inquisitours Palace, suing vnto them vppon hys knees for hys dispatche, but specially to the Byshoppe of Tarra [...]on, who was at that very time chiefe in the Inquis [...]tion at Siuill, that he of hys absolute authoritie woulde commaund restitution to be made thereof: but the bootie was so good and so great, that it was very hard to come by it agayne.

At the length, after hee had spent whole 4. monthes in sutes and requestes, and also to no purpose, hee receaued this aunswere from them, that he must shewe better euidence and bring more sufficient certificates out of Englād for proofe of his matter, then those whiche he had already presented to the Courte.Note the rauening extortion of these Inquisitours. Whereupon the party forthwith posted to London, and with all speede returned to Ciuill agayne with more ample and large letters testimonialles and certificates, according to theyr request, and exhibited them to the Court.

Notwithstanding, the Inquisitours still shifted hym off, excusing themselues by lacke of leysure, and for y• they were occupyed in greater and more weighty affayres, and with suche aunsweres delayed hym other foure monthes after.

At the last, when the party had wellnigh spent all hys money,The vyle proceding [...] of the Inquisitors of Spayne. and therefore sued the more earnestly for hys dyspatch, they referred the matter wholy to the Byshop. Of whom, when he repayred vnto him, he had this aunswere that for himselfe he knew what he had to do: howbeit hee was but one man, and the determination of the matter appertayned vnto the other Commissioners as well as vnto him: and thus by posting & passing it from one to an other, the party could obtayn no end of his sute. Yet for his importunitie sake, they were resolued to dispatche hym, it was on this sort: One of the Inquisitours called Gasco a man very well experienced in these practises, willed the party to resort vnto hym after dinner.

The fellow being glad to heare these newes, and supposing that his goodes should be restored vnto hym, and that he was called in for that purpose to talk with ye other that was in prison, to conferre with him about theyr accomptes, the rather through a little misunderstanding, hearing the Inquisitour cast out a word, that it shoulde be needeful for him to talk with the prisoner, and being therupon more then halfe perswaded, that at the lengthe they ment good fayth, did so, and repayred thether about the euening. Immediately vppon his comming, the Iayler was forthwith charged with him, to shut hym vp close in such a certayne prison, where they appoynted hym.

The party hoping at the first that he hadde bene called for about some other matter,Iohn Fronton imprisoned by the Spanish Inquisitors for asking his owne goodes. and seeing himselfe contrary to his expectation, cast into a darcke dungeon, perceyued at the length that the worlde went with hym farre otherwise then he supposed if would haue done.

But within two or three dayes after, he was brought forth into the Court, where he beganne to demaunde hys [Page] goodes:Anno 1558. and because it was a deuise that well serued their turne without any more circumstance they bad him saye his Aue Maria. I [...]hn Fronton iudged [...] an heretike for not reding to Aue Maria, [...] then [...] Scrip [...]re hath. [...] the [...] Ma [...]chaunt [...] of his goodes. The party began & said it after this maner Aue Maria gratia plena Dominus te cum, benedicta tu in mulieribus & benedictus fructus ventris tui Iesus. Amen.

The same was written word by word as hee spake it: and without anye more talke of clayming his goodes because it was booteles, they commaunde him to prison agayne, and enter an action agaynst him as an hereticke, for asmuch as he did not say his Aue Maria after the romish fashion, but ended it very suspiciously, for he should haue added moreouer: Sancta Maria mater Dei ora pro nobis pecca toribus, by abbreuiating whereof, it was euident enough (sayd they) that he did not allow the mediation of saintes.

Thus they picked a quarrell to deteine him in prison a longer season, and afterwardes brought him forth into their stage disguised after theyr manner: where sentence was geuen that he should loose all the goodes whiche he sued for, though they were not his own, and besides this suffer a yeares imprisonment.

¶The Martyrdome of an other Englishman in Spayne.

An other [...]lishe [...] burnt [...] Spayne. [...] afore [...] 907.AT what tyme this blessed Martyr of Christe suffered, which was the yeare of our Lord .1560. December. 22. there suffered also an other Englishman, with other xiii. one of them being a Nunne, an other a Fryer, both constant in the Lord. Of which xiii. read before, pag. 934.

*Iohn Baker and Willam Burgate Martyrs.

[...] Baker [...] [...]urgate [...] in [...].IOhn Baker and William Burgate, bothe Englishmen in Cales, in the countrey of Spayne, were apprehended and in the Citty of Siuill burned the second day of Nouember.

¶Marke Burges and William Hoker Martyrs.

Marke Burges burnt in Lushborne.MArke Burges an Englishman, Mayster of an English ship called the Minion, was burned in Lushborn a citty in Portingale. an. 1560.

William Hoker a young manne, about the age of xvi. yeares, [...] being an Englishman, was stoned to death of certayne young men there in the Citty of Siuill, for the confession of his fayth. an. 1560.

But of these and such other actes and matters paste in Spayne, because they fell not within the compasse of Q. Maryes raygne, but since her tyme, an other place shall serue hereafter (the Lord willing) to entreat more at large of the same, when we come to the yeares and raygne of the Queene that now is, where we haue more conueniently to inferre not onely of these matters of the Martyrs (wherof somewhat also hath bene touched before, pag. 907. but also of the whole Inquisition of Spayne, and Plackarde of Flanders, wt the tragical tumults & troubles happening wtin ye last memory of these our latter dayes, according as it shall please the mercy of the Lord to enable our endeuor with grace and space to the accomplishment therof.

¶A chapter or treatise concerning such as were scourged and whipped by the Papistes in the true cause of Christes Gospel

[...]ANd thus through the mercifull assistaunce and fauourable ayd of Christ our Sauiour, thou hast as in a generall Register (good Reader) the story collected, if not of all, yet of the most part, or at least, not many I trust omitted of such good Sayntes and Martyrs as haue lost theyr lyues, and geuen theyr bloud, or dyed in prison for the testimony of Christes true doctrine and sacramentes, [...] from the time of the cruell Statute first geuen out by king Hē ry the 4. Ex officio, pag. 523. vnto this present tyme, & especially vnder the raygne of Queene Mary.

Now after this bloudy slaughter of GODS good sayntes and seruau [...]tes thus ended and discoursed, let vs proceede (by the good pleasure of the Lord) somewhat like wise to entreate of such as for the same cause of Religyon haue bene, although not put to death, yet whipped and scourged by the aduersaryes of Gods worde, first begynning with Richard Wilmot and Thomas Farefaxe, who about the tyme of Anne Aschue, wer pittifully rent & tormented with scourges and stripes for theyr faythfull standing to christ, and to hys truth, as by the story and examination both of the sayde Rich. Wilmot, and of Thomas Farefaxe nowe following, may appeare.

The scourging of Richard Wilmot, and Thomas Fayrefaxe.

AFter the first recantation of Doct. Crome for his Sermon which he made the fift Sonday in Lent at Saint Thomas Acons, being the mercers Chappell,The scourging of Richard Wilmot and Tho. Fayrefaxe. his Sermon was on the Epistle of the same day, written in the x. chap. to ye Hebrues, wherein he proued very learnedly by the same place of Scripture and others, that Christ was ye onely and sufficient Sacrifice vnto God the Father,D. Crome [...] Sermon. for the sinnes of the whole world, and that there was no more sacrifice to be offered for sinne by the Priestes, for as muche as Christ had offered his body on the Crosse, and shed his bloud for the sinnes of the people, & that once for all. For ye which Sermon he was apprehended of Boner & brought before Stephen Gardyner & other of the Counsell, where he promised to recant his Doctrine at Paules Crosse, ye second Sonday after Easter. And accordingly, he was there & Preached, Boner wt all his Doctours sitting before him but he so Preached and handled his matter,D Cromes recantation. that he rather verified his former saying, then denyed any parte of that which he before had Preached. For the whiche the Protestantes praysed God, and hartely reioysed.

But Byshop Boner with his Champions, were not therewith pleased, but yet notwithstanding they had hym home wt them, & so handled him amongest the woluish generation. that they made him come to the Crosse agayne ye next Sonday.

And because the Magistrates shoulde now heare him, & be witnesses of this recantation which was moste blasphemous,D. Crome caused to recant the second tyme. to deny Christes sacrifice to be sufficient for penitent sinners, & to say that the sacrifice of the Masse was good godly, and a holy sacrifice, propitiatorye and auayleable both for the quicke and the deade: Because (I saye) that they would haue ye nobles to heare this blasphemous doctrine, the viperous generation procured all the chiefe of the Counsell to be there present.

Nowe to come to our matter at this tyme, the same weeke, betweene his first Sermon and the last,Richard Wilmot Prentise in Bow lane. and while Doct. Crome was in duraunce, one Rich. Wilmot being Prentise in Bow lane, being of ye age of eighteene yeares, and sytting at his worke in his Maysters shop the Tuesday, in ye moneth of Iuly, One Lewes a Welchmā, being one of the Garde, came into the shoppe, hauing things to doe for himselfe.

One asked him what newes at the Court, and he answered that the old hereticke D. Crome had recanted now in deede, before the Counsell,Lewes one of the Garde, a Welchman a Popishe persecutour. and that he should on Sonday nexte bee at Paules Crosse agayne and there declare it.

Then Wilmot sitting at his Maysters worke, & hearing hym speake these wordes and reioysing in the same began to speake vnto hym,Wilmot defendeth D. Crome [...] Sermon. saying yt he was sory to heare these newes. For (sayd he) if Crome should say otherwise then he hath sayd, then is it contrary to the truth of Gods worde, and contrary to his owne conscience, which shall before God accuse hym.

Lewes

aunswered and sayd that he had Preached & taught heresy, and therefore it was meete that he should in such a place reuoke it.

Wilmot

tolde him that he would not so say, neyther did he heare hym Preach any doctrine contrary to Gods worde written, but that he proued his doctrine, and that sufficiently by the Scriptures.

Lewes

then asked him how he knew that.

Wilmot

Aunswered by the Scripture of God, wherein he shall find GODS will and pleasure, what he willeth all men to do and what not to do: and also by them he should prooue and trye all doctrines, and the false doctrine from the true.

Lewes

sayde: it was neuer mery since the Bible was in Englishe: and that he was doth an hereticke and a traitour that caused it to be translated into Englishe (meaning Cromwell) and therefore was rewarded according to his desertes.The Lord Cromwell wrongfully accused.

Wilmot

aunswered agayne: what his desertes and offences were to his Prince, a great many do not knowe, neyneyther doth it force whether they do or no: once he was sure that he lost his lyfe for offending his Prince, and the law did put it in execution: Adding moreouer concerning that man, that he thought it pleased GOD to rayse hym vp from a low estate, and to place him in hyghe authority, partly vnto this, that he should do that as all the Bishops in the Realme yet neuer dyd, in restoring agayne Gods holy worde, which being hyd long before from the people in a straunge tongue, & now comming abroad amongest vs, will bring our Byshops & Priestes, sayde he,The doinges of the Lord Cromwell defended. in lesse [Page] estimation among the people.

Lewes

asked why so?

Wilmot

sayde: because their doctrine and liuing was not according to his word.

The common reason of the Papistes, why the Scriptures s [...]ould not be in Englishe.Then sayde Lewes: I neuer heard but that all men shoulde learne of the Byshops and Priests, because they are learned men, and haue bene brought vp in learning all the dayes of their liues. Wherefore they must needes know the truth, and our fathers did beleue their doctrine and learning, and I thinke they did well: for the worlde was farre better then, then it is now.

Wilmot aunswered: I will not say so: For wee muste not beleue them beause they are Bishops, neyther because they are learned, neither because our forefathers did follow theyr doctrine. For I haue read in Gods booke how that Byshoqpes and learned men haue taught the people false doctrine, and likewise the Priestes from time to time and in deede those people our forefathers beleued as they taught: and as they did thinke, so did the people thinke. But for al this,Gods truth goeth not alwayes by tytle & fame of great learning. Christ calleth thē false Prophetes, theeues and murtherers, blinde leaders of the blinde, willing the people to take heede of them, least they should both fal into the ditche.

Moreouer, we read that the Byshoppes, Priests, and learned men haue bene commonly resisters of the trueth, from time to time, and haue alwayes persecuted the Prophetes in the old lawe, as theyr successours did persecute our Sauiour Christ and hys Disciples in the newe lawe.Learned men how farre they are to be credited. We must take heed therefore, that we credite them no further then God will haue vs, neyther to followe them nor our forefathers, otherwise then he commaundeth vs. For almighty God hath geuen to all people, as well to kings and Princes, as Byshoppes, Priests, learned and vnlearned men, a commaundement and law, vnto the which he willeth all men to be obedient. Therfore if any Bishop or Prieste, preache or teache, or Prince or Magistrate commaunde any thing contrary to his commaundement, we must take heede how we obey them. For it is better for vs to obey God then man.

Mary sir, quoth Lewes, you are a holy Doctoure in deede. By Gods bloud if you were my man, I woulde set you about your busines a little better, and not to look vpon bookes: and so woulde your Mayster if hee were wise. And with that in came his mayster and young man wyth hym, which was seruaunt with M. Daubny in Watling streete.

His mayster asked what the matter was.

Lewes sayd that he had a knauish boy here to his seruaunt,Wilmot complayned of to his Mayster. and how that if he were his, he would rather hang him, then keepe him in his house.

Then his Mayster, being somewhat moued, asked his fellowes what the matter was.

They sayde: they began to talke about Doct. Crome.

Then hys Mayster asked hym what hee hadde sayde, swearyng a great othe, that he would make hym to tell hym.

He sayd that he trusted he had sayd nothing, whereby either he or M. Lewes may iustly be offended. I pray you (quoth Wilmot) aske him what I sayd.

Mary sir (sayd Lewes) thys he sayd, that Doct. Crome did preach and teach nothing but the truth, and howe that if he recant on Sonday next, he would be sory to heare it, & that if he do, he is made to doe it agaynst his conscience. And more he sayth, that we must not follow our Bishops doctrine and preaching: For sayth he, they be hinderers of Gods word, and persecutors of that: and how Cromwell dyd more good (that traytour) in setting foorth the Bible, then all our Byshops haue done these hundreth yeares: thus reporting the matter worse then he had sayd.

Then sayde Wilmot, that in many thinges hee made his tale worse then it was. His Maister hearyng of thys was in a great fury, and rated him, saying: that eyther he would be hanged or burned, swearing that he would take away all his bookes and burne them.

M. Daubnies seruaunt, called Thomas Fayrefaxe, taketh Wilmots part. Wilmot and Thomas Fayrefaxe sent for to the Lord Mayor.The younge man (Mayster Dawbnies seruant) standing by, hearing this, beganne to speake on his part vnto Lewes: and his talke confirmed all the sayinges of other to be true.

This young man was learned: his name was Tho. Fayrefaxe. Lewes hearing this young mans talk, as wel as the others, went his way in a rage vnto the Court.

On the morowe they heard newes, so that the sayde Wilmot and Tho. Fayrefaxe were sent for, to come to the Lord Maior. The messenger was M. Smart, Swordbearer of London. They came before dinner to ye Mayors house, and were commaunded to sit downe at dinner in ye Hall, and when the dinner was done they were both called into a Parlour, where the Mayor and Syr Roger Cholmley was, who examined them seuerally,Rich. Wilmot and Thomas Fayrefaxe examined before the Lord Mayor and M. Cholmley. yt one not hearing the other.

The effect of their talke with them was this, Syr Roger Cholmley sayd vnto the foresayd Wilmot, yt my Lorde Mayor and hee had receiued a commaundement from the Counsell, to send for hym and his companion, and to examine them of certayne thinges, which were layde vnto theyr charge.

Then sayd Mayster Cholmley to hym: Syrra, what Countreyman art thou? He aunswered that he was born in Cambridgeshyre, and in such a towne. Then he asked him how long he had bene in the City. He told him.

Then he asked what learning he had. He sayde: little learning, and small knowledge. Then (deridingly) he asked how long he had knowne Doct. Crome, he sayd: but a while about two yeares. He sayd that he was a lying boy, and said that he the sayd Wilmot was his sonne.

The other sayd vnto hym, that was vnlike, for that he neuer see his mother nor she him, Cholmley sayd he lyed, Wilmot sayd hee coulde prooue it to be true. Then hee asked him how he liked his sermon that he made at S. Thomas of Acres Chappel in Lent. He sayde that in deede hee heard him not. He sayd yes, and the other nay. Then says he, what say you to his sermon made at the Crosse the [...]ast day, heard you not that?

Wilmot.

Yes, and in that sermon he deceaued a great nū ber of people.

Cholmley.

How so?

Wilmot.

For that they looked that he shoulde haue recanted his doctrine that he taught before, and did not, but rather confirmed it.

Cholmley.

Yea Syr, but how say you now to him? for hee hath recanted before the counsell: and hathe promised on Sonday next to be at the crosse agayne, how thinke ye in that?

Wilmot.

If hee so did, I am the more sory for to heare it: and sayd he thought he did it for feare and safegard of hys lyfe.

Cholmley.

But what say you? was hys first sermon heresie or not?

Wilmot.

No, I suppose it was no heresie. For if it were S. Paules Epistle to the Hebrewes was heresie,S. Paules doctrine made heresie with the Papistes. & Paule an hereticke that preached such doctrine, but God forbyd that any Christian man should so thinke of the holy Apostle: neyther do I so thinke.

Cholmley.

Why how knowest thou that saynct Paul wrot those thinges that are in English now, to be true, wheras Paule neuer wrot english nor latine?

Wilmot.

I am certified that learned men of God, that dyd seeke to aduaunce hys word, did translate the same out of the Grecke and Hebrue, into Latine and english, and that they durst not to presume to altar the sense of the scripture of God, and last will and testament of Christ Iesus.

Then the Lorde Mayor being in a great furye, asked hym what he had to do to read such bookes, and sayd that it was pitty that his mayster did suffer him so to doe, and that he was not set better to worke: and in fyne sayd vnto him: that he had spoken euill of my Lord of Winchester & Boner, those reuerend & learned fathers & coūcellours of this Realme, for the which his fact he saw no other but he must suffer, as due to the same. And M. Cholmley sayd: yea my Lord, there are such a sort of heretickes & trayterly knaues taken now in Essex by my Lord Rich, that it is to wonderfull to heare. They shall be sent to the Byshoppe shortly, and shall be hanged and burned all.

Wilmot.

I am sory to heare that of my Lord Rich, for that he was my godfather, and gaue me my name at my Baptisme.

Cholmley

asked him when he spake with him.

He sayd not these xii. yeares.

Cholmley.

If he knew that he were such a one, he woulde do ye like by him, and in so doyng he should do God great seruice.

Wilmot.

I haue read the same saying in the Gospell, that Christ sayd to his Disciples: The tyme shal come (sayth he) that whosoeuer killeth you, shall think that he shal do God hygh seruice.

Well sir, sayd Cholmley, because yee are so full of youre Scripture, and so well learned, wee consider you lacke a quyet place to study in. Therefore you shall go to a place where you shall be most quiet, and I would wish you to study how you will answere to the Counsell of those thinges which they haue to charge you wt, for els it is like to cost you your best ioynt. I know my lord of Win. wil hā dle you wel enough whē he heareth thus much. Thē was the Officer called in, to haue him to the Counter in the Poultrye, and the other to the other Counter,Wilmot & Fayrefaxe committed to prison not one of them to see an other: and thus remayned they viii. dayes [Page] In the which time their Maisters made a great labor vnto the Lord Mayor, and to sir Roger Cholmley, to know their offences, and that they might be deliuered.

Sute made b [...] the company of Drapers for Richard Wilmot and Thomas Fayrefaxe.At length they procured the Wardens of the company of Drapers to labour with them in theyr sute to the Mayor. The Mayor went with them to the Counsell: but at that time they could finde no grace at Winchesters hand & Sir Anthonie Brownes, but that they had deserued death and that they should haue the law.

At length through entreataunce, he graunted thē thus much fauour, that they should not dye as they had deserued, but should be tyed to a cartes tayle, and be whipped three market dayes through the Cittye. Thus they came home that day, and went an other day, and the Mayor & the Wardens of the company kneeled before them to haue this open punishment released, for asmuche as they were seruauntes of so worshipfull a companye, and that they might be punished in theyr own hall before the Wardens and certayne of the companye. At length it was graunted with condition, as some said as shalbe hereafter declared.

Then were they sent before the Maysters the next day to the hall, both theyr maysters being also present, & there were layd to theyr charges, the heynous offences by them committed,M. Brooke Ma [...]ster of t [...]e compa [...] of Drapers. how they were both heretickes and traytors, and haue deserued death for the same, and this was declared wt a long processe by the Mayster of ye company, whose name was M. Brooke, declaring what great labour and sute ye Mayor & the Wardens had made for thē, to saue thē frō death, which they (as he said) had deserued, & from opē shame, which they shoulde haue had, being iudged by the Counsell to haue bene whipped iii. dayes through the city at a cartes tayle, and from these two daungers had they laboured to deliuer them, but not without great sute and also charge. For, saith he, the company hath promised vnto the Counsaile for this their mercy and fauour shewed towardes them, being of such a worshipfull company, a C. poundes, notwithstanding we must see them punished in our Hall within our selues for those theyr offences. After these and many other wordes, hee commaunded them to addresse themselues to receiue their punishment.

Then were they put asunder, and stripped from the wast vpward one after an other, [...]ch. Wil [...]t and [...]mas [...]refaxe [...]urged in Drapers [...]. and had into the hal, and in the middest of the hall, where they vse to make theyr fire there was a great ring of Iron, to the whiche there was a rope tyed fast, and one of theyr feete thereto fast tyed.

Then came two men down, disguised in Mommers apparell, with visors on theyr faces, and they beate them with great rods vntill ye bloud did follow in their bodies. As concerning this Wilmot, he could not lye in his bead 6. nightes after, for Brooke played the tyraunt with them. So it was, that with the beating and the flight, and feare they were neuer in health since, [...] as the sayd Wilmot with hys owne mouth hath credibly ascertayned vs, and we cā no lesse but testifie the same.

Thus haue we briefly rehearsed this little tragedye, wherein ye may note the malice of the enemies at al times to those which professe Christ, and take hys parte, of what estate or degree so euer they bee, according to the Apostles saying, It is geuen vnto you not onely to beleue, but also to suffer with him. To whome be honor and glory. Amen.

Next after these two aboue specified, followeth ye beating of one Thomas Greene, who in the time of Queene Mary, was caused likewise to be scourged and beaten by Doctor Story. What the cause was, here followeth in story and examination to be seene, whiche hee penned wyth his owne hand, as the thing it selfe will declare to the reader. The copy and wordes of the same as he wrote them, here follow. Wherein as thou mayst note (gentle reader) the simplicitie of the one, so I pray thee, marke the cruelty of the other part.

The scourging of Thomas Greene.

IN the reygne of Queene Mary, I Thomas Greene being brought before D. Story,The scour [...] of [...]mas Gr [...]ene. The Master promoteth the ser [...]nt. by my M. whose name is Iohn Wayland a Printer, for a booke called Antichrist, the whiche had bene distributed to certayne honest menne he asked me where I had the booke, and sayde I was a traytour. I told him I had ye booke of a Frenchman. Thē he asked me more questions, but I told him I would tell hym no more, nor could not. Then he sayd: it was no heresie but treason, and that I should be hanged, drawne, & quartered, and so he called for Cluny the keeper of ye Lollardes tower, and bad him set me fast in the stockes.

Thomas Greene put in the stockes.I was not in the Lollardes tower two houres, but Clauy came and tooke me out, and caryed me to ye Colehouse, and there I found a frenchman lying in the stocks, and he tooke him out, and put on my right legge a bolte & a fetter, & on my left hand an other, and so hee set me crosse fettered in the stockes, and tooke the Frenchman away wt him, and there I lay a day and a night. On the morow after, he came and sayd: let vs shift your hand and legge, because you shall not be lame: and he made as though he pitied me, and sayde, tell me the trueth, and I will be youre frend.

And I sayd, I had tolde the truth and would tell no other. Then he put no more but my legge in the stockes, & so went his way, and there I remayned 6. dayes, & could come to no answere.

Then Doctor Story sent for me, and asked whether I would tel him I truth, where I had the booke.Thomas Greene examined before Doctour Story. I sayd I had told him, of a frenchmā, he asked me wher I came acquainted wt the Frenchman, & where he dwelt &, where he deliuered me the booke. I sayde, I came acquaynted wt him in Newgate, I comming to my friendes which wer put in for Gods worde and truthes sake, and the Frenchman comming to his friendes also: there we did talke together and became acquaynted one with an other, and dyd eate and drinke together there with our friends in ye feare of God.

Then Story scoffed at me and sayde: then there was brother in Christ, and brother in Christ,D. Story scoffe [...] at Christes seruauntes. and reuiled me & called me an hereticke, and asked me if I had the booke of him in Newgate. I sayd no, and I tolde him, as I went on my businesse in the streete I met him, and he asked me how I did, and I him also: so falling in communicatiō he shewed me that booke, and I desired him that hee woulde let me haue it.

In this examination Story sayd, it was a great booke and asked me whether I bought it, or had it geuen me. I tolde him I bought it. Then sayd he, I was a theefe, and had stollen my maysters money. And I sayd, a little mony serued, for I gaue hym but foure pence, but I promised him at our nexte meeting, I woulde geue twelue pence more. And he sayd: that was boldly done, for such a booke as spake both treason and heresie.

Then Story required me to bring him two sureties, & watche for him that I had the booke of, and I shuld haue no harme. I made him aunswere, I would bring no sureties, nor I could not tell where to finde them. Then said he: this is but a lye, and so called for Cluny, and bad hym lay me fast in the Colehouse, saying, he would make me tel an other tale at my next cōming: and so I lay in ye stockes day and night, but onely when I eate my meate, & there remayned x. dayes before I was called for agayne.

Then Doctor Story sent for me agayne, and asked if I would yet tell him the truth. I sayd,An other examination of Tho. Greene before D. Story. I could tell him no other truth then I had, nor would. And while I was ther standing, there were two brought, whiche I tooke to bee prisoners.

Then mistres Story fell in a rage, and sware a great othe,Mistres Story sheweth her charitable hart. that it were a good deede to put a hundred or two of these hereticke knaues in a house, & I my selfe (sayth she) would set it on fire. So I was cōmitted to prison agayn, where I remayned 14. dayes and came to no aunswere.

Then Story sent for me againe, and called me into the gardē, and there I found with him my Lord of Windsors Chaplayne, and two Gentlemen more,Greene agayne examined before Doctour Story. and he told them all what they had sayd and done. They sayd, the book was a wonderous euill booke, and had both treason and heresie in it. Then they asked me what I said by the book. And I sayd: I know no euill by it.

At which wordes Story chafed, and sayd hee woulde hang me vp by the hands wt a rope, and said also he would cut out my tonge, & mine eares also frō mine head. After this they alledged two or three thinges vnto me out of the book. And I aunswered, I had not read the book through out, and therfore I could geue no iudgement of the book.

Then my Lord of Windsores chaplayne and the other two Gentlemen tooke me aside, and entreated me verye gently, saying: tell vs where you had the booke, and of whō: wde will saue you harmelesse. I made them aunswere, I had told all that I could to Doct. Story, & began to tell it thē agayn: but they sayd, they knew yt already: so they left that talke and went agayne to Story with me.

Then Story burdened me with my fayth▪ and sayd I was an hereticke.Greene xamined of his belief. Whereupon the Chaplayne asked me how I did beleue. Then I began to rehearse the articles of my beliefe, but he bad me let that alone. Then hee asked me how I beleued in Christe. I made him aunswere that I beleued in Christ which dyed and rose agayne the thyrd day, and sitteth on the right hand of God the father.

Whereupon Story asked me mockingly, what is the right hand of God? I made him aunswere,D. Stories blasphemous scoffing in matter [...] of our fayth. I thought it was his glory. Then sayd he, so they say all. And he asked me whē he would [...]e wery of sitting there. Then inferred [Page] my Lord of Windsors Chaplayne, asking me what I said by the masse. I sayd: I neuer knew what it was, nor what it ment, for I vnderstoode it not, because I neuer learned any Latin, and since the time that I had any knowledge, I had bene brought vp in nothing but in reading of English, and with such men as haue taught ye same: with many moe questions, which I cannot rehearse.

Moreouer, he asked me if there were not the very body of Christ,The Masse. flesh, bloud and bone in the Masse, after the Priest had consecrated it. And I made him aunswere: as for the Masse I cannot vnderstand it, but in the new Testament I read, that as the Apostles stoode looking after the Lord when he ascended vp into heauen, an Angel sayd to them: Euen as you see him ascend vp, so shal he come agayne. And I told them an other sentēce: where Christ saith: The poore shall you haue alwayes with you, but me shall you not haue alwayes.

Then M. Chaplaine put to me many questions more to the which I could make hym no aunswere. Among all other, he brought Chrisostome and S. Hierome for hys purpose. To whome I aunswered, that I neyther mynded nor was able to answere their Doctors, neither knew whether they alledged them right, or no: but to that whiche is written in the new Testament I would aunswere. Here they laughed me to scorne and called me foole, & sayd they would reason no more with me.

Then Doctor Storye called for Cluny, and bad hym take me away,Greene sent agayne to the Colehouse. and set me fast, and let no man speak with me. So was I sent to the Colehouse: where I hadde not ben a week, but there came in xiiii. prisoners: but I was kept still alone without company, in a prison called the Salthouse, hauing vpon my legge a bolt and a fetter, and my handes manacled together with yrons,The strayte handling of Greene in prison. and there continued x. dayes, hauing nothing to lye on, but bare stones or a boorde.

On a time whiles I lay there in prison, the Byshop of London comming downe a payre of stayres on the backside vntrust, in his hose and doublet, looked in at ye grate, and asked wherfore I was put in, and who put me in.

I made him aunswere, yt I was put in for a booke called Antichrist,Talke betweene Thomas Greene and B. Boner. by Doctor Story And he sayde: you are not ashamed to declare wherefore you were put in, and said it was a very wicked booke, and bad me confesse the truth to Story. I sayd, I had told the truth to him already, & desired him to be good vnto me, and helpe me out of prison, for they had kept me there long. And he sayd, he could not medle with it: Story hath begon it: and he must end it.

Two prisoners brought to B. Boners Salthouse.Then I was remoued out of the Salthouse to geue place to two women, and caryed to the Lollardes Tower and put in the stockes: and there I founde two prisoners, one called Lyon, a Frenchman, and an other with hym: and so I was kept in the stockes more then a month both day and night, and no man to come to me, or to speake wt me, but onely my keeper which brought me meate.

Thus we three being together, Lyon the Frenchman song a Psalme in the Frenche tongue, and wee sang with him, so yt we were heard down into the street, and the keeper comming vp in a greate rage,Cruelty shewed vpon prisoners for singing Psalmes. sware that he would put vs all in the stockes, and so tooke the Frenchman and commaunded him to kneel downe vppon his knees, and put both his handes in the flockes, where hee remayned all that night till the next day

After this I beyng in the Lollardes Tower 7. dayes, at my last being with Story hee sware a great othe that he would racke me,Thomas Greene brought before D. Storye and the Commissioners. and make me tell the truth. Thē Story sending for me, commaunded me for to bee brought to Walbroke, wher he & the Cōmissioners dyned: and by the way my keeper told me yt I should go to the Tower & be racked. So when they had dyned, Story called for me in, and so there I stoode before thē, & some sayd I was worthy to be hanged for hauing such hereticall books. After I had stayde a little while before them, Story called for the keeper, and commaunded him to cary me to the Lollards Tower agayne, and sayde: I haue other matters of the Queenes to do with the Commissioners:This woman was one Youngs wyfe. but I will finde an other time for him. Whilest I lay yet in the Lollardes Tower, the womā which brought the bookes ouer, being taken, and her bookes, was put in the Clinke in Southwarke by Hussy, one of the Arches: and I Tho. Greene testifie before God, now that I neyther descryed the man nor the woman, the whiche I had the bookes of.

Then I lying in the Lollardes Tower, being sent for before M. Hussy,Thomas Greene examined before M. Hussey. he required of me, wherefore I was put into the Lollardes Tower, and by whome. To whome I made aunswere, that I was put there by Doctor Story for a booke called Antichrist. Then he made as though hee would be my friend, and sayd he knewe my friendes, and my father and mother, and bad me tel him of whom I had the booke, and sayd: come on, tell me the truth, I told hym as I had told Doctor Story before.

Then he was very angry and sayd: I loue thee well & therfore I sent for thee, and looked for a further truth: but I would tell him no other: whereupon he sent me agayne to the Lollardes Tower. At my going away he called me backe agayn, and sayd that Dixon gaue me the books being an old man, dwelling in Birchin lane: and I sayde he knew the matter better then I. So he sēt me away to the Lollardes Tower, where I remayned vij. dayes & more.

Then M. Hussy sent for me agayne and required of me to tell him the truth. I told him I could tell him no other truth then I had told Doctor Story before.

Then hee began to tell me of Dixon of whome I had the bookes, the which had made the matter manifest afore:Dixon in B [...]chin Lane. and he told me of all thinges touching Dixon and ye books more then I could my selfe, in so much yt he told me howe many I had, and that he had a sacke full of the books in his house, and knew where the woman lay, better then I my selfe. Then I sawe the matter so open and manifest before my face, that it profited not me to stand in the matter. Hee asked me where I had done the books, and I told hym I had but one, & that Doct. Story had. He sayd I lyed, for I had three at one time, & hee required we to tell him of one.

Then I tolde hym of one that Iohn Beane had of me being prentise with Mayster Tottle.Iohn Bean [...] Prentise with M. Tottle. So he promised me before and after, and as he shuld be saued before God, that he should haue no harme. And I kneeling downe vppon my knees, desired him to take my bloud, and not to hurt the young man. Then sayd he: because you haue bene so stubburne, the matter being made manifest by other and not by you, being so long in prison, tell me if you wil stād to my iudgement. I sayd yea, take my bloud, and hurt not the young man.

Then he made me answere, I should be whipped like a theefe and a vacabond: and so I thanked him,Thomas Greene adiudged to be whipped. Thomas Greene brought to the Gray Fryers. and went my way with my keeper to the Lollardes tower: where I remayned two or three dayes, and so was brought by the keeper Cluny, by the commaundement of the Commissioners, to Christes hospitall, sometime the Gray Friers: and accordingly had there for the time the correction of theeues and vacabondes, and so was deliuered to Trinian the Porter, and put into a stincking dungeon.

Then after a fewe dayes I finding frendship▪ was let out of the dungeon, and lay in a bed in the night, & walked in a yarde by the dungeon in the day time, and so remayned prisoner a month and more.

Where at length Doctour Story came and two Gentlemē with hym, and called for me,Thomas Greene agayne appeareth before D. Story and two gentlem [...]n. and so I was brought into a counting house before thē. Then he sayd to ye gentlemen: here commeth this hereticke, of whom I had ye book called Antichrist, and began to tell them how many times I had bene before him, and sayde: I haue intreated hym very gently, and he would neuer tell me the truth till yt it was found out by other. Then sayd he: it wer a good deed to cut out thy tongue and thy eares of thy head, to make thee an example to all other hereticke knaues. And ye gentlemen said: nay yt were pitty. Then he asked if yt I would not become an honest mā: & I sayd yes, for I haue offēded God many wayes. Whereupon he burdened me with my fayth. I told him I had made hym aunswere of my fayth before my Lord Windsors chaplaine, as much as I could.

So in the end he commaunded me to be stripped he stā ding by me, and called for two of the Beadels and the whippes to whippe me:The scourging of Tho. Greene before Doct. Story. and the two Beadels came wyth a cord, and bound my handes together, and the one end of the corde to a stone piller. Then one of my friendes, called Nicholas Priestman, hearing them call for whips, hurled in a bundell of rods, whiche seemed something to pacifie ye minde of his crueltie: and so they scourged me with rods. But as they were whipping of me, Story asked me if I would go vnto my Mayster agayne, and I sayd nay. And he sayd: I perceiue now he wil be worse then euer he was before: but let me alone (quoth he): I will finde him out if he be in England. And so with many other things which I cannot rehearse, when they had done whipping of me, they bad me pay my fees and go my wayes.

¶Doctor Story commaunded that he should haue an hundred stripes, but the Gentlemen so intreated: that hee had not so many, Story saying: if I might haue my will, I would surely cut out his tongue.

Of the scourging of M. Bartlet Greene, also of Iohn Milles, & of Thomas Hinshaw, ye heard before. In like maner was ordered Ste. Cotton, burned before at Bramford, who testifieth himselfe to be twise beaten by Boner, in a letter of hys written to his brother, as by the same here following for the more euidence may appeare.

The Copie of Steuen Cottons letter, wrytten to his brother, declaring howe he was beaten of Bishop Boner. [...] his brother.

[Page]

BRother, in the name of the Lord Iesus I cōmend me vnto you, and I doe heartely thancke you for your godly exhortation and counsell in your last letter declared to me. And albeit I doe perceiue by your letter, you are informed, that as we are diuers persons in number, so we are of contrary sectes, conditions, and opinions, contrary to that good opinion you had of vs at your last being with vs in Newgate: be you most assured good brother in the Lorde Iesus, we are all of one minde, one faith, one assured hope in the Lord Iesus, whome I trust we altogether with one spirite, one brotherly loue, doe daily call vpon for mercy & forgeuenesse of our sinnes, with earnest repentaunce of our former liues, and by whose precious bloudshedding wee trust to be saued onely, and by no other meanes. Wherefore good brother, in the name of the Lorde, seeing these impudente people, whose mindes are altogether bent to wickednesse, enuie, vncharitablenesse, euill speaking, doe goe about to slaunder vs with vntruth, beleeue them not, neither let their wicked sayings once enter into your mind. And I trust one day to see you againe, although now I am in Gods prison, which is a ioyfull schoole to them that loue theyr Lord God, and to me being a simple scholer most ioyfull of all.

Good brother, once againe I doe in the name of oure Lorde Iesus, exhort you to pray for me, that I may fight stronglye in the Lordes battaile, to bee a good souldioure to my Captaine Iesus Christ our Lord, and desire my sister also to do the same: and doe not ye mourn or lament for me, but be ye glad and ioyful of this my trouble: For I trust to be loosed out of this dongeon shortly, and to go to euerlasting ioy, which neuer shal haue end. I heard how ye were with the Commissioners. I pray you sue no more for me, good brother. But one thing I shal desire you, to be at my departing out of this life, that you may bear witnes with me that I shal die, I trust in God, a true Christian, and (I hope) all my cō panions in the Lord our God: and therfore beleue not these euil disposed people, who are the authors of all vntruthes.

I pray you prouide me a long shirt against the day of our deliuerance: for the shirt you gaue me last, I haue geuen to one of my companions who had more neede then I: And as for the money and meat you sent vs, the Bishops seruaunts deliuered none to vs, neither he whome you had so great trust in. Brother, there is none of them to trust to: for qualis Magister talis Seruus. I haue beene twise beaten and threatned to be beaten againe by the bishop himselfe.Stephen Cotton twise beat [...]n by Byshop Boner. I suppose we shall go into the Countrey to Fulham, to the bishops house, and there be arraigned. I woulde haue you to harken as much as you can. For when we shall goe, it shall be sodenly done. Thus fare ye well, from the Colehouse, this present Fridaye.

Your brother, Steuen Cotton.

The scourging of Iames Harris.

IN this societie of the scourged professors of Christ, was also one Iames Harris of Billerica in Essex, a stripling of the age of 17. yeares: who being apprehended and sent vp to Boner in the company of Margaret Ellis,Iames Har [...] scourged. by Syr Iohn Mordant Knight, and Edmund Tyrel Iustices of peace (as appeareth by their owne letters before mentioned, pag. 2020.) was by Boner diuers times straitly examined. In the which examinatiōs he was charged not to haue come to his parish church by the space of one yeare or more. [...]eade before pag. 1804. Wherunto he graunted, confessing therwithal, that once for feare he had bene at the Church, and there had receiued the Popish sacrament of the aultare, for the whych he was hartely sorie, detesting the same with all his hart.

After this and such like answeares. Boner (the better to try him,) perswaded him to goe to shrift. The lad somwhat to fulfil his request,Iames Harris repenteth his comming to the Popish Church. The cause of Iames Harris [...]courging. consented to go, & did. But whē he came to the Priest, he stoode stil and saide nothing. Why quoth the Priest, sayest thou nothing? what should I say, sayd Harris? Thou must confesse thy sins, sayd the priest. My sinnes (saith he) be so many, that they cānot be numbred. With that the Priest told Boner what he had sayde, and he of his accustomed deuotion, tooke the pore lad into his garden, and there with a rod gathered out of a Cherie tree, did most cruelly whip him.

The scourging of Rob. Williams a Smith.

OUer and besides these aboue mētioned, was one Roberte Williams, who being apprehended in the same cōpany, was so tormented after the like maner wyth rods in his arbour: who there subscribing and yelding himselfe by promise to obey the lawes,The scourging of Robert Williams. after being let go, refused so to doe: whereupon he was earnestly sought for, but could not be found, for that he kept himselfe close, and went not abroad but by stelth: & now in the meane time of this persecution, this Robert Williams departed thys life, and so escaped the handes of his enemies. The Lord therfore be honoured for euer. Amen.

¶And for asmuch as I haue begon to wryte of Boners scourging, by the occasion therof commeth to minde to inferre by the way, his beating of other boyes and children, and drawing them naked through the nettels, in his iourney rowing toward Fulham. The storie although it touch no matter of Religion, yet because it toucheth some thyng the nature and disposition of that man, and maye refreshe the Reader, wearied percase with other dolefull stories, I thought not to omitte.

Boner causeth certaine Boyes to be beaten.

BOner passing from London to Fulham by Barge,B. Boner causeth certayne boyes to be beaten. hauing Iohn Milles and Thomas Hinshaw aboue mē tioned with him, both prisoners for Religion, by the way as he went by water, was saying Euensong with Harpsfield his chaplaine in the barge, and being about the middle of their deuout orisons, they espied a sort of yōg boyes swimming and washing themselues in the Thames ouer against Lambeth, or a little aboue: vnto whome hee went and gaue very gentle language, and faire speach,Boners pityfull hart. vntill he had let his man a lande. That done, his men ran after the boyes to get them, as the Bishop commaunded them before, beating some with nettles, drawinge some throughe bushes of nettles naked, and some they made leape into the Thames to saue them selues, that it was maruell they were not drowned.

Now as the children for feare did crie, and as this skirmishing was betweene them, immediatly came a greater lad thither, to know what the matter ment that the boyes made suche a noise. Whome when the bishop espied, he asked him whether he wold maintain them in their doings or no. Unto whom the yong fellow made answer stoutly, yea. Then the B. commanded him to be taken also: but be ran away with spede, and there auoided the bishops blessing. Now when the B. sawe him to flee away, & an other man sitting vpon a rail in the way where he ran, he willed him likewise to stop the boy: and because he wold not, he commaunded his men to fet that man to him also: but he hearing that, ran away as fast as he coulde, and by leaping ouer the ditch, escaped the bishop in like maner.

Then the Bishop seeing the successe of his battaile to prooue no better, cried to a couple of fery boies to run and holde him that last ran away. And for that they sayde they could not (as in deede it was true) therefore he caused his men by and by to take and beat them. The boyes hearing that, lept into the water to saue themselues: notwithstanding they were caught, and in the water by the Byshops men were holden and beaten.

Now, after the ende of this great skirmish, the bishops men returned to their maister againe into the barge,Boners▪ deuoute Or [...]ons. and he and Harpsfielde his chaplaine went to their Euensong a fresh where they lefte, and so forsooth the rest of their seruice, as cleane without malice, as an egge wythout meat. The Lorde geue him repentaunce (if it bee his will) and grace to become a new man. Amen.

The whipping of a begger at Salisburie,

VNto these aboue specified, is also to be added the miserable whipping of a certain pore starued seely begger, who because he would not receiue the sacramēt at Easter in the towne of Colingborow,A poore begger whipt at Salisbury, for not receiuing with the Papistes at Easter. was brought to Salisbury with billes and gleiues to the Chancellor doctor Geffrey who cast him into the Dongeon, and after caused him miserably to be whipped of two catchpoles. The sight wherof made all godly hearts to rew it, to see such tyrannye to be shewed vppon such a simple and seely wretche: for they which saw him haue reported, that they neuer saw a more simple creature: But what pitie can mooue the heartes of mercilesse Papists?

Besides these aboue named, diuers other also suffered the like scourgings and whippings in their bodies for the faithfull standing in the truth. Of whom it may be sayde, as it is wrytten of the holy Apostles in the Actes. Which departed from the counsel,Actes. 5. reioysing that they were counted woorthy to suffer for the name of Iesus.

¶An other treatise of suche as being pursued in Queene Maries time, were in great daunger, & yet through the good prouidence of God, mercifully were preserued.

ALthough the secreat purpose of almighty God, which disposeth all thinges, suffered a greate number of hys [Page] faithfull seruauntes both men and women, and that of all ages and degrees, to fall into the enemies handes, and to abide the brunt of this persecution, to be tried with rods, with whippes, with rackes, with fetters and famin, with burning of handes,A treatise of Gods mercy and prouidence in preseruing good men & women, in the tyme of this persecution. with plucking of beardes, wyth burning also both hand, beard, and body. &c.

Yet notwithstāding some there were againe, and that a great number, who myraculously by the mercifull prouidence of God, against all mannes expectation, in safetie were deliuered out of the fiery rage of this persecution, either by voydinge the Realme, or shiftinge of place, or the Lord so blinding the eyes of the persecutors, or disposing the oportunitie of time, or woorking some suche meanes or other for hys seruauntes, as not onely ought to stir them vp to perpetuall thanckes, but also may mooue all menne both to beholde and magnifie the wonderous woorkes of the almightie.

About what time it began to be knowen that Queene Mary was sicke, diuers good men were in hold in diuers quarters of the realme, some at Burie, some at Salisb. as Iohn Hunt and Richard White, of whome we haue storied before, and some at London, amongest whome was Wil. Liuing with hys wife, and Iohn Lithall, of whome something remaineth now compendiously to be touched.

The trouble and deliueraunce of William Liuing with his wife, and of Iohn Lithall, Ministers.

ABout the time of the latter end of Queene Marie, she then beinge sicke,The deliuerance of W. Liuing, his wyfe and of Iohn Lithall. came one Coxe a Promoter, to the house of William Liuing, about 6. of the clocke, accompanied with one Iohn Launce of the Graihound. They being not ready, they demaunded for buttons, sayinge they shoulde be as well payed for them, as euer was any: and he would come about 3. houres after againe for them.

Deane Constable, George Hancocke Beadle, persecutors.In the meane while he had gotten the Constable called maister Deane, and George Hancocke the Beadle of that Ward, and searching his bookes, founde a booke of Astronomie, called the worke of Ioannes de sacro busto de sphaera, with figures, some round, some triangle, some quadrate: which booke because it was gilted, seemed to him the chiefest booke there, and that he caried open in the streate, saying: I haue founde him at length. It is no maruaile the Queene be sicke, seeing there be suche coniurers in priuie corners: but now I trust he shall coniure no more, and so brought him and his wife from Shoe lane through Fleet streete into Paules Churchyarde, with the Constable, the Beadle, and 2. other following them, til they were entred into Darbishires house, who was bishop Boners Chancellour: And after the Constable and they had talked wyth Darbishire, he came foorth and walked in his yard, saying these woordes.

Darbishire.

What is your name?

Liuing.

William Liuing.

Darb.

Talke betweene Darbyshire and W Liuing, Priest.What are you? a Priest?

Liuing.

Yea.

Darb.

Is this your wife that is come with you?

Liuing.

That shee is.

Darb.

Where were you made Priest?

Liuing.

At Obourne.

Darb.

In what Bishops daies?

Liuing.

By the Bishop of Lincolne, that was king Henries ghostly father in Cardinall Wolsies time.

Darb.

You are a schismaticke and a traytor.

Liuing.

I would be sorie that were true. I am certaine I neuer was traitor, but alwais haue taught obedience, according to the tenour of Gods woord: and when tumults and Schismes haue beene stirred, I haue preached Gods word, and swaged them, as in the time of king Edwarde.

Darb.

What? you are a Schismaticke. You be not in the vnitie of the catholike church: for you pray not as ye church of Rome doth: You pray in English.

Liuing.

We are certaine we be in the true church.

Darb.

There be that doubteth therof, for so much as there is but one true Church.

Well, you will learne against I talke with you againe, to know the church of Rome, and to be a member thereof.

Liuing

If the church of Rome be of that Churche whereof Christ is the head, then am I a member thereof: for I know no other Church but that.

Darb.

Wel Cluny, take him with thee to the Colehouse.

Then called he Cluny again, and spake secretly to him, what I know not.Cluny playeth the theefe.

Then sayde Cluny: wilt thou not come: and so pluckt me away violently, and brought me to his owne house in Pater noster Rowe, where hee robbed mee of my pursse, my girdle, and my Psalter, and a new Testamēt of Geneua, and then broughte me to the Colehouse to put mee in the stockes, saying: put in both your legges and your handes also: and except you fine wt me, I will put a collor about your necke. What is the fine, quoth I? Fortie shillinges quoth he, I am neuer able to pay it, sayd I.

Then said he: you haue friendes that be able.Note the couetous dealing of these Papistes. I denyed it: and so he put both my legges into the stockes til supper time, whyche was 6. of the clocke, and then a cosine of my wiues brought me meat, who seeing me so sit there, sayd: I will geue you 40. pence and let him goe at libertie: and he tooke her mony, and presently let me forth in her sighte, to eate my supper. And at 7. of the clocke he put mee into the stockes againe, and so I remained till 2. of the clocke the next day, and so he let mee foorth till nighte. This woman aboue mentioned, was Griffins first wife, a brother dwelling then in Aldermanberie, and yet aliue in Chepeside.

The thursday following at afternoone was I called to the Lollardes tower, and there put in the stockes,W. Liuing layd in the Lollardes tower. hauing the fauour to put my legge in that hole that Master Iohn Philpots legge was in, and so lay all that night, no body comming to me, either with meat or drinke.

At 11. of the clocke on the Fridaye, Clunie came to mee with meat, and let me forth, and about one of the clocke he brought me to Darbishires house, who drew forth a scroll of names, and asked me if I knew none of them, I said I know none of them, but Foster. And so I kneeled downe vpon my knees, and praied him that he wold not enquire thereof any farther.William Liuing deliuered. And with that came foorth two godly women, which sayd: Master Darbishire, it is inough, and so became sureties for mee, and paied to Clunie xv. s. for my fees, and bad me goe with them.

And thus muche concerning William Liuing. After this came his wife to examination, whose answeares to Darbishire the Chancellor, here likewise follow.

The examination of Iulian Liuing, wife to William Liuing.

DArbishire.

Ah syrha: I see by your gowne you be one of the Sisters.Talke betweene Darbyshire & Liuinge [...] wyfe.

Iulian.

I weare not my gowne for Sisterhood, neither for nunnerie, but to keepe me warme.

Darb

Nunne? No I dare say you be none, Is that man your husband?

Iulian.

Yea.

Darb.

He is a Priest.

Iulian.

No, he sayeth no Masse.

Darb.

What then? He is a priest. How darest thou marry him.

Then he shewed me a rolle of certaine names of Citizens. To whom I answeared, I knew none of them.

Then sayd he: you shall be made to know them.

Then said I: do no other but Iustice and right, for the day will come that you shall answere for it.

Iulian.

Why womā, thinkest thou not that I haue a soul.

Iulian.

Yes, I knowe you haue a soule: but whether it be to saluation or damnation, I can not tell.

Darb.

Ho Cluny haue her to the Lollardes tower.Liuinges wyfe commaunded to the Lollardes Tower. And so he tooke me, and caryed me to his house, where was one Dale a Promoter, which sayde to me: Alas good woman, wherefore be you heere.

What is that to you sayd I?

You be not ashamed, quoth Dale, to tel wherfore you came hither.Dale a Promotor.

No quoth I, that I am not: for it is for Christes Testament.

Christes Testament, quoth hee? it is the Deuils Testament.

Oh Lorde, quoth I, God forbid that any man shoulde speake any such woorde.

Well, well quoth he, you shall be ordered wel enough. You care not for burning quoth he. By Gods bloud, there must be some other meanes founde for you.

What quoth I, will you find any worse then you haue founde?

Wel quoth he, you hope and you hope: but your hope shalbe a slope. For though the Queene faile, shee that you hope for, shall neuer come at it: For there is my lord Cardinals grace, and many more betweene her and it.

Then quoth I: my hope is in none but God.

Then saide Clunye: Come with me: and so went I to the Lollardes Tower.Marke the hope of the Papistes. On the next daye Darbishire sent for me againe, and enquired againe of those Citizens that he enquired of before.

I answeared I knewe them not.

Where were you, quoth he, at the communion on sonday [Page] was fortnight?

And I sayd, in no place.

Then the Constable of S. Brides, beinge there, made sute for me.

And Darbishyre demaunded of him if hee woulde be bounde for me.

The Constable of S. Brides surety for Iulian Liuing.He answeared, yea. And so he was bounde for my appearance betwixt that and Christmasse.

Then Darbishire sayd: you be Constable, and should geue her good counsell.

So do I quoth he. For I bid her goe to Masse, and to say as you say. For by the Masse, if you say the Crowe is white, I will say so too.

And thus much concerning the examination of William Liuing and his wife, whom although thou seest heere deliuered through the request of women,Liuing and his wyfe deliuered [...] the death of Q. Mary. hys sureties, yet it was no doubt, but that the deadly sicknesse of Queene Marie abated and brideled then the crueltie of those Papists, which otherwise would neuer haue let them goe.

The trouble and deliueraunce of Iohn Lithall.

AT the taking of William Liuing, it happened that certaine of his Bookes were in the custodie of one Iohn Lithall,Ioh. Lithall brought to examinatiō by Iohn Auales. whyche knowen, the Constable of the Warde of Southwarke, with other of the Queenes seruauntes, were sent to his house, who breaking open his doores and chests, tooke away not onely the bookes of the sayde William Liuing, but also all his owne bookes, wrytings, and billes of debtes, which he neuer had againe. All this while Lithall was not at home.

The next Saterdaye after, as hee was returned, and knowen to be at home, Iohn Auales and certaine of the Queenes seruauntes besette his house all the night, wyth such carefull watch, that as he in the morning issued out of his doores, thinking to escape their handes, Iohn Auales sodenly brusting out vpon him, cried, stop the traitor, stop the traitor. Whereat Lithall being amased, looked backe.

And so Iohn Auales came running to him, wyth other that were with him, saying: ha syrra: you are a prety traitorly fellow in deede: we haue had somewhat to do to get you. To whom he answeared, that he was a truer man to the Queenes maiestie then he. For you (sayd he) are commaunded by God to kepe holy the Sabboth day, and you seeke to shed your neighbours bloud on the Saboth day. Remember that you must answere therfore to God. But he said, come on you villaine, you must goe before ye counsell. So was Lithal brought into Paules Churchyard to the bishops Chauncellour,Lithall brought before D. Darbyshire Chauncellour. by Iohn Auales, saying, that he had there caught the Captaine of these fellowes, and so caused him to be called to examination before D. Darbishire, who entred with him talke in this wise.

Chaunc.

What countrey man are you?

Lithall.

I am an Englishman, borne in Staffordshire.

Chaunc.

Talke betweene Lithall and the Chauncellour.Where were you brought vp?

Lith.

In this our countrey of England.

Chaunc.

In what Uniuersitie?

Lith.

In no Uniuersitie, but in a free schoole.

Chaunc.

We haue had certaine bookes from your house & wrytings, wherein is both treason and heresie.

Lith.

Syr, there is neither treason nor heresie in them.

Chaunc.

Thē he asked for certain other men that I knew.

Lith.

If you haue ought to lay to my charge, I will aunswer it: but I wil haue no other mans bloud vpō my hed.

Chaunc.

Why come you not to the Churche? Of what Churche be you, that you come not to your owne Parish Church?

Lithall.

I am of the Church of Christ, the fountaine of all goodnesse.

Chanc.

Haue you no ministers of your church but Christ.

Lith.

We haue others.

Chanc.

Where be they?

Lith.

In the whole world disparsed, preaching and professing the Gospell and faith onely in our Sauior Iesus, as he commaunded them.

Chauncellour.

You boast muche euery one of you of your faith and beliefe: Lette me heare therefore the effecte howe you beleeue.

Lith.

I beleue to be iustified freely by Christe Iesu, according to the saying of S. Paule to the Ephesians,Iustification [...]y f [...]yth [...]. without either deedes or workes, or any thing that may be inuented by man.

Chaunc.

Faith can not saue without woorkes.

Lith.

That is contrary to the doctrine of the Apostles.

Chaunc.

Iohn Auales, you and the Keeper haue this fellow to prisone.

Clunie, and Iohn Auales.

Then Iohn Auales and Clunie the Keeper had me into Paules, and would haue had me to haue seene the apostles masse.

Lithall.

I knowe none the Apostles had, and therefore I will see none.

Clunie, and Iohn Auales.

Come kneele downe before the roode, and say a Pater noster and an Aue in the woorship of the fiue woundes.

Lith.

I am forbidden by Gods owne mouthe to kneele to any Idoll or Image: therefore I will not.

Then they pulled me with great extremitie, ye one hauing me by one arme, and the other by the other, but God gaue me at that present time more strēgth then both these, his name be praised for it.

Then when they coulde not make me to kneele before the roode, neither to see their Masse,Lithall denyeth to kneele before the Roode. there gathered a great company about vs, and all against me. Some spit on me, and sayd: Fie on thee hereticke, and other said it was pitie I was not burned already.

Then they caried me to Lollardes Tower, and hanged me in a great paire of stockes, in the which I lay three daies and three nightes, till I was so lame that I coulde neither sturre nor mooue.

Then I offered the Keeper certaine money and gold that I had about me, to release me out of the stockes, and he sayde I would not be ruled by him, neither to see masse nor to kneele before the Roode, and therefore I should lye there still. But I sayde I would neuer doe the thyng that shoulde be againste my conscience, and thoughe you haue lamed my body, yet my conscience is whole, I praise God for it. So shortly after he lette me out of the stockes, more for the loue of my money (as it maye be thought) then for any other affection, and within four or fiue daies my wife gotte leaue of maister Chauncelloure to come to mee, to bring me suche things as were needefull for me, and there I lay fiue weekes and odde dayes. In the which time diuers of my neighboures and friendes made sute to the Chauncellor for my deliuerance, the Bishop, as they sayd, at that time being at Fulham sicke. So my neighbors being there, aboute twentie of them, the Chauncellour sent for me out of the Lollardes Tower to his own house,Lithals neighbours make sute for him. and sayde as followeth.

Chauncellour.

Lithall, heere be of thy neighbours whych haue bene with me to intreat for thee, and they haue informed me that thou hast bene a very honest & a quiet neighbor amongest them, and I thincke it be Gods will that I should deliuer thee before my Lorde come home. For if he come and thou go home againe, I will be burned for thee, for I knowe his minde already in that matter.

Lith.

I geue you hearty thankes for your gentlenesse, and my neighbours for their good report.

Chauncellour.

Lithall, if thy neighbours will be bounde for thy foorth comming whēsoeuer thou shalt be called for, and also thou wilt be an obedient subiect, I shalbe content to deliuer thee.

Neighbours.

If it please your woorship, we will be bounde for him both in body and goodes.

Chauncellour.

I will require no such bond of you, but that two of you will be bound in 20. pound a peece, that he shal come to aunswere when he shall be called.

Lithall.

Where finde you, maister Chancelloure in all the Scripture, that the Churche of God did binde any manne for the profession of his faithe? whiche profession you haue heard of me, that all oure iustification, righteousnesse, and saluation, commeth onely and freely by the merites of our Sauiour Iesus Christe, and all the inuentions & workes of men, be they neuer so glorious, be all together vaine, as the wise man sayeth.

Chauncellour.

Loe, where he is now, I put no such matter to you: for in that I beleeue as you doe: but yet S. Iames sayth that a man is iustified by woorkes.

Lithall.

Sainte Iames spake to those that boasted themselues of faithe, and shewed no woorkes of faith.S. Iames expounded. But O maister Chauncellour, remember I praye you, howe all the promises and Prophesies of the holy Scripture, euen from the firste promise that God made to Adam, and so euen to the latter ende to the Reuelation of Sainte Iohn, doe testifie that in the name of Iesus, and onely by hys merites, all that beleeue shalbe saued from all their sinnes and offences. Esay sayeth:Esay. 65. I am founde of them that sought mee not, and am manifest to them that asked not after mee: but against Israel he sayeth:Actes. 16. All daye long haue I stretched oute my hande to a people that beleeue not. And when the Iayler asked S. Paule what he shoulde doe to be saued, the Apostle sayde: Beleeue in the Lorde Iesus, and thou shalt be saued and all thy housholde.

Againe, S. Iohn sayeth in the Reuelation, that there was none, neither in heauen, nor in earth, neither vnder ye earth, that was able to open the booke nor ye seales therof, but onely the Lambe Iesus our onely Sauiour. And S. [Page] Paule sayth: With one offering hath he made perfecte for euer them that are sanctified.

Chaunc.

Heb. [...].With vaine glory you reherse much Scripture, as al the sort of you do: but you haue no more vnderstanding then a many of sheepe. But to the purpose. Will you that your neighbors shall enter into bōds for you, or not?

Lith.

By my minde they shall not. Wherfore I desire you that you would not binde me, but let me serue God with my conscience freely.Lithall refuseth to [...] in [...]onde. Apoc. 13. For it is wrytten: They that leade into captiuitie shall goe into captiuitie, and they that strike wyth the sworde, shall pearish with the sworde.

Also it is wrytten in the Gospel of our Sauiour Iesus Christ:Math. 18. that who so doeth offend one of these little ones whych beleeue in mee, it were better for him that a milstone were hanged about his necke, and that he were cast into the depth of the sea. Of the which I am assured by his holye spirite that I am one. Wherefore be you well assured that such mercy as you shew, vnto you shall be shewed the like.

Chaunc.

You are a mad man. I would not binde you, but that I must needes haue somewhat to shewe for your deliueraunce. Then he called ij. of my neighbours, Thomas Daniel and Saunders Maybe, which offered themselues to be bounde, and called me before them, and sayd: I haue a letter of his own hand wryting with his name and seale at it, with a booke also againste the Regiment of women, for the which I coulde make him to be hanged, drawen, & quartered, but on my faith I will him no more hurt, then I meane to mine owne soule.

Lith.

I desire you that be my neighbours and frends, that you wil not enter into bondes for me: for you knowe not the danger therof, neither I my selfe: It goeth against my conscience that ye should so doe.

Chaunc.

Why I wil not binde you to do any thing against your conscience.

Neighbours.

His neighbours [...] into bonde for him.Then they made the bonde and sealed to it, and willed me yt I shoulde seale to it also: and I saide that I would not, neither could I obserue the bond, and therfore I would not set too my hand.

Chaunc.

It is pitie that thou hast so much fauour shewed thee: yet for these honest mens sake I wil discharge thee.

Notwithstanding all these dissembling woords of maister Darbishire, pretending for fauoure of his sureties to set him at libertye, it was no suche thing, nor anye zeale of charitie yt mooued him so to do, but onely feare of the time, vnderstanding the daungerous and vnrecouerable sicknesse of Queene Mary, which then began somwhat to asswage the cruel proceedings of thes [...] persecutors, wherby they durst not do that they would: for els Lithall was not like to haue escaped so easily.

Edward Grew.

MOreouer, there was one Edward Grewe priest, and Appline his wife,Edward Grew, and Appline his vvyfe. compelled to flie from theyr dwelling at a Towne called Broke: and the man being verye aged, trauailed abroade to keepe a good conscience.

At the last he was taken and laid in Colchester Castle, where he remained till Quene Elizabeth came to her regal seat, and by the alteration of Religion he was deliuered. His wife, good womā, was in great care for him, and to her power did what she could to succour him.

William Browne.

WIlliam Browne, Parson of Little Stanham, in the Countie of Suffolke,M. Browne of Suffolke. made a Sermon in the sayde Towne, incontinently after the buriall of our good King Edward, and in his sermon he sayde: there goeth a report that our good king is buried with a Masse by the Bishop of Winchester, he hauing a miter vpon his head. But if it were so (sayeth hee) they are all traitours that so doe, because it is bothe againste the truthe and the lawes of thys realme, and it is greate Idolatrie and blasphemie, and against the glory of God: and they are no frends neither to God,Robert Blomefield, persecutor. the king, nor yet vnto the realm that so do. For this his preaching, one Robert Blomefielde, an aduersarye to the truth, being then constable of the sayd towne, and bail [...]se vnto sir Iohn Ierningham knight (the chiefe lord of ye towne) immediatly rode foorth,Edward Goulding vnder Sh [...]ffe. Syr Thomas Corn [...] high Shrieffe. & brought home wt him one Edward Goulding, which was then vnder sheriffe, Syr Thomas Cornewalis being then high sheriffe.

So the sayd Golding and Blomfield sent for certaine men of the sayd Towne, and examined them for the Sermon. Wherunto they made but a small answer. Then the Sheriffe made a Bill, and so feared the men, that 2. or 3. of them set to their hands, and one of them neuer ioyed after but it was a griefe to him till he died.

Then did they take men with them vnto the Parsones house, and in the night they tooke him,M. Browne persecu [...] and taken. and wyth watchmē kept him vntill it was day. Then should he haue bene caried the next day to the Counsell: but ye said Rob. Blomefield was taken so sicke, that hee was like to die: so that he could not carie him for his life.

Then the sayd sheriffe sent him to Ipswich againe, and there he was for a time. Then hee was sent to Burie prison, & from thence to the Councel, and then into the Flete: and so he lay in prisone from the beginning of haruest till it was nigh Christmasse, and he sayd God gaue him [...]uche answeres to make when he was examined, that hee was deliuered with quietnes of conscience.M. Browne deliuered. And hauing his libertie, he came againe vnto the foresayd Towne: and because he would not goe to Masse, his liuing was taken away, and he & his wife were constrained to flie heere and there, for his life & conscience. In the last yeare of Queene Maries raigne, God did take him out of this life in peace.

Where moreouer is to be noted, yt this Robert Blomfield aboue named, immediately after he had apprehended the saide Browne fell very sicke:Example of Gods punishment, vpon a parsecutor. And though at that time he was a welthy man and of a great substance (beside his land, which was better then twentie pound a yeare) after thys time, God so plagued his housholde, that hys eldest sonne died, and his wife had a pining sickenesse till she departed this life also.

Then maried he an other, a richer widow: but all wold not helpe, and nothing would prosper: For hee had a sore pining sicknesse, being full of botches and sores, whereby he wasted away both body and goodes, till he died.

So when he died, he was aboue ix. [...]core pounds in det, and it was neuer heard of any repentaunce he had. But a litle before his death, he bragged, & threatned a good man, one Symon Hariston, to putte him foorth to the Officers, because he did weare no Surplis when he sayd seruice.

Wherefore it is pitie suche baites of Poperie are lefte to the enemies to take Christians in. God take them away, or els from them: for God knoweth they be the cause of much blindnesse and strife amongest men.

Furthermore, out of the sayde Towne were constrayned to flye Robert Boele and Iohn Trapne, because they woulde not goe to Masse and receiue their Sacrament of the aultare.

Elizabeth Young.

YE heard before in the treatise of the scourging of Thomas Grene, how he was troubled and beaten by doctour Storie, for a certaine booke called Antichriste, which he receiued of a woman, because in no case he woulde detect her.

This woman was one Elizabeth Young, who comming from Emden to England, brought with her diuers bookes, and sparsed them abroad in London, for the which shee being at length espied and laied fast, was broughte to examination 13. times before the Catholicke Inquisitours of heretical prauitie. O. the which her examinations, nine haue come to our handes.

Wherein how fiercely she was assaulted, how shamefully shee was reuiled, how miserably handled, and what answeres she made vnto the aduersaries in her owne defence, and finally after all this, how she escaped and passed through ye pikes (being yet, as I heare say, aliue) I thought to geue the reader here to see and vnderstande.

The first examination of Elizabeth Young, before maister Hussie.

WHo examined her of many thinges: First where she was borne, and who was her father and mother.The first examination of El [...]za [...]beth Yoūg.

Elizabeth Young.

Syr, all this is but vaine talke, and very superfluous. It is to fil my head with fantasies, that I shoulde not be able to aunswere vnto suche thinges as I came for. Ye haue not (I thinke) put me in prison to know who is my father and mother. But I pray you goe to the matter that I came hether for.

M. Hussie.

Wherfore wentest thou out of the realme?

Elizabeth.

To keepe my conscience cleane.

Hussie.

When wast thou at Masse?

Eliz.

Not this three yeares.

Hussie.

Then wast thou not there iij. yeares before that.

Eliz.

No Syr, nor yet iij. yeares more before that, for and if I were, I had euill lucke.

Hussie.

How old art thou?

Eliz.

Fourty and vpwardes.

Hussie.

Twentie of those yeares thou wentest to Masse.

Eliz.

Yea, and twentie more I may and yet come home as wise as I went thether first, for I vnderstand it not.

Hussie.

Why wilt not thou go to the Masse?

[Page]Elizabeth.

Syr, my conscience will not suffer me: For I had rather that all the world should accuse me, then mine owne conscience.

Hussy.

Elizabeth Young refuseth to go to masse.What and if a louse or a flea sticke vpon thy skinne, and bite thy flesh? thou must make a conscience in the taking her off: is there not a conscience in it?

Elizabeth.

That is but an easie Argument to displace the Scriptures, and especially in such a part as my saluation dependeth vppon: for it is but an easie conscience yt a man can make.

Hussy.

But why wilte thou not sweare vpon the Euangelist before a Iudge?

Eliz.

Elizabeth Young denyeth to sweare and [...].Because I know not what a booke oth is.

Hussy.

Then he began to teach her the booke oth.

Eliz.

Syr, I do not vnderstand it, and therefore I wil not learne it.

Hussy.

Then sayde hee: thou wilt not vnderstand it: and with that rose vp and went his way.

Her second examination before Doctour Martin.

WHo sayd to her: Woman, thou art come from beyōd the sea,The 2. examination of Elizabe [...]h Yoūg. and hast brought with thee bookes of heresie and treason, and thou must confesse to vs, who translated them, Printed them, and who sent them ouer (for once I knowe thee to be but a messenger:) and in so doynge the Queenes highnesse will be good to thee (for shee hath forgeuen greater things then this) & thou shalt find as much fauour as is possible.Elizabeth Young for bringing ouer bookes. But if thou be stubborne, and wilte not confesse, thou wilt be wondrous euill handled: for we know the truth already, but thus we do, only to see whether thou wilt be true of thy woord, or no.

Eliz.

Syr, ye haue my confession, and more then that I can not say.

Martin.

Thou must say more, and shalt say more. Doest thou thinke that we wil be full answeared by this examination that thou hast made? Thou rebell whoore and traitorly heretike,D. Martyn [...]reatneth her with the racke. thou dost refuse to sweare vpon the Euangelist before a Iudge, I heare say. Thou shalt be racked inch meale, thou traitourly whoore and hereticke, but thou shalt sweare afore a Iudge before thou goe: yea, and thou shalt be made to confesse how many bookes thou hast sold, and to whom.

Eliz.

Syr I vnderstand not what an oth is, and therfore I will take no suche thing vppon me. And no man hathe boughte any bookes of mee as yet, for those bookes that I had, you Commissioners haue them all.

Martin.

Thou traitorly whore, we knowe that thou haste sold a number of bookes, yea, and to whom: and how many times thou hast beene here, and where thou layest, and euery place that thou hast bene in. Doest thou thinke that thou hast fooles in hand?

Eliz.

No syr, you be too wise for me: for I can not tel howe manye places I haue beene in my selfe: but if I were in Turkey, I should haue meate and drinke and lodging for my money.

Mart.

Thou rebel whoore, thou hast spoken euil woordes by the Queene,Elizabeth Young charged for speaking agaynst the Queene. and thou dwellest amongest a sort of traitours and rebelles, that can not geue the Queene a good woorde.

Eliz.

I am not able to accuse any man thereof, nor yet is there any man that can approoue anye such things by me, as ye lay vnto my charge. For I know by Gods woorde, & Gods booke hath taught me what is my duetie to God, and vnto my Queene, and therefore (as I sayd) I am assured that no man liuing vpon the earth, can approoue any such things by me.

Mart.

Thou rebell and traitourly whoore, thou shalt be so racked & handled, that thou shalt be an example to all such traitorly whoores and heretikes: And thou shalt be made to sweare by the holye Euangelist, and confesse to whome thou haste solde al and euery of these heretical bookes that thou haste solde: for wee knowe what number thou haste solde, and to whome: but thou shalt be made to confesse it in spite of thy bloud.

Eliz.

Here is my carkas: do with it what ye wil, and more then that ye can not haue. Master Martin, ye can haue no more but my bloude.

Then fared he as though hee had bene starke mad, and sayd: Martin? Why callest thou me Martin?

Eliz.

Sir, I knowe you well enough, for I haue bene before you ere now. Ye deliuered me once at Westminster.

Martin.

Where diddest thou dwell then?

Eliz.

I dwelled in the Minories.

Martin.

I deliuered thee and thy husband bothe: and I thought [...] then that thou wouldest haue done otherwyse then thou dost now. For if thou hadst bene before any Bishop in England, and said the woordes that thou didst before me, thou haddest fried a fagot:Elizabeth Yoūg and her husband deliuered by D. Martyn. and thoughe thou didst not burne then, thou art like to burne or hang now.

Eliz.

Syr, I promised you then, that I woulde neuer be fed with an vnknowen tongue, & no more I will not yet.

Martin.

I shall feede thee well enoughe. Thou shalte be fedde with that (I warrant thee) which shall be finally to thine ease.

Eliz.

Doe what God shall suffer you to doe: for more yee shall not. And then he arose, and so departed, and went to the keepers house, and sayd to the wife: Whom haste thou suffered to come to this vile traitourly whoore and heretike to speake wyth her? Then sayde the keepers wife, as God receiue my soule, here came neither mā, woman, nor childe to aske for her.

Mart.

If any man, woman, or childe come to aske for her,Elyzabeth Yoūg commaunded to close prison, to haue one day bread, an other day water. I charge thee in paine of death, that they be layed fast, and geue her one day bread, and an other day water.

Eliz.

If ye take away my meat, I trust that God wil take away my hunger: and so he departed, and sayde, that was too good for her: and then was shee shutte vppe vnder two lockes in the Clincke, where shee was before.

The third examination before Doctour Martin againe.

THen was shee broughte before hym in his Chamber,The 3. examination of Elizabeth Young. within my Lorde Chauncellours house. Who asked her, saying: Elizabeth, wilt thou confesse these thynges that thou hast bene examined vppon? For thou knowest that I haue bene thy frende: and in so doing.D. Martyn seeketh to know how many gentlemen were fled ouer the Sea. I wil be thy frende againe: geuing her manye faire woordes, and then demaunding of her how many Gentlemen were beyond the Seas.

Eliz.

It is too much for me to tel you how many are on the other side.

Mart.

No, I meane but in Franckford & Emden, where thou hast bene.

Eliz.

Syr, I did neuer take accounte of them: it is a thing that I looke not for.

Martin.

When shall I heare a true woorde come out of thy mouth?

Eliz.

I haue tolde you the truth, but because that it soundeth not to your minde, therefore ye will not credite it.Elizabeth Yoūg againe threatned with the racke.

Martin.

Wilt thou yet confesse? and if thou wilt, that that I haue promised, I will doe: and if thou wilt not, I promise thee thou must goe euen hence to the racke, and therfore confesse.

Eliz.

I can say no more then I haue sayde.

Martin.

Well, for as muche as shee will confesse no more, haue her awaye to the Racke, and then shee will be marred. Then aunsweared a Priest that sate there, and sayde: Woman, take an othe and confesse. Wilt thou be hurte for other men?

Eliz.

I can confesse no more then I haue. Doe with my carkas what yee will.Shee agayne refuseth to sweare to accuse other.

Martin.

Did yee euer heare the like of thys Heretique? What a stoute heretique is thys? We haue the truthe▪ and we knowe the truth, and yet looke whether shee will confesse. There is no remedie, but shee muste needes to the Racke, and therefore away with her, and so commaunded her out of the doore, and called her keeper vnto hym, and sayde to him: There is no remedie but this heretike must be racked: and talked with him more, but what it was she heard not.

Then he called her in againe, and sayde: Wilte thou not confesse, and keepe thee from the Racke? I aduise thee so to doe: for if thou wilt not, thou knowest not the payne yet, but thou shalt do.

Eliz.

Syr, I canne confesse no more. Do with my carkas what yee will.

Martin.

Keeper, away with her. Thou knowest what I sayde. Let her knowe the paine of the Racke. And so shee departed, thinking no lesse, but that she should haue gone to the Racke, till shee sawe the keeper tourne towarde the Clincke againe.Elizabeth Yoūg commaunded agayne to the Clinke. And thus did God alienate their heartes and diminish their tyrānous power, vnto the time of further examination: for she was brought before the byshop, the Deane, and the Chauncellour, and other Commissioners, first and last thirteene times.

The fourth examination was before the Byshop of London, Syr Roger Cholmley, Doctour Cooke, the Recorder of London, Doctour Roper of Kent, and Doctour Martin, as concerning her faith. &c.

FIrste, shee being presented by Doctour Martin, before the Bishop of London. Doctour Martin beganne to [Page] declare against her, saying: The Lord Chauncellour hath sent you heere a woman, which hath brought bookes ouer from Emden, where al these bookes of heresie and treason are printed, and hathe therewith filled all the lande wyth Treason and heresie:The 4 examination of Elizabeth Young. neither yet will shee confesse, who translated them, nor who printed them, nor yet who sent them ouer. Wherfore my Lord Chācellor committeth her vnto my Lorde of London, he to doe with her as he shall thinke good.D. Martyn presenteth her to the Commissiners. For shee will confesse nothing, but that shee bought these said bookes in Hamsterdame, and so brought them ouer to sell for gaine.

D. Cooke.

Let her heade be trussed in a small line, & make her to confesse.

Martin.

The booke called Antichrist.The booke is called Antichrist, and so may it be wel called, for it speaketh against Iesus Christ & the Queene. And besides that, shee hathe a certaine sparke of the Anabaptists, for she refuseth to sweare vpon the iiij. Euangelistes before a Iudge: For I my selfe and M. Hussy haue had her before vs foure times, but we can not bring her to sweare. Wherfore my Lord Chauncellor would that shee should absteine & fast,Elizabeth Young a great while in the Clinke. for she hath not fasted a great while: For she hathe laine in the Clincke a good while, where she hath had too much her libertie.

Then said the bishop: why wilt thou not sweare before a Iudge? that is the right trade of the Anabaptists.

Eliz.

My Lord, I wil not sweare that this hand is mine.

No, sayd the bishop? and why?

Eliz.

Elizabeth Young refuseth to sweare and why.My Lorde, Christ sayeth, that what soeuer is more then yea, yea, or nay, nay, it commeth of euill. And moreouer, I know not what an oth is: and therefore I wil take no such thing vpon me.

Then saide Cholmley: xx. pounde, it is a man in a woman clothes: xx. pound it is a man.

Boner.

Elizabeth Young thought to be no womā.Thinke you so my Lord?

Cholm.

Yea, my Lord. &c.

Eliz.

My Lord, I am a woman.

Bish.

Sweare her vpon a booke, seeing it is but a question asked.

Then said Cholmley: I will lay twentie pounde it is a man.

Then D. Cooke brought her a booke, commanding her to lay thereon her hande.

Eliz.

No, my Lorde, I will not sweare: for I knowe not what an oth is. But I say that I am a woman, and haue children.

Bish.

That know not we: wherefore sweare.

Cholmley.

Thou yll fauoured whore, lay thy hande vpon the booke: I will lay on myne, and so he laied his hande vpon the booke.

Eliz

So will not I mine.

Then the Bishop spake a woorde in Latine, out of S. Paule, as concerning swearing.

Elizab.

My Lorde, if you speake to mee of S. Paule, then speake English, for I vnderstand you not.

The bish.

I dare sweare that thou doest not.

Eliz.

My Lord: S. Paul saith, that fiue wordes spoken in a language that may be vnderstand, is better then manye in a foreine or strange tongue which is vnknowen.

Doctor Cooke.

Sweare before vs whether thou be a man or a woman.

Eliz.

If ye wil not beleue me, then send for women into a secrete place, and I will be tried.

Cholm.

Thou art an ill fauored whore.

Then said the Bishop: How beleeuest thou in the Sacrament of the altar?Sacrament of the Aultar.

Eliza.

My Lorde: if it will please you that I shall declare mine owne faith, I will.

The bish.

Tell me how thou beleeuest in the sacrament of the altar.

Eliza.

Will it please you that I shall declare my Faithe? And if it be not good, then teach me a better, and I wil beleeue it.

D. Cooke

That is well sayd, declare thy faith.

Eliz.

I beleeue in God the Father almighty, the Sonne, and the holy Ghost,The confession and fayth of Elizabeth Young. three persons and one God. I beleue all the Articles of my Crede. I beleeue al things wrytten in the holy Scripture, and all thinges agreeable wyth the Scripture, geuen by the holy Ghoste into the Churche of Christ, set forth and taught by ye church of Christ. I beleue that Iesus Christ the only sonne of God, that immaculate Lamb, came into the world to saue sinners, & that in him, by him,The Sacrament to be receaued in spirite and fayth. & throughe him I am made cleane frō my sinnes, and without him I coulde not. I beleeue that in the holy sacrament of Christes body and bloud, which he did institute and ordaine, and left among his Disciples the nyght before he was betraied, whē I do receiue his Sacrament in faith and spirite, I do receiue Christ.

Bish.

No more, I warrant you, but the sacramēt of Christes body and bloud, receiued but in spirit and faith, wyth those heretiques.

Cholm.

Ah whoore, spirite and faith, whoore?

Eliz.

This sacrament neuer man coulde or did make, but only he that did, which no man could do.Cholmley cannot abyde spirite and fayth. Institution of the Sacrament by Christ onely once for all.

Mart.

Then thou must allowe that grasse is a sacrament: for who could make grasse but he only?

Eliz.

Syr, he hathe suffered, and made a sufficient Sacrifice once for all, and so hath he made hys Sacrament sufficient once for all, for there was neuer man that could say: Take, eate, this is my body that is broken for you, but only Iesus Christ, who had his body broken for the sinnes of the world: which Sacrament he hath left here amongst vs for a testimonial of his death, euen to the worldes ende.

Mart.

Who taught thee this doctrine? did Scorie?

Eliz.

Yea, Bishop Scorie and other that I haue heard.

Bish.

Why, is Scory Bishop now?

Eliz.

If that doe offende you, call him Docteur Scorie, if yee will.

Roper.

I knew when he was but a poore Doctour.

Mart.

What doe ye call Scorie?

Eliz.

Our Superintendent.

Bish.

Loe, their Superindent.

Mart.

And what are ye called?

Eliz.

Christes congregation.

Bish.

Lo, Christes congregation, I warrant you.

Doctor Cooke.

What liuing hath Scorie?

Eliz.

Sir, as farre as I do know, he liueth by his owne, for I know no man that geueth him ought.

Recorder.

Yes, I warrant you, he hath enough sent hym out of England.

Eliz.

Syr, I know no such thing.

Cholm.

Harke whore, harke: harke how I do beleeue.

Eliz.

My Lord, I haue tolde you my beliefe.

Cholmley.

Harke, thou yll fauoured whoore, howe I doe beleeue.Confession of Cholmleys fayth. When the Priest hath spoken the wordes of Consecration, I do beleue that there remaineth the very body that was borne of the virgine Marie, was hanged on the crosse, was deade and buried, and descended into hell, and rose againe on the thirde day, and ascended to heauen, and sitteth at the right hand of God. The same body when the priest hath spoken the woords, commeth down, and when the priest lifteth vp his body on this wise (he lifting vp his handes) sayd there it is.

Eliz.

I haue tolde you also how I do beleeue.

Mart.

Away with her.

Cholmley.

Ah euill fauoured whore, nothing but spirit and faith whore?

Mart.

Away with her, we haue more to talke withall.

Then was shee caried into the Colehouse,Elizabeth Young caryed into the stockhouse. and searched for bookes, and then put into the stockhouse, and her knife girdle, and aporne taken from her.

The fifth examination before the Bishop of Londons Chancellour. &c.

THen was she brought out of the stockhouse & brought before the bishops Chauncellour,The 5 examination of Elizabeth Young. who required of her what age shee was of.

Eliz.

Sir, fortie yeares and vpwardes.

The Chauncellour.

Why, thou art a woman of a faire yeares: what shouldest thou meddle with the Scriptures? it is necessary for thee to beleeue, and that is inoughe. It is more sitte for thee to meddle with thy distaff, then to meddle with the Scriptures. What is thy beliefe? I woulde heare it: for it can not be good, in that thou art brought into prison.

Eliz.

Syr, if it will please you to heare it,Elizabeth Young offereth agayne to declare her beliefe. I will declare it vnto you. But I praye you that you will take your pen and wryte it, and then examine it: and if ye find any thing therein that is not fit for a Christian woman, then teache me better, and I will learne it.

Chaunc.

Wel said. But who shalbe Iudge betwene thee and me?

Elizab.

The Scripture.

Chaunc.

Wilt thou stand by that?

Eliz.

Yea sir.

Chaunc.

Wel, go thy way out at the doore a litle while, for I am busie, and I will call for thee anon againe.

Then he called me againe, and said: Nowe woman, the time is too long to wryte. Say thy minde, and I wil bear it in my head.

Then Elizabeth began, and declared her faith to him, as shee had done before the Bishop.

Chaunc.

Woman, spirit and faith I do allow,Really, Corporally, Substantially. but dost not thou beleeue that thou doest receiue the body of Christ really, corporally, and substantially?

[Page]Eliz.

These wordes really and corporally, I vnderstond not: as for substantially, I take it, ye meane I should beleue that I should receiue his humane body (which is vpon the right hand of God, and can occupy no moe places at once) and that beleeue not I.Fayth commeth of God: Ergo, no vntruth ought to be beleued. Christ is fleshe of our fleshe, but not in our fleshe. Iohn. 6.

Chanc.

Thou must beleeue this, or els thou art damned.

Eliz.

Sir, can ye geue me beliefe or fayth?

Chanc.

No, God must geue it thee.

Eliz.

God hath geuen me no such fayth or beliefe.

The Chauncellor then declared a text of S. Paule in Latine, and then in English, saying: I could make thee beleeue, but that thou hast a cankered heart, and wilt not beleeue. Who then can make thee to beleeue?

Eliz.

You sayd euen now, that fayth or beliefe commeth of God, and so beleeue I, and then may not I beleue an vntruth to be a truth.

Chanc.

Doest thou not beleeue that Christes flesh is flesh in thy flesh?

Eliz.

No sir, I beleeue not that, for my flesh shall putrifie and rot.

Chanc.

Christ sayd, my flesh is flesh in flesh.

Eliz.

Who so receiueth him fleshly, shall haue a fleshly resurrection.

Chanc.

Christ sayeth in the 6. of Iohn: My fleshe is meate in deed, and my bloud is drinke in deed.

Eliz.

This man dare not expound [...] the Scripture, yet he dare [...]dge vpon heresie. The Papists dare not assure them selues to haue the holy Ghost. The Capernaites faith. The place of Iohn. cap. 6. expounded how Christes fleshe is meate.Christ preached to the Capernaits, saying: Except ye eate the flesh of the sonne of man, and drinke his bloud, ye shall not haue lyfe in you: and the Capernaites murmured at it. And his Disciples also murmured, saying among themselues: This is an hard saying, and who can abide it? Christe vnderstoode their meanyng, and sayde: Are ye also offended? Will ye also goe away? What and if ye shall see the sonne of man ascende vp to heauen from whence hee came? will that offende you? It is the spirite that quickeneth, the fleshe profiteth nothyng. I praye you Sir, what meaneth Christ by that?

Chanc.

O God forbid. Would ye haue me to interprete the Scriptures? We must leaue that for our olde auncient fathers, which haue studied scriptures a long tyme, & haue the holy ghost geuen vnto them.

Eliz.

Why sir, haue ye not the holy ghost geuen and reuealed vnto you?

Chanc.

No, God forbid that I should so beleeue: but I hope, I hope: But ye say, ye are of the spirit. Will you say that ye haue no profit in Christes flesh?

Eliz.

Sir, we haue our profite in Christes flesh, but not as the Capernaites did vnderstand it: For they vnderstoode that they must eate his fleshe as they did eate Oxe fleshe and other, and drinke his bloud, as we drinke Wyne or Beere out of a Bole. But so we must not receyue it. But our profite that we haue by Christ, is to beleeue that hys body was broken vpon the Crosse, and his bloude shedde for our sinnes: That is the very meanyng of Christ, that so we should eate his fleshe, and drinke hys bloude, when he sayde: My fleshe is meate in deede, and my bloud is drinke in deede.

Chanc.

How doth thy body lyue, if Christes flesh bee not flesh in thy flesh?

Eliz.

Sir, I was a body before I had a soule: which body God had created, & yet it could not lyue, til God had breathed lyfe into me, and by that lyfe doth my body lyue. And when it shall please God to dissolue my lyfe, my flesh will offer it selfe vnto the place from whence it came, & through the merites of Christ, my soule wil offer it selfe to the place from whence it came.

Chanc.

Yea, but if thou doe not beleeue that Christes flesh is flesh in thy flesh, thou canst not be saued.

Eliz.

Christes flesh is flesh in our flesh, say the Papistes.Sir, I do not beleeue that.

Chauncel.

Why, doth not Christ saye: My fleshe is meate in deede, and my bloude is drinke in deede? Canst thou denye that?

Eliz.

I denye not that: for Christes fleshe and bloude is meate and drinke for my soule,Christes fleshe is meate for our soule, by the Christians. the foode of my soule. For who so euer beleeueth that Iesus Christ the sonne of God hath dyed and shed his bloud for his sinnes, his soule feedeth thereon for euer.

Chauncel.

When thou receiuest the Sacrament of the aultar, doest thou not beleeue that thou doest receiue Christes body?

Eliz.

Sir, when I do receiue the Sacrament which Christ did institute and ordaine the night before he was betraied, and left among hys Disciples, as often (I say) as I receiue it, I beleeue that spiritually, and by fayth I receyue Christ. And of this Sacrament, I knowe Christ himselfe to be the author, and none but hee. And this same Sacrament is an establishment to my conscience,In the Sacrament ministred & receaued according to Christes institution, we receaue Christ. & an augmenting to my fayth.

Chaunc.

Why did not Christ take bread and gaue thankes, and brake it, and gaue it to his Disciples, and sayde: Take, eate, this is my body that is geuen for you? Did he geue them his body, or no?

Elizabeth.

He also tooke the cuppe and gaue thankes to his Father, and gaue it vnto his Disciples, saying: Drynke ye all hereof: for this is the Cuppe of the newe Testament in my bloude which shall bee shedde for many. Nowe I praye you Sir, let me aske you one question:One question solued by an other. Dyd he geue the cuppe the name of hys bloud, or els the wyne that was in the cuppe?

Then was he very angry and sayd: Doest thou think that thou hast an hedge priest in hand?

Eliz.

No sir, I take you not to bee an hedge priest. I take you for a Doctor.

Chauncel.

So me thinketh: Thou wilt take vpon thee to teach me.

Eliz.

No sir: But I let you know what I know: and by argument one shall know more.

Christ sayd: As oft as ye do this, The Sacrament a witnes both of Christes death and of his comming agayne. do it in the remembrance of me: but a remembrance is not of a thing present, but absent. Also S. Paule saith: So oft as ye shall eate of this bread, and drinke of this cup, ye shall shew forth the Lordes death till he come. Then we may not looke for hym here, vntill his cō myng agayne at the latter day. Agayne, is not this article of our beliefe true: He sitteth at the right hand of God the father almighty: from thence he shall come to iudge the quicke and the dead? But if hee shall not come,Christes body occupyeth but one place at once. before hee come to iudgement, then how is he here present in your sacrament of the aultar? Wherefore I beleeue that the humaine bodye of Christ occupieth no more but one place at once, for when he was here, he was not there.

¶The sixt examination before the sayd Chauncellor.

WHo sayd vnto her: Woman, the last tyme that thou wast before me,The 6 examination of Elizabeth Young. our talke was concernyng the Sacrament.

Eliz.

Sir, true it is, and I trust that I sayd nothyng that ye can deny by the scriptures.

Chanc.

Yes thou wilt not beleeue that Christes fleshe is flesh in thy flesh.The fleshly reason of the Papistes.

Eliz.

No sir, God hath geuen me no such beliefe, for it can not be found by the scriptures.

Chanc.

Wilt thou beleue nothing but what is in the scripture? Why, how many Sacraments doest thou find in the Scripture?

Eliz.

The church of Christ doth set forth twaine.

Chanc.

I will as well finde seuen by the scripture, as thou shalt finde twaine.

Eliz.

Sir, I talke not to you thereof, but I saye that the church of Christ setteth out twaine,Name of Sacramentes geuen by the Church. & I haue bene taught no more.

Chanc.

What are those twaine?

Eliz.

The Sacrament of Christes body and bloud, and the sacrament of Baptise.

Chauncellour.

What sayest thou by the Sacramente of Wedlocke?Two Sacramentes. Wedlocke.

Eliz.

I haue not heard it called a Sacrament, but the holy estate of matrimony, which ought to be kept of all mē that take it vpon them.

Chanc.

How sayest thou by Priestes?Priestes mariage. Is it good that they should marrie? is it to be kept of them?

Eliz.

I come not hither to reason any such matters, for I am no Diuine, and also it is no part of my faith.

Chanc.

Can ye not tell? ye shall tell or euer you go.

Eliz.

Sir, then must ye keepe me a good while, for I haue not studied the scriptures for it.

Chaunc.

No? why, ye will not be ashamed to flee vnto the highest mysterie, euen to the Sacrament at the first dashe, and ye are not afrayd to argue with the best doctour in the lande.

Eliz.

Gods mysteries I will not meddle wt, but all things that are written, are written for our edification.Praying for the dead.

Chanc.

What say ye by prayer for the dead? is it not meete that if a mans friend be dead, his friend cōmend his soule vnto God?

Eliz.

There is no Christian man that will commend hys friend nor his foe, vnto the Deuill. And whether it be good for him, when he is dead or no, sure I am, that it is good when he is alyue.

Chaunc.

Then thou allowest not prayer to bee good for thē when they be dead, & lying in Purgatory.Purgatory. Is it not meete that prayer be made vnto God for them?

Eliz.

Sir, I neuer heard in the Scriptures of Purgatory, but in the scripture I haue heard of heauen and hell.

Chaunc.

Why,Oblation for the dead. ye haue nothyng but the skimmyng of the Scriptures, Our auncient fathers could finde out in the [Page] bottome of the scriptures that there is a Purgatory. Yea, they could finde it in the new testament, that a Priest shall take the Sacrament and go to the aultar and make an oblation and offer it vp euery day.

Eliz

Sir, that could neuer be found in the Bible nor Testament, as farre as euer I could heare.

Chanc.

Whome doest thou heare read either the Bible or Testament, but a sorte of chismatikes, bawdie Byshops, and hedge Priests (which haue brought into the Churche a stinkyng Communion,The holy Communion blasphemed. which was neuer heard of in any place in the world, but here in England) whiche haue deceyued the king and all the Nobilitie, and all the whole Realme.

Eliz.

Sir, it is a vile name that ye geue them all.

Chanc.

Where are all the hedge knaues become now, that they come not to their answer?

Eliz.

So many Martyrs haue beene sl [...]y [...]e, and yet the Papistes bragge, as though none will come forth to aunswere them.Aunswer Sir? why, they haue aunswered both with the Scriptures and also with their bloud, and then where were you that ye came not forth to answer in their times? I neuer knew none of you that were troubled, but twain and that was not for Gods worde, it was for their disobedience?

Chaunc.

No I pray you? did ye not knowe that we were killed, hanged, burned, and headed.

Eliz.

Sir, I neuer knew that any of you euer was eyther hanged, killed, burned or headed.

Chanc.

Fysher B. of Rochester.No? did ye neuer heare that the Byshop of Rochester lost hys head for the supremacie of the Bishoppes of Rome.

Eliz

Then he died not for Gods word.

Chaunc.

Nothing to be receaued to salua [...]ion but onely that which is found or founded in Scripture.Well, thou wilt beleeue nothyng but that which is written in Gods worde. Where canst thou finde the Saboth written in the Scripture, by the name of the Saboth? For the right Saboth day I will prooue to be Saterday. Or where canst thou finde the Articles of ye Creede in the Scripture by the name of the Articles? Or where canst thou find in the Scripture that Christ went downe into hell.

Eliz.

What place or part in the scripture can ye finde for to disprooue any of these things?

Chaunc.

What priest hast thou lyen withall, that thou hast so much Scripture? Thou art some Priestes woman, I thinke, for thou wilt take vppon thee to reason and teach, the best Doctor in all the land, thou.

Eliz.

I was neuer yet Prieests wyfe, nor yet Priests woman.

Chanc.

Haue I touched your conscience?

Eliz.

No Sir, ye haue not touched my conscience, but beware ye hurt not your owne.

Chanc.

Thou hast red a little in the Bible or Testament, & thou thinkest that thou art able to reason with a Doctor that hath gone to schoole thirtie yeares:But we read not that Christ did draw them into pri [...]ons and condemned them to be burnt that would not c [...]me. Eliz [...]beth Yoūg deemed [...] heretick because shee beleeueth all thinges written and agreeable to the Scripture & nothing els. and before God, I thinke if I had talked thus much with a Iewe, as I haue done with thee, he would haue turned ere this time. But I may say by you as Christ sayd by Ierusalem, saying: O Ierusalem, Ierusalem, how ofte would I haue gathered thee together: euen as a henne gathereth her chickens, but thou wouldst not. And so would we gather you together in one fayth, but ye will not: and therfore your owne bloude bee vpon your own heds, for I can do no more but teach you. Thou art one of the rankest heretikes that euer I heard, for thou beleeuest nothyng but what is in the Scripture, and therfore thou art damned.

Eliz.

I do beleeue all thinges written in the scripture, and all things agreeable with the scripture, geuen by the holy Ghost into the church of Christ, set forth and taught by the church of Christ,Elizabeth Young had to the Stockhouse, and then to the Lollardes Tower. and shall I be damned because I beleue the truth, and will not beleeue an vntruth?

Then the Chancellor called the keper, saying: Clunie take her away, thou knowest what thou hast to doe with her. And so she departed and was brought agayne to the stockhouse, and there she lay certaine dayes and both her hands ma [...]acled in one iron: and afterward was remooued into the Lollards Tower, and there she remained wt both her feete in the stockes and irons till the next tyme of examination.

¶The 7. examination before the Chancellor and the Bishops Scribe.

WHen she was brought before the sayd Chancellour and the Scribe,The 7. examination of Elizabeth Young. the Chancellor sayd vnto her: Woman, thou hast bene twise before me, but thou & I coulde not agree: and here be certaine articles that my Lorde the B. of London would that thou shouldst make answer vnto, which are these. First, how many Sacramentes thou doest allow.

Eliz.

Sir, as many as Christes Church doth allowe, and that is twaine.

Then sayd the Scribe.Two Sacramente [...]. Thou wast taught 7. before K. Edwards dayes.

Chanc.

Which two Sacraments bee those that thou doest allow?

Eliz.

The sacrament of the body & bloud of Iesus Christ, and the sacrament of Baptisme.

Chaunc.

Doest thou not beleeue that the Pope of Rome is the supreme head of the Church, immediately vnder God in earth?

Eliz.

No sir, no man can be the head of Christes Churche: for Christ himselfe is the head,Head of the Church▪ and hys word is the gouernour of all that be of that Church, where so euer they bee scattred abroad.

Chanc.

Doest thou not beleeue that the Byshop of Rome can forgeue thee all thy sinnes, hereticall, detestable, and damnable, that thou hast done from thine infancie vnto this day?

Eliz.

Sir, the Bishop of Rome is a sinner as I am, and no man can forgeue me my sinnes,Byshop of Rome. but hee onely that is without sinne, and that is Iesus Christ whiche dyed for my sinnes.

Chanc▪

Doest thou not know that the Pope sent ouer hys Iubilies, that all that euer would fast and pray, and go to the church, should haue their sinnes forgeuen them.

The Scribe.

Sir, I thinke that she was not in the Realme then.

Chanc.

Hast thou not desired God to defend thee from the tiranny of the Bishop of Rome,From the Byshop of Rome and all his detestable enormities. and all his detestable enormities?

Eliz

Yes that I haue.

Chanc.

And art thou not sory for it?

Eliz.

No sir, not a whit.

Chanc.

Hast thou not sayd, that the Masse was wicked, & the sacrament of the aultar most abhominable?

Eliz

Yes that I haue.

Chanc.

And art thou not sory for it?

Eliz.

No sir, not a whit.

Chanc.

Art thou content for to go to the Church and heare Masse?

Eliz.

I will not goe to the church, either to Masse or Mattins, till I may heare it in a tong, that I can vnderstand: for I will be fed no longer in a strange language. And alwaies the Scribe did write euery of these articles, as they were demanded, and answered vnto.

Then the Scribe asked her from whence she came.

The Chauncellor sayd: this is she that brought ouer all these bookes of heresie and treason.

Then sayd the Scribe to her: Woman, where haddest thou all these bookes?

Eliz.

I bought them in Amsterdam, and brought them ouer to sell, thinking to gayne thereby.

Then sayd the Scribe, what is the name of the booke?

Eliz

I cannot tell.

The Scribe.

Why, wouldst thou buy bookes and knowe not their names?

Then sayd Cluny the keeper: Sir, my L. Bishop did sende for her by name that she should come to Masse, but she would not.

Chanc.

Yea, did my Lord send for her by name, and would she not go to masse?

Eliz.

No sir, I will neuer go to masse, till I do vnderstand it, by the leaue of God.Elizabeth Young refuseth to go to Masse.

Chanc.

Understand it? why, who the deuill can make thee to vnderstand Latine, thou beyng so old?

Then the Scribe commaunded her to set to her hande to all these sayd thyngs.

Elizabeth sayd: sir, then let me heare it read first.

Then sayd the Scribe, M. Chauncellor, shal she heare it read?

Chanc.

Yea, let the heretike heare it read.Elizabeth Young setteth her hand to her examination.

Then she heard it read, and so she set to her hand.

¶The eight examination before the Bishop.

WHen she was brought before the B. he asked the keper: is this the woman that hath the three children?The 8. examination of Elizabeth Young.

And the keeper sayd: yea my Lord.

Bish.

Woman, here is a supplication put vnto my handes for thee. In lyke case there was another supplication put vp to me for thee afore this, in the which thou madest as though that I should keepe thy children.

Eliz.

My L. I did not know of this supplication, nor yet of the other.

Then said the Bish. M. Deane,The Deane made sute for El [...]zabeth Yoūg. is this the womā that ye haue sued so earnestly for?

The Deane.

Yea, my Lord.

[Page]The Deane.

Woman, what remaineth in the sacrament of the aultar, when and after that the Priest hath spoken the words of consecration?

Eliz.

A piece of bread. But the Sacrament of Christes body and bloud, which he did institute and leaue amongest his disciples the night before he was betrayed, ministred according to his word, that sacrament I do beleeue.

The Deane.

How doest thou beleeue concernyng the bodye of Christ? where is his body, and how many bodies hath hee?

Eliz.

Sir, in heauen, he sitteth on the right hand of God.

The Deane.

From whence came his humane body?

Eliz.

He tooke it of the Uirgin Mary.

The Deane.

That is flesh, bloud, & bones, as mine is. But what shape hath his spirituall body? hath it face, handes, and feete?

Eliz.

I knowe no other body that he hath, but that bodye whereof he ment when he sayd: This is my body whiche is geuen for you: and this is my bloud which shall be shed for you. Whereby he plainly meaneth that body & no other, which he tooke of the virgin Mary, hauyng the perfect shape and proportion of a humane body.

Story.

Story.Then said Story: Ye haue a wise body, for ye must go to the stake.

The Deane.

Art thou content to beleeue in the faith of Christes Church? But to aske of thee what Christes church is, or where it is, I let it passe.

Eliz.

Sir, to that church I haue ioyned my faith, and from it I purpose neuer to turne by Gods helpe.

The Deane.

Wouldst thou not be at home with thy children with a good will?

Eliz.

Sir, if it please God to geue me leaue.

The Deane

Art thou content to confesse thy selfe to bee an ignorant and a foolsh woman, and to beleeue as our holy Father the Pope of Rome doth, and as the Lorde Cardinals grace doth, and as my Lord the Bishop of London thine Ordinary doth, and as the Kinges grace and the Queenes grace,The beliefe [...] the Pap [...]es followeth the multitude. True belief dependeth not vpon men, but vpon the [...] of Gods word. and all the Nobilitie of England do: yea, and the Emperors grace, and all the noble princes in christendome.

Eliz

Sir, I was neuer wise, but in fewe wordes I shall make you a briefe answer how I do beleeue. I do beleeue all thynges that are written in the Scriptures geuen by the holy Ghost vnto the Church of Christ, set foorth and taught by the church of Christ. Hereon I ground my faith and on no man.

Then said Story: and who shall be Iudge?

Eliz.

Sir, the scripture.

Story.

And who shall read it?

Elizabeth.

He vnto whom God hath geuen the vnderstandyng.

Bish.

Womā, be reformable, for I would thou were gone, and M. Deane heare hath earnestly sued for thee.

Deane.

Woman, I haue sued for thee in deede, and I promise thee if thou wilt be reformable, my Lord will be good vnto thee.

Elizabeth.

I haue bene before my Lord Bishop, and before Maister Chauncellour three times, and haue declared my fayth.

Deane.

And yet I know that M. Chancellor will say, that thou art a ranke heretike.

Story.

Away with her.

Bish.

Elizabeth Young committed to the Deane.M. Deane, ye knowe that I may not tary, nor you neither. Let her keeper bryng her home to your own chā ber soone at foure a clocke at after noone, and if that ye find her reasonable, then let her goe, for I would that she were gone.

Then sayd the Deane, with a good will, my Lord: and so she was sent vnto the place from whence she came, vntill it was 4. of the clocke at afternoone.

¶The ix. examination before the Deane, before whom it pleased God to deliuer her.

The 9▪ exami [...]ation of [...]lizabeth Young.WHen it was 4. of the clock at afternoone, as ye houre was appointed, & the Deane was set, he asked her: Art thou a foole now as thou wast to day?

Eliz.

Sir, I haue learned but small wisedome since.

Deane.

Doest thou thynke that I am better learned then thou?Talke betweene the Deane and Elizabeth Young a [...]ut receauing the Sacrament▪

Eliz.

Yes sir, that I do.

Deane.

Thinkest thou that I can do thee good?

Eliz.

Yea sir, and if it please God that ye will.

Deane.

Then I wyll doe thee good in deede. What doest thou receyue when thou receyuest the Sacrament which Christ left among his Disciples the night before hee was betrayed?

Eliz.

Sir, that that his Disciples did receiue.

Deane.

What did they receyue?

Eliz.

Sir, that that Christ gaue them, they receyued.

Deane.

What aunswere is this? Was Christ there present?

Eliz.

Sir, he was there present, for he instituted his owne sacrament.

Deane.

He tooke bread, and he brake it, and gaue it to hys disciples, and sayd: Take, eate, this is my body which shall bee broken for you. When thou receiuest it, doest thou beleeue that thou receiuest his body?

Eliz

Sir, when I receiue, I beleeue that through faith I do receiue Christ.

Deane.

Doest thou beleeue that Christ is there?

Eliz.

Sir, I beleeue that he is there to me,Christ [...] [...]bsent from his Sacramentes. and by fayth I do receyue hym.

Deane.

He also tooke the cup and gaue thanks, and gaue it to his Disciples, and sayd: Drinke ye all hereof. This is the cup of the new Testament in my bloude, which is shed for many for the remission of sinnes. When thou doest receiue it after the institution that Christ ordained among his Disciples, the night before he was betraied, doest thou beleeue that Christ is there?

Eliz.

Sir, by faith I beleeue that he is there, and by fayth I do beleeue that I do receiue hym.

Deane.

Now thou hast answered me. Remēber that thou sayest, that when thou doest receiue according to the institution of Christ, thou doest receiue Christ.

Eliz.

Sir, I beleeue Christ not to be absent from his owne sacrament.

Deane.

How long wilt thou continue in that beliefe?

Eliz.

Sir, as long as I do lyue by the help of God: for it is and hath bene my beliefe.

Deane.

Wilt thou say this, before my Lord?

Eliz.

Yea sir.

Deane.

Then I dare deliuer thee. Why, thou Calfe, why wouldst thou not say so to day?

Eliz.

Sir, ye asked me no such question.

Deane.

Then ye would stande in disputation how manye bodies Christ had.

Eliz.

Sir, in deed that question ye did aske me.

Deane.

Who shall bee thy Sureties that thou wylte appeare before my Lorde of London and me, vpon Friday nexte?

Eliz.

Sir, I haue no Sureties, nor knowe not where to haue.

Then spake the Deane vnto two women that stoode there, who had earnestly sued for her, saying: women,Two women suretyes for Elizabeth Young. wil ye be her sureties that she shall appeare before my Lord of London and me, vpon Friday next.

The Women.

Yea sir, and it please you.

Deane.

Take heede that I finde you no more a brabler in the Scripture.

Eliz.

Sir, I am no brabler in the Scripture, nor yet any man can burthen me therewith.

Deane.

Yes, I haue hearde of you well enough what ye are.

Then sayde hee to the two Women: what if a man should touch your conscience, do ye not smell a little of heresie also?

The women.

No sir.

Deane.

Yes, a litle of the frying pan, or els wherefore haue ye twaine so earnestly sued for her?

The one woman aunswered, because that her children were lyke to perish, and therefore God put me in mynd to sue for her.

Then sayd the other woman: And I gate her chyld a Nurse, and I am threatened to stande to the keepyng of her chylde, and therfore it standeth me in hand for to sue to haue her out.

Deane.

Woman, geue thankes vnto these honest women who haue so earnestly sued for thee,Elizabeth Yoūg vpon suretyes deliuered. and I promise thee so haue I. These great heretikes will receiue nothyng but in spirit and fayth, and so he rose and departed.

Eliz.

Sir, God be praysed, & I thanke you for your goodnes and theirs also, and so he went away: & vpon the friday next because she was acrased, her two sureties wente thither and were discharged.

¶Elizabeth Lawson.

IN the towne of Bedfield, and in the countie of Suffolk,Elizabeth Lawson, Confessour. was dwellyng a godly auncient Matrone named Elizabeth Lawson, about the age of lx. yeares. This Elizabeth was apprehended as an heretike, by the Constables of the same towne, named Robert Kitrich,Robert Kitrich, Tho. Elas, persecutours. and Thomas Elas, in the yeare of our Lorde, 1556. because she woulde not go to Church to heare Masse, and receyue the Sacrament, and beleeue in it.

[Page]First they layd her in a dungeon, and after that shee was caried vnto Norwich, and from thence to Bury Gaole, where at last she was condemned to be burnt. In ye mean tyme sir Iohn Sylliard had her home vnty hys house, hee beyng high Shiriffe that yere,Syr Iohn Sylliarde Sh [...]r [...]ffe. where she was hardly kept and wrapped in irons, till at length when they by no wise could mooue her co recant, shee was sent to prison agayne with shamefull reuilings.

Thus she continued in prison the space of two yeares and three quarters. In the meane tyme there was burnt her sonne and many other, whereby she would often say: Good Lord, Elizabeth Lawson in prison two yeares and three quarters. Elizabeth Lawson sory that shee was not burned. Elizabeth Lawson bayled vpon suretyes in Q. Elizabethes tyme. what is the cause that I may not yet come to thee with thy children? well, good Lord, thy blessed will be done, & not myne.

Not long after this, (most happily) followed ye death of Queene Mary, after whom succeded our Queene that now is. At which tyme this Elizabeth Lawson remained yet still in Bury prison, till at last she was bayled vppon sureties, or els she could not be deliuered. For she beyng a condemned person, neither the temporalty, nor yet spirituall authoritie would discharge her without sureties.

Now she beyng abroad, and her sureties made afrayd by wicked men, sayd, they would cast her againe in prison, except she would see them discharged.

Then she got a supplication, to go vnto the Queenes maiestie,Elizabeth Lawson preserued from persecution ended her lyfe in peace. and came to a friend of hers to haue his counsail therein: who willed her to stay a while, because she was old, the dayes short, and the expenses great, and Winter fowle (for it was a little before Christmas) & to tary vntill Sommer. In the meane tyme God brake the bond, & shortened her iourney: for hee tooke her home to hymselfe out of this lyfe in peace.

This good old woman, long before she went to prison had the fallyng sicknesse,Elizabeth Lawson troubled with the falling sicknes, after her persecution neuer felte it more. and told a friend of hers, one Symon Harlston, after she was apprehended, that she had it neuer more, but liued in good health & ioy of hart, through her Lord Christ.

She had a very vnkinde man to her husbande, who while shee was in prison, solde away her raimente, and would not helpe her, and after she was out of prison, shee returned home vnto him, yet would he shew her no kindnesse, nor helpe her neither: and yet the house & land that he dwelt in, he had by her, wherfore as long as she lyued, she was found of the congregation.

The said Elizabeth Lawson also had a sister, wyfe to one Rob. Hollon of Mickfield in the same countie of Suffolk, which likewise was persecuted and driuen out from house to house, & a yong man her sonne with her, because they would not go to the church to heare masse, & receyue the sacrament of the aultar.

¶Thomas Christenmasse and William Wattes.

IN this perillous rage of Queene Maries raigne, were two men persecuted,Tho. Christenmas, W. Wattes. one called Tho. Christenmas, the other Wil. Wats of Tunbridge in Kent. As these trauailed from place to place, not resting two nights together in one place, it happened them on a tyme to come to Rochester in Kent, where as they entryng into the Towne, euē at the Townes ende met with a little Damosell of eyght yeares of age, but whether she went, they knewe not. It was then night, and they wery, and fayne therfore would haue lyen in the same town, but could not tell where, they feared so the bloudy Catholickes. At last they deuised to aske the Damosell whether there were any heretikes in the towne, or no? and she said, yea. They asked her where. She aunswered them.Gods prouidence vpō Tho. Ch [...]istenmas & W. Wattes. At such an Inne, tellyng them the name, and where the Inne was. Shortly after, as they were gone from her, they bethought themselues better, and God so moouyng their hartes, they went to the childe agayne, and asked her how she knew that the Innekeper (of whome shee spake before) was an heretike. Marrie (quoth she) well enough, and his wyfe also. How knowest thou, prety mayden, said they? I pray thee tel vs. How know I, sayd she? Marrie because they go to the church: and those that will not holde vp their handes there, they will present them, and hee hymselfe goeth from house to house, to compel them to come to Church. When these two men heard this, they gaue God prayse, and auoyded that house, takyng the warnyng of that Mayde (of good bringyng vp, as it should seeme) to be Gods maruelous prouidence towards them.

W. Wattes an other tyme deliuered by the Lordes prouidence.

¶Another escape of William Wats.

THis foresayd William Wats, dwelling in Queen Maries dayes at Seale in Kent, the last yere of her raigne saue one, was apprehended by his enemies,W. Wattes apprehended and brought before the Byshop. and brought by the Constables before the Bish. and Iustices at Tunbridge, where the B. and Iustices would haue perswaded hym all they coulde, to turne from the truth: howbeit in vayne, for they could not remooue him, although they spēt all the forenoone therabouts, with many flattring words: so mercifull was the Lord vnto hym.

Now, when dinner tyme was come, as they shoulde rise, they committed the prisoner to the constables againe, and so rose vp to go to diner. The Constables tooke Wats and led him to a vitailing house, where after they had wel filled themselues, they fel a sleepe, supposing their prisoner to be sure enough vnder their handes. Wats wife beyng then in the house with her husband, and very carefull for his well doyng, seyng the Constables thus fast a sleep, desired her husband to depart and go thence, for so much as the Lord had made such away for hym. Unto which her words he would not consent, althogh she perswaded him all that she could.

At the last,An other notable example of the Lordes prouidence. (they replieng one against an other) a strā ger heard them, and asked her what the matter was, that shee was so earnest with her husbande. The wyfe tolde hym. Then sayde the straunger vnto Wats these words: Father, goe thy wayes in Gods name, and tary no longer: the Lorde hath opened the way vnto thee. Wherevpon the sayde Wattes went hys way, and his wyfe departed from hym, and went home to her house at Seale, thinkyng her husband had gone another way. Nowe as she was goyng in at her dore tellyng her friendes of hys deliueraunce, immediately came the sayd Wattes in also, and they all beyng amased thereat, willed hym in all haste to get hym away, for they thought there would bee search for hym immediately.

Then Wats sayd, he would eate meate first, and also pray: which he did, and afterward departed thence.W. Wattes deliuered out of his enemyes handes. So soone as he was out of the dores, and had hid hymselfe in an holly bush, immediately came the said constables with thirtie persons into the sayd house to search for him, where they pierced the Fetherbeds, broke vp hys Chestes, and made such hauocke, that it was wonderfull:W. Wattes sought for agayne. and euer among as they were searchyng, the Constables cryed: I will haue Wats, I will haue Wats I tel thee, I wil haue Wattes: but (God be thanked) Wats could not be found. And when they saw it booted not to search for hym, in the ende they tooke his wyfe, and set her in a payre of stockes where she remayned two dayes,W. Wattes wyfe set in the stockes. and she was very bolde in the truth, and at the last deliuered thorough the prouidence of God: whose name be glorified in all his workes, Amen.

*Iohn Glouer of Manceter, Gentleman.

WHat a fatherly and manifest prouidence of the Lord likewyse did appeare in the preseruyng of M. Iohn Glouer in the Diocesse of Couentry and Lichfield,Gods prouidence in deliuering M. Iohn Glouer. Read before pag. 1709. An other narrow escape of M. Iohn Glouer. Read before pag. 1714. in the Towne of Manceter: first at the takyng of Robert hys brother. At which tyme although the Commission came downe for hym, yet so God ordered the matter, that hys brother beyng sicke was apprehended, and yet hee beyng whole escaped, wherof mention is made before, pag. 1709.

And agayne, another tyme how miraculously the mercifull prouidence of the Lorde wrought his escape oute of his enemies handes, they beyng at his chamber dore, and drawyng the latch to search for hym: and how hys wyfe the same tyme was taken and sent to Lichfielde, read before, pag. 1714.

¶One Dabney.

THere was at London a certaine honest godly person, a Painter, named Dabney,The escape of a godly man called Dabney. whom Iohn Auales in the tyme of Queene Mary had brought before Boner to bee examined for his fayth. It happened the same tyme. as the sayde Dabney was there, that the Bishop was occupied with examination of other, so that hee was bidde to stand by, and to wayte the Bishops laysure. Uppon the same, or not long after, sodainely commeth worde to the Bishop to prepare hym in all speede, the generall procession taried for hym. The Bishop hearyng that, settyng all businesse aparte, bustleth hymselfe with all speede possible to the Churche, there to furnishe Procession. By reason whereof Dabney, which newly came to the house, was there left alone, while euery man els was busied in preparing and settyng themselues forwarde, accordyng as the case required.

To bee short, as the tyme called on, Boner with hys houshold maketh hast so fast as they can out of the dores to [Page] the procession. Dabney beyng left alone, commeth downe to the outward Court next the gate, there walkyng with hymselfe all heauy, lookyng for nothing lesse then to escape that daunger. The Porter who was onely left at home, seeyng the man to walke alone,Gods [...] working in the deliuerance of Dabney. supposing hee had bene some Citizen there left behynde, and waityng for openyng of the Gate, went and opened the wicket, askyng if hee would goe out. Yea sayd he, with a good wyll, if ye wyll l [...]t me out. With all my hart quoth the porter, and I pray you so do.

And thus the sayd Dabney taking the occasion offered of god, being let out by the porter, escaped out of ye wolues mouth. The procession beyng done, when the B. returned home, Dabney was gone and could not be found. Wherevpon much search was made, but especially Ioh. Auales sayd much priuy waite for hym: who after long searching, when he could not get hym, at length he receyued fifteene crownes of his wyfe to let hym alone when he should see him, and so that good man escaped.

¶Alexander Wimshurst.

ALike example of God almighties goodnes toward his afflicted seruaunts in that daungerous tyme of persecution may also appeare euidently in one Alexāder Wimshurst a Priest,Alexander [...]imshurst a Minister, deliuered by Gods pr [...]uidence from his enymies. sometyme of Magdalene Colledge in Oxford, and then the Popes owne Knight, but since an earnest enemy to Antichrist, and a man better instructed in the true feare of God. It happened that one had promooted hym to Boner for religion, vppon what occasion I do not vnderstand. Accordyng to the olde maner in such cases prouided, he sent foorth Robin Caly, otherwyse called Robin Papist, one of his Whelpes to bring in the game, and to cause this silly poore man to appere before him. Litle Robin lyke a proper man bestirreth hym in hys busines,Wymshurst taken by Robin Caly. and smelleth hym out, and when he had gotten hym, bringeth hym along by Chepeside, not sufferyng hym to talke with any of his acquaintaunce by the way, though there were of his olde friendes of Oxford that offered to speake vnto hym.

When they came into Paules, it happened this Alexander to espy D. Chadsey there walkyng vp and downe. To whom, because he was able in such a case to doe pleasure, and for that he had bene of his olde acquaintaunce in Oxforde, he was very desirous to speake to hym ere hee went through. Chadsey perceiuyng that Robin Caly dyd attend vpon hym, sayd that he durst not meddle in ye matter.Wymshurst ta [...]eth with Doct. Chadsey. Yes (sayth little Robin) you may talke with hym if it please you M. Doctor. To bee short, Alexander openeth his case, and in the ende desireth for old acquaintance sake that he would finde meanes he myght be rather broughte before Doctor Martine to bee examined, then any other. Nay sayth he (alledgyng the wordes of Christ vnto Peter in the last chapter of Saint Ioh.) You remember brother what is written in the Gospell:D. Chadsey asure friend at neede. When thou wast yong thou diddest girde thy selfe, and wentest whether thou wouldest: but beyng aged, other men shall girde thee and leade thee whether thou wouldest not. Thus abusing the Scripture to hys priuate meanyng, whereas notwithstandyng hee might easily haue accomplished so small a request if it had liked hym.

Wymshurst brought to D. Story & D. Cooke, Commissioners.Thence was he caried to Story and Cooke Commissioners, there to learne what should become of hym. Before them he did vse hymselfe boldly & stoutly, as they on the other side did vrge him with captious questions very cruelly. When they had baited the poore man their fill, they asked hym where his whore was. She is not my whore (sayd he) but my lawful wife. She is thy whore, said they. She is not my whore (said he againe) but my wife I tell you. So whē they perceiued that he would not geue place vnto them,Wimshurst commaunded to prison. nor attribute to them so much as they looked for at his hand, accordyng to the ordinary maner they cō maunded him to prison. And nowe marke well the prouidence of God in his preser [...]tion.

He was brought into Clunies house at Pater noster row, thence to be caried to Lollards tower out of hande, but that Cluny (as it happened) his wyfe and his mayde were so earnestly occupied about present busines, that as then they had not laisure to locke vp their prisoner. In the hall where Alexander sate, was a strange woman, whose husband was then presently in trouble for religiō, which perceiued by some one occasion or other, that this mā was brought in for the lyke cause. Alacke good man sayth she: if you will you may escape the cruel hands of your enemies,Good coū se [...]l sent of God. forasmuch as they be all away that should looke vnto you, God hath opened the way vnto you of deliueraunce, and therefore loose not the oportunitie thereof, if you bee wise. With those and such lyke wordes beyng then perswaded, he gate out of the dores and went away without any hast making at all: so that if any had followed, he might haue bene easily recouered againe. But vndoubtedly,A way made by Gods [...] to Alexander Wimshurst to escape. it was Gods will that he should so escape the furie of his aduersaries, and be preserued from all daungers of death & imprisonment.

¶Bosomes wyfe.

AS the workes of the Lord are not to bee kept secrete,Bosoms wyfe. whatsoeuer the persones be in whom it pleaseth hym to worke: [...]o commeth to remembraunce the story of ore Bosoms wyfe not vnworthy to be considered. This good woman beyng at Richmond with her mother, was greatly called vpō, and vrged to come to church. At length thorough importunate crying and calling vpon, she granted vnto them, and came. Beyng in the church, & sittyng with her mother in the pue,The behauiour of Bosoms wyfe in the Church. contrary in al things to the doings of the Papistes shee behaued her selfe: to wit, when they kneeled, she stood, when they turned forward, shee turned backward, &c.

This being notorious in the church,Bosoms wyfe summoned to appeare at Kingstone. at length ye Constable and Churchwarden named Sanders, attached her in the Queenes name, charging her with her Mother, the next day to appeare at Kingston. Who at their commaundement so did.

The next day according as they were assigned, they came to Kingston to appeare before the foresayd officers, who at the same tyme (as it chanced) were going ouer the Fery, & meeting them by the way,Bosoms wyfe through Gods helpe escapeth. saluted them by their names, but at that tyme had no further power to speake vnto them. Afterward, as they were in the boat goyng ouer, they knockt their hands, stampt and stared, same [...]yng that they had let them so passe their hands. This the Feryman declared vnto them, and what they sayd in the boat. Whereupon the good woman taking her iourney to London, escaped their cruelty, through the secret working (no doubt) of the Lord: who in all his workes and euermore be praysed, Amen.

¶Lady Kneuet in Northfolke.

AMong the number of the godly that were kept vnder the prouidence of the Lord in those perillous dayes,The Lady Anne Kneuet. I may not forget an auncient good Lady of much worship, called Lady Anne Kneuet, who till her death dwelte in Norfolke, in a towne named Wimon [...]ham vj. miles from Norwich. Which sayd good Lady in Queen Maries days beyng iudged by the common people, more then an hundreth yeare of age, and by her owne estimation well towards a C. kept her selfe from their popish church, or hauyng any papisticall trash ministred in her house, but only the seruice that was vsed in the latter dayes of K. Edward the 6. which daily she had sayd before her, either by one M. Tollin who was then by Gods prouidence preserued in her house, or els by one of her Gentlewomen or houshold seruant that could serue the place in the sayd M. Tollins absence.

Now this worshipfull Lady continuing in this maner of true seruyng of God,Lady Kneuet threatned by the Byshop. she and her familie were many tymes threatened by messengers, that the Bish. would visite her therfore. Unto which messengrs she would always answer, that if his Lordship sent word before what day he would come, he should thereafter be entertained at her hand. But God, whose prouidence ruleth the ragyng seas, neuer suffred them al that toyling tyme to molest her. Although oftentimes whē she had seruice before her, there were very great enemies to the truth and of much authoritie, that came in, and kneled to prayer among them, and yet had no power to trouble her therfore.

This good Lady (gentle Reader) kept good hospitalitie▪ as any in that countrey, of her liuyng. She also succored many persecuted that came to her house in the said M. Maries dayes. Were they neuer so simple, they were esteined of her as the frends of ye gospel, and departed not frō her without money and meat.The great age of the Lady Kneuet. Borne she was long before K. Edward the 4. dyed, and ended her life in the Lord Iesus peace, about the beginning of the 2. yeare of our most soueraigne Lady Queene Elizabeths raigne, as one fallyng into a most sweete sleepe.

Unto whom not vnworthely may bee compared the Lady Elizabeth Uane,Lady Elizabeth Vane a great relieuer of Gods people. who likewyse beyng a great harborer and supporter of the afflicted Martyrs and Confessors of Christ, was in great [...]assards & daungers of the enemies, and yet notwithstandyng, thorough the mercifull prouidence of the Lord, remained still vntouched. Of this Lady Uane thou shalt read before.

¶Iohn Dauis, of the age of twelue yeares and vnder.

[Page]

AN Dom. 1546. and the last yeare of King Henry the 8. Iohn Dauis,Iohn Dauis a childe vnder the age of 12. yeares cast to be burned [...]or the 6. articles and yet by Gods prouidence preserued. a child of xij. yeares & vnder, who dwellyng in the house of M. Iohnson Apothecarie, in ye toune of Worcester, his vncle, vsing sometymes to read of the testament and other good English bookes, was complained of by Alice Iohnson his maistresse, which Alice beyng an obstinate person, consulted with one Tho. Parton, & one Alice, wyfe to Nich. Brooke Organemaker, with certaine of the Canons, and M. Iohnson Chancellor to D. Heath their Bish. The meanes wherby he was entrapped, was wrought by the foresayd Alice Brooke, who procured Olyuer her sonne, schoolefellow with the sayd Iohn Dauis, to faine friendship with hym, and vnder pretence to be instructed, to see his English bookes, and especially to gette some thyng of his writyng against the vj. Articles. Which beyng had, was soone brought to the Canons of ye church, and the Chauncellor. Wherupon, Tho. Parton, whether beyng sent, or of his owne mynd, came to apprehend him, and his Uncle was forced agaynst his will, to bynde the poore boyes armes behynd him: and so hee was brought to the Officers of the towne, where he lay from the 14. of August, till the last of September. Then was he commā ded to the Free mans prison, where one Rich. Howborough commyng to perswade him from burnyng, willed hym to prooue first with a candle, who then holdyng hys finger, and the other the candle vnder it a good space, yet (as the partie hymselfe to me assureth) felte no burnyng therof, neither would the other that held the candle beleue hym a great while, til he had looked, and saw no skorching of the candle at all appeared.

Then was the child remooued from thence to an inner prison called Peepehole, where the lowe Bailiffe called Rob. Yould, layd vpon hym a paire of bolts, so yt he could not lift vp his small legs, but leanyng on a staffe, slipt thē forward vpon the ground, the coldnesse of which irons, he feeleth yet in his anckles, and shall so long as he lyueth, with these bolts, his lying was vpon the cold ground, hauyng not one locke of strawe, nor cloth to couer him, saue onely two sheepe skins, neither durst father nor mother, or any of his friends come at hym. Besides this and many great threates of the papists, there was a mad man put to hym in the prison, with a knife about hym, wherewyth he oft tymes in his frantike rage, profered to thrust hym in.

After this came to him one Iolyfe, and N. Yewer, two Canons, which had his writings against the sixe Articles, and his Ballet called Come downe for all your shauen crowne: to see whether he would stād to that he had writen. Which done, with many great raging wordes, not long after sate M. Iohnson the Chancellour in the Guild hall vpon the poore lad. Where first were brought in hys accusers and sworne, then were sworn also 24. men which went on his Quest, and found hym guiltie, but hee neuer came before the Chancellor. Upon this he was sent to the common Gaole among thieues and murtherers, there to tary the commyng of the iudges, and so to be had straight to execution. But the mighty mercy of the Lord, who helpeth the desolate & miserable when all other helpe is past, so prouided for this silly condemned lad, that the purpose of all his hard harted enemies was disappointed. For before the Iudges came, God tooke away Henry the 8. out of this lyfe. By reason whereof, the force of the lawe was then staied, howbeit, he was neuerthelesse arraigned, beyng holden vp in a mans armes at the Barre before the Iudges, who were Portman and Maruen. Which when they perceiued that they could not burne him, would haue hym presently whipped. But M. Iohn Bourne Esquire declared to the Iudges how hee had whipping enough. After that hee had lyen a weeke more in prison, had hym home to hys house, his wyfe annoynted his legs her selfe with ointment, which then were stiffe and nummed with irons, till at length when M. Bourne and his wyfe sawe they could not winne hym to the beliefe of their Sacrament, they put him away, least he should infect their sonne Anthony as they thought with heresie.

Thus Iohn Dauis of the age aforesayde, in what damage he was for the Gospell ye see, and howe the Lorde preserued hym, ye vnderstand. He endured in prisone from the 14. day of August, till within seuen dayes of Easter, who is yet alyue, and a profitable Minister this day in the Church of England: Blessed bee the Lord, qui facit mirabilia solus.

¶Maistresse Roberts. [...] before, and to whom he wrote a letter, p [...]g. 1 [...]93. Syr Iohn Gilford a troubler of [...] Robertes.

FUrthermore to both these may also be associate another Gentlewoman to make the third, named maistres Robertes, yet liuyng and dwellyng (as I vnderstand) in the towne of Haukehurst in Sussex. She beyng earnestly addicted to the truth of Christes Gospell, and no lesse constaunt in that whiche shee had learned therein, so kepte her selfe duryng all the brunte of Queene Maries tyme, that she neuer came to their popish seruice, nor would pollute her conscience with hearyng their Idolatrous masse. There dwelt the same tyme not farre of, a Iustice called sir Iohn Gilford, who beyng as feruent on the contrary side, to set forward the proceedyngs of Q. Mary, thought to prooue masteries with this Gentlewoman, in forcyng her to the Church. And first sendyng his wyfe, he attempted her by faire wordes and gentle perswasions to conforme herselfe to the Princes lawes, and to come as other christian people did, to the Church. Notwithstanding, she constantly persisting in the sinceritie of the truth, woulde by no perswasions be won to do therein against her conscience: and so kept at home a certayne space, till agayne the second tyme, Maister Gilford thinkyng not to geue her ouer so, sent his Officers and seruauntes to her, by force ond power to hale her out of her house to the church, and so dyd. Where by the way she for griefe of conscience swounded, and so of necessitie was brought home againe, and fallyng into an Ague, was for that tyme dispensed withall.

The third tyme yet the vnquiete spirite of M. Gilford beyng not content, after the tyme that she recouered helth againe, would needes come his owne person to compell her, wild she, nild she, to come to Church. But (as ye Prouerbe goeth) who can let that God would haue done? For when M. Gilford had purposed as pleased hym, the Lord so disposed for his seruaunt,Syr Iohn Gilford stopped of his purpose, by Gods working. that as the sayde M. Gilford was commyng vp the staires toward her chamber, sodainly hys olde disease the Goute so tooke hym and terribly tormented hym, that he could goe no further: And so he that purposed to cary her to the church against [...]er wil, was fayne hymselfe to be caried home to his house to hys payne, protestyng and swearyng that hee woulde neuer from henceforth trouble that Gentlewoman more, and no more he dyd.

¶Maistresse Anne Lacie.

IN this number of good Gentlewomen beyng in trouble and danger for Gods word,Mistres Anne Lacy. is not to be omitted the memory of one maistresse Anne Lacie widowe in Notinghā shiere, who was in great danger in Queene Maries time in so much that the processe was forth against her, and she ready to haue bene apprehended, beyng so neerely pursued, that she was driuen to hide her Bible and other bookes in a dunghill. M. Lacy her brother was then Iustice of peace: but to whom (as I haue heard) she was but smally beholden. Neuertheles where kindred faileth, yet gods grace neuer fayleth such as sticke to hym: for in this mean tyme, as the processe came out against her, Queene Mary dyed, and so she escaped.

¶Crosmans wyfe.

ONe Crosmans wyfe of Tibnam longrowe in Norfolke,Crosman [...] wyfe. Barbour of Tibnam Constable, persecutor. Example of Gods gratious prouidence. in Queen Maries tyme for not going to church was sought for at her house by one Barbour of the sayde towne, then Constable of the hundreth: who whē he came to her house, shee beyng at home with a childe sucking in her armes, stept into a corner on the one side of the chimney, and they seeking the chambers, the child neuer cryed, (although before they came it did) as long as they were there, & so by this meanes the Lord preserued her.

The congregation at Stoke in Suffolke.

THere were some likewise which auoyded the violent rage of the aduersaries by meanes onely of their number,The story of a congregation at Stoke in Suffolke. and mutuall concord in godlinesse, wherein they dyd so holde together that without muche adoe none well could be troubled: whereof we haue example in a certain towne of Suffolke called Stoke. After the three sharpe yeares of Queene Maries persecution beyng past, yet notwithstandyng the inhabitantes of the towne aforesaid specially the women, came not to their Church to receyue after the Popish maner, the Sacrament. Who, if they had bene but fewe, they could by no meanes haue escaped imprisonment. But because there were so many, the Papists thought it not best to lay handes vpon them. Onely they [Page] appoynted them 16. dayes respite after Easter, wherein as many as would, should receiue the Sacrament: those that would not, should stand to the peril that would folow. Of this company which were many, geuing theyr handes together, the chiefest doers were these.

Eaue, an old woman of three score yeares.

Alice Coker her daugher.

Confessors.

Elizabeth Foxe.

Agnes Cutting.

Alice Spenser.

Henry Cauker.

Ioane Fouke.

Agnes Spaulding.

Iohn Steyre, and hys brother.

Iohn Foxe.

These, after the order was taken for theyr not comming to the Church, tooke aduisement among themselues what was best to be done, and at length concluded by promise one to another, that they woulde not receiue at all. Yet some of them afterwarde being perswaded with fayre promises that the Communion should be ministred vnto them according to Kyng Edwardes booke, gat them vnto the parish Priest (whose name was Cotes) and asked him after whiche sort he woulde minister the Sacrament.Cotes Parishe Priest it Stoke. He aunswered to such as he fauoured, that he woulde geue it a [...]ter the right sort: the rest should haue it after the papisticall maner.

To be short, none did communicate so, but onely Iohn Steyre and Iohn Foxe:Iohn Steyre and Iohn Foxe [...]. of whiche the one gaue his Wyfe leaue to do as she thought best. The other wēt about with threates to compell his wife, saying that otherwise hee would diuorce himselfe from her. As for the rest, they dyd withdraw themselues from church, resorting to their wō ted company. Onely Foxes wife taried still at home, all in her dumpes and heauines, whose husband practised wyth the Curate in the meane time, that the nexte daye after he shoulde geue her the sacrament, whiche was the xvij. daye after Easter. But the very same day, vnknowing vnto her husband, she gat her selfe secretly to her companye, & with teares declared how violently her husband had delt wyth her.The christian constancye of Elizabeth Foxe. The effecte of Christian prayer. Iohn Foxe recouered agayne to the truth by prayer. The other women had her notwithstanding to be of a good cheare, and sayde that they woulde make theyr earnest prayers vnto the Lord, both for her and her husband, and in deed when they had so done, the matter tooke verye good successe. For the next day after, goodman Foxe came of his owne accorde vnto them, a farre other man then hee was before, and bewayled his owne headines and rashnesse, praying thē that they would forgeue him, promising euer after to be more strong in fayth, to the great reioysing both of them and his wife.

About halfe a yeare after this, the Bishop of Norwich sendeth forth certaine of his Officers or Apparatours thither, which gaue them warning euery one to come to the Church the next Sonday following. If they woulde not come,The womē of Stoke summoned by the Byshop. they shoulde appeare before the Commissary out of hand, to render account of theyr absence. But the women hauing secret knowledge of this before, kept themselues out of the way for the nonce, to auoyd the sūmons or warning. Therefore when they were not at the Church at the day appoynted, the Commissary did first suspend them according to the Bishop of Romes lawe, and within three weekes after did excommunicate them.How the women of Stoke escaped. Therefore when they perceiued that an Officer of the Towne was sette to take some of them, they conueying themselues priuily out of the towne, escaped all daunger.

¶The Congregation in London.

The preseruation of the congregation at London.NO lesse maruellous was the preseruation of the congregation in London, which from the first beginning of Queene Mary, to the latter end thereof, continued notwithstynding whatsoeuer the malice, deuise, searching and inquisition of men, or streitnes of lawes could work to the contrary. Such was the mercifull hand of the Lord, according to his accustomed goodnes, euer working with hys people. Of this great bountifull goodnes of the Lord, many and great examples appered in the congregation whiche now I speake of. How oft, and in what great daūgers did he deliuer them?

The congregation at M. Cardens house.First at the Blacke Friers, when they should haue resorted to Syr Thomas Cardens house, priuy watch was layd for them, but yet through the Lordes vigilant prouidence the mischiefe was preuented, and they deliuered.

Agayne howe narrowly did they escape about Algate, where spies were layd for them,The congregation agayne deliuered. & had not Thomas Simson the Deacō espied them, and bid them disperse thēselues away, they had bene taken. For within two houres the Constable comming to the house after they were gone, demaunded of the wife what company had bene there. To whom she to excuse the matter, made aunswere agayne: saying that halfe a dosen good fellowes had bene there at breakefast, as they went a maying.

An other time also about the great conduit, they passing there through a very strayt Alley, into a Cloth workers loft, were espied, and the Sheriffes sent for but before they came, they hauing priuy knowledge thereof immediatly shifted away out of the Alley,The congregation agayne deliuered. The congregation in a shippe at Billinsgate. Iohn Auales standing alone in the Mercers Chappell staring at them.

An other like escape they made in a ship at Billinsgate belonging to a certayne good man of Ley, where in the open sight of the people they were congregated together, & yet through Gods mighty power escaped.

Betwixt Ratcliffe and Redriffe, in a ship, called Iesus Ship, twise or thrise they assembled hauing there closely,The congregation in a shippe betwixt Ratcliffe and Redriffe. after theyr accustomed maner, both Sermon, prayer & cō munion, and yet through the protection of the Lorde they returned, although not vnspied, yet vntaken.

Moreouer in a Coopers house in Pudding Lane, so neare they were to perill and daungers, that Iohn Auales comming into the house where they were,The congregation in a Couper [...] house in Pudding lane. talked with the good man of the house, and after he had asked a question or two, departed, God so working that either he had no knowledge of them, or no power to apprehend them.

But they neuer escaped more hardly, thē once in Thames street in the night time,The congregation in a house in Thamis streete where the house being besette with enemies, yet as the Lord would, they were deliuered by the meanes of a Mariner, who being at that present in the same cōpany, and seing no other way to auoyd, pluckt of his slops, and swam to the next boate, and so rowed the company ouer, vsing his shooes in steed of owres, & so the ieopardy was dispatched.

I haue heard of one who being sent to thē to take their names, and to espy theyr doinges, yet in being amongest them was conuerted and cryed them all mercy.

What should I speak of the extreame and present daū ger whiche that Godly companye was in at the taking of maister Rough theyr minister,An other notable example of Gods mercyfull prouidence. and Cutbert Simson their Deacon, had not the Lords prouidence geuen knowledge before to maister Rough in his sleepe that Cutbert should leaue behinde him at home the booke of all theyr names, which he was wont to cary about him? whereof mention is made before. pag, 2034.

In this Church or congregation were sometyme xl. sometymes an hundred, sometimes two hundred, sometymes mo, and sometymes lesse. About the latter tyme of Queene Mary, it greatly increased. From the first beginnyng, which was about the first entry of Queen Maries reigne, they had diuers ministers, first M. Scamler, then Thom. Fowle, after him M. Rough,The Ministers of this congregation. then M. Augustine Bernher, and last M. Bentham. Concerning the deliuerance of which M. Bentham (beyng now B. of Couentry and Lichfield) Gods mighty prouidence most notably is to be considered. For how is it possible by mans estimation, for the sayd M. Bentham to haue escaped, had not the present power of the Lord, passing all mens expectation, bene prest and redy to helpe his seruaunt in such a straite. The story and case is this.

At what tyme the vij. last burned in Smithfield,A story of Mayster Bentham. mentioned in this booke before, pag. 2039. were condemned & brought to the stake to suffer, came downe in the name of the king and Queene a proclamation, beyng twise pronounced openly to the people, first at Newgate,The Queenes proclamation, no man to pray for the Martyrs, nor to speake vnto them. then at the stake where they should suffer, straightly charging and commanding, that no man should either pray for them, or speake to them, or once say God helpe them.

It was appointed before of the godly there standyng together, which was a great multitude, that so soone as the prisoners should be brought, they should goe to them to embrace and to comfort them, and so they did. For as the sayd Martyrs were comming toward the place in the peoples sighte, beyng brought with bils & glaues (as the custome is) the godly multitude and Congregation with a generall sway made toward the prisoners, in such maner, that the byllmē and the other officers beyng all thrust backe, could nothyng do, nor any thing come nigh.The congregation embracing the Martyrs contrary to the Proclamation. So the godly people meetyng and embracing, and kissing them, brought them in their armes (which might as easily haue conueied them cleane away) vnto the place where they should suffer.

This done, and the people geuing place to the Officers, the proclamation with a loud voyce was read to the people, containyng (as is before sayd) in the K. & Queens name, that no man should pray for them, or once speake a word vnto them. &c. Maister Bentham, the minister then of the congregation, not sparyng for that,M. Bentham Minister of the congregation. but as zeale and Christian charitie mooued hym, and seeyng the fire set to them, turnyng his eyes to the people, cried and sayd: We [Page] know they are the people of God, and therefore we cannot choose but wish well to them, and say: God strengthen thē: And so boldly he sayde: Almighty God for Christes sake strengthen them.Master Bentham speaketh and prayeth for the Martyrs without daunger. With that, all the people with a whole consent and one voice folowed and sayd: Amen, Amē. The noyse whereof was so great, and the criers thereof so many, that the Officers could not tell what to say: nor whom to accuse. And thus much concerning the congregation of the faythfull, assembling together at London in the time of Queene Mary.

The said M. Bentham an other time, as he passed thorow S. Katherines,An other deliuery of Master Bentham out of great perill. intending to walke and take the ayre abroad, was enforced by two or three men, approching vpon him, needes to go with them to a place whether they would lead him. M. Bētham astonied at the sodeinnes of the matter, and maruelling what the thing shoulde be, required what theyr purpose was, or whether they woulde haue him. They aunswered, that by the occasion of a man there found drowned, the Crowners quest was called and charged to sit vpon him, of the whiche quest he must of necessity be one. &c. He agayne, loth to medle in the matter, excused himselfe, alledging that in such kind of matters he had no skill, and lesse experience: if it would please them to let him goe, they should meete with other more meete for theyr purpose. But when with this they would not be satisfied, he alledged further, that he was a scholer of Oxford, and thereby was priuiledged from being of any inquest. The Crowner demaunded the sight of his priuiledge.Master Bentham forced agaynst his will to sit in the Crowners quest. He sayd, if he woulde geue him leaue, he would fetch it. Then sayd the Crowner: the queene must be serued without all delay, & so cōstrayned him notwithstanding to be with thē in hearing the matter.

Beyng brought to the house where the Crowner and the rest of the quest were sitting, as the maner is, a booke was offered him to sweare vpon.Master Bentham refuseth to sweare vpon a Popishe Primer. M. Bentham opening the booke, and seing it was a papisticall Primer, refused to sweare thereupon▪ and declared moreouer what superstition in that booke was conteined. What, sayde the Crowner? I thinke we shall haue here an hereticke among vs. And vpon that, after much reasoning amongest them, he was committed to the custody of an officer till further examination: by occasion wherof, to all mens reason, hard it had bene and ineuitable for M. Bentham to haue escaped, had not the Lord helped where man was not able. What folowed? Incontinent as they were thus contending and debating about matters of heresye,Meanes wrought wherby Master Benth [...]m escaped. sodeynly commeth the Crowner of the Admiralty, disanulling and repealing the order & calling of that inquest, for that it was (as he sayde) perteining to his office, and therefore the other Crowner and his company in that place had nothing to do: And so the first Crowner was discharged and displaced: by reasō whereof M. Bentham escaped theyr handes, hauing no more sayd vnto him.

*English men preserued at the taking of Calice.

THe worthy workes of the Lordes mercy toward hys people be manifolde and can not be comprehended,English men at Calice preserued. so that who is he liuing in the earth almost who hath not experienced the helping hand of the Lord, at some time or other vpon him? Amōgst many other, what a piece of gods tender prouidence was shewed of late vpon our English brethren and country men, what time Calice was takē by the Tyrant Guise, a cruell enemy both to Gods truth and to our English nation? And yet by the gracious prouision of the Lorde, few or none at all, of so many that fauoured Christ and his Gospell, in that terryble spoyle miscaried. In the number of whome there was a godly couple, one Iohn Thorpe and his wife,Iohn Thorpe & his wyfe. which feared the Lord, and loued his trueth, who being sicke the same time, and cast out into the wild fieldes, harbourles, desolate, and despayring of all hope of life, hauing theyr young infant moreouer taken from them in the sayd fieldes, and caried awaye of the souldiors: yet the Lord so wrought, that the poore woman being almost past recouery of life, was fet and caried, the space welnigh of a mile, by straungers whome they neuer knewe, into a village, where both shee was recouered for that night, & also the next day comming toward England, they chaunced into the same Inne at the next town, where they found theyr young child sitting by the fire side.

¶Edward Benet.

A story of Edward Benet, now dwelling in S. Brides Parishe.ONe Edw. Benet about the second yeare of the reigne of Q. Mary, then dwelling at Quenehieth with one Grynocke a Baker, was desired of one Tyngle prisoner then in Newgate, to bring him a new testament, He procuring one of M. Couerdals translatiō, wrapt it in a handkerchiefe, saying to George the keeper whiche asked hym what he had, that it was a piece of pondred biefe. Let mee see it, sayd he. Perceiuing what it was, he brought him to Syr Roger Cholmley, who examined him why he did so, saying that booke was not lawfull,Edward Benet 25. weekes in the Counter, for bringing a new Testament to Tyn [...]le, which after dyed in prison, and was buryed on a dounghill. D. Storyes wordes to Edward Benet. Edward Benet brought to Bonet and examined. & so committed him to the Counter in woodstreet, wher he continued 25. weekes.

Doctor Story comming to the prison to examine other Prisoners, this Benet looking out at the grate, spake to him, desiring him to be good vnto him, and to helpe hym out, for he had lien long in prison. To whom D. Story thē aunswering: What, sayd he, wast not thou before me in Christes Church? Yes forsooth, sayd Benet. Ah, sayd Story, thou doest not beleue in the Sacrament of the Aultar. Mary I will helpe thee out: come, sayd he to the keeper, turne him out, I will helpe him: and so tooke Benet wyth him and brought him to Cluney in Pater noster Row, and bade him bring him to the Colehouse, and there he was in the stockes a weeke.

Then the Bishoppe sent for him to talke with him, and first asked him if he were shriuen? No, sayd Benet. He asked him if he would be shriuen? No, sayd he. Then he asked him if the Priest could take away his sinnes? No, sayd Benet, I do not so beleue. Then he and Harpsfielde laughed at him and mocked him, asking him if he did not beleue that what so euer the Prieste here bounde in earth, should be bound in heauen: and what so euer he loosed in earth, shoulde be loosed in heauen? No, quoth Benet: But I beleue that the Minister of God preaching Gods word truely, and ministring the Sacramentes accordyng to the same, whatsoeuer he bindeth in earth, shalbe bound in heauen, and what so euer he looseth. &c. Then the Bishop putting him aside, sayd, he should go to Fulham and be whipped.

Then came to him M. Buswell a Pries [...], lying in the Colehouse in the stockes, and brought Cranmers recantation, saying that he had recanted. My fayth, sayth the other, lyeth in no mans booke but in him which hath redeemed me. The next saterday, Benet with fiue other was called for to come to masse, into the Chappell. The Masse being done and they comming out,How Edward Benet escaped out of the Byshops house. fiue of thē went to prison and were after burned. Benet being behind and comming toward the gate, the porter opening to a company goyng out, asked if there were no prisoners there. No, sayd they. Benet standing in open sight before him, with other seruing men whiche were there by reason that Boner made many priestes that day (hauing one of his sleues and halfe the fore part of his coat burned of in prisō, being more like a prisoner then any of the other) when the gate was opened, went out amongest them, and so escaped.An other escape of Edward Benet

Agayne, in the last yeare of Queene Mary, the same Benet being taken againe with the 24. beyond Islington, and brought to Syr Roger Cholmleys, the people comming very thicke did cut of some of them, to the number of 8. which were behinde, among whom was Benet.8. Of the 24. taken at Islington, escaped and how good warning sent of God. Then he knocking at the gate to come in, the Porter sayd, that he was none of the company. He sayde yes, and knocked agayne. Thē there stood one by of the congregation, named Iohnson, dwelling now at Hamersmith, which sayd: Edward, thou hast done well, do not tempt God, go thy way. And so taking the warning as sent of God, with a quyet conscience eschued burning.

¶Ieffrey Hurst brother in law to George Marsh the Martyr.

IN the Towne of Shakerley in Lancashyre dwelled one Ieffrey Hurst the sonne of an honest yeoman,The story [...] Ieffrey Hurst dwelling in the towne of Shakerley in the Parish [...]. who had besides him 11. children, the sayd Ieffrey being the xij. and eldest of the rest: and for that theyr father being willyng to bring them vp, so that they should be able another day to helpe themselues, he did binde this Ieffrey prentise vnto the craft of nayling, to make all kinde of nayles: which occupation he learned and serued out the time of 7. yeares. The which yeres being expired, he gaue himselfe at times to learne of his other Brethren which went to schole: and as he was very willing to the same, so GOD sent hym knowledge wherein he did perseuer and go forwardes, in such sort that he could write and read indifferently, and in longer continuaunce came by more knowledge, and so hauing the Bible and diuers other bookes in his house, dyd come by pre [...]ye knowledge in the Scripture.Ieffrey Hurst brother to George Marsh the Martyr. After this he tooke vnto him a wife being the Sister of Maister George Marsh, of whose Martyrdome mention is made before pag. 1484. and being much familiar with him, did mend his knowledge not a little. Now whē queene Mary was entred, the first yeare of her reigne he kept himselfe awaye from their doings & came not at the church: Wherupon he [Page] was layd in wayt for, and called hereticke, and Lollard, & so for feare of further daunger, he was compelled to leaue his wife and his child, and all, and fled into Yorkeshyre, & there beyng not knowne did lead his life,Ieffrey Hurst leaueth wyfe, children, & house for persecution. returning sometimes by night to his house to comfort his wife, and bringing with him some preacher or other, who vsed to preach vnto them so long as the time would serue, and so departed by night agayne. The names of the Preachers were: M. Reneses, M. Best, M. Brodbanke, M. Russell, & euery time they came thither they were about 20. or 24. sometimes, but 16. at least, who had there also somtimes a Cō muniō. And thus in much feare did he with other lead his life, till the last yeare of the reigne of Queene Mary. Thē it chaunced that the sayde Ieffrey Hurst, after the death of his father, came home, and kept himself close for vij. or viij. weekes.

Preachers vsing to Ieffrey Hurstes house and to Preach. M. Thomas Lelond Iustice of peace at Morlese in Lancashire, a cruell persecutor.There dwelt not farre of at Morlesse, a certayne Iustice of peace and of quorum, named M. Thomas Lelond, who hearing of him, appoynted a time to come to hys Fathers house where he then dwelt, to rifle the house for bookes, and to search for him also, and so did. Ieffrey and hys company hauing knowledge of his comming, tooke the books which were in the house, as the Bible, the Communion booke, the new testament of Tindals translation, and diuers others, and threw them all vnderneath a tubbe or [...]at, conueying also the sayd Ieffrey vnder the same, with a greate deale of strawe vnderneath him: for as it chaunced they had the more time, because that whē the Iustice came almoste to the doore, he stayed and woulde not enter the house till he had sent for Hurstes mothers Landlady: M. Shakerley, and then with her consent to go forwards. In the meane time,Ieff [...]ey Hurst conueyed vnder a D [...]fat. Mistres S [...]akerlay Hurstes Landlady. Ieffrey by such as were with him, was willed to lay in his window the testamēt of Tindals trā slation, and a litle booke conteining the third part of the bible, with ye booke of Ecclesiasticus, to try what they would say vnto them.

This done, Mistres Shakerley came. Unto whō eftsoones the Iustice declareth the cause of his comming and how he was sory to attempt any such thing agaynst any of her tenauntes for her sake, but notwithstanding he muste needes execute his office. And agayne you must (sayde he) note this, that a skabbed sheepe is able to infect a great nū ber: and especially hauing, as he hath, so many brethren, & sisters, he is able to marre them all, if he be not looked vnto in time. And thus concluding, M. Lelond entred into the house,M. Lelond entreth to search Hurstes house. Rafe Parkinson a Popishe persecuting Priest. The Papists follow false Prophesies, of the Gospell to come againe after 4. Monethes and more. The new Testament of Tyndalls translation made heresie. Searche made for Hurst and his sister Alice. The olde mother threatned to goe to Lancaster Castle. & being come in, set himselfe in a chayre in the midle of the house, and sending Syr Rafe Parkinson his Priest, and one of his men, and one of Mistres Shakerleys men about the house, to searche and rifle the chestes for bookes (whiche so did) in the meane time he talked with Hurstes mother, being of the age almost of lx. yeares: And chiding with her that she would suffer her sonne so to order and be haue himselfe like an heretick, said: thou olde foole I know my selfe that this new learning shall come agayne: but for how long? euen for three moneths or foure monethes and no longer. But I will lay thee olde foole in Lancaster dū geon for this geare, and well worthy.

Now as concerning the searchers, they foūd nothyng but latin books, as Grammer, and such like. These be not they that we looke for (sayde they) we must see further, and so looked into Hurstes chamber where they found the foresayd books. Then syr Rafe taking vp the testament, looked on it, and smiled. His Mayster seing that, sayd: nowe Syr Rafe, what haue we there? Forsooth, sayth he, a testament of Tindals translation, plaine heresy, and none worse then it. Then is all theyr goodes, sayth he, lost to the Queene & theyr bodyes to prison, and was wonderfully hasty: notwithstanding through Mistres Shakerley, for a space hee was content to see farther.

Then the Priest looked on the other booke: What saye ye to that Syr Rafe, is that as euill as the other? No sayde he, but it is not good that they should haue such Englishe Bookes to looke on: for this and suche others, maye doe much harme. Then he asked the Mother where her eldest sonne was, and her daughter Alyce? She aunswered she could not tell: they were not with her of long time before. And he swore by Gods bodye, hee woulde make her tell where they were, or he would lay her in Lancaster Dungeon, and yet he would haue them, notwithstandyng too, To be shorte,Hurstes mother and brother bound in a 100. pound for his forth comming. for feare he hadde hys Brother Iohn Hurst and hys Mother bounde in an hundreth pounde to bring the partyes before him within xiiij. dayes, and so departed he, and the Priest put both the bookes in his bosome, and caryed them away with him. Then Iohn Hurst went after them, desiring that he mighte haue the booke which the Priest found no fault with: but he (sayd they) should aunswere to them both, and which so euer was the better, was not good.

As this past on, when the time was come that Ieffrey Hurst and his sister shoulde be examined, the Iustice sent for them betimes in the morning,Master Lelonde maker. & had prepared a masse to beginne withall, asking Ieffrey Hurst if he would first go and see his maker, and thē he would talke further with him. To whom then Ieffrey answered and sayd:Talke betweene Ieffrey Hurst and the Iustice. Syr my Maker is in heauen, and I am assured in goyng to your Masse I shall finde no edification thereby, and therefore I pray you hold me excused.

Well, well, sayd he, I perceiue I shall finde you an hereticke, by God: but I will go to Masse, & I will not lose it for all your pratling. Then into his Chappell he went,Ieffrey Hurst denyeth to come to Masse. and when masse was done, he sent for them, and caused his Priest to read a scrole vnto them as concerning the 7. Sacraments, & euer as he spake of the body & bloud of Christ, he put of his cappe, and sayd: loe ye may see:Examination after Masse. you will deny these thinges and care not for your Prince: but you shall feele it ere I haue done with you, & all the faculty of you, with other talke more betwene them, I know not what: but in the end they were licensed to depart vnder suretyes to appeare agayne before him within 3. weekes,Ieffrey Hurst & Alice his sister, let go vnder suertyes. and then to go to Lancaster. Howbeit in the meane while it so pleased God, that within foure dayes of the day appoynted, it was noysed that the Queene was deade, and within xiiij. dayes after, the sayd Ieffrey Hurst fet home his 2. bookes, and nothing was sayd vnto him.Ieffrey Hurst by the death of Q. Mary, released.

It folowed after this that Gods word begon to take place, and the Queenes visitors came down into that coū try, who did choose foure men in the parish: to wit, Simōd Smith, Ieffrey Hurst, Henry Browne, George Eccersly,Ieffrey Hurst in Queene Elizabethes tyme put in authoritye to see the proceeding of Religion. which foure were Protestantes, to see the Queenes procedinges to take place: which according to theyr power dyd the same, notwithstanding it did little preuayle: & therfore the sayd Ieffrey being sore greued with the office, fell sick, in which sickenes it pleased God to call him, making a very godly end, God haue the prayse for it.

Nowe to returne to the foresayde Thomas Lelond agayne, he continuing in his office still,Thomas Lelond the Popishe Iustice, would not come to the Church in Queene Elizabethes tyme, & yet continued Iustice still. A Catholicke father of the Popishe church. did very few tymes come to the Church, but sayd he was aged and might not labor, and there kept with him Syr Rafe Parkinson hys Priest, which could (as it was said) minister the Communion vnto the people, and sing Masse to his mayster: Yea and (as the fame reported) did a pretyer feate then all that: for he begat two children by a seruant in a house, his mayster knowing it, and saying nothing, for that he would not lose his good masse Priest.

Furthermore, this was noted in the same Iustice Lelondes behauiour at seruice tyme, that he had a little dog which he would play with, all seruice time, and the same Dogge had a coller full of Bels,Note a Catholicke knaue of a Popish Iustice. so that the noyse of them did molest and trouble others as well as himselfe, from hearing the seruice. Also in the same Iustice it was noted & obserued, that as he sate in his Chappell at seruice time, his maner was on a willow barke to knitte knottes, for that he could not be suffered to haue his beades, and to put the same vpō a string also. Witnes hereof Edward Hurst, with others.

Furthermore, as concerning Henry Browne one of the 4. chosen men aboue mencioned,The trouble and escape of Henry Browne out of his enemyes handes. this is also to be added, that the sayd Henry Browne dwelling in the towne of Pinington in the same Parish an. 1564. had a litle boy, who as he was playing in the Towne, one Glaues wyfe gaue vnto the boye a payre of Beades made of woode, to play him withall. The little boy being glad therof to haue suche a trim thing, went home & shewed his father of thē. His Father seing the Beades, tooke them and burned thē, and when he had so done, went forth and asked who had geuen vnto his litle boy that payre of Beades.

That did I, sayd Glaues wife.Glaues wyfe maintayner of Popery▪ and a persecutour.

Well sayd he, I haue burned them.

Hast thou so, sayd she? and thrust him from her. They shalbe the dearest Beades that euer thou sawest, & incōtinent went & cōplayned vnto the said Iustice, how Brown had burned her beades.

This matter the Iustice tooke sore to snuffe,Iustice Lelond writeth to the Constables to apprehende Henry Browne. and was very angry, and did direct his letter vnto the constables of the same Towne, by his owne hand subscribed: the title of which superscription on the backeside was this: To the Cō stables of Pinington geue this.

This done the Constables according to this their charge did bring him afore the Iustice at tyme appointed,Henry Browne troubled for burning of Beades in Queene Elizabethes tyme. and when the Iust [...]ce came to talke with him, he was in suche a chafe, that he called him theefe, and sayde that he had robbed his neighbour in burning of her beades, and that there was ringes and other Iuels on them, and that he might as well haue picked her purse: wherefore I will lay thee (sayd he) in Lancaster for this geare.

Whilest they were thus talking, there came all hys [Page] seruauntes about them from theyr worke, saying: is thys M. Doctor Browne that will burne Beades? I pray you Syr, let vs haue him here and preach. I will geue a quarters wages,Like Maister lyke men. sayth one: and I will geue mony sayth an other, and he shall be mayster Doctour: with much derision and scoffing at this poore man.

He hearing this, spake agayn boldly, and sayd: did you send for me to make a laughing stocke of me? You be in office, and ought rather to come to the Church, and see suche Papistry abolished your selfe, then thus to trouble me for doyng my duety: but I tell you playnely, you do not come to Church as you ought to doe, and wherefore with more thinges that I haue to charge you withall, I say you doe not well. When all this misdemeanour of the Iustice layd to his charge, woulde not preuayle, and also witnes came in of the Papistes, which did know the Beades, & testified that they were playne & cost but a halfepeny, he then went into his Parlor in a chafe, and one M. Erberston a papist with him·A lamentable thing when such Iustices beare rule ouer Christian congregations. Which Erberston turned backe and sayd: is it you Henry Browne, that keepeth this styrre? you are one of them that pulled downe Crosses in the church, and pulled downe the Roode seller, and all the Sayntes: you were best now to goe paynt a blacke Deuill, and set him vp and worship him, for that will serue well for your religiō. And thus vnder suretiship he did depart til Iuly folowing and then he sayd he should go to Lancaster prison,Henry Browne vnder suertyes dismissed for a tyme. and so came he away.

The time drew on that he should appeare, but GOD stayed the matter, and in Iuly, as the foresayde Thomas Lelond sate in his chaire talking with his friendes, he fell downe sodeinly dead,The punishment of Gods stroke vpon an obstinate persecutor. not much mouing any ioynt: And thus was his end: from such God vs defend.

¶William Wood of Kent.

THe examination of William Woode Baker, dwelling in the Parish of Strowd, in the County of Kent, before Doctor Kenall Chauncellour of the Dioces of Rochester,Examination of William Wood. Doctor Chadsey, the Maior of Rocher, and M. Robinson the Scribe, the 19. day of October, and in the secōd yeare of Queene Mary, in S. Nicholas Church in Rochester.

M. Robinson.

William Wood, you are presented because you will not come to the Church,W. Wood charged for not comming to church. nor receiue the blessed sacrament of the Aultar. Howe say you? haue you receiued, or haue you not?

Wood.

I haue not receiued it, nor I dare not receiue it, as you do now minister it.

Kenall.

Thou Hereticke, what is the cause that thou hast not receyued the blessed Sacrament of the Aultar? and at this word all they put off theyr cappes, and made low beisaunce.

Wood.

There be three causes that make my conscience afeard that I dare not receiue it..3 causes why William Wood durst not receiue the Sacrament of the Aultar. The first Christ did deliuer it to his xij. Apostles, and sayd: Take, eat: And drinke ye all of this. &c. and ye eate and drinke vppe all alone. The seconde cause is: you hold it to be worshipped, contrary to Gods comaūdements: Thou shalt not bow downe nor worship. The third cause is: you minister it in a straunge toung, contrary to S. Paules doctrine: I lad rather haue fiue wordes wyth vnderstanding, then ten thousand with tounges: by reasō wher of the people be ignoraunt of the death of Christ.

Kenall.

Thou hereticke, wilt thou haue any playner wordes then these: Hoc est corpus meum? Take, eat, this is my body? wilt thou deny the Scripture?

Wood.

I will not deny the holy Scripturs: GOD forbid, but with my hart I do faythfully beleue them. Saynt Paule sayth: God calleth those thinges that are not, as though they were. And Christ sayth: I am a Vyne: I am a doore. Saynt Paule sayth: The Rocke is Christ: All which are figuratiue speaches, wherein one thing is spoken, and an other thing is vnderstanded.

Robins.

You make a very long tale of this matter. Learne Wood, learne.

Kenall.

Nay, these heretickes will not learne. Looke howe this heretike glorieth in himselfe. Thou foole, art thou wiser then the Queene and her Counsell, and all the learned men of this Realme?

Wood.

And it please you, Mayster Chauncellour, I thinke you would be loth to haue such glory, to haue your life and goodes taken away, and to be thus rayled vppon, as you rayle vppon me. But the seruaunt is not greater then his Mayster. And where you do mocke me, and saye I am wiser then the Queene and her Counsell, S. Paule sayth: The wisedome of the wise of this world is foolishnesse before God, and he that will be wise in this world, shall be accounted but a foole.

Kenall.

Doest not thou beleue that after these wordes spoken by a priest: Hoc est corpus meum: This is my body: there remayneth no more bread and Wine, but the very fleshe & bloud of Christ, as he was borne of the virgin Mary, really and substantially, in quantity and quality, as he did hāg vpon the Crosse?

Wood.

I pray you M. Chaūcellour, geue me leaue for my learning, to aske you one question, and I will aunswere you after.

Kenall.

It is some wise question, I warrant you.

Wood.

God spake to the Prophet Ezechiell, saying:Ezech. 5. William Woods question propounded to the Doctours. Thou sonne of man, take a rasour and shaue of the heare of thy head & of thy beard, and take one part and cast into the ayre: take the second part and put it into thy coat lap, and take the third part & cast it into the fire: & this is Ierusalem. I pray you, M. Chaū cellour, was this heare that the Prophet did cast into the fire, or was it Ierusalem?

Kenall.

No, it did signify Ierusalem.

Wood.

Euen so this word of Christ: This is my body: is not so to be vnderstanded that Christes carnall, naturall,The naturall quantitye of Chri [...]t not in the Sacrament. & reall body is in the same, in quantity and quality, as it was borne of the virgin Mary: and as he was crucified vpon the crosse, is present or inclosed in the sacramēt: but it doth signify Christes body, as S. Paule sayth: So oft as ye doe eat of this bread and drinke of this cup, you shall shew forth the Lordes death til he come. What should the Apostle meane by this word, till he come, if he were here carnally, naturally, corporally, and really in the same quantity and quality as he was borne of the virgine Mary, and as he did hang on the crosse, as you say? but Saynt Paule saith: You shall shew the Lordes death till he come. This doth argue that he is not here as you would haue vs to beleue.

Doctour Chadsey.

I will proue that Christ is here present vnder the forme of bread, but not in quantity and quality.

Kenall sayde: yes he is here present in quantitye and quality.

Chadsey.

He is here present vnder a forme, and not in quā tity and quality.

Yes, sayd Kenall.

No, sayd Chadsey.The Papistes could not agree in their owne doctrine.

I will proue him here in quantity and qualitie, sayde Kenall.

I will proue the contrary, sayd Chadsey.

And these two doctors were so earnest in this matter, the one to affirme, the other to deny, contending & raging so sore one at the other, that they fomed at ye mouth, & one was ready to spit in an others face, so that in a great fury and rage the two Doctors rose vp from the iudgemēt seat, and Doctor Kenall departed out of the Churche in greate rage and fury immediatly.

Wood.

Behold good people, they would haue vs to beleue that Christ is naturally, really, in quantity & quality present in the Sacramēt, and yet they can not tell themselues, nor agree within themselues how he is there.

At these wordes the people made a great shout and the Maior stood vp and commaunded the people to be quiet, & to keep silence. And that God yt did deliuer S. Paul out of the handes of the high Priests,W Wood deliuered, as was S. Paule by the contention of the Phariseys and Saduces. by the contention that was betwene the Phariseis and the Saduces, did euen so deliuer me at that time out of the mouthes of the bloudy Papistes, by the meanes of the contention of these two Doctors. Blessed be the name of the Lord which hath promised to laye no more vpon his, then he will make them able to beare, and in the midst of temptation he can make a way for his (whome and when it pleaseth him) to escape out of all daungers.

Many other like examples of Gods helpyng hande haue bene declared vpon his elect Sayntes and Children in deliuering them out of daunger by wonderfull and miraculous wayes, some by one meanes some by an other. What a notable worke of Gods mightye hand was seene in Simon Grinaeus, mentioned in the Commentary of Melancthon vpon Daniell. Who hauing a sodeine warnynge by a certaine olde man, who was not seene after, nor knowen then of any what he was, auoided the peril of taking and burning, as by the relation of Melancthon writing and witnessing of the same, may appeare in the wordes of hys owne story here folowing.

*The History of Simon Grinaeus collected out of Melancthons Commentaris vpon the x. Chapiter of Daniell.

The Story of Simon Grineus. Ex Commentariis Phil. Melanct. in cap. 10. Daniell.

WHen I was (sayth he) at the assembly holden at Spyre in the yeare of our Lord 1529. by chaunce Simon Grynaeus came thither vnto me from the Uniuersity of Hedelberge, where he hearde Faber the Byshoppe of Vienna in a Sermon, defend and maynteyne certayne detestable errors. When the Sermon was done, he folowed Faber goyng [Page] out of the Church and saluted him reuerently, declaring vnto him that he was moued of a good zeale & intent, somewhat to say vnto him.Iohn Faber Bishop of Vienna persecutour. Obsequium amicos, Veritas odium parit. Faber was contented to talke with him.

Then Grinaeus sayde vnto him that he was very sorry that a man of such learning and authority shoulde openly mayntein such errors as were both contumelious against God, & also might be refuted by the manifest testimonies of the Scripture. Irenaeus writeth (sayd he) that Polycarpus was wont to stop his cares whensoeuer he heard any erroneous & wicked doctrine.Faber gently admonished of Grinaeus for his Sermon. With what mind then (thinke you) woulde Polycarpus haue heard you argue and reason what it is that the mouse eateth, when shee gnaweth the consecrated host? Who would not bewayle such ignorance and blindnes of the Church? With this Faber brake of hys talke, as he was about to saye more, and asked his name. This man dissembling nothing, gently tolde him that his name was Grinaeus.

This Faber (as many well knew) was alwayes tymerous and fearefull in the company of learned men. Wherfore he fearing the learning, eloquence, and feruent zeale of Grinaeus, specially in such a matter as this was, fayned as though he had bene sent for by the king, and that he had no leysure now to reason vpon this matter. He pretended that he was very desirous of acquayntaunce and longer talke with Grinaeus, intreating him, that bothe for hys owne priuate cause, and also for the common wealth, he would come agayne the next day vnto him, and so shewed him his lodgyng, and appoynted him an houre when hee should come. Grinaeus thinking that he had spoken vnfaynedly, promised so to do.

When he was departed frō Faber, he came straight way vnto vs, and was scarsly set at the table (for it was supper time) reciting a part of his talk with Faber vnto me and others there present, when as I sitting with my company, was sodeinly called out of the Parler by a certayne auncient fatherly man,Godly warning sēt by an old man to Grinaeus. who shewing a singular grauitye in hys countenance, wordes, and behauior, spake vnto me & said, that the Sergeantes would by and by come vnto our lodging, being sent by the kinges commaundement, to carye Grinaeus to Prison, whom Faber had accused to the Kynge, commaunding that Grinaeus should straight wayes depart out of the towne, & exhorted me that we shoulde in no case delay the time: and so bidding me farewell, departed. But what olde man this was, neither did I know then nor afterward could vnderstand. I returning agayne vnto my company, bad them rise, and told them what the olde man had sayd vnto me.

By and by, we taking Grinaeus in the midst of vs, caryed him through the street to the Riuer of Rhene, whereas after he had stayd vpon the hether bank a while, vntil Grinaeus with his companiō were caried ouer in a small boat,Grinaeus, accused, and pursued. returning agayne to our lodging, we vnderstoode that the Sergeants had bene there, when we were but a little way gone out of the house. Now in what great daunger Grinaeus should haue bene,Grinaeus warned to flye▪ escapeth. Gods mercyfull prouidence in defeating the cruell purpose of persecutors. if he had bene caried to prison, by this cruelty of Faber euery man easily may coniecture. Wherefore we iudged that that most cruell entent and purpose of him, was disapoynted by Gods merciful prouidence. And as I can not say, what olde man it was that gaue me that warning, euen so likewise the Sergeants made such quick speede, that except Grinaeus had bene couered and defended by Aungels through the maruellous prouidence of God, he could neuer haue escaped.

Cōcerning the truth of this matter, there be many good men yet aliue, which both knowe the same, and also were present at the doing thereof. Therfore let vs geue thankes vnto God, which hath geuen vs his Angels to be our keepers and defenders, wherby with more quiet mindes, we may fulfill and do the office of our vocation.

With such like examples of Gods mighty and mercyful custody, the church of Christ in all ages doth aboūd, as by manifold experiences may appeare as well among the Germanes, as also in all other places and ages, but in no place more, nor in time more plentifull, then in this persecuting time of Queene Mary in this our Realme of Enland: as partly hath bene already historyed, and parte yet remayneth (the Lorde willing) moreouer hereunto to bee added.

❧Lady Katherine Duches of Suffolcke.The olde hatred of Stephen Gardiner Byshop of Winchester agaynst the Duchesse of Suffolke.

STephen Gardiner Bishop of Winchester, surmising the Ladye Katherine Baronesse of Willoughby and Cresby and Duchesse Dowager of Suffolcke, to be one of his auncient enemies, because he knew he had deserued no better of her, deuised in the holy time of the first Lent in Queene Maries reigne, a holy practise [...] [...]euēge, first by touching her in the person of her husbād M. Richard Berty Esquyre, for whom he sent an attachment (hauing the great seale at his deuotion) to the Sheriffe of Lincolnshyre with a speciall Letter commaunding moste straitly the same Sheriffe,M. [...]ich. Bertie husband to the D [...]chesse, attached by the Byshop of Wynchester. to attache the sayd Richard immediatly, and without baile to bring him vp to London to his great Lordship. M. Berty her husband being cleare in conscience, and from offence toward the queene, could not coniecture any cause of this straunge processe, vnlesse it were some quarell for Religion, which he thought coulde not be so sore as the processe pretended.

The Sheriffe notwithstanding the commaundement, aduentured onely to take the bonde of M. Bertye with 2. sureties, in a thousand poūd for his appearance to be made before the Byshop on good Friday folowing,M. Bert [...]e appeareth before B. Gardiner. at which day M. Berty appeared, the Bishop then lying at his house by S. Mary Oueryes. Of whose presence when the Byshop vnderstood by a gentleman of his chamber, in a great rage he came out of his gallery into his dining chamber, where he found a prease of suters, saying he woulde not that daye heare any, but came forth only to know of M. Berty, how he being a subiect durste so arrogantly set at light two former processes of the Queenes.

M. Berty aunswered,Talke betweene B. Gardiner and M. Bertie that albeit my Lordes woordes might seme to the rest somewhat sharpe towards him, yet he conceiued greate comfort of thē. For whereas he before thought it extremity to be attached, hauing vsed no obstinacy or contumacy, now he gathered of those wordes, that my Lord meant not otherwise but to haue vsed some ordinary processe: albeit in deed none came to his handes.

Yea Mary, quoth the Byshoppe, I haue sent you two subpenas, to appeare immediatly, and I am sure you receiued them, for I committed the truste of them to no worsse man but to Mayster Solicitour, and I shall make you an example to all Lyncolnshyre for your obstinacy.

M. Berty denying the receipt of any, humbly prayed his Lordship to suspend his displeasure & the punishment till he had good trial therof, & then, if it pleased him, to double the payne for the fault, if any were.

Well, quoth the Byshoppe,The deuotion of B. Gardiner to good Friday. I haue appoynted my selfe this day (according to the holines of the same) for deuotion, and I will not further trouble me with you: but I enioyn you in a thousand poūd not to depart without leaue, and to be here againe to morow at 7. of the clocke. M. Berty well obserued the houre, and no [...]ote [...]ayled: At whiche time the B. had with him M. Seriant Stampford, to whō he moued certayn questions of the sayd M. Berty, because M. Serieaunt was towardes the Lorde Wriothesley late Earle of Southhampton, and Chauncellour of England, with whom the said M. Berty was brought vp. M. Seriant made very frendly report of M. Berty of hys owne knowledge for the time of theyr conuersation together. Wherupon the Bishop caused M. Berty to be brought in, and first making a false trayne (as God would, without fire) before he woulde descend to the quarrell of Religion, he assaulted him in this maner.

Winch.

The Queenes pleasure is (quoth the Byshoppe) that you shall make present payment of 4000. pound due to her father by Duke Charles,M. Bertie attached for debt of 4000. poundes due to the Queene. late husband to the Duchesse your wife, whose executor she was.

Bert.

Pleaseth it your Lordshippe (quoth M. Berty) that debt is estalled, and is according to that estallement, truly aunswered.

Winch.

Tush (quoth the Byshop) the Queene will not be bounde to estallementes,Kette Captayn [...] of the rebells in Northfolke in K. Edwardes tyme. in the time of Kettes gouernement, for so I esteme the late gouernement.

Bert.

The estallement (quoth M. Berty) was appoynted by king Henry the 8. besides the same, was by speciall cō missioners confirmed in king Edwardes tyme, and the Lord treasurer being an executor also to the Duke Charles soly and wholly, tooke vpon him before the sayd Commissioners, to discharge the same.

Winch.

If it be true that you saye (quoth the Byshoppe) I will shew you fauor. But of an other thing M. Berty, I will admonish you, as meaning you well. I heare euill of your Religion: yet I hardly can thinke euil of you, whose mother I know to be as Godlye and Catholicke, as any within this Lande, your selfe brought vp with a mayster, whose education if I should disallow, I might be charged as author of his errour. Besides, partly I know you my selfe, and vnderstande of my frendes, enough to make me your frend: wherefore I will not doubt of you, but I pray you if I may aske the question of my Ladye your wife,A Dogge clothed in a Rochet vnder the name of B. Gardiner. is she now as ready to set vp the Masse, as she was lately to pull it downe, when she caused in her progresse, a dog in a Rochet to be caried, & called by name? or doth she think her [Page] lambes now safe enough, which sayd to me whē I vailed my bonnet to her out of my chamber window in the tower, that it was mery with the lambes, now the Wolfe was shut vp?It is mery with Lambe [...], when wolues be tyed vp. Another time my Lord her husband hauing inuited me and diuers Ladies to dinner, desired euery Lady to choose him whom she loued best, and so place themselues: My Ladye your wife taking me by the hande, for that my Lord would not haue her to take himselfe, sayd that for so much as she could not sit downe with my Lord whom she loued best, she had chosen me whom she loued worst.

Of the deuise of the Dogge, quoth M. Berty, she was neither the author nor the allower. The wordes, though in that season they sounded bitter to your Lordship, yet if it should please you without offence to know the cause, I am sure the one will purge the other. As touching setting vp of Masse, which she learned not onely by strong perswasions of diuers excellent learned men,Purgation of the Lady Duchesse for not comming to Masse. but by vniuersall consent and order whole vj. yeares past, inwardly to abhorre (if she should outwardly allowe, she should both to Christ shew her selfe a false Christian, and to her prince a masquing subiect. You know my Lord, one by iudgemēt reformed, is more worth then a thousand transformed tē porizers. To force a confession of Religion by mouth, cō trary to that in the hart, worketh damnation where saluation is pretended.

Yea mary (quoth the Bishop) that deliberation would do well i [...] she neuer required to come from an old Religion to a new. But now she is to returne from a newe to an auncient Religion: Wherin when she made me her gossip, she was as earnest as any.

For that, my Lord (sayd M. Berty) not long sithen, she aunswered a frend of hers v [...]ing your Lordships speach,Religion goeth not by age, but by truth. that Religion went not by age but by truth: and therefore she was to be turned by persuasion and not by commaundement.

I pray you (quoth the Bishop) thinke you it possible to persuade her?

Yea verely (sayd M. Berty) with the truth: for she is reasonable enough.

The bishop thereunto replying, sayd: it will be a maruellous griefe to the Prince of Spayne, and to all the nobility that shall come with him, when they shall finde but two noble personages of the spanish race within this lād, the Queene, and my Lady your wife, and one of thē gone from the fayth.

M. Berty aunswered, that he trusted they should find no fruites of infidelity in her.

So the Bishop perswading M. Berty to trauell earnestly for the reformation of her opinion,M. Bertye released from his band of appearing. and offring large frendship, released him of his bande from further appearaunce.

The Duchesse and her husband, dayly more and more, by their frendes vnderstanding that the Bishop meant to call her to an accoūt of her fayth, whereby extremity might followe, deuised wayes how by the Queenes licence they might passe the Seas. M. Berty had a ready meane: for there rested great summes of mony due to the old Duke of Suffolke (one of whose executers the Duches was) beyond the Seas,Wayes practised how to conuey the Duchesse ouer the Seas with the Qu [...]enes licence. M. Bertye deuiseth cause to passe ouer into Flaunders. the Emperour himselfe being one of those debters. M. Berty communicated this his purposed sute for licence to passe the Seas, and the cause, to the Bishop-adding, that he tooke this time most meet to deale with the Emperour, by reason of likelyhoode of Mariage betwene the Queene and his sonne.

I like your deuise well (quoth the bishop) but I think it better, that you tary the Princes comming, and I will procure you his letters also to his father.

Nay (quoth M. Berty) vnder your Lordships correction and pardon of so liberall speache, I suppose the tyme will then be lesse conuenient: for when the Mariage is cō sūmate, the Emperour hath his desire: but till then he will refuse nothing to win credit with vs.

By S. Mary (quoth the Bishoppe, smiling) you gesse shrewdly. Well, proceed in your sute to the Queene, and it shall not lacke my helping hand.

M Bertye licensed by the Queene to passe the Seas.M. Berty found so good successe, that he in fewe dayes obteined the Queenes licence, not onely to passe the seas, but to passe and repasse then so oftē as to him semed good, till he had finished all his busines and causes beyonde the seas. So he passed the seas at Douer about the beginning of Iune in the first yeare of her reign, leauing the Duchesse behinde,Preparation made how to [...] the Du [...]hesse ouer the [...]eas. who by agreement and consent beewixt her & her husband, folowed, taking Barge at Lyon Key, very early in the morning, on the first day of Ianuary next ensuyng, not without some perill.

There was none of those that wēt with her, made priuy to her going till the instant, but an old Gentleman called M. Robert Cranwell,M. Cranwell a [...] friend to Ma [...]ster Bertye. whom M. Berty had specially prouided for that purpose. She tooke with her her daughter an infant of one yeare, & the meanest of her seruaunts, for she doubted the best would not aduenture that fortune with her. They were in nūber 4. men, one a Greek borne, which was a rider of horses, an other a Ioyner, the thyrde a Brewer, the fourth a foole one of the kitchin, one g [...]ntlewoman, and a Laundreue.

As she departed her house called the Barbican,The Duchesse with her company departeth the realme. betwixt 4. and 5. of the clocke in the morning, with her company & baggage, one Atkinson a Herauld, keper of her house: hearing noyse about the house, rose and came out with a torch in his hand as she was yet issuing out of the gate: wherewith being amased, shee was forced to leaue a male wyth necessaryes for her young daughter,The ma [...]er of the Duchesse [...] ing out of her house. and a milke pot wyth milke in the same gatehouse, commaūding all her seruantes to speed them away before to Lyon Key, and takyng with her onely the two womē and her child, so soone as she was forth of her owne house, perceiuing the Herauld to folow, she stept in at Garter house hard by. The Herauld comming out of the Duchesse house, and seeing no bodye stirring, not assured (though by the male suspecting) that she was departed, returned in: and while he stayed ransacking parcelles left in the male, the Duchesse issued into the street, and proceeded in her iourney, he knowing the place only by name where she should take her boate, but not the way thither, nor none with her. Likewise her seruauntes hauing diuided themselues, none but one knewe the way to the sayd key.

So she apparelled like a meane Marchantes wife and the rest like meane seruantes, walking in the streetes vnknowne, she tooke the way that led to Finesbury field and the others walked the city streetes as they lay open before them, till by chaunce more then discretion, they met all sodeinly together a litle within Mooregate, frō whence they passed directly to Lyon keye, & there tooke barge in a morning so misty, that the stearesman was loth to launch out,The Duchesse with her company taketh Barge. but that they vrged him. So soone as the day permitted, the Councell was informed of her departure, and some of thē came forthwith to her house to enquire of the maner thereof, and tooke an inuentory of her goodes, besides further order deuised for search and watch to apprehend and staye her.Pursute after the Duchesse.

The fame of her departure reached to Leigh, a towne at the lands end, before her approching thither. By Leigh dwelt one Gosling a marchant of Londō, an old acquaintaunce of Cranwels, whither the sayd Cranwell brought the Duchesse, naming her Mistres White,The Duchesse retayned in M. Goslings house by Leigh, vnder the name of his daughter. the daughter of Mayster Gosling, for such a daughter he had which neuer was in that coūtry. There she reposed her, and made new garmentes for her daughter, hauing lost her owne in the male at Barbican.

When the time came that she shoulde take ship, being constrayned that night to lye at an Inne in Leigh (where she was agayne almost be wrayed) yet notwithstanding, by Gods good working she escaping that hassard, at lēgth, as the tyde and wind did serue, they went aboord,The hard aduenture of the Duchesse vpon the Seas. & being caryed twise into the seas, almost into the coast of Zeland, by contrary wind were driuē to the place from whēce they came, and at the last recuile, certayne parsons came to the shore, suspecting shee was within that shippe: yet hauing examined one of her company that was a land for fresh Achates, and finding by the simplicitye of his tale, onely the appearaunce of a meane Marchauntes wife to be a shipboord, he ceased any further search.

To bee shorte, so soone as the Duchesse had landed in Brabant,The Duchesse landed in Brabant. M. Bertye with the Duchesse his wyfe ariued at Santon. The free towne of Wesell in Cleueland. she and her womē were apparelled like the women of Netherlande with hukes, and so she and her husband tooke theyr iourney towardēs Cleueland, and being ariued at a towne therin called Santon, took a house there vntill they might further deuise of some sure place where to settle themselues.

About fiue miles from Santon, is a free towne called Wesell, vnder the sayd Duke of Cleues dominion, and one of the Haūs townes, priuiledged with the company of the Steelyard in London, whether diues Wallons were fled for religion, and had for theyr Minister one Frances Perusell, then called Frances de Riuers, who had receiued some curtesy in England at the Duchesse handes. Maister Berty being yet at Santon,A prote [...] tion procured for the Duchesse, of the Magistrates of Wesell. practised with him to obteine a protection from the Magistrates for his abode & his wiues at Wesell: whiche was the sooner procured because the state of the Duchesse was not discouered but onely to the chiefe Magistrate, earnestly bent to shewe them pleasure, whiles this protection was in seeking.

In the meane while, at the Towne of Santon was a muttering that the Duchesse & her husbande were greater personages then they gaue themselues forth, and the Magistrates not very well inclined to religion, the Bishop of [Page] Arras also being Deane of the great Minster, order was taken, that the Dutches and her husband should be examined o [...] their condition and Religion vppon the sodayne.M. Bertye and the Duchesse in daunger of taking by the B. of Arras at Santon. An other escape of the Duchesse and her husband. The hard distresse of the Duchesse by euill wether. Which practise discouered by a gentleman of that country to Mayst [...]r Bertie, he without delay taking no more then the Duches her daughter, and two other with them, as though he meant no more but to take the ayre, about three of ye clock in the afternoone in February, on foot, without hiering of horse or wagon for feare of disclosing hys purpose, meant priuily that night to get to Wesel, leauing his other family still at Santon.

After the Duches and he were one englishe mile from the town, there fell a mighty rayne of continuance, wherby a long frost and ise before congealed, was thawed, whiche doubled more the wearines of those new lacquies. But being now on the way, and ouertakē with the night, they sent their two seruauntes (which onely went with them) to villages, as they past, to hyre some carre for theyr ease, but none could be hyred. In the meane time M. Bertye was forced to cary the childe, and the Duches his cloke and rapier.The hard intertainment of M. Bertye and the Duchesse of their entring into Wesell. At last betwixt vi. & vii. of the clocke in ye dark night, they came to Weesell, and repayring to theyr Innes for lodging and some repose after such a paynfull iourney, found hard intertaynment, for goyng from Inne to Inne offring large mony for small lodging, they were refused of all the Inholders, suspecting Mayster Bertye to bee a Launceknight, and the Duches to be hys woman. The Childe for cold and sustenaunce cryed pittifully, the mother wept as fast, the heauens rayned as fast as ye cloudes could poure.

Mayster Bertie destitute of all other succour of hospitalitie, resolued to bring the Duchesse to the porche of the great churche in the towne, and so to buy coales, victualls and straw for theyr miserable repose there that night, or at least till by Gods helpe he might prouide her better lodging. Mayster Berty at that time vnderstoode not muche dutche, and by reason of euill weather and late season of ye night, he could not happen vppon any that coulde speake english,Gods prouidence in tyme of [...]. Frenche, Italian, or Latine, till at last goyng towardes the Church porch, he heard 2. striplinges talkyng Latin, to whom he approched and offered thē two stiuers to bring him to some Wallons house.

By these boyes, and Gods good conduicte, hee chaunced at the first vppon the house where Mayster Perusell supped that night, who had procured them the protection of the Magistrates of that towne. At the first knocke, the goodman of the house himselfe came to the dore, and opening it, asked Mayster Berty what he was. Maister Berty sayd, an englishman, that sought for one M. Peruselles house. The Wallon willed M. Bertie to stay a while, who went backe and told Mayster Perusell that the same english gentleman of whome they had talked the same supper had sent,The meeting of W. Perusell & the Duch [...]sse of Wesell. by likelihoode, his seruaunt to speake with hym. Whereupon M. Perusell came to the dore, and beholding Mayster Bertie, the Duchesse, and theyr childe, their faces, apparelles, and bodyes so farre from their old forme, deformed with durt, wether, & heauines, could not speake to them, nor they to him for teares. At length recouering them selues, they saluted one an other, and so together entred the house, God knoweth ful ioyfully. Mayster Berty chaunging of his apparrell with the goodman, the Duchesse with the good wife, and theyr childe with the childe of the house.

Within fewe dayes after, by M. Peruselles meanes, they hyred a very fayre house in the towne, and did not let to shew themselues what they were, in such good sort as their present condition permitted. It was by this tyme through the whole towne what discurtesie the Inholders had shewed vnto them at their entrie,The Citizens of wesell admonished by their Preacher of their hardnes toward straungers. in so muche as on ye Sonday following, a preacher in the Pulpit openly in sharpe termes rebuked that great inciuillitie towardes straungers, by allegation of sundry places out of holye scriptures, discoursing how not onely Princes sometyme are receiued in the Image of priuate persons, but Angels in the shape of men, and that God of his Iustice woulde make the straungers one daye in an other lande, to haue more sense of the afflicted hart of a straunger.A friendly part of Syr Iohn Mason towardes the Duchesse. A trayne layd for the Duchesse by the Lord Paget and the Duke of Brunswicke.

The time was passing foorth, as they thought themselues thus happily setled, sodainly a watchworde came from sir Iohn Mason, then Queene Maries Ambassador in Netherland, that my Lorde Paget had fayned an errant to the Bathes that waies: and whereas the Duke of Brunswick was shortly with x. ensignes to passe by Wesell for the seruice of the house of Austricke agaynst ye frēch king, the sayd Duchesse, and her husband shoulde be wyth the same charge and company intercepted.

Wherfore to preuent the cruelty of these enemies, M. Berty with his wife and childe departed to a place called Winheim in high Dutchland vnder the Palsgranes Dominion, where vnder his protection they continued tyll their necessaries began to fayle them,M. Bertye and the Duchesse remoue to Wineheim vnder the Palsgraue [...] and they almost feynting vnder so heauy a burden, began to fayle of hope.

At what tyme, in the middest of theyr dispayre, there came sodeinly letters to them from the Pallatine of Uilua and the kyng of Poole, being instructed of theyr hard estate by a Baron named Ioannes Alasco, that was sometyme in England offering them large curtesie.The helping hand of the Lord agayne in their necessitye. Ioann. Alasco a meanes to the king of Poole, for the Duchesse of Suffolke. This puruison vnlooked for, greatly reuiued theyr heauye spirites. Yet considering they shoulde remoue from manye theyr countrymen and acquaintaunce, to a place so farre distant a Country not haunted with the English, and perhappes vpon their arriuall not finding as they looked for, the end of their iourny should be worse then the beginning: they deuised thereupon with one M. Barloe, late Byshoppe of Chichester, that if he would vouchsafe to take some payns therein, they woulde make him a fellowe of that iourny.The Duchesse inuited into Pooleland by the kinges letters. M. Barlow a messenger from the Duchesse to the king of Poole. The Pallatine of Vilua a great friend to the Duchesse. So finding him prone, they sent with him letters of great thankes to the king and Pallatine, and also with a fewe principall Iewelles (which onely they had lefte of many, to solicite for them, that the king woulde vouchsafe vnder his seale, to assure them of the thing whiche hee so honourably by letters offered.

That sute by the forewardnes of the Pallatine, was as soone graunted as vttered. Upon whiche assurance the sayd Duchesse and her husband, with their familye, entred the iorney in Aprill. 1557. from the Castle of Wineheim, where they before lay, towardes Franckford. In ye which their iorney, it were long here to describe what daungers fell by the way vpon them, and theyr whole company,The Duchesse taketh her iourney toward Pooleland. The troubles happening to the Duchesse in her iourny to Pooleland. by reason of theyr Lantgraues Captain, who vnder a quarrell pretensed for a spaniell of M. Berties, set vppon them in the high way, with his horsemen, thrusting their borespeares through the wagon where the Children and Women were, M. Bertie hauing but 4. horsemen with hym. In the which brable it happened the Captaynes horse to be slayne vnder him.

Whereupon a rumour was sparsed immediately thorough townes and villages about, that the Lantgraue captayne should be slayne by certayne Wallons, which incensed the ire of the countrymen ther more fiercely against M. Bertie, as afterward it proued. For as he was motioned by his wife to saue himselfe by ye swiftnes of his horse and to recouer some towne there by for his rescue, hee so doing was in worse case then before, for the townsmen and the Captaines brother supposing no lesse but that the Captayne had bene slaine, pressed so egerly vpon him, that he had bene there taken and murthered among them, had not he (as God would) spying a ladder leaning to a wyndow, by the same got vp into the house, and so gone vp in to a garret in the top of ye house, where hee with his dagge and rapyre defended himselfe for a space: but at lengthe the Burghmayster comming thither with an other Magystrate, which could speake latin, he was counselled to submit himselfe to the order of the law. Mayster Bertye knowing himselfe cleare, and the Captayne to be aliue, was ye more bolder to submit himselfe to the iudgement of ye law, vpon condition that the Magistrate woulde receiue hym vnder safe conduct, and defend him from the rage of the multitude. Whiche being promised, M. Bertie putteth him selfe and his weapon in the Magistrates hande, & so was committed to safe custodye, while the trueth of hys cause should be tryed.

Then Mayster Berty writing his letters to ye Lantgraue and to the Erle of Erbagh, the next day early in the mornyng the Erle of Erbagh dwellyng within 8. miles, came to the towne whether the Duchesse was broughte with her wagon, M. Bertie also beyng in the same towne vnder custody.

The Earle, who had some intelligence of the Duches before, after hee was come and had shewed suche curtesie as hee thought to her estate was seemely, the Townesmen perceyuyng the Earle to behaue hymselfe so humbly vnto her, beganne to consider more of the matter, and further vnderstandyng the Capitayne to bee alyue, both they, and especially the authors of the sturre shrunke away, and made all the friendes they could to maister Bertie and his wife, not to report their doyngs after the worst sorte.

And thus Mayster Bertie and his wife escaping that daunger, proceeded in their iourney toward Polelande, where in conclusion they were quietly entertayned of the king,M. Bertye with the Duchesse honourably intertayned of the king of Poole. and placed honourably in the Earldome of the sayd king of Poles in Sanogelia, called Crozā, wher M. Berty with the Duchesse hauing the kings absolute power of gouernement ouer the saide Earldome, continued both in [Page] great quietnesse and honoure, till the deathe of Queene Mary.

¶Thomas Horton Minister.

A story of Thomas Horton, Minister.AS yee haue heard of the daungerous troubles of the Duchesse of Suffolke in time of her exile for religion sake, whom notwithstanding the Lordes present protection still deliuered in all distresses, as well from her enemies in England, as in Dutchland frō ye Launceknightes there: so haue we no lesse to behold and magnifie the lords mercifull goodnes in preseruing of Thomas Horton frō the like perilles of the same Countrey.

Whiche Thomas Horton, what a profitable instrument hee was to the Church of Christ in Queene Maries time, all our Englishmen almost beyond the seas then, did both know and feele.

This good Thomas Horton, as he vsed oftentymes to trauayle betweene Germany and England, for the behoofe and sustenaunce of the poore English exiles there: so he iournying vpon a time betweene Mastricke and Collē chaunced to bee taken there by certayne Rouers, and so being led by them away, was in no little daunger: and yet this daunger of his was not so great, but the present helpe of the Lord was greater to ayd and deliuer him out of the same.

¶Thomas Sprat of Kent, Tanner

VNto these afore rehearsed examples of Gods blessed prouidence towardes his seruauntes,The story of Thomas Sprat & William Porrege. may also be added the happy deliueraunce of Thomas Sprat and William Porrege his companion, now Minister. Whose story briefly to course ouer, is this.

This Thomas Sprat had bene seruaunt sometimes to one M. Brent a Iustice,M. Brent Iustice in Kent, a persecutour. and a heauy persecutour, and therefore forsaking his Mayster for religious sake, he wēt to Calice, from whence he vsed often with the sayd William Porrege for theyr necessary affayres, to haue a recourse into England.

It so happened about the fourthe yeare of Queene Maryes raygne, that they landing vppon a tyme of Douer, and taking theyr iourny together toward Sandwich sodenly vppon the way within three myles of Douer, met with the foresayd M. Brent, the two Blachendens, and other Gentlemen moe, with theyr seruaunts, to the number of x. or xii. horses.The two Blachendens in Kent, persecutours. Of the which two Blachendens, being both haters and enemies of Gods worde and people, the one had perfect knowledge of William Porrege, the other had not seene him, but onely hadde heard of his name before.

Thus they being in the way where this Iustice wyth his mates shuld meete them directly in the face, Thomas Sprat first espying M. Brent, was sore dismayde, saying to hys companion: yonder is M. Brent. William Porrege God haue haue mercy vpon vs. Well quoth the other, seing now there is no remedy, let vs go in our waye. And so thinking to passe by them,Thomas Sprat almost taken in the way by the Iustice. they kept themselues aloufe, as it were a score off from them, Thomas Sprat also shadowing his face with his cloke.

Notwithstanding, one of M. Brentes seruauntes aduising him better then his mayster did: yonder, sayd he to his Mayster, is Thomas Sprat. At whiche wordes they all rayned theyr horses, and called for Thomas Sprat to come to them. They cal you, sayd William Porrege. Now here is no remedy but we are takē: and so perswaded him to go to them being called, for that there was no escaping from so many horsemen in those playnes and downes, where was no wood neare them by a myle, nor hedge neyther, but onely one, which was a byrdbolt shot off.

Thomas Sprat called of the Iustice but would not come.All this notwithstanding, Sprat stayed and woulde not go. Then they called agayne, sitting still on horseback. Ah sirra, quoth the Iustice? why come ye not hether? And still his companion moued him to go, seyng there was no other shift to flee away. Nay, sayd Sprat, I will not goe to them, and therwithall tooke hys legges, running to the hedge that was next him. They seeyng that, sette spurres to their horse, thinking by and by to haue hym, and that it was vnpossible for him to escape their hands, as it was in deede,God alwayes stronger then the deuill. they beyng on horse backe and he on foote, had not ye Lorde myraculously deliuered his seely seruant frō the gaping mouth of the Lyon ready to deuour him.

For as God would, so it fell out that hee had got ouer the hedge, skrawling through the bushes, when as they were euen at his heeles, striking at him with theyr swords out of the Blachendens crying cruelly: cut off one of hys legges.

Thus Sprat had scarsely recouered the hedge from hys enemies, when one of M. Brentes seruaunts,Thomas Sprat gotteth ouer the hedge from his persecuto [...]. which had bene fellow sometymes in house with him, followed him in hys bootes: and certayne rode vp at one side of the hedge, and certayne at the other, to meete him at the vpper end.

Now while they were following the chase after Thomas Sprat, onely one remayned with William Porrege (who was one of the Blachendens, not he whiche knewe him, but the other) who began to question with hym: not asking what was hys name (as God would (for then hee had bene knowne and taken: but from whence hee came and how he came into Sprats company, and whether he went: Unto whome he aunswered and sayd: from Calyce and that Sprat came ouer with him in the passage boate, and they two were goyng to Sandwich, and so wythout any more questions he let him depart.

Anone as he kept along the hedge, one of the horsemen which rode after Sprat, returning backe,William Porrege escapeth. and meeting wt the sayd W. Porrege, demaunded the very same questions as the other had done, to whome he made also the like answere as afore, and so departed, taking an other contrary way from the meeting of the other horsman. And thus W. Porrege escaped.

Now concerning Thomas Sprat, he being pursued on the one side by horsemen,The Lord disposing the way of his seruauntes. on the other side by his own fellow, who followed after hym in his bootes, crying: you were as good to tarry, for we will haue you, we will haue you: yet notwithstanding he still kept on his course till at length he came to a steepe downe hil at ye hedge end, downe the which hil he ran from them, for they could not ride downe the hill, but must fetch a great compasse about and so this Thomas Sprat ran almost a mile, and as god would got a Wood.Thomas Sprat deliuered by Gods helpe from his aduersaryes.

By that tyme he came to the Wood, they were euen at hys heeles: but the night drew on, and it began to rayne and so the malice of these persecutors was at an ende, the Lord working for his seruauntes, whose name be praised for euer and euer, Amen.

Not long after this, one of the two Blanchendens aforesayd, which so cruelly sought the destruction of other, was cruelly murdered by hys owne seruauntes.

¶Iohn Cornet.

HEre might also be recited the hard aduētures and sufferinges of Iohn Cornet,The troubles of Iohn Cornet, & how he was deliuered. and at lengthe his deliueraunce by Gods good working, out of the same.

Who being a prentise with a minstrell at Colchester, was sent by hys mayster about the 2. yeare of Queene Maryes raygne, to a wedding in a towne thereby called Roughhedge, where hee being requested by a companye there of good men, the Constables also of the parish being present thereat, so sing some songes of the scripture, chanced to sing a song called Newes out of London, whiche tended agaynst the Masse, and agaynst the Queenes misproceedinges.

Whereupon the next day he was accused by the Parson of Roughhedge called Yackesley, and so committed,Yackesley Parson of Roughhedge, persecutour. The mother agaynst her own sonne. first to the Constable, where both his mayster gaue hym ouer and hys mother forsooke and cursed him. From thence hee was sent to the next Iustice, named M. Cānall: and then to the Earle of Oxford, where he was first put in yrons & chaynes, and after that so manacled that the bloude spurt out of hys fingers endes, because he woulde not confesse ye names of them which allured hym to sing.

And marueile it was that the cruell Papistes were so contended, that they sent him not also to Bishop Boner,Cornet whipped out of the towne, and so banished. to suffer the extremitie of the fire. But Gods gracious prouidence disposed otherwise for hys seruaunt. For after hee was manacled, the Earle cōmaunded hym to be brought agayne to the towne of Roughhedge, & there to be whipped till the bloud followed, and to be banished the towne for euer: and so hee was, during all the time of Queene Mary.

¶Thomas Bryce.

IF our story should proceede so wide and so large, as dyd the exceeding mercy of Gods prouidence in helpyng hys seruauntes out of wretchednes and thraldome of those bloudy dayes, our treatise, I thinke,Thomas Bryce preserued. would extende to an endlesse processe.

For what good man or woman was there almost in all this tyme of Queene Mary, who eyther in carying a good conscience out of the land, or tarying within ye realm could well escape the Papistes handes, but by some notable [Page] experience of the Lordes mightye power and helpyng hand working for him? What shoulde I here speake of the myraculous deliueraunce of Thomas Bryce, who beyng in the house of Iohn Seale,God blynded the eyes of them which [...]ught for Thomas Bryce, that they could not see him. in the parish of Horting, and the Bayliffe with other neighbours comming in, sent by Sir Iohn Baker to search and apprehend hym, & knowing perfectly both hys stature and colour of his garments yet had no power to see or know him standing before their faces. So mightely the Lorde did blinde their eyes, that they asking for him, and looking vpon him, yet notwithstanding he quietly tooke vpp his bagge of books, and so departed out of the house, wythout anye hand layd vpon him.

Also an other time, about the 2. yeare of Queene Mary,An other [...] of Thomas [...] and his brother. the sayde Thomas Bryce, with Iohn Bryce his elder brother, comming then from Wesell, meeting together at their fathers house, as they iornyed towardes London to geue warning there to one Springfield, whiche els was like to bee taken vnawares by his enemies wayting for him vpon Gaddes hill, fell in company with a promoter, which dogged them and followed them again to Graues [...]ad, into the towne, and layed the house for them where they were, and all the waies as they should go to the water side: so that it had not bene possible for them to haue auoyded the present daunger of those persecutors, had not the Lordes prouident care otherwise disposed for hys seruauntes through the Hostler of the Inne,Thomas & Iohn Bryce [...] by Gods good [...] and [...]. couertly to conuey them by a secret passage: whereby they tooke Barge a mile out of the towne, and so in the ende both the liues of them, and also of Springfield was preserued, through the Lordes gracious protection.

¶Gertrude Crockhey.

The trouble and deliueraunce of Gertrude Crokchay.GErtrude Crokehey dwelling at S. Katherines by the Towne of London, and being then in her husbandes house, it happened, in the yeare 1556. that the Popes childish S. Nicholas went about the parish. Whiche shee vnderstanding, shut her dore agaynst him, not suffering him to enter into her house.

Then Doct. Mallet hearing thereof, and being then Mayster of the sayd S. Katherines, the next daye came to her wyth twenty at hys tayle,This Doct. Mallet is now Deane o [...] Lincolne. thinking belike to fray her, and asked why shee woulde not the night before let in S. Nicolas and receaue hys blessing. &c. To whom she aunswered thus. Syr I knowe no S. Nicholas (sayd she) that came hether. Yes quoth Mallet, here was one that represented S. Nicolas.

In deede sir (sayd she) here was one yt was my neighbours childe, but not S. Nicolas: for S. Nicholas is in heauen. I was afrayde of them that came with him to haue had my purse cut by them: for I haue hearde of men robbed by S. Nicolas clerkes. &c. So Mallet perceiuyng that nothing could be gotten at her handes, went his way as he came, and she for that time so escaped.

Then in the yeare 1557. a little before Whitsontide, it happened that the sayde Gertrude aunswered for a childe that was baptised of one Thomas Saunders,An other trouble of the sayde Gertrude in Dutchland. whyche childe was christened secretly in a house after the order of ye seruice booke in king Edwardes time, and that beyng shortly knowne to her enemies, she was sought for. Whiche vnderstanding nothing therof, went beyond the Sea into Gilderland, to see certayne landes that should come to her children in the right of her first husband, who was a straunger borne, & being there about a quarter of a yeare at the lengthe comming homeward by Andwarpe, shee chaunced to meete with one Iohn Iohnson a Ducth manne alias Iohn de Uilla of Andwerpe shipper who seeing her there, went of malice to the Margraue, and accused her to be an Anabaptist: whereby shee was taken and caryed to prison. The cause why this naughty manne did thus, was for that he claymed of M. Crokhay her husband a peece of mony whiche was not his due, for a ship yt Mayster Crokhay bought of him, and for that hee coulde not get it, he wrought this displeasure. Well, she being in prison, lay there a fortnight. In the whiche time she sawe some that were prisoners there,Cruelty in [...]aunder [...] secretly agaynst the Christians. who priuily were drowned in Renish wine fattes, and after secretly put in sackes and cast into the Riuer. Now she, good woman, thinking to be so serued, tooke thereby such feare that it brought the begynning of her sickenesse, of the whiche at length she dyed.

Then at the last was she called before the Margraue and charged with Anabaptistry: whiche shee there vtterly denyed, and detested the error, declaring before hym in Dutch her fayth boldly, wythout any feare. So the Margraue hearyng the same, in the end beyng well pleased wt her profession, at ye sute of some of her frends,Gertrude returneth into England. deliuered her out of prison, but tooke away her booke, and so shee came ouer into England agayne.

¶William Mauldon.

I Lightly passe ouer here the tedious afflictions of William Mauldon,A story of William Mauldon. how in the daungerous time of the 6. articles, before the burning of Anne Askew, hee was scourged being young, of his father, for professing and confessing of true Religion:W. Mauldon, accused and scourged for true religion. and afterward being examined in auricular confession by the Priest, hys bookes were searched for, and so at length hee was presented vp by ye same Priest in a letter written to the Byshop. Which letter, had it not bene burned by an other Priest to whose handes it came (as the Lord would haue it) it had vndoubtedly cost hym his life.

This one thinge in the sayde William Mauldon is to bee noted, that being younge, in those dayes of kinge Henry, when the masse moste florished, the aultars wyth the sacrament therof being in their moste high veneration yt to mans reason it might seeme vnpossible that the glory and opinion of that Sacramente and Sacramentalles, so highly worshipped, and so deepely rooted in the hartes of so many, could by any meanes possible so soone decay and vanish to naught: yet notwithstanding hee being then so young, vnder the age of xvii. yeares, by the spirite (no doubt) of prophesie, declared then vnto his parentes, that they should see it shortly euen come to passe,The Prophesis of M. Mauldon in K. Henryes tyme, for the fall of Masse and Sacrament of the Aultar. that both the Sacrament of the altar and the altars themselues, with al such plantations which the heauenly father did not plant, should be plucked vp by the rootes: and euen so within the space of very fewe yeares the euent thereof followed accordingly: the Lorde therefore bee praysed for his moste gratious reformation.

¶Robert Horneby.

I Let passe lykewise the daungerous escape of Robert Horneby,Robert Horneby through Gods working preserued. seruaunt sometyme and groome of the Chamber to Ladye Elizabeth, shee being then in trouble in Queene Maryes dayes: who being willed to come to Masse, refused so to doe, and therefore comming afterward from Woodstocke to Hampton Courte, was called before the Counsayle, & by them committed to the Marshalsey, and not vnlyke to haue susteyned further daunger, had not the Lordes goodnes better prouided for him, who at length by Doctour Martyn was deliuered.

¶Mistres Sandes.

THe lyke also may be testified and recorded of Mistres Sandes, nowe wyfe to Syr Morice Bartlet,Mistres Sandes, now Lady Bartlet, preserued from persecution. then Gentlewooman wayter to the sayde Ladye Elizabeth being in the Tower. Which Mistres Sandes denyed in lyke maner to come to Masse, and therefore beside the heauye displeasure of her father was not onely displaced from her roume, and put out of the house, but also was in greate ieopardye of further tryall. But the Lorde who disposeth for euery one as he seeth beste, wroughte her way out of her enemyes handes by flying ouer the Seas, where shee continued amongest other banished exiles in the Cittye of Geneua & of Basil, till the death of Queene Marye.

*The storye of Thomas Rose yet liuing, a Preacher, of the age of lxxvi. yeares, in the towne of Luton, and Countye of Bedford.

THis Thomas Rose a Deuonshyre man, was borne in Exmouth, and being made Priest in that coūtrey, was brought out of it by one M. Fabiā,The story of Thomas Rose yet liuing. to Polsted in Suffolke where ye sayd M. Fabian was Parson, & in short tyme after, by his meanes was placed in ye town of Hadley, wher he first cōming to some knowledg of the gospel, began first there to intreat vpon the Crede, & therupon to take occasiō to inueigh against Purgatory, praying to Saints & Images, about the tyme yt M. Latimer began first to preach at Cambridge, in the tyme of Bilney & Arthur .47. yeares ago, or thereabout, in so much that many imbracing ye truth of Christes Gospell, against the sayd Purgatory and other poynts: and the number of them daily increasing, ye aduersaries beganne to stirre agaynst him, in so muche that M. Bale (who afterwarde became a godly zelous man) was [Page] then brought to preach agaynst the sayd Thomas Rose, & so did. This notwithstanding he continued still very vehement agaynst Images, & the Lorde so blessed his labours that many began to deuise how to deface and destroy them and especially foure men, whose names were Ro. King, Ro. Debnam, Nic. Marsh, and Ro. Gard. which vsually resorted to his sermons & vpō his preaching were so inflamed with zeale, that shortly after they aduentured to destroy the Roode of Douercourt, which coste three of them theyr liues, as appeareth before pag. 1031. The three persons which suffered, and were hanged in chaynes, wer offered theyr liues,Three offered to haue their liues saued to accuse Tho. Rose, but would not. to haue accused the sayd Thomas Rose, as of counsell with them, which refused so to do, and therfore suffered. The sayd Tho. Rose had the coat of the sayd Roode brought vnto him afterward, who burned it. The Roode was sayde to haue done many great myracles and great wonders wrought by him, and yet being in the fire could not help him selfe, but burned like a block, as in very deede he was.

At this time there were two sore enemies in Hadley, Walter Clerke, and Iohn Clerke, two brethren, these cō playned to the Counsayle, that an hundred men were not able to fetch the sayde Thomas Rose out of Hadley, who then was vpon examination of his doctrine, committed to the Commissaries keeping. And in deede such was ye zeale of a number towardes the truth thē in that towne, yt they were much offended, that their Minister was so taken frō them, and had therefore by force fet him from the Commissary, if certain wise men hadde not otherwise perswaded, which at length also with more quiet did set him in his office agayne,Thomas Rose arested by a Sergeant at Armes. which thing so angred ye two brethren, Walter Clerke & Ioh. Clerk, that they complayned to ye counsaile, as aforesayd, wherupon a serieant at armes named Cartwright, was sent from the counsayle, who arested the sayd Thomas Rose, & brought him before the counsayle. Then his aduersaries being called, they layd to his charge, yt hee was priuy of the burning of the Rood of Douercourt, and vpon this he was committed to the prison in the Bish. of Lincolns house in Holborne, Bishop Langly the kinges Confessor, and there remayned he in prison, frō Shroftide till tyll Mydsomer very sore stocked tyll after Easter.

The stocks were very hye, & great, so that day & night he did lye with his backe on the ground,The cruel handling of Thomas Rose by the Papistes. vpon a litle straw with his heeles so hye, yt by meanes the bloud was fallen from his feete, his feet wer almost without sense for a long time, & he herewith waxed very sicke, in so much that hys keeper pittying his estate, and hearing him cry sometyme thorow the extremetie of payne, went to the bishop, & told him that he would not keep him to dye vnder his hand, & vpon this he had some more ease & libertie. Now at thys time his mother was come frō Hadley to see him, but she might not be suffered to speake wt the saide Tho. Rose her son (such was their cruelty) but the B. flattered her, & gaue her a payre of pardon beades, & bade her go home & pray, for she might not see him, which thing pierced ye harts both of ye mother & sonne not a litle. At this time also certain mē of Hadley, very desirous to see him, trauayled to speake wt him, but might not be suffered, til at length they gaue the keeper 4. s. & yet then might not speake to him, or see hym otherwise then through a grate. And thus continued he til midsomer in prison there. Then was he remoued to Lambeth,Thomas Rose set at libertye by Doctour Cranmers meanes. in the first yeare of D. Cran. consecration, who vsed him much more courteously then euer the B. of Lincolne did, & at length worked his deliuerance, & set him at liberty: but yet so, that he was bounden not to come within xx. myles of Hadley. After this he came to London, and there preached the gospell halfe a yeare, till Hadley men hearing therof, labored to haue him to Hadley agayn, & in deed by meanes of sir Iohn Rainsford knight, obtained at ye Archbishops hād to haue him thither: howbeit, by meanes one was placed in ye cure at Hadley, he could not enioy his office again there, but went to Stratford three miles off, and ther cōtinued in preaching ye word 3. yeares til at lengthe the aduersaries procured an inhibition from the Bysh. of Norwiche, to put him to silence. But a great number trauayled to haue him continue in preaching, & subscribed a supplication to ye archb. with seuē score hands, who vnder their seales also testified of his honest demeanor, so that the aduersaries this way preuayling not, they indicted him at Bury in Suffolk, so that he was constrayned to flee to lō don, & to vse ye aid of the L. Audly, then Lord Chauncellor who remoued the matter from thē, & called it before hym & after certain examination of the matter, did set him free & did send him by a token to the Lord Crōwell then L. pryuie Seale, for a licence frō the king, to preach, which being obteyned by the L. Cromwell his meanes (who hereupon also had admitted the sayd Thomas Rose his chaplayne) forthwith he was sent into Lincolnshyre and to Yorke. In the meane time such complaynt was made to the Duke of Northfolke,Tho. Rose Chaplaine to the Lord Cromwell. for that he had preached against auricular cō fession, transubstantiation, & such other poyntes conteined in the 6. articles (whiche then to haue done, by lawe was death) that the Duke in his owne person not onely sought him at Norwich, but also beset al the hauens for him, from Yarmouth to Londō, & being Lieuetenant, cōmaunded, yt who soeuer could take ye said T▪ Rose, should hang him on ye next tree. Howbeit the sayd Tho. Rose at hys commyng home, hauing warning hereof by certayne godly persons was conueyed away, & passed ouer to Flanders, and so to Germany vnto Zuricke, where a tyme he remayned with M. Bullinger, & afterward went to Basill, & there hosted wt M. Grineus, till letters came that M. Doct. Barnes shuld be B. of Norwiche, & things shuld be reformed, & he restored. But whē he came ouer into Eng. againe it was nothing so, & therfore forthwith f [...]ed agayne beyond ye seas being so beset, as if the mighty prouidence of God had not sent him in readines to receaue him, ye self same man,The mighty prouidence of God in preseruing Tho. Rose from his enemyes. bote and boy, yt before caryed him ouer, it had not bene possible for him to haue escaped. But such was the goodnes of god towards him, that he safely was conueyed, & liued at Barow the space of 3. yeares, til at length purposing to come ouer into Englād, about busines that he had, he, his wife, & their chyld being but a yeare & three quarters old, vpō ye sea, the ship being in great danger, wherin they sayled (for the mast being hewn downe in that perill, they wer caried whither soeuer the waues tossed them) they with dyuers others made a full accompt of death. Howbeit, at lengthe they wer taken prisoners, & caryed into Deepe in France hauing al their stuffe takē frō them, & xl.li. in mony. There they remayned prisoners frō Michaelmas til Hallowtide in great heauines, not knowing what woulde become of thē, but depending onely vpon Gods prouidēce, it pleased God at the same time, that one M. Young of the towne of Rye (who had heard hym preach before) came thither for ye redeeming of certayne English men there takē prisoners. This M. Young moued to see them in this case, muche pitied them, & comforted them, and told them hee would pay their ransome, & so he did, had them away, & brought them to Rye, & from thence by stealth came they to London. At length the honourable Earle of Sussex hearing of the said Tho. Rose, sent for him, his wife, & his childe, & had them to his house at Attelborough, where they continued,Tho. Rose agayne deliuered. til at length it was blased abroade, that the Earle was a mainteiner of such a man to reade in his house, as had preached against the Catholicke fayth (as they terme it.) The Earle being at the parlament, & hearing thereof, wrote a letter to warne him to make shift for himselfe, & to auoyd. So that frō thence he passed to London, making strayt shiftes for a yeare there & somewhat more, til the death of king Henry. After the kinges death, he & others which in the kings general pardon were excepted (& therefore dead men, if they had bene taken whilest king Henry liued) by certaine of ye Coūsayle were let at liberty, & at length, after K. Edward was crowned, were licensed to preach againe by the king, who gaue vnto ye said Tho. Rose, the benefice of Westham by London. But at the death of that vertuous and noble prince, he was depriued of al, & so should also haue bene of his life, had not God appointed him friends, who receiued him in London secretly, as their teacher in the congregation, amongest whom for the pore prisoners at their assē blies .x.li. a night oftentymes was gathered. And thus he continued amongest them, & with the Lady Uane almost a yeare, in the raigne of Q. Mary. But although he oftentymes escaped secretly whilst he read to ye godly in sundry places of London, yet at length through a Iudas that betrayed them, he with .xxxv. that were with him,Tho. Rose apprehended. were takē in Bowchurchyard at a Shiermans house on Newyeres day at night being Tuesday. The residue being cōmitted to prisons, the sayd Tho. Rose was had to the B. of Winchester Ste. Gardiner, but the Bishop would not speeke with him that night, but committed him to the Clinke tyl Tuesday after.

*The first examination of Thomas Rose before Winchester at saint Mary Oueryes.

ON Thursday being brought before the B. of Winchester at S. Mary Oueries, the said Tho. Rose spake as followeth.The 1. examination of Tho. Rose.

Rose.

It maketh me to maruayle (my Lord, quoth he) that I should be thus troubled for that which by the worde of God hath bene established, & by the lawes of this Realme allowed, & by your own writing so notably in your booke De vera obedientia, confirmed.

Bysh.

Ah sirha, hast thou gotten that?

[Page]Rose.

Yea, my Lord, I thanke God, and do confesse my self much thereby confirmed. For as touching the doctrine of the supremacie agaynst the B. of Romes vsurped authoritie, no man hath sayde further. And as I remember you confesse in it, that when this truth was reuealed vnto you you thought the scales to fall from your eyes.

Bishop.

Thou lyest like a varlet, there is no such thinge in my booke, but I shall handle thee and suche as thou art well enough. I haue lōg looked for thee, & at length haue caught thee. I will knowe who be thy maynteiners, or els I will make thee a foote longer.

Rose.

My Lord, you shall doe as much as pleaseth God, & no more, yet the lawe is in our hand: but I haue God for my maynteiner▪ & none other. At these wordes one of his seruāts stepped forth and said: my lord, I heard this man preach by Norwich in sir Iohn Robsters house, & in hys praier he desired God to turne Q. Maries hart, or elles to take her out of the world: and this was in K. Edw. time.

Rose.

My Lord, I made no such prayer, but next after the king I prayed for her after this sort, saying: Ye shall pray for my Lady Maries grace, that God wil vouchsafe to indue her with his spirite, that she graciously may perceiue ye misteries conteined within his holy lawes, and so render vnto him her hart purified wt true fayth, & true & loyall obedience to her soueraigne lord and king, to the good ensample of the inferiour subiects. And this, my Lord, is already aunswered in mine own hand writing to ye counsel. Unto this he sayd little, but turning his face to certayne yt were by him: This is he (quoth the Bishop) that my Lord of Norwich told me had begotten his mayd with chylde.

Rose.

Tho. Rose [...] of Winchester,This is no heresie, my Lord, although it be a lye. In deed certayn wicked persons raysed this report of me, for ye hatred they bare to the doctrine whiche I preached: but for purgatiō of my self herein. I had no lesse then 6. of the counsails hands, yt there might be due & dilligent examination for this matter in the country by men of worship appointed for that purpose,Tho. Rose [...] Winchesters sclaunder. who can al testifie (I thank god) that I am most cleare frō such wickednes, & in deede they haue cleared me frō it, & therfore I doubt not but all good mē will espye ye mischieuous deuise of mine aduersaryes, whych (when other wayes fayled) by such sinister means went about to draw me into discredite & hatred: but God which is the helper of ye innocēt, & searcher of mens harts hath & doth defend me, & hath layd open thinges that wer hid, to their shame. One of ye chief reporters of this, that I should so abuse my self, was one M. Clarke seruaunt & in some estimation wt the old Lord Treasurer of England reputed & taken for a coniurer, who afterwards for his good demerites hanged himself in the Tower. Then the bishop commanded yt I shoulde be caryed to the tower,Tho Rose committed to the Tower. & be kept safely, where I did lye til it was the weeke before Whitsō tide. Before which time I was twise called, when as the bish. came to the tower about other prisoners. Notwythstanding the B. had no great talk with me, but spake frēdly. Howbeit, one sir Rich. Southwell knight still accused me for my prayer, & sayde, I did put a difference betwixte Lady Mary & Lady Elizabeth, for that I prayed in king Edwardes fayth, & prayed that he would confirme Lady Elizabeth in that which was well begō in her. Unto this the bish. sayde little: but in the weeke before Pentecost I was conueyed from the tower to Norwich, there to be examined by the bish. and his clergy, as concerning my faith the maner wherof here followeth.

¶The second examination of Tho. Rose before the bishop of Norwiche, Hopkins by name, in his owne Palace in the presence of sir William Woodhouse knight, M. Stewarde the Chauncellor, Doct. Barret, with diuers others, the Wednesday in Whitson weeke. an. Domini. 1553.

The 2. examination of Tho. Rose before the B. of Winchester.AFter I was presented by my keeper, the bishop immediately asked me what I was. I told him I had bene a Minister.

Bishop.

What is this to the purpose, were yee a Fryer or a Priest▪

Rose.

Fryer was I neuer, but a Prieste haue I bene, and beneficed by the kinges Maiesty.

Byshop.

Where were ye made Priest?

Rose.

In Exceter, in the county where I was borne. Thē the bishop required of me my letters of orders. I told hym I knew not where they were become, for they wer things of me not greatly regarded.

Byshop.

Well, you are sent to me to be examined: what say you, will you submit your selfe to the order of the Churche of England?

Rose.

My Lord, I trust I am not out of the order of chrystes Church in England, neither do I knowe my selfe an offender there agaynst.

Bysh.

What, ye [...], ye haue here preached moste damnable & deuilish doctrine.

Rose.

Not so, my lord. The doctrine by me here preached, was both true, sincere, & holy. But in deede the doctrine yt is now set forth, is most wicked and damnable, yea & that both agaynst Gods lawes & mans. But as for the doctrin by me preached, it is grounded vpon the word of God, set out also by the authoritie of two most mighty kings, with the consent of all the Nobilitie and clergy of the same, so yt I preached nothing but their lawfull proceedinges, hauing their lawfull authoritie vnder their broad Seales for confirmation of ye same, for which my doyng ye cannot iustly charge me. For why, sithens the lawe ceased, I haue kept silence, so that the Counsaile which sent me vnto you haue not charged me therwith. Wherefore ye doe me open wrong to burden me with that wherein I am free.

Chanc.

What sir? ye are very captious, answerest thou my Lord after such a sort?

Rose.

Syr (sayd I) I aunswere for my selfe, and accordyng to the truth, wherwith ye ought not to be offended, if ye be of God.

Chaunc.

Thou art an euill man. Wast thou not abiured before now?

Rose.

No, ye vntruely report me, and are in no wise able to proue that whiche ye haue spoken: so that your wordes appeare to proceede altogether of malice, whiche I haue not deserued at your handes. But in this I well perceiue ye are made an instrument to vtter other mennes malice conceiued of olde.

Chaunc.

What sayest thou to the reall presence in the sacrament?

Rose.

I wist right well yee were made an instrument to seeke innocent bloud: well ye may haue it, if God permitte it is present and at hande, for I am not come hither to lye, but to dye (if God see it good) in defence of that whiche I haue sayd. Wherefore ye may begin when ye shall thinke good, for I haue sayd nothing but the trueth, and y• which in those dayes was of al men allowed for truth, & agaynst the which ye at that time durst not once whisper, although ye now brag neuer so much.

Bish.

Wel father Rose, sayd he, what soeuer hath ben done in times past, shal not now be called in question, so that ye now submit your self. For not only you, but all the whole realm hath bene out of ye right way, both high & low, spiritual & tēporal but al notwtstāding haue submited thēselues & acknowledged their faith. Wherfore if ye wil be accoūted for an Englishman, ye must likewyse submit your selfe.

Rose.

My L. I am an Englishman borne, & do most humbly require of ye christian congregation of England,How Thomas Rose submitteth himselfe. to bee counted as a perticular member of the same, & with al due reuerence submit my self as in forme & maner followyng: That whatsoeuer law or laws shal be set forth in the same for the establishment of Christs true religion, & that according to ye faith & doctrine of ye holy patriarchs & prophets, Iesus Christ, & his holy apostles, wt the faithful fathers of Christs primatiue church: I do not only hold it & beleeue it, but also most reuerently obey it. At which my assertion, the B. seemed to be greatly reioiced, & said: well, then we shall soone be at a point. But said he, you shal take this for no day of examination, but rather of communication, so that ye shall now depart & pawse your selfe, vntill we call for you againe, and so ended our first meetyng.

¶The third examination of Thomas Rose.The 3. examination of Thomas Rose.

ON the Friday following, I was called agayne into Christes church within their Ladies chapell (as they termed it) where was gathered a great part of the whole citie of Norwich, & after I was by my keper presented, ye B. began with a great protestation, & after many wordes demanded of me whether according to my former promise I would submit my selfe or no? I answered as before I had done, yt according to my former protestation, I would most gladly obey. Then said the Chauncellor, to vtter hys gentlenes, I thinke ye do but fayne.

Rose.

The fault then (said I) shal be in your selfe, and not in me. For if ye burthen me with nothing but scriptures, & the fathers of Christes primatiue church, then, as I sayde before, so I say agayne, I shall most gladly obey.

Chanc.

Well then, seeyng you chalenge to be a member of the church of England, your mother here for triall of obedience, prouoketh you, as mothers are woont, to allure you to receiue this little gift at her hand.

Rose.

Forsooth sayd I, if she offer it me, as receyued of God my father, I shal gladly receiue it, as from the hand of my very true and ghostly mother.

Chanc.

What say you to care confession?Auricular confession. is it not a law ecclesiasticall, and necessary for the church of England?

Rose.

Some wayes it might be permitted, & some wayes [Page] not, & that because it had not his originall of God & hys blessed word: and yet I deny not, but yt a man beyng trobled in his conscience, and resorting to a discreete, sober & christian learned man, for the quieting of hys mind, might well be permitted: but to binde a man vnder payne of dā nation, once euery yeare to number his sinnes into ye eare of a filthy lecherous priest, is not of God, neither cā be approued by his word.

Bish.

Ah sirrha, yee will admitte nothing but scripture, I see well.

Rose.

No truely, my Lord, I admit nothing but scripture for the regiment of the soule:Nothing but scripture to be admitted for the regiment of the soule. for why, faythe commeth by hearing, & hearing by the word of god, and where ye word of God is not, there ought no beliefe to bee geuen. For what soeuer is not of fayth, is sinne, and here they leaue of speaking any more of that matter.

But then M. Chancelor began to whet his teeth at me saying: Yea, but you haue here preached that the reall, naturall, and substantiall presence of Christ is not in the Sacrament of the altar: what say ye to that?

Rose.

Uerily I say, that you are a bloudy man, & seeke to quench your thirst wt the bloud of an innocent, & therefore to satisfie you in that behalfe, I say verily vnto you, that euen so I haue here preached, and althoughe contrary to law, you charge me with ye same, yet will I in no wise deny it, though iustly I might do it, but stand thereunto, euē to seale it with my bloud, desiring all that be here present, to testifie the same, and beleue it as the onely truth.

Bish.

I charge you all beleue it not.

Rose.

Yea, But my Lord, sayde I, if ye will needes haue credence geuen you, you must bring Gods word to maintayne your sayinges.

Bish.

Why, doth not Christ say: This is my body? and can there be any playner wordes spoken?

Rose.

It is true, my Lord, ye words be as playne as can be and euē so be these, where as it is said, I am a dore, a vine and Christ called a stone, a Lyon, and yet is hee naturally none of these. For they be all figuratiue speaches, as both the scriptures and fathers do sufficiently proue.

At which my saying, the Bishop woulde haue had me stay, saying, I should haue an other day, wherin I might take better aduisement.

Rose.

Not so, my Lord, sayde I, for I am at a full point wt my selfe in that matter,Transubstantiation and Reall presence agaynst the Scriptures & the auncient fathers of the primitiue Church. and am right well able to proue both your transubstantiation, with the reall presence, to be agaynst the scriptures & the ancient fathers of the primatiue churche. For Iustinus which is one of the ancientest writers that euer wrote vpon the sacramentes, wryteth in his 2. Apologie, that the bread, water, and wine in the sacrament, are not to be taken as other meates & drinkes, but bee meates purposely ordayned to geue thankes vnto God, and therfore be called Eucharistia, and also haue the names of the body and bloud of Christe, and that it is not lawfull for anye man to eate and drinke of them, but suche as professed the religion of Christ, and liue also accordyng to theyr profession: and yet sayth he, the same bread & drink is chaunged into our flesh and bloud, and nourisheth our bodyes. By which saying it is euident, that Iustine ment that the bread and wine remayne still, or els they coulde not haue bene turned into our fleshe and bloud, and nourish our bodyes. At which my saying they were not a litle troubled, but enforced themselues to haue denyed the Doctor, and would suffer me to speake no more, but strait way was I caryed away vnto my lodging: and so ended the second day of mine appearaunce, whiche was the Friday in Whitson weeke, and then was I appoynted to appeare agayne on the monday following. Howbeit, vppon what occasiō, I know not, it was deferred vnto the Wednesday, which was Corpus Christi Euen.

His talke with the Earle of Sussex, sir William Woodhouse, and the Bishops chaplaines.

IN the meane time the Byshop sent two of his chaplens to me, with whome I had communication about the reall presence: and after long reasoning to & fro, concerning this poynt, at length I droue them to this issue, whether they did confesse that Christ in the selfe same bodye whiche was conceiued of the virgin Mary, and wherein he suffered and rose agayne, do in the selfe same body naturally, substancially, and really sit at the right hande of God the father, without returne from thence vntill the daye of the generall iudgement or not? Whereunto they aunswered, Yes truely, sayd they, we confesse it, hold it, and beleeue it. Then I agayne demaunded of them, whether they did affirme, after the wordes pronounced by the minister ther to remayne flesh, bloud, bones, heare, nayles, as is wonte most grossely to bee preached, or not? And they with great deliberation aunswered, that they did not onely abhorre ye teaching of such grosse doctrine,The Papistes affirme the reall body of Christ to be in the Sacrament but they know not how. but also would detest thē selues, if they should so thinke.

At which two principall poyntes, wherein they fully confirmed my doctrine which I euer taught, I was not a little comforted and reioyced, but marueilously encouraged. Wherupon I demaunded againe of them, what maner of body they then affirmed to be in the Sacrament? Forsooth, sayd they, not a visible, palpable, or circumscriptible bodye, for that is alwaies at the fathers right hande, but in the sacrament it is inuisible, and can neither be felt, seene, nor occupy any place, but is there by the omnipotē cie of Gods woorde they knowe not howe.

And for this they brought in S. Augustine, although of them not truly vnderstanded, yet would they admit none other sense then their owne, but would take vppon them to confirme it with Martine Luther, Melanchthon, Bucer, and Caluine, so that I perceiuing their obstinacie in that behalfe, gaue them ouer for that time, & afterwardes talked with Doctour Barret, whome I also found of the same iudgement in that behalfe. For (sayd he) if ye shoulde dissent from the Fathers of the Primatiue churche in thys behalfe, of which S. Augustine is one, ye shall be counted to die out of the fauour of God. Well, all this their obstinacie and blasphemous errours imprinted and deepely weighed in my minde, I gaue them al ouer, and the more quietly to bring them to confesse that openly, whiche they vnto me had graunted priuately, I graunted them, according to the scriptures, and my former protestation, a presence, although not as they supposed.

After all this, came there vnto me the honorable Earle of Sussex, and that gentle knight sir William Woodhouse, wyth great perswasions: vnto whome I sayd, after long talke, that I woulde doe all that I might, sauing my conscience, whiche I woulde in no wise pollute, and no more I haue, as knoweth God, by whome all menne must be iudged.

*His last appearance before the Bishop.

NOw to come to my last appearaunce,The last appearaunce of Thomas Rose before the Bishop. after I was before the Bishop presented, he forthwith demaunded of me, whether I were resolued, as hee had hearde say. To whom I aunsweared, that euen as alwayes I had sayde before, yt euen so I was now. Unto whom by low bowing my knee. I gaue my due reuerence, and the rather for that ye honorable Earle of Sussex was there. Wherewith some which would be counted great Gospellers, were, contrary to all Christianitye, sore offended. Then I sayde, that what soeuer lawes were set forth for ye establishment of Christes true religion, & that according to the doctrine of Christes holy Apostles, & the faithful fathers of ye primitiue church, I did not only obey them, but most earnestly imbrace and beleue them. Yea, and yet to the further blynding of theyr eyes, I sayd, yt yf any thing could iustly be proued by gods holy worde, by me heretofore preached or taught vntruly, either for lacke of learning, slide of tongue, or of ignorāce, yet by better knowledge whē it shall iustly be tryed & examined by the same: I shall not refuse (the thing perfectly approued) to reuoke ye same. Prouided alwayes, the word of God herein to be iudge.

Al this spake I (as God knoweth) to keepe them from suspecting that which I went about, and that they should haue none occasion to iudge me of obstinacy. Then sayd I moreouer. Al you must of force confesse, that ye doctrine by me heretofore preached, had besides the authority of Gods eternall veritye, the authority of two most noble & mighty princes, with the aduice and counsel of al the Nobility and Clergy of the same, and that with great deliberation from time to time, with open disputations in both ye Uniuersities: enacted also by parlament with the consent of the whole body and Commons of the same, and that without any resistance or gainsaying established, as a religion most pure & perfect, most earnestly and sincerely preached by ye principall Bishops and Doctors, and yt before the kinges maiesties person, & I as one being called to that office, did the like, with all the rest, and in the zeale of God, & wyth a pure conscience did set forth the same as the onely & absolute truth of God, and the iust and most true procedings of my soueraigne Lord and king, and I had then my head at that present euen where it now standeth, betwixt myne eares, altogether applying the same, to apprehende wyth all dilligence, that which then was established and taught as the onely and absolute truth, and a thing vnto me most desirous and well liking, without my desire to heare the contrary, till now through this my captiuitie I am compelled to heare the contrary part speak, who are euen here present, and which my Lord sent vnto me.

[Page]Of whom after long disputations priuately to and fro before this time had betwixt vs, at length I haue heard by them a cōtrary doctrine, which I neuer before had heard, and therefore must confesse myne owne ignoraunce in the same. For (quoth I) after I had inforced these men here present (meaning the Bishops two Chapleynes) to confesse Iesus Christes naturall body with his full complete members in the due order and proportiō of a perfect mans body to be present at the right hand of God the father, and that wtout returne from thence vntill the last iudgement, and also that after the woordes pronounced by the Priest, there remaineth no suche grosse presence of flesh, bloude, bones, heare, and nailes, as was wont to be preached, but that after I had demaunded of them what maner of body they affirmed to be present, they saide: A body inuisible by the omnipotencie of Gods word, which neither can be felt nor seene, nor that hathe anye distinction of members, but such a body as occupieth no place, but is there, they know not how, necessity compelled me to confesse mine ignorāce in that behalfe: although in very deede they perceiued not my meaning therein, neither was it in my thoughte they should so doe. For by this their confession, and my silence, afterward I perceiued their horrible blasphemies.

And me thought, in this I had well discharged at that time my conscience, in causing them in open audience to confesse the same, and so I graunted a presence, but not as they supposed.

For onely I sayd, that Christ after the worde pronounced, is present in the lawfull vse and right distribution of his holye Supper, which thing I neuer denied, nor anye godly man that euer I heard of. For (sayde I) Eusebius Emissenus, a man of singulare fame and learning, aboute 300. yeares after Christes Ascension, saieth: That the conuersion of the visible creatures of bread and wine into the body and bloude of Christ, is like vnto our conuersion in Baptisme, where nothing is outwardly chaunged, but al the chaunge is inwardly by the mightye woorking of the holy Ghoste,Actes. 2. which fashioneth and frameth Christe in the heart and mind of man, as by the example of Peter preaching to the people. Actes 2. By which he so p [...]erced theyr consciences, that they openly with most earnest repentāce confessed their sinnes, saying: Men & brethren, what shall we doe? Repent, and be baptized euery of you (said Peter) in the name of Iesus Christ: so that at this Sermon there were which turned vnto Christ, three thousand persones, in whome Christ was so fashioned and framed, as that he did dwell in euery one of them, and they in him: and after the like maner (sayd I) is Christ present in the lawfull vse and right distribution of his holy Supper, and not otherwise. For although I sayd, according to the truth, ye Christ dwelt in euery one of these persones rehearsed, yet meant I nothing lesse, then that he in them should haue a grosse, carnall, or fleshly dwelling.

How Christ is present in the Sacrament.And no more meant I (as knoweth God) hym carnally or naturally to be in the Sacrament, but according to the Scriptures, and my former protestation, that is, to the spirituall nourishment of all such as woorthelye come vnto that holy Supper, receiuing it according to his holy Institution.

And thus I ended, whych the Papistes moste maliciously and sclaunderously named a recantation, whyche I neuer meant nor thought (as God knoweth).

Now after I had thus concluded my speache, the Bishop taking me by the hand, sayd: Father Rose, you may be a woorthy instrument in Gods church, and we will see to you at our comming home (for hee was aboute to take hys iourney in visitation of his Diocesse) and they feared much at this very time, least Queene Marie should haue miscaried in childe trauaile, which was looked for, beynge then accounted very greate with childe, so that they were not so fierce as they had bene, and doubted very muche of some sturre, if I shoulde haue suffered, and therefore were glad to be rid of me, so that by any colourable meanes for theyr owne discharge it might be: so that the night folowing I was onely committed to mine olde lodging.

On the morowe when the Bishop was ready to ride forth in visitation, he called me before him, and perceiuing that sir William Woodhouse did beare me great fauoure, sayde, he was sorie for me and my expenses, and therefore wished that I were somewhere, where I might spend no more money, till his retourne. Why my Lord (quoth Syr William Woodhouse) he shall haue meate and drinke, and lodging with me, til your returne againe, seeing you now breake vp house, and hereuppon I went home wyth Syr William that good Knight,P [...]pist [...] [...]r [...]estes [...] to [...] abroad lyes. who most gently entertained me, and I had great libertie. Uppon thys the Papisticall priestes of the Colledge of Christes Church in Norwich, for that they sawe me at libertye in Sir Williams absence (who also was then from home a fortnighte) blased it abroade, that sir William was bounden for me in body [...] lands. At his comming home therfore I asked sir William if he were so bounden for me: and he denied it. Then sayd I: syr, but for the reuerence I beare to you, I might haue ben an hundred miles from you ere this. But I trust now sir, seeing you be not bounden for me, I may go visite my frends. Go where you wil, said sir William, for (quoth he) I tolde the bishop I would not be his gailer, but promised onely meate, drinke, and lodging for you. Shortly after, vppon the deuise of some friendes, I was closely conueyed to a friendes house, where almost a moneth I was secretly kept, til rumours were ouer. For at the Bishops returne, searching was for mee, in so muche as all houses where it was knowen I had bene acquainted, were searched, and the shippes at Yarmouth.

At the length the Bishop sent to a Coniurer, to know of him which way I was gone, and he answeared, that I was gone ouer a water, and in the keeping of a woman. And in very deede I was passed ouer a small water, and was hid by a blessed woman and godly widowe (whiche liued in a poore cottage) the space of iij. weekes, till all the great heate was ouer.

Then was I conueyed to London, and from thence passed ouer the seas, where I liued till the death of Quene Marie, and that it pleased GOD for the comforte of his Churche, and restoring of all poore exiles and prisonners for his names sake, to blesse thys Realme, wyth the gouernement of our noble Queene, whome God to the glory of his owne name, and the defence of his Churche, according to his good will and pleasure long preserue and continue ouer vs. Amen.

❧A briefe discourse concernyng the troubles and happy deliueraunce of the Reuerend Father in God, Doct. Sandes, first Bish. of Worcester, next of London, and now Archb. of Yorke.

KIng Edward died, the world being vnworthie of hym, the Duke of Northumberland came downe to Cambridge with an armie of men, hauyng Commission to proclaime Lady Iane Queene, and by power to suppresse Lady Mary, who tooke vpon her that dignitie, and was proclaimed Queene in Northfolke. The Duke sent for D. Sandes being Uicechancellor, for D. Parker, for D. Bill, and M. Leauer, to suppe with hym. Amongst other speaches he sayd: Maisters, pray for vs that we speede well, if not, you shall be made Bishops, and we Deacons. And euen so it came to passe, D. Parker, and D. Sandes were made Bishops, and he and Sir Iohn Gates, who was then at the Table, were made Deacons ere it was long after, on the Tower hill. D. Sandes beyng Uicechancellor, was required to preach on the morrow. The warning was short for such an Auditorie, and to speake of such a matter: yet hee refused not the thing, but went into his chamber, & so to bed. He rose at 3. of the clocke in the mornyng, tooke his Bible in his hand, and after that hee had prayed a good space, he shut his eyes, and holding his Bible▪ before hym, earnestly prayed to God that it might fall open where a most fit text should be for hym to intreat of. The Bible as God would haue it, fell open vpon the first chapter of Iosua, where he found so conuenient a piece of Scripture for that tyme, that the lyke he coulde not haue chosen in all the Bible. His texte was thus: Responderunt (que) ad Iosue atque dixerunt, Omnia quae precepisti nobis faciemus, & quocunque miseris ibimus: sicut obediuimus in cū ctis Mosi ita obediemus & tibi, tantum sit Dominus Deus tuus tecum sicut fuit cum Mose, qui contradixerit ori tuo, & non obedierit cunctis sermonibus quos preceperis ei, moriatur: tu tantum comfortare & viriliter age. Who shall consider what was concluded by such as named themselues by the state, and withall, the Auditorie, the tyme, and other circumstā ces, he shall easily see that this text most fitly serued for the purpose. And as God gaue the text, so gaue he hym suche order and vtterance, as pulled many teares out of the eye of the biggest of them.

In the tyme of his Sermon one of the Gard lift vp to hym into the Pulpit a Masse booke and a Graile, whiche sir George Haward with certaine of the Gard had taken that night in M. Hurlestons house where lady Mary had bene a little before, and there had Masse. The Duke with the rest of the nobilitie, required Doct. Sandes to put hys sermon in writyng, and appointed M. Leauer to goe to London with it, and to put it in print. D. Sandes required [Page] one day and a halfe for writyng of it. At the tyme appoynted he had made it ready, and M. Leauer was ready booted to receiue it at his handes, and cary it to London. As he was deliuering of it, one of the Bedles named M. Adams, came weping to hym, and prayed hym to shift for hymselfe, for the Duke was retired, and Queene Mary proclaimed.

Doctor Sandes was not troubled herewithall, but gaue the sermon written to M. Layfield. M. Leauer departed home, and he went to dinner to one M. Mores a Bedle, his great friend. At the dinner, maistresse Moores seyng him mery and pleasant (for he had euer a mans courage, and could not be terrified) dranke vnto hym, saying: M. Uicechancellor, I drinke vnto you, for this is the last tyme that euer I shall see you. And so it was, for she was dead before D. Sandes returned out of Germany. The Duke that night retyred to Cambridge, and sent for Doct. Sandes to go with hym to the Market place to proclaim Queene Mary. The Duke cast vp his cap with others, and so laughed that the teares ranne downe hys cheekes for griefe. He told D. Sandes that Queene Mary was a mercifull woman, and that he doubted not thereof: declaryng, that he had sent vnto her to know her pleasure, and looked for a generall pardon. Doctor Sandes answered, my life is not deare vnto me, neither haue I done or sayd any thyng that vrgeth my conscience. For that which I spake of the state, I haue instructions warranted by the subscription of xvj. Counsailors. Neither can speach bee treason, neither yet haue I spoken further then the worde of God, and lawes of this Realm doth warrant me, come of me what God will. But be you assured, you shall neuer escape death: for if she would saue you, those that nowe shall rule, will kill you.

That night the Gard apprehended the Duke, and certaine Groomes of the Stable were as busie with Doctor Sandes as if th [...]y would take a prisoner. But Sir Iohn Gates who lay then in Doctor Sandes his house, sharply rebuked them, and draue them away. Doct. Sandes by the aduise of Sir Iohn Gates, walked into the fields. In the meane tyme, the Uniuersitie contrary to all order, had met together in consultation, and ordered, that D. Mouse and D. Hatcher, should repaire to D. Sandes lodgyng, and fee away the statute booke of the Uniuersitie, the keys, and such other things that were in his keepyng, & so they did, for D. Mouse beyng an earnest Protestant the day before, and one whom Doct. Sandes had done much for, now was he become a Papist, and his great enemy. Certaine of the Uniuersitie had appointed a congregation at after noone. As the Bell rang to it, D. Sandes commeth out of the fieldes, and sending for the Bedles, asketh what the matter meaneth, and requireth them to waite vppon hym to the Schooles, accordyng to their duetie. So they did, And so soone as D. Sandes, the Bedles goyng before hym, came into the Regent house & tooke his chaire. One M. Mitch with a rabble of vnlearned Papists, went into a by schoole, and conspired together to pull hym out of his chaire, and to vse violence vnto hym. D. Sandes began his Oration, expostulatyng with the Uniuersitie, chargyng them with great ingratitude, declaring that hee had sayd nothing in his sermon, but that he was ready to iusti [...]e, and that their case was all one with his: For they had not onely concealed, but consented to that whiche hee had spoken.

And thus while hee remembred vnto them howe beneficiall he had ben to the Uniuersitie, and their vnthankfulnes to him agayne, in commeth M. Mitche with hys conspirators about xx. in number. One layeth hand vpon the chaire to pull it from hym, another told hym that that was not hys place, and another called hym traitor. Wherat he perceuyng how they vsed violence, & beyng of great courage, groped to his dagger, and had dispatched some of them as gods enemies, if D. Bill and D. Blith had not fallen vpon hym, and prayed hym for Gods sake to holde his handes and be quiet, and patiently to beare that great offred wrong. He was perswaded by them, and after that tumult was ceased, he ended his Oration, & hauing some money of the Uniuersities in his handes, he there deliuered the same euery farthyng. He gaue vp the bookes, reckonings and keyes, pertainyng to the Uniuersitie, and withall, yelded vp his Office, praying God to geue to the Uniuersitie a better Officer, and to geue them better and more thankefull hartes, and so repaired home to his own Colledge.

On the morrowe after, there came vnto hym one M. Gerningham, and one M. Thomas Mildmay. Gerningham tolde hym, that it was the Queenes pleasure that two of the Gard should attend vpon hym, & that hee must be caried prisoner to the Tower of London with ye Duke. M. Mildmay sayd, he meruailed that a learned mā would speake so vnaduisedly agaynst so good a Prince, and wilfully run into such danger. D. Sandes aunswered. I shal not be ashamed of bonds, But if I could do as M. Mildmay can, I needed not feare bondes: For he came downe in payment agaynst Queene Mary, and armed in ye field, and now he returneth in payment for Queene Mary, before a traitor, and now a great friend. I cannot with one mouth blow whote and cold after this sort.

Upon this, his stable was robbed of foure notable good geldinges, the best of them Maister Hudlestone tooke for hys owne Saddle, and roade on hym to London in hys sight. An Inuentory was taken of all his goodes by M. Moore Bedle for the Uniuersitie. He was set vpon a lame horse that halted to the ground, which thyng a friend of his perceiuyng, prayed that he myght lend hym a nagge. The yeomen of the Gard were content. As he departed forth at the Townes ende, some Papists resorted thither to giere at hym, some of his friends to mourne for hym. He came into the ranke to London, the people beyng full of outcryes. And as he came in at Bishops gate, [...] like a milk wife hurled a stone at hym, and hit [...] brest wyth such a blow, that he was lyke to fall of [...]. To whō he mildly sayd: Woman, God forgeue it thee. Truth is, that iourney and euill intreatyng so mortified him, that he was more ready to die, then to lyue.

As hee came through Tower hill streete, one woman standing in her doore, cried: Fie on thee thou knaue, thou Knaue, thou Traitor, thou Hereticke. Whereat hee smiled. Looke, the desperate Hereticke (sayeth shee) laugheth at this geare. A woman on the other side of the streat, answeared, saying: Fie on thee neighbor, thou art not woorthy to be called a woman, railing vpon thys Gentleman whome thou knowest not, neither yet the cause why he is thus intreated. Then shee sayd, good Gentleman, God be thy comfort, and geue thee strēgth to stand in Gods cause euen to the ende. And thus he passed thorow fire and water into the Tower. The first prisoner that entred in that day, which was S. Iames day. The yeomen of the garde tooke from him his borrowed Nagge, and what els so euer he had. His man one Quinting Suainton broght after him a Bible, and some shirtes and suche like thinges. The Bible was sent in to him, but the shirtes and suche like, serued the yeomen of the Garde.

After he had bene in the Tower three weekes in a bad prison, he was lifte vp into Nonnes bower, a better prison, where was put to him maister Iohn Bradforde.

At the day of Queene Maries Coronation, their pryson doore was sette open, euer shutte before. One maister Mitchel his olde acquaintance, and had bene prisoner before in the same place, came in to him and sayde: Maister Sandes, there is suche a stirre in the Tower, that neyther gates, doores, nor prisoners, are looked to this day. Take my Cloake, my Hatte, and my Rapier, and get you gon, you may goe oute of the gates without questioning, saue your selfe, and let me doe as I may. A rare friendship: but he refused the offer, saying: I knowe no iust cause whye I should be in prison. And thus to do were to make my selfe guiltie, I will expect Gods good will, yet must I thinke my selfe most bound vnto you, and so maister Michell departed.

While D. Sands and M. Bradford were thus in close prison together 29. weekes, one Iohn Bowler was their Keeper, a very peruerse Papist, yet by often perswading of him, for he would geue care, and by gentle vsing of him at the length he began to mislike Poperie and to fauor the Gospell, and so perswaded in true religion, that on a sonday when they had Masse in the Chappell, he bringeth vp a Seruice booke, a manchet and a glasse of wine, and there D. Sandes ministred the Communion to Bradforde and to Bowler. Thus Bowler was their sonne begotten in bondes when Wiate was in armes, and the olde Duke of Northfolke sent foorth with a power of men to apprehend him, that roume might be made in the Tower for him and other his complices, Doctor Cranmer, D. Ridly, and M. Bradford were cast into one prison, and Doctour Sands with 9. other preachers were sent into the Marshalsea.

The Keeper of the Marshalsea appoynted to euerye preacher, a man to leade him in the streate, he caused them goe farre before, and he and Doc. Sandes came behinde, whom he woulde not lead, but walked familiarlye wyth him. Yet D. Sandes was knowne, and the people euery where prayed to GOD to comfort him and to strength him in the truthe. By that time the peoples mindes were altered, Poperie began to be vnsauerie. After they passed the Bridge, the keeper Thomas Way sayd to D. Sands: I perceiue the vaine people would set you forward to the fire, yee are as vaine as they, if you being a yong man wil [Page] stande in youre owne conceite, and preferre youre owne knowledge before the iudgement of so many worthy Prelates, auncient, learned, and graue menne as be in thys Realme. If you so doe, you shall finde me as strait a keeper as one that vtterly misliketh your Religion. Doctour Sandes answeared: I knowe my yeares young and my learning small, it is enoughe to knowe Christe crucified, and he hath learned nothing that seeth not the greate blasphemie that is in Poperie, I will yeelde vnto God and not vnto man, I haue reade in the Scriptures of manye godly and courteous Keepers, God may make you one. If not, I trust hee will geue me strengthe and patience to beare your hard dealing with me. Sayth Thomas Way, doe yee then minde to stande to your Religion: Yea sayth Doctor Sandes, by Gods grace. Truely sayeth the Keeper, I loue you the better, I did but tempt you. What fauour I can shew you, you shalbe sure of, and I shal think my selfe happie if I maye die at the stake with you. The sayde Keeper shewed Doctour Sandes euer after, all frendship: he trusted him to goe into the fieldes alone, and there mette with M. Bradforde, who than was remooued into the Benche, and there founde like fauour of his Keeper. He laid him in the best chamber in the house: he wold not suffer ye Knight Marshals man to lay fetters on him, as others had. And at his request he put M. Sandes into him, to be his bedfellowe, and sondrye times suffered hys wife, who was M. Sandes daughter of Essex, a Gentlewoman, beutifull both in body and soule to resort to hym. There was great resort to Doctor Sands, and M. Sanders, they had much money offered them, but they would receiue none. They hadde the Communion there 3. or 4. times, and a great sort of Communicants. Doctor Sands gaue such exhortation to the people, for at that time being young, he was thoughte verye eloquent, that hee mooued many teares and made the people abhorre the Masse, and defie all Poperie.

When Wyat with his armie came into Southwarke, he sent two Gentlemen into ye Marshalsea to D. Sandes: Saying, that maister Wyat would be glad of his companie and aduice, and that the gates should be sette open for all the prisonners. He aunsweared: Tell maister Wyat, if this his rising be of God it will take place: If not, it will fall. For my part I was committed hether by order, I wil be discharged by like order, or I will neuer depart hence. So answeared maister Sanders, and the rest of the preachers being there prisoners.

After that doctor Sands had bene 9. weekes prisoner in the Marshalsea, by the mediation of syr Thomas Holcroft then Knight Marshall he was sette at libertye. Syr Thomas sued earnestly to the Bishop of Winchester, doctor Gardiner for his deliuerance after many repulses, except doctor Sandes woulde be one of their secte, and then he coulde want nothing. He wroong out of him that if the Queene coulde like of his deliueraunce, he woulde not be against it: for that was Syr Thomas last request. In the meane time he hadde procured two Ladies of the Priuie chamber to mooue the Queene in it: Who was contented if the bishop of Winchester coulde like of it. The next time that the Bishop went into the priuie Chamber to speake wyth the Queene, master Holcroft followed and had his warrant for doctor Sandes remission readye, and prayed the two Ladies, when as the Bishoppe shoulde take hys leaue to put the Queene in minde of doctor Sandes. So they did. And the Queene sayde, Winchester: what thinke you by D. Sandes, is he not sufficiently punished. As it please your Maiestie sayeth Winchester. That hee spake, remembring his former promisse to M. Holcroft, that hee woulde not be against D. Sandes, if the Queene shoulde like to discharge him. Sayeth the Queene: Then truely, we would that he were set at libertie. Immediately M. Holecroft offered the Queene the Warrant. Who subscribed the same, and called Winchester to put too hys hande, and so he did. The Warrant was geuen to the Knighte Marshall againe, Sir Thomas Holcroft. As the Bishop went foorth of the priuie Chamber dore, he called M. Holcroft to him: Commaunding him not to set D. Sandes at libertie, vntill he had taken suerties of two Gentlemen of his countrey with him, euery one bounde in 500. pounds that D. Sands should not depart out of the realme without licence. Master Holcroft immediatly after mette with two Gentlemen of the North, friendes and cousins to D. Sandes, who offered to be bounde in bodye, goodes and landes for him. At after dinner the same day, M. Holcroft sent for D. Sandes, to his lodging at Westminster, requiring the Keeper to company with him. Hee came accordingly, fineding M. Holcroft alone, walking in his garden. Maister Holcroft imparted his long sute, wyth the whole proceeding, and what effect it had taken to Doctor Sandes: muche reioycing that it was his good happe i [...] to doe him good, and to procure hys libertie, and that nothing remained, but that he would enter into bonds with his two suerties, for not departinge oute of the Realme. Doctour Sandes answeared: I geue God thankes, who hath mooued your heart to minde me so wel, and I thinke my selfe most bounde vnto you, God shall requite, and I shall neuer be founde vnthankful. But as you haue dealt friendly with me, I will also deale plainly wyth you. I came a free man into prison, I will not goe foorth a bondman. As I cannot benefite my frendes, so will I not hurt thē: And if I be set at libertie, I will not tarie 6. dayes in this Realme if I may get out. If therefore I may not goe free foorth, sende mee to the Marshalsea againe, and there you shall be sure of me.

This answeare much misliked M. Holecroft: He told Doctor Sands that the time woulde not long continue, a chaunge would shortly come: the state was but a cloud, & would soone shake away. And that his cousin sir Edward Bray woulde gladly receiue him and his wife into house, where he should neuer nede to come at Church, and how the Ladie Braye was a zealous Gentlewoman, who hated Poperie. Adding that he would not so deale with him to loose all his labour. When D. Sandes coulde not be remooued from his former saying, maister Holcrofte sayde: Seeing you can not be altered, I will chaunge my purpose, and yeelde vnto you. Come of it what will, I wil see you at libertie: And seeing you minde ouer Sea, get you gone so quickely as you can. One thing I require of you, that while you are there, you wryte nothing to come hether, for so ye may vndo me. He frendly kissed D. Sands, bad him farewell, and commaunded the Keeper to take no fees of him: Saying, let me answere Winchester as I may. Doctour Sandes retourned with the keeper to the Marshalsee taried all night. There on the morow gaue a dinner to all the prisoners, bad his bedfellow, and sworne stake fellowe, if it had so pleased God, maister Saunders farewell, with manye teares and kissings, the one falling on the others necke, and so departed, clearely deliuered without examination or bonde. From thence hee went to the Benche, and there talked with M. Bradforde, and M. Farrar Bishop of Dauids, then prisoners. Then he comforted them, and they praised God for his happie deliueraunce. Hee went by Winchesters house, and there tooke boate, and came to a frends house in London, called William Banks, and taried there one night. On the morrow at night he shifted to another frendes house, and there hee learned that searche was made for him.

Doctor Watson and M. Christopherson commyng to the Bishop of Winchester, told hym that hee had set at liberty the greatest heretike in England, and one that had of all other most corrupted the Uniuersitie of Cambridge D. Sandes. Whereupon the Bish. of Winchester beyng Chancellor of England, sent for all the Constables of Lō don, commanding them to watch for D. Sands, who was then within the Citie, and to apprehend hym, and who so euer of them should take hym and brin [...] him to hym, hee should haue v. pounds for his labour. D. Sandes suspectyng the matter, conueighed hymselfe by night to one M. Barties house a straunger, who was in the Marshalsee with him prisoner a while, he was a good Protestant and dwelt in Marke lane. There he was sixe dayes, and had one or two of his friends that repaired vnto hym. Then he repaired to an acquaintance of his, one Hurlestone a Skinner, dwellyng in Cornehill, hee caused hys man Quinting to prouide two geldings for hym, mindyng on the morrow to ride into Essex to M. Sandes hys father in lawe, where his wyfe was.

At his goyng to bedde in Hurlestons house, he had a paire of hose newly made that were too long for hym. For while he was in the Tower, a Tailor was admitted him to make hym a paire of hose. One came vnto hym whose name was Beniamin, a good protestant dwellyng in Birching lane: he might not speak to hym, or come vnto him to take measure of hym, but onely looke vpon his leg, hee made the hose, and they were two inches too long. These hose he prayed the good wyfe of the house to sende to some Taylor to cut his hose two ynches shorter. The wyfe required the boy of the house to cary them to the next Taylor to cut. The boy chaunced (or rather God so prouided) to go to the next Taylor which was Beniamin that made them, which also was a Constable, and acquainted wyth the Lord Chauncellors commandement. The boy required hym to cut the hose. He sayde I am not thy Maisters Taylor. Sayth the boy, because ye are our next neighbour and my maisters Tailor dwelleth farre of I came to you, for it is farre nightes, and he must occupy them tymely in the mornyng. Beniamin tooke the hose and looked vppon [Page] them, he knew his handy worke, and sayd: These are not thy maisters hose, but Doct. Sandes, them I made in the Tower. The boy yelded and sayd, it was so. Sayth he, go to thy maistresse, pray her to sit vp till xij. of the clock, then I will bring the hose and speake with D. Sandes to his good.

At middenight, the goodwyfe of the house, and Beniamin the Taylor, commeth in to Doct. Sandes chamber. The wyfe praieth him not to be afraid of their commyng. He aunswereth, nothyng can be amisse, what God will, that shal be done. Then Beniamin telleth him yt he made his hose, and by what good chaunce they now came to hys handes, God vsed the meane that he might admonish him of his perill, and aduise hym how to escape it, tellyng him that all the Constables of London, whereof he was one, watched for hym, and some were so greedily set, that they prayed hym if he tooke hym, to let them haue the cariage of hym to the Bishop of Winchester, and he should haue the v. pound. Saith Beniamin, it is knowen that your man hath prouided two geldings, and that you mynde to ride out at Algate to morrow, and there then ye are sure to bee taken. Follow myne aduise, and by Gods grace ye shall escape their handes. Let your man walke all the day to morrow in the streete where your horses stand, booted and ready to ryde. The goodmans seruaunt of the house shall take the horses and carye them to Bednoll greene. The goodman shall bee booted, and follow after as if he would ride. I will be here with you to morrow about viij. of the clocke, it is both Terme and Parliament tyme, here wee will breake our Fast, and when the streete is full, we will go forth. Looke wildely, and if you meete your brother in the streete, shunne hym not, but outface hym and knowe hym not. Accordingly D. Sandes did, clothed lyke a gentleman in all respectes, and looked wildly as one that had bene long kept in prison out of the light. Beniamin caried hym through Birching lane, and from one lane to another, till he come at Moore gate. There they went foorth vntil they came to Bednoll greene where the horses were redy, and M. Hurleston, to ride with hym as his man. D. Sandes pulled on his bootes, and takyng leaue of hys friend Beniamin, with teares they kissed eche other, hee put hys hand in his purse, and would haue geuen Beniamin a great part of that litle he had, but Beniamin would take none. Yet since, D. Sandes hath remembered hym thankfully. He rode that night to hys father in lawe, M. Sandes where his wyfe was, he had not bene there two howers, but it was told M. Sandes that there was two of the Garde which would that night apprehend Doctor Sandes, and so they were appoynted.

That night Doct. Sandes was guided to an honest Farmer neere the Sea, where hee taried two dayes and two nights in a chamber without all company. After that hee shifted to one Iames Mower a Shipmaister, who dwelt at Milton shore, where hee expected wynde for the English Fleete redy into Flaunders. While he was there Iames Mower brought to hym fortie or fiftie Mariners, to whom he gaue [...] exhortation, they liked him so well, that they promised to die for it, or that he should be apprehended.

The 6. of May beyng Sonday, the wynd serued. Hee tooke his leaue of his Hoste and Hostesse, & went towards the ship, in taking his leaue of his Hostesse who was barren, and had bene maried viij. yeares. Hee gaue her a fine handkerchiefe and an old royall of gold in it, thanking her much, and sayd: Be of good comfort, or that an whole yere be past, God shall geue you a child, a boy. And it came to passe, for that day tweluemoneth lacking one day, God gaue her a faire sonne.

At the shore D. Sandes met with M. Isaac of Kent who had his eldest sonne there, who vpon the likyng hee had to D. Sandes, sent his sonne with hym, who afterward died in his fathers house in Franckford. D. Sands and D. Coxe, were both in one ship, beyng one Cockrels ship. They were within the kennyng, when two of the Gard came thether to apprehend D. Sands. They ariued at Andwerpe, beyng bid to dinner to M. Locke. And at dinner tyme one George Gilpin beyng Secretary to the English house, and kinsman to D. Sandes, came to hym and rounded hym in his eare, and sayde: King Phillip hath sent to make search for you, and to apprehende you. Hereuppon they rose from their dinner in a meruailous great shower, and went out at the gate toward the lande of Cleue. There they founde a Wagon and hasted away, and came safe to Ausburg in Cleueland where D. Sands taried 14. dayes, and then iorneyed towardes Strausborough, where after he had lyued one yeare, his wyfe came vnto hym. He fell sore sicke of a flixe, which kept hym nine monthes, and brought him to deathes dore. He had a child which fell sicke of the plage and died. His wyfe at length fell sicke of a consumption and dyed in his armes, no man had a more godly woman to his wyfe.

After this, M. Sampson went away to Emanuel, a man skilfull in the Hebrue. M. Grindall went into the countrey to learne the Dutch tongue. D. Sandes still remayned in Strausborough, whose sustentation then was chiefly from one M. Isaac, who loued him most dearely, and was euer more redy to geue, then he to take. He gaue hym in ye space aboue one hundreth marks, which summe the sayd D. Sandes payd him agayne, and by hys other gifts and friendlines, shewed hymselfe to bee a thankfull man. When his wyfe was dead hee went to Zurike, and there was in Peter Martyrs house for the space of fiue weekes. Beyng there, as they sate at dinner, word sodenly came that Queene Mary was dead, and Doct. Sands was sent for by his friendes at Strausborough. That newes made M. Martyr, and M. Iaret then there, verye ioyfull, but D. Sands could not reioyce, it smote into his hart that he should be called to misery.

M. Bullinger and the Ministers feasted him, and hee tooke his leaue and returned to Strausborough where he preached, and so M. Grindall and he came towards England, and came to London the same day that Queene Elizabeth was crowned.

❧A Complaint against such as fauoured the Gospell in Ipswich, exhibited to Queene Maries Counsaile, sittyng in Commission at Beckles in Suffolke, the 18. of May. Ann. 1556. by Phillip Williams, aliâs Footeman, Iohn Steward, and Mathew Butler, sworne for the purpose.

¶The names of such as fled out of the Towne, and lurked in secret places.

S. Mary Tower.

Robert Partriche.

Rose Nottingham, daughter of William Nottingham the elder.

S. Laurence.

Anne Fenne, seruaunt to Robert Nottingham.

Andrewe Yngforbye his wife and daughter.

Thomas Thompson shomaker, supposed to haue receiued but twise these 17. yeares.

Marten Algate, lockesmith his wife.

S. Margarets.

William Pickesse, Tanner.

Iohn Whoodles, Couerlet weauer, and his wife.

William Harset, Bricklaier.

Thomas Fowler, Shomaker.

W. Wright his wife at the Wind mill.

Laurence Waterwarde late Curate, borne in a towne called Chorley, in Lankeshire.

S. Nicholas▪

Widowe Swaine.

Mathew Birde and his wife.

Stephen Greenwich and his wife.

Wil. Colman, seruant to the sayde Stephen▪

Robert Colman and his wife.

Roger Laurence, aliàs Sparow.

Iohn Carelton, Sadler.

William Colman.

Iames Hearst his wife.

S. Peters.

Richard Houer apprentise with Nicholas Nottingham.

Rich. Hedley a seller of hereticall bookes.

S. Stephens.

Iames Bockyng Shoomaker, his wyfe.

Iohn Rawe, late seruant to Iames Ashley.

William Palmer. seruants to Steuen Grene Shomaker.

Rich. Richman. seruants to Steuen Grene Shomaker.

Iohn Deersley. seruants to Steuen Grene Shomaker.

Rich. Richman Shoomaker his wife, daughter to mother Fenkell Midwyfe.

[Page]S Cle [...]tes.

Mistresse Tooley, who departed to Darsham in Suff.

Agnes Wardal the elder widowe.

Robert Wardal her sonne.

[...]

Iohn Shoomaker and his wife.

The names of such as haue not receiued the Sacrament.

S. Clementes.

Robert Bray.

Iohn Nottingham.

Agnes Wardal, wife of Robert Wardal.

Nicholas Nottingham.

Richard Mitchel.

William Iordane his wife.

Richard Butteral.

Robert Browne.

S. Peters.

Iohn Reade.

Thomas Spurdance.

Iohn, seruaunt to Stephen Grinleffe.

S. Stephens.

Robert Scolding.

S Margarets.

Iohn Greenewich and his wife.

S. Nicholas.

Thomas Sturgeon Mariner.

Iohn Finne his wife.

S. Mary [...].

Robert Branstone, brother and seruaunte to William Branstone.

S. Mary Tower.

Marten Iohnson, who lieth bedrede.

Agnes his keeper. seruaunts to Rob. Nottingham.

Bent Alceede. seruaunts to Rob. Nottingham.

S Laurence.

Robert Sylke his sonne.

S. Mary at Elmes.

Iohn Ramsey and his wife, now in prisone.

Names of such as obserue not Ceremonies.

S. Clementes.

Robert Cambridge refused the Paxe.

Robert Brage his wife refused to suffer anye childe to be dipped in the Font.

Ioane Barber widowe. refused to beholde the eleuation of the sacrament.

Thomasine her Daughter. refused to beholde the eleuation of the sacrament.

Mistresse Ponder, mother to Ioane Barber. in the same fault.

Tie a Mariner his wife.

S. Mary at Elmes.

Richarde Hawarde refused the Paxe at Masse in S. Laurence.

M. Lyons at Masse at Saint Mary Stoke refused the Paxe.

S. Peters.

Mother Fenkel. refuse to haue Childrenne dipped in Fontes.

Ioan Warde, alias Bentleys wife. refuse to haue Childrenne dipped in Fontes.

S. Stephens.

Mother Beriffe Midwife, refuseth to haue childrē dipped in Fontes.

S. Nicholas.

George Bushe his wife reiected the Hoaste after receit of it.

Names of priestes wiues, that haue accesse to their husbandes.

Rafe Carleton his wife, Curate of S. Mathewes, and S. Mary at Elmes.

Elizabeth Cantrel, wife to Rafe Cantrel.

Iane Barker, wife to Roberte Barker Prieste, late of Burie.

Latimer his wife, curate of S. Laurence, and S. Stephens.

William Clearke his wife, late Curate of Barkeham, and S. Mary at Elmes.

Names of mainteiners against this complaint.

Robert Sterop, Customer to Queene Marie.

Gilbert Sterop, deputie to Edwarde Grimstone Esquier, for his Butlerage.

Maister Butler the elder, Searcher.

Maistresse Tooly, swellynge by muche ritchesse into wealth.

Margaret Bray, who also presumeth vppon the office of a Midwife, not called.

S. Clementes.

Ioane Barber widowe, practisinge muche wholesome counsell.

S. Mary keye.

Mistresse Birde. practisinge muche wholesome counsell.

Bastian Mannes wife, and him selfe more riche then wise.

Their requests to punish and conuent certaine, whose ensample might reuerse other from their opinions, as

To conuent Richard Birde gailer, who by euill counsel doth animate his prisoners of his secte. Also for that he with his wife did checke vs openly with vnseemely woordes, tending almost to a tumult.

To conuente Thomas Sadler, for certaine woordes spoken to Iohn Bate the Crier of the towne, the sixte of Maye.

That it might please the Bishop to wish his Commissarie and Officiall, to be vpright and diligente in theyr office, and to appoynt a Curate of more abilitie to feede his cure wyth Gods woorde.

That none may be suffred to be midwiues, but such as are Catholicke, because of euill counsell at suche times as the necessitie of womennes trauaile, shall require a number of women assembled.

That Rafe Carleton Curate, may be conuented, whether by corruption of mony he hath ingrossed his boke, of any that are there named, and hathe not receyued in deede as it is reported.

The myraculous preseruation of Lady Elizabeth, nowe Queene of England, from extreme calamitie and danger of life, in the time of Q. Marie her sister.

[Page]

The blessed pr [...]tection of almighty God in preseruing the Lady Elizabeth in her manifold daungers and troubles. BUt when all hath beene sayde and tolde, what soeuer canne be recited touching the admyrable woorking of Gods present hande in defending and deliuering any one person oute of thraldome, neuer was there since the memorie of oure fathers, any example to be shewed, wherein the Lordes mightye power hathe more admirably & blessedly shewed it selfe, to the glory of his owne name, to the comforte of all good heartes, and to the publicke felicitie of thys whole Realme, then in the myraculous custodie and outscape of this our soueraigne Lady, now Queene, then Ladye Elizabeth, in the straighte time of Queene Marye her sister.

In which Storie, first we haue to consider in what extreme miserie,The troubles of Lady [...]lizabeth in Queene Marye [...] tyme. sicknes, feare, and pearil her highnes was: into what care, what trouble of minde, and what danger of death shee was brought. Firste with great routes and bands of armed men (and happie was he that might haue the carying of her) being fetched vp as the greatest traytour in the world, clapped in the Tower, and againe tossed from thence, from house to house, from prison to prison, from post to piller, at length also prisoner in her own house, and garded with a sort of cutte throtes, whych euer gaped for the spoyle, whereby they might be fingering of somewhat.

Secondly, to consider againe we haue, all thys notwt standing, howe straungely, or rather myraculously from daunger shee was deliuered: what fauour and grace shee founde with the almightye, who when all helpe of man, and hope of recouerie was past, stretched out his mighty protection, and preserued her highnesse, and placed her in this Princely seate of rest and quietnesse, wherein nowe shee sitteth, and long may shee sit, the Lorde of his glorious mercy graunt, we beseeche him.

In which storie, if I should sette foorth at large and at full, all the particulars and circumstances thereunto belonging, and as iust occasion of the historie requireth, besides the importunate length of the storie discoursed, peraduenture it might mooue offence to some being yet aliue, and truth might gette me hatred. Yet notwithstanding I intend (by the grace of Christ) therein to vse suche breuitie and moderation, as both may be to the glorye of God, the discharge of the storie, the profite of the Reader, and hurte to none, suppressing the names of some, whome heere although I could recite, yet I thought not to be more cruell in hurting their name, then the Queene hath bene mercifull in pardoning their liues.

Therefore now to enter into the discourse of thys tragical matter,The history of the Lady Elizabeth. first here is to be noted, that Queene Marye when shee was first Queene, before shee was crowned, would goe no whither, but would haue her by the hande, and send for her to dinner and supper: but after shee was crowned, shee neuer dined nor supped wyth her, but kept her aloofe from her. &c. After this it happened, immediatly vpon the rising of sir Thomas Wiat (as before was mentioned, pag. 1418.1419.) that the Ladye Elizabeth and the Lord Courtney were charged with false suspition of Syr Thomas Wyates rising. Whereuppon Queene Marye, whether for that surmise, or for what other cause I know not, being offended with the sayde Elizabeth her sister, at that time lying in her house at Ashridge, the next day after the rising of Wyat, sent to her three of her Counsailours, to wit,Syr Richard S [...]thwell, Syr Edward Hastinges, and Syr Thomas Cornwalles sent to fetch vp Lady Elizabeth, with whom also afterward was sent the Lord Willi [...]m Haward▪ &c. Sir Richard Sowthwel, syr Edwarde Hastings, then maister of the horse, and Syr Thomas Cornwalles, with their retinue and troupe of horsemen, to the number of 200. and 50. Who at their sodaine and vnprouided comming, founde her at the same time sore sicke in her bedde, and very feeble & weake of body. Whither whē they came, ascending vp to her graces priuie Chamber, they willed one of her Ladies, whome they mette, to declare vnto her grace, that there were certaine come from the court, which had a message from the Queene.

Her grace hauing knowledge therof, was right glad of their comming: howbeit being then very sicke, and the night farre spent (which was at 10. of the clock) she requested them by the messenger, that they would resort thither in the morning. To this they answeared, and by the sayde messenger sent woorde againe, that they must needes see her, and would so do, in what case soeuer she were. Wherat the Lady being against, went to shewe her grace theyr woordes: but they hastely folowing her, came rushing as soone as shee into her graces chamber vnbidden.

At whose so sodaine comming into her bed chamber, her grace being not a litle amased, sayd vnto them▪ The [...] of the knights. [...] the hast suche, that it myghte not haue pleased you to [...] morrow in the morning?

They made answere, that they were righte sorye [...] her in that case. And I (quoth shee) am not glad to see [...] here at this time of the night. Whereunto they answered, that they came from the Queene to doe their message and duetie: which was to this effecte, that the Queenes pleasure was, that she shoulde be at London the 7. day of that present moneth. Whereunto shee sayde: Certesse, no creature more glad then I to come to her maiestie, being right sorie that I am not in case at this time to waite on her, as you your selues doe see and can well testifie.

In deede we see it true (quoth they) that you doe say: for which we are very sorie.A straye Commission from the Queene to bring the Lady Elizabeth either quicke, or dead. Albeit we [...]ette you to vnderstande, that our Commission is such, and so straineth vs, that we must needes bring you with vs, eyther quicke or dead. Wherat she being amased, sorowfully said, that their Commission was very sore: but yet notwithstanding she hoped it to be otherwise, and not so strait. Yes verely, said they. Whereupon they called for two Phisitions, Doctor Owen and Doctor Wendy, demaunded of them, whether she might be remoued from thence with lyfe, or no. Whose aunswere and iudgement was, that there was no impediment to theyr iudgement, to the contrary, but that shee might trauayle without daunger of lyfe.

In conclusion, they willed her to prepare agaynst the morning at nine of the clocke to goe with them,The gentlenes of Q. Mary to send her horselitter to bring her sister to trouble. declaring that they had brought with them the Queenes Lytter for her. After much talk, the messengers declaring how there was no prolonging of times & daies, so departed to theyr chamber, being entertained and cheared as appertained to their worships.

On the next morow at the time prescribed, they hadde her forth as shee was, very faynt and feeble, and in suche case, that shee was ready to swound three or foure tymes betweene them. What shoulde I speake here that cannot well bee expressed,Lady Elizabeth taketh her iourney toward the Queene. what an heauy house there was to behold the vnreuerend and doulefull dealyng of these men, but espcially the carefull feare and captiuitie of their innocent Lady and Mistresse.

Now to proceed in her iourney from Ashrydge, al sick in the Litter, she came to Redborne, where she was garded all night: From thence to S. Albones, to Syr Rafe Rowlets house, where she taryed that night, both feble in body, and comfortles in minde. From that place they passed to Maister Doddes house at Mymmes, where also they remayned that night: and so from thence she came to Highgate: where she being very sicke, taryed that night and the next day. During whiche time of her abode there, came many Purseuantes and messengers from the court: but for what purpose I cannot tell.

From ye place she was conueied to the Court: whereby the way came to meete her, many Gentlemen, to accō pany her highnesse, which were very sory to see her in that case.Lady Elizabeth brought vp to London. But especially a great multitude of people ther were standing by the way, who then flocking about her Luter, lamēted and bewailed greatly her estate. Now, when she came to the Court, her grace was there straight wais s [...]t vp, and kept as close prisonner a fortnight, which was till Palme sonday, seeing neither King nor Queene, nor lead, nor frend, all that time, but only then the Lord Chamberlaine, Syr Iohn Gage, and the Uicechamberlaine, which were attendant vnto the dores.Syr William Sentlow committed to the Tower. About whiche time Syr William Sentlowe was called before the Counsaile. To whose charge was laid, that he knew of Wyats rebellion. Which he stoutly denied, protesting yt hee was a true man, both to God & his Prince, defying al traytors and rebels: but being straitly examined, he was in cōclusion committed to the Tower.

[Page]The Friday before Palme sonday, the B. of Winchester, with xix. other of the Counsaile (who shall bee here namelesse) came vnto her grace from the Queenes Maiestie, and burdened her with Wiates conspiracie: which she vtterly denied,Lady Elizabeth charged with Syr Thomas Wyats conspiracye. Lady Elizabeth ch [...]rged with the [...] of Peter Car [...]w. Lady Elizabeth threatned to goe to the Tower. affirmyng that she was altogether gilt lesse therin. They beyng not contented with this, charged her grace with busines made by sir Peter Carew, and the r [...]st of the Gentlemen of the West country: which also she vtterly denying, cleared her innocencie therein.

In conclusion, after long debating of matters, they declared vnto her, that it was the Queenes will & pleasure that she should go vnto the tower, while the matter were further [...]ried and examined.

Whereat shee beyng agaste, said, that shee trusted the Queenes Maiestie would bee more gracious Lady vnto her, and that her highnesse would not otherwise conceyue of her, but that she was a true woman: declaring furthermore to the Lordes, that she was innocent in all those maters wherein they had burdened her, & desired them therfore to be a further meane to the Queen her sister, that she beyng a true woman in thought,Lady Elizabeth [...] her [...] to the Lordes▪ word, and deed towards her Maiesty, might not be committed to so notorious and dolefull a place, protesting that she would request no mercy at her hand, if she should bee prooued to haue consented vnto any suche kynde of matter as they layed vnto her charge: and therfore in fine desired their Lordshippes to thinke of her what she was, and that she might not so extremely be delt withall for her truth.

Wherunto the Lords answered againe, that there was no remedy, for that the Queenes Maiestie was fully determined that she should go vnto the Tower. Wherewith the Lords departed, with their caps hangyng ouer theyr eyes. But not long after, within the space of an houre or little more, came foure of the foresaid Lordes of the counsaile, which were the Lord Treasurer, the B. of Winchester, the lord Steward, the Erle of Sussex, with the gard, who wardyng the nexte chamber to her,Lady Elizabethes se [...] u [...]untes [...] from her. The Queenes m [...]n, and wayting wom [...]n attendant vpon Lady Elizabeth. secluded all her Gentlemen and Yeomen, Ladies and Gentlewomen, sauyng that for one Gentleman Usher, three Gentlewomē, and two Groomes of her Chamber, were appoynted in their roomes three other men of the Queenes, & three waiting women to geue attendance vpon her, yt none shoulde haue accesse to her grace.

At which tyme there were an hundreth of Northren souldiours in white cotes, watching and warding about the gardens all that night, a great fire beyng made in the midst of the hall, and two certaine Lordes watching there also with their band and company.

Upon Saterday followyng, two Lordes of the counsaile (the one was the Erle of Sussex, the other shall bee namelesse) came and certified her grace, that forthwith she must go vnto the tower, the barge beyng prepared for her, and the tide now redy, which tarieth for no body. In heauy moode her grace requested the Lords that she might tary another tide, trusting that the next would be better and more comfortable. But one of the Lords replied, that neither tide nor tyme was to be delayed.

And when her grace requested him that she myght bee suffred to write to the Queenes Maiestie,The hard dealing of a certayne Lord with the Lady Elizabeth. The Earle of Sussex gentle to the Lady Elizabeth. Lady Elizabeth writeth to the Queene but it would not serue. he aunswered, that he durst not permitte that, addyng that in his iudgemente it woulde rather hurte, then profite her grace in so doyng.

But the other Lorde, more curteous and fauourable, (who was the Erle of Sussex) kneelyng downe, told her grace that she should haue libertie to write, and as he was a true man, he would deliuer it to the Queenes highnesse, and bring an answer of the same, what soeuer came therof. Wherupon she wrote, albeit she could in no case be suffered to speake with the Queene to her great discomfort, beyng no offender against the Queenes Maiestie.

And thus the tyde and tyme passed away for that season, they priuily appointing all things redy that she shuld go the next tyde which fell about midnight: but for feare she should be taken by the way, they durst not. So they stayed till the next day, beyng Palme Sonday, when about ix. of the clocke these two returned agayne, declaring that it was tyme for her grace to depart. She answering, if there be no remedy, I must be contented, willyng the Lordes to go on before. Beyng come forth into the gardē, she did cast vp her eyes toward the window, thinkyng to haue seene the Queene, which she could not. Whereat she sayd, she meruailed much what the nobilitie of the realme ment, which in that sort would suffer her to bee ledde into captiuitie, the Lord knew whether, for she did not. In the meane tyme commandement was geuen in all London, that euery one should keepe the Church and carye their Palmes, while in the meane season she might be conueied without all recourse of people into the Tower.

After all this, she tooke her Barge with the two foresayd Lordes, three of the Queenes Gentlewomen,Lady Elizabeth sent to the Tower. and three of her owne, her Gentleman Usher, and two of her Groomes, lying and houeryng vpon the water a certai [...]e space, for that they could not shoote the bridge, the Barge men beyng very vnwilling to shoote the [...]ame so soone as they bid, because of the danger thereof: for the sterne of the boate, stroke vpon the ground, the fall was so big, and the water was so shallowe, that the boate beyng vnder the bridge, there stayed agayne a while. At landing, she first stayed, and denied to land at those staires where all traitors and offenders customably vsed to land, neyther well could she, vnlesse she should go ouer her shoe. The Lords were gone out of the boat before, and asked why she came not. One of the Lordes went back againe to her, & broght word she would not come.

Then sayd one of the Lordes which shall be nameles, that she should not chuse: and because it did then raine, he offred to her his cl [...]ke, which she (puttyng it backe wyth her hand with a good dash) refused. So she comming out, hauing one foote vppon the staire, saide:The wordes of Lady Elizabeth ent [...]ing the Tower. Here lande [...] as true a subiect beyng prisoner, as euer lāded at these stair [...]: And before thee O God I speake it, hauyng none other friends but thee alone.

To whom the same Lord aunswered againe, that if it were so, it was the better for her. At her lāding there was a great multitude of their seruantes & Warders standyng in their order, What needed all this said she, It is the vse (sayd some) so to be when any prisoner came thether. And if it be (quoth she) for my cause, I beseeche you that they may be dismissed, Whereat the poore men kneeled downe, and with one voyce desired GOD to preserue her grace, who the next day were released of their cold coates.

After this passing a little further, she sate downe vpon a cold stone & there rested her selfe. To whome the Lieuetenant then beyng, said: Madame, you were best to come out of the raine, for you sit vnwholsomly. She then replieng, answered againe: better sitting here then in a worse place: for God knoweth, I know not whether you wyll bring me. With that her Gentleman Usher wept: she demaunding of hym what he ment so vncomfortably to vse her, seyng she toke him to be her comforter, and not to dismay her, especially for that she knew her truth to be such, that no man should haue cause to weepe for her. But forth she went into the prison.

The dores were locked and bolted vpon her: whiche did not a little discomfort and dismay her grace. At what time she called to her Gentlewomā for her booke, desiring God not to suffer her to build her foundation vppon the sandes but vpon the rocke,The Christian prayer of Lady Elizabeth. wherby all blasts of blustering weather shuld haue no power agaynst her. The dores being thus locked, & she close shut vp, the Lordes had great cōference howe to keep warde and watch, euery man declaring his opinion in that behalfe, agreeing straightly and circumspectly, to keepe her.

Then one of them, whiche was the Lorde of Sussex swearing, sayd: my Lordes, let vs take heede,The Lord of Sussex speaketh for Lady Elizabeth. and doe no more then our commission will beare vs, what soeuer shal happē hereafter. And further, let vs consider that she was the king, our Maistres daughter, and therfore let vs vse such dealing, that we may aunswere vnto it hereafter, if it shall so happen, for iust dealing (quoth he) is alwayes answerable: Whereunto the other Lords agreed that it was well sayde of him, and thereupon departed. Being in the Tower, within two daies commaundement was that she should haue Masse within her house. One M. Yong was then her Chapleyne: and because there was none of her men so well learned to helpe the priest to say masse, ye masse stayed for that day.

The next day two of her Yeomen, who had gone long to schoole before and were learned, had two Abcies prouided and deliuered them, so that vppon the Abcies they should helpe the Priest. One of the sayd Yeomen, holdyng the Abcie in his hand, pretending ignoraunce at Kirie [...] leyson, set the priest, making as though he could aunswere that no farther.

It would make a pittiful and and a strange story, here by the way to touche and recite what examinations and rackinges of poore men there were to finde out that knife that should cut her throat: what gaping among my Lords of the clergy, to see the day wherein they might wash their goodly white rochetes in her innocent bloud, but especially the Bysh. of Winchester Steuen Gardiner, then L. Chauncellour, ruler of the rost, who then within fiue days after came vnto her, with diuers other of the counsell, and examined her of the talke that was at Ashridge,The Bishop of Winchester [...] nemye to Lady Elizabeth. betwixt her and sir Iames Acroft, concerning her remouing from thence to Dunnington Castle, requiring her to declare [Page] what she ment thereby.

At the first, she being so sodainly asked, did not wel remember any such house: but within a while, well aduising her selfe, she sayde: In deede (quoth she) I doe now remember that I haue such a place,Lady Elizabeth [...] by the B. of Winchester. but I neuer laye in it in all my lyfe. And as for any that hath mooued me thereunto, I do not remember.

Then to enforce the matter, they broght forth sir Iames Acroft. The B. of Winchester demaunded of her what she said to that man. She answered, that shee had little to say to hym, or to the rest that were then prisoners in ye tower. But my Lordes (quoth she) you do examine euery mean prisoner of me, wherein me thinkes you doe me great iniury. If they haue done euill and offended the Queenes Maiesty, let them answer to it accordingly. I beseech you my Lords, ioyne not me in this sort with any of these offenders. And as concerning my goyng vnto Dunnington Castle, I do remember that M. Hobby and mine officers and you sir Iames Acroft, had such talk: but what is that to the purpose, my Lordes, but that I may goe to myne owne houses at all tymes?

The friendly speach of the [...]a [...]le of Arundell to the Lady Elizabeth.The L. of Arundell kneeling downe, said: your grace sayth true, and certainly we are very sory that we haue so troubled you about so vayne matters. She then sayd: my Lordes, you do sift me very narowly. But well I am assured, you shall not do more to me then God hath appointed, and so God forgeue you all.

At their departure, sir Iames Acroft kneeled downe, declaring that he was sory to see the day in which he shuld be brought as a witnesse against her grace. But I assure your grace (sayd he) I haue bene maruelously tossed and examined,Syr Iames Acroft examined touchi [...]g the Lady Elizabeth. touching your highnesse, which the Lord knoweth is very strange to me. For I take God to record before all your honours, I do not know any thing of that crime that you haue layd to my charge, and will thereupon take my death, if I should be driuen to so strait a triall.

That day, or thereabouts, diuers of her owne officers who had made prouision for her diet, brought the same to the vtter gate of the Tower, the common rascall souldiors receiuing it:These were not the offi [...]er [...] of the [...]ower, but such as went in white & greene. which was no small griefe vnto the Gentlem [...]n, the bringers therof. Wherfore they required to speak with the Lord Chamberlaine, being then Constable of the Tower. Who, commyng before his presence, declared vnto his Lordship, that they were much afrayd to bryng her graces diete, and to deliuer it vnto such common and desperate persons as they were which did receiue it, beseeching his honor to consider her grace, and to geue such order, that her viands might at all tymes bee brought in by them which were appointed thereunto. Yea Sirs said he? who appointed you this office?Lady Elizabeth [...] the Tower. They answered, her graces counsaile. Counsaile quoth he? There is none of them which hath to do, either in that case, or any thing els within this place: and I assure you, for that she is a prisoner, she shall be serued with the Lieuetenaunts men, as other the prisoners are. Whereat the Gentlemen sayd, that they trusted for more fauour at his hands, considering her personage, saying, that they mistrusted not, but that ye Queene and her Counsaile would be better to her grace then so,Displeasure bet [...]een [...] the [...] and Lady Elizabethes men. & therewith shewed themselues to be offended at ye vngratefull words of the L. Chamberlaine towards their Ladye and maistresse.

At this he sware by God, strikyng hymselfe vpon the brest, that if they did either fronne or shrug at him, he wold set them where they should see neither sunne nor Moone. Thus takyng their leaue, they desired God to bryng hym into a better mynde toward her grace, and departed from hym.

Upon the occasion wherof, her graces Officers made great sute vnto the Queenes Counsaile, that some might be appointed to bring her dyet vnto her, and that it might no more be deliuered into the common Souldiours of the Tower. Which beyng reasonably considered, was by thē granted. And thereupon were appointed one of her Gentlemen, her clarke of her kitchin, & her two Purueiers to bring in her prouision once a day. All which was done, the Warders euer waiting vpon the bringers thereof.

The Lord Chamberlaine himselfe being always with them, circumspectly and narowly watched, and searched what they brought, and gaue heede that they should haue no talke with any of her graces waiting seruauntes, and so warded them both in and out. At the said sute of her officers were sent by the commandement of the Counsaile, to waite vppon her grace, two Yeomen of her chamber, one of her Robes,Lady Elizabe [...]hes wayringmen in the Tower. two of her Pantry & Ewry, one of her Buttry, another of her Seller, two of her Kitchin, & one of her Larder, all which continued with her the tyme of her trouble.

Here the Constable, beyng at the first not very well pleased with the commyng in of such a company agaynst his will, would haue had his men still to haue serued with her Graces men. Which her seruaunts at no hand would suffer, desiring his Lordship to be contented, for that order was taken, [...] that no stranger should come within their Offices. At which answer beyng sore displeased, he brake out into these threatnyng wordes: well (sayd he) I will handle you well enough. Then went hee into the kitchin, and there would needs haue his meat rosted with her Graces meate, and sayd, that his Cooke should come thether and dresse it. To that her Graces Cooke answered: my Lord, I will neuer suffer any stranger to come about her diete, but her owne sworne men, so long as I lyue. He said they should. But the Cooke sayd, his Lordship should pardon hym for that matter. Thus did hee trouble her poore seruants very stoutly: though afterward he were otherwise aduised, and they more curteously vsed at his handes. And good cause why. For he had good [...]here, & fared of the best, & her grace payed well for it. Wherefore he vsed himselfe afterward more reuerently toward her grace.

After this sort, hauyng lyen a whole moneth there in close prison, and beyng very euill at ease therewithall, she sent for the L. Chamberlaine, and the Lord Shandoys to come and speake with her. Who commyng, she requested them that she might haue liberty to walk in some place, for that she felt her selfe not well. To the which they aunswered,Lady Elizabeth [...] nyed the l [...] bertye [...] the Tower. that they were right sorye that they coulde not satisfie her graces request, for that they had commaundement to the contrary, which they durst not in any wise break. Furthermore, she desired of them, if that could not be granted, that she might walke but into the Queenes lodgyng. No nor yet that (they answered) could by any meanes bee obtained without a further sute to the Queene & her Counsaile. Well sayd she, my Lordes, if the matter be so harde yt they must be sued vnto for so small a thyng, & that friendship be so strait, God comfort me, and so they departed, she remaining in her old dungeon still, without any kynde of comfort but onely God.

The next day after, the L. Shandoyes came again vnto her grace, declaryng vnto her that he had sued vnto the counsail for further liberty. Some of them consented therunto, diuers other dissented, for that there were so manye prisoners in ye tower. But in conclusion, they did al agree, that her grace might walke into those lodgings, so that he and the L. Chamberlaine, and three of the Queens Gentlewomen did accompany her, the windowes beyng shut, and she not suffred to looke out at any of them: wherwith she contented her selfe, and gaue him thankes for hys good will in that behalfe.

Afterwards there was libertie graunted to her grace to walke in a little garden, the dores and gates being shut vp,Liberty graunted [...] Lady Elizabeth to wal [...] in a little garden. which notwithstanding was as much discomfort vnto her, as the walke in the garden was pleasaunt & acceptable. At which times of her walking there, the prisoners on that side straightly were commaunded not to speake or looke out at the windowes into the garden, till her grace were gone out agayne, hauing in consideration thereof, their kepers waiting vpon them for that time. Thus her grace with this small libertie, contented her selfe in God, to whom be prayse therfore.

During this tyme, there vsed a little boy, a mans child in the Tower, to resort to their chābers, and many times to bring her grace floures, which likewise he did to the other prisoners that were there. Wherupon naughty & suspicious heades thinking to make and wring out some matter therof, called on a time the childe vnto thē,Suspicious heades. promising him figges and apples, and asked of him whē he had bene with the Earle of Deuonshyre, not ignoraunt of the childes wounted frequenting vnto him. The boy answered, that he would go by and by thether.A young childe [...] for bringing flowers to the Lady E [...]izabeth. Further they demanded of him, when he was with the Lady Elizabethes grace. He answered: euery day: Furthermore they examyned him, what the Lord of Deuonshyre sent by him to her grace. The childe sayd, I will go know what he will geue to cary to her. Such was the discretion of the childe, being yet but foure yeares of age. This same is a craftye boye, quoth the Lord Chamberlayne. Howe say you my Lorde Shandoyes? I pray you my L. (quoth the boy) geue me the figges you promised me. No Mary (quoth he) yu shalt be whipped if thou come any more to the Lady Elizabeth, or the Lorde Courtny. The boy aunswered: I will bryng my Lady my mistres, more floures. Wherupon the childs father was commaunded to permit the boye no more to come vp into theyr chambers.

The next day, as her grace was walking in the gardē, the childe peeping in at a hole in the dore, cryed vnto her, saying: mistres, I can bring you no more floures. Wherat she smiled, but sayd nothing, vnderstanding thereby what [Page] they had done. Wherefore afterwards the Chamberlaine rebuked highly his father, commaunding him to put him out of the house. Alasse poore infant, quoth the father. It is a craftie knaue,The Con [...]ble of the Tower discharged of his office. Syr Henry Benifield with his company, placed about the Lady Elizabeth. Lady Elizabeth in great feare and doubt of lyfe. quoth the Lorde Chamberlaine: let me see him heere no more.

The 5. day of May, the Constable was discharged of hys office of the Tower, and one Syr Henrye Benifielde placed in his rowme, a man vnknowen to her grace, and therefore the more feared: which so sodaine mutation was vnto her no little amaze. Hee brought with him an 100. souldiers in blew coates, wherwith she was marueilously discomforted, & demaunded of such as were about her, whether the Lady Ianes scaffold were taken away or no, fearing by reason of their comming, least she should haue played her part. To whom aunswere was made, that the scaffolde was taken awaye, and that her grace needed not to doubt of any suche tyrannie: for God woulde not suffer any such treason against her Person. Wherewith beyng contented, but not altogether satisfied, shee asked what syr Henry Benefield was, and whether hee was of that conscience or no, that if her murdering were secretly committed to his charge, he would see the execution thereof.

Lady Elizabeth in doubt of Syr Henry Benifield.She was answeared, that they were ignoraunt what maner of man he was. Howbeit they perswaded her that God would not suffer such wickednesse to proceede. Wel, quoth shee: God graunt it be so. For thou, O God, canste mollifie all suche tyrannous heartes, and disappoynte all such cruell purposes: and I beseeche thee to heare me thy creature, which am thy seruaunt and at thy commaundement, trusting by thy grace euer so to remaine.

About which time it was spred abroad, that her grace should be caried from thence by this newe iolly Captaine and his souldiours: but whether, it coulde not be learned. Which was vnto her a great grief, especially for that such a company was appoynted to her gard, requesting rather to continue there still, then to be ledde thence with suche a sort of rascals. At last, plaine answer was made by the L. Shandoyes, that there was no remedye, but from thence she must needes depart to the Manour of Woodstocke, as he thought. Being demaunded of her, for what cause: for that (quoth he) the Tower is like further to be furnished. Shee being desirous to knowe what hee meant thereby, demaunded, wherewith. He answeared, with such matter as the Queene and Counsail were determined in that behalfe, whereof he had no knowledge: and so departed.

In conclusion, on Trinitie Sonday being the 19. day of Maye, shee was remooued from the Tower, the Lorde Treasurer being then there for the lading of her Car [...]es, and discharging the place of the same. Where Syr Henry Benifielde (being appoynted her Gailer) did receiue her wyth a companie of rakehelles to Garde her, besides the Lorde of Darbies band [...], wayting in the Countrey about for the mooneshine in the water. Unto whome at lengthe came my Lorde of Tame, ioyned in Commission with the sayd Syr Henry, for the safe guiding of her to prisone: and they together conueied her grace to Woodstocke, as hereafter followeth.

The first day they conducted her to Richmond, where she continued al night,Lady Elizabeth remoued from the Tower to Woodstocke. Lady Elizabeth [...]ecluded frō her seru [...]untes. Lady Elizabeth in di [...]payre of her selfe. being restrained of her owne men, whych were lodged in oute Chambers, and Syr Henrye Benifields souldiours appointed in their roumes to geue attendance on her person. Wherat she being maruelously dismaid, thinking verely some secret mischief to be a working towards her, called her Gentleman Usher, and desired him, with the rest of his company, to pray for her. For this night (quoth she) I thinke to die. Wherwith he being stricken to the heart, sayde: God forbid that any such wickednes should be pretended against your grace. So comforting her as well as he coulde, at last hee brust oute into teares, and went from her downe into the Courte, where were walking the Lorde of Tame and Syr Henrye Benifielde.

Then he comming to the Lorde of Tame (who hadde profered to him muche friendship) desired to speake wyth him a woord or two. Unto whome he familiarly sayde, he should with all his heart. Which when Syr Henry, standing by, heard, he asked what the matter was. To whom the Gentleman Usher answeared: no great matter Syr (sayd he) but to speake with my Lord a woord or two.

Then, when the Lorde of Tame came to him, he spake on this wise:Lady Elizabethes V [...]her talketh with the Lord of Tame. My Lord (quoth he) you haue ben alwayes my good Lord, and so I beseech you to remain. The cause why I come to you at this time, is to desire your honor, vnfainedly to declare vnto mee whether any daunger is meant towardes my Mistresse this nighte, or no, that I and my poore fellowes may take suche part as shall please God to appoynt: for certainely we wil rather die, then she should secretely and innocently miscarie. Mary (sayde the Lord of Tame) God forbid that any such wicked purpose should be wrought: and rather then it shuld be so, I with my men are ready to die at her foote also:The gentle ha [...]t of the Lord of Tame to Lady El [...]zabeth. and (so praised be God) they passed that dolefull nighte, wyth no [...]tle heauinesse of heart.

Afterwards passing ouer the water at Richmond, going towardes Wyndsore, her grace espied certaine of her poore seruauntes standing on the other side, whiche were very desirous to see her. Whom when she beheld, turning to one of her men standing by, she sayde: yonder I see certaine of my men: goe to them and say these woordes from me: Tanquam ouis.

So she passing forward to Windsore,Tanquam ouis. [...] Like a sheepe to the slaughter. was lodged there that night in the Deane of Windsores house, a place more meete in deede for a Priest then a Princesse.

And from thence her Grace was garded and brought the next night to M. Dormers house,Lady Elizabeth honourably receaued and beloued of the people. where much people standing by the waye, some presented to her one gifte▪ and some an other, so that sir Henry was greatly moued therwith, and troubled the poore people very sore, for shewing their louing hearts in suche a maner, calling them rebels and traitors, with such like vile woordes.

Besides, as she passed through ye villages, the townes men rang the bels, as being ioyful of her comming, thinking verely it had bene otherwise then it was in deede, as the sequele prooued after to the sayd poore men. For immediately the saide syr Henry hearing the same, sent his souldiours thether, who apprehēded some of the ringers, setting them in the stockes, & otherwise vncourteously misusing other some for their good willes.

On the morrow her grace passing from maister Dormers (where was for ye time of her abode there,The gentle entertaynement of Lady Elizabeth at the Lord of Tames house. a straight watch kept) came to the Lord of Tames house, where she lay all the night, being very princely entertained, bothe of Knightes and Ladies, Gentlemen and Gentlewomen. Whereat Syr Henry Benifield grunted, and was highly offended, saying vnto them, that they coulde not tell what they did,M. Benefield grudging at the gentle entertaynement of Lady Elizabeth. The rude and vngentle manly behauiour of Syr Henry Benifield. and were not able to answere to their doings in that behalfe, letting them to vnderstand that shee was the Queenes Maiesties prisoner, and no otherwise: aduising them therefore to take heede and beware of after clappes. Wherunto the Lord of Tame answered in this wise: that he was wel aduised of his doings, being ioyned in Commission as well as he, adding with warrāt, that her grace might and should in his house be merry.

The next day, as she should take her iourney frō Richmond toward Woodstocke, the Lord of Tame, with an other Gentleman being at Tables, playing,Lady Elizabeth commeth to Woodstocke. and droppyng vie crownes, the Ladie Elizabeth passing by, stayed and sayde, she would see the game plaied out, which sir Henry Benifield would scarse permit. The game running longe about, and they playing drop vie crownes, come on,The strayte watch kept at woodstoc [...]e. sayth he, I will tarie, sayth she, and will see this game out.

After this, sir Henry went vp into a chamber, where was appointed for her grace a chaire, two cushions, and a foote carpet very faire & princelike, wherein presumptuously he sate, and called one Barwike his mā to pu [...] of his bootes. Which as soone as it was known among ye ladies and Gentles, euery one mused therat, and laughed him to scorne, obseruing his vndiscrete maners in that behalf, as they might very well.

When supper was done, he called my L. and willed him that all the Gentlemen and Ladies should withdraw themselues euery one to his lodging, meruailing much yt he would permit there such a cōpany, considering so great a charge committed to him.

Sir Henry (quoth my Lord) content your self, all shal be voyded, your men and all. Nay my souldiours (quoth sir Henry) shall watch all night. The Lord of Tame aunswered, it shall not need. Well sayd he, neede or neede no [...], they shall so do, mistrusting belike the company, whiche God knoweth was without cause.

The next day her grace tooke her iourney from thence to Woodstocke, where she was inclosed, as before in the Tower of London, the souldiors garding and wardyng both within and without the walles, euery day to ye number of three score, and in the night without the wals xl. during the tyme of her imprisonment there.

At length shee had gardens appointed for her walke, which was very comfortable to her grace. But alwayes when she did recreate her selfe therein, the dores were [...]ast locked vp, in as straite maner as they were in the Tower, beyng at the least v. or vj, lockes betwene her lodging and her walkes: Sir Henry himselfe keping the keyes, and trusting no man therewith. Wherupon she called him her Gaoler: and he kneling downe, desired her grace not to cal him so, for he was appointed there to be one of her officers. From such officers (quoth she) good Lord deliuer me.

[Page]And nowe by the way as disgressing, or rather refreshing the reader, if it be lawfull in so serious a story to recite a matter incident, & yet not impertinent to the same: occasion here moueth, or rather inforceth me to touch briefelye what hapned in the same place and time by a certayne mery conceited man,A mery story concerning the s [...]r [...]yte keeping of the Lady Elizabeth. being then about her grace: who noting the strayt and straunge keeping of his Lady and Mistres by the sayd Syr Henry Benifield, with so many lockes & dores, with such watch & ward about her, as was straūge & wonderful, spyed a Goate in the ward where her grace was: and whether to refresh her oppressed mind, or to notify her strayt handling by Syr Henry, either els both, he tooke it vp on his necke, and folowed her grace therewyth as she was going into her lodging.

Which when she saw, she asked him what he would do with it, willing to let it alone. Unto whom the sayd party aunswered: no by Saynt Mary (if it like your grace) will I not: for I cannot tell whether he be one of the Queenes frendes or no. I will cary him to Syr Henry Benifielde (God willing) to know what he is. So leauing her grace, he went with the Goate on his necke, and caryed it to syr Henry Benifield. Who when he saw him comming wyth it, asked him halfe angerly what he had there.

Unto whom the party aunswered, saying: Syr (quoth he) I can not tell what he is. I pray you examine him, for I founde him in the place where my Ladyes Grace was walking,The straytenes of Syr Henry Benifield merely noted. and what talke they haue had I can not tell. For I vnderstād him not, but he should seme to me to be some straunger, and I thinke verely a Welchman, for he hath a white frie [...]e coate on his back. And forsomuch as I being the Queenes Subiect, and perceiuing the strayte charge committed to you of her keeping, that no straunger should haue accesse to her without sufficient licence, I haue here foūd a straunger (what he is I cannot tell) in place where her Grace was walking: & therefore for the necessary discharge of my duety, I thought it good to bring the sayde straunger to you, to examine, as you see cause: and so he set him down. At which his words Syr Henry semed much displeased, and sayd: Well, well, you will neuer leaue this geare I see: and so they departed.

Now, to returne to the matter from whence we haue digressed, after her Grace had bene there a time, she made suite to the Counsell that she might be suffered to write to the Queene.Lady Elizabeth with much ado, suffered to write to the Queene. Which at last was permitted: So that Syr Henry Benifield brought her penne, inke, and paper: and standing by her while she wrote (which he straitly obserued) always she being wery, he would cary away her letters, and bring them agayne when she called for them. In the finishing thereof, he would haue bene messenger to the Queene of the same. Whose request her grace denied, saying: one of her owne men should cary them, and that she would neither trust him, nor none of his therein.

Then he answering agayne, said: none of them durst be so bold (he trowed) to cary her letters, beyng in that case. Yes (quoth she) I am assured I haue none so dishonest that would deny my request in that behalf, but wil be as willyng to serue me now as before. Well (sayd he) my commission is to the contrary,The cruell dealing of Syr Henry Benifield to the Lady Elizabeth reprooued. and I may not so suffer it. Her grace replying againe, said: you charge me very oftē with your commission. I pray God you may iustly aunswer the cruel dealing you vse towards me.

Then he kneeling downe, desired her grace to thinke and consider how he was a seruant, & put in trust there by the Queene to serue her Maiestie, protesting that if ye case were hers, he would as willingly serue her grace, as now he did the Queenes highnesse. For the which his aunswer her grace thanked hym, desiring God that she might neuer haue neede of such seruauntes as he was: declaryng further to hym, that his doynges towardes her were not good nor answerable, but more then all the friends he had would stand by.

To whome Sir Henry replied and sayde, that there was no remedy but his doyngs must be aunswered, and so they should,The letters of the Lady Elizabeth sent to the Queene. trusting to make good accompt therof. The cause which mooued her grace so to say, was for that hee would not permit her letters to be caried iiij. or v. dayes after the writyng thereof. But in fine hee was content to send for her Gentleman from the Towne of Woodstocke, demaunding of him whether he durst enterprise the cariage of her Graces letters to the Queene, or no: & he aunswered, yea Sir, that I dare, and will withall my heart. Whereupon sir Henry halfe, agaynst his stomacke, tooke them vnto hym.

Then about the viij. of Iune came downe Doctour Owen and Doctour Wendye,D. Owen and D. Wendye, Q. Maryes Phisicions, sent to the Lady Elizabeth. sent by the Queene to her grace, for that she was sickly: who ministring to her, and lettyng her bloud, taried there and attended on her grace v. or vj. dayes. Then she being wel amēded, they returned againe to the Courte, making theyr good reporte to the Queene and the Counsaile of her graces behauioure and humblenesse towards the Queenes highnesse. Which her Maiestie hearing, tooke very thankefully: but the bishops thereat repined, looked blacke in the mouth, [...] and tolde the Queene, they marueiled that she submitted not her selfe to her maiesties mercye, considering that shee had offended her highnesse.

About this time, her Grace was requested by a secrete frende, to submit her selfe to the Queenes maiestie, whych woulde be very well taken,Lady Elizabeth requested to submit her selfe to the Queene. and to her great quiet & commoditie. Unto whom she answered, that she would neuer submitte her selfe to them whome she neuer offended. For (quoth she) if I haue offended and am giltie, I then craue no mercy, but the law, which I am certaine (quoth she) I should haue had ere this, if it coulde be prooued by me. For I know my selfe (I thanke God) to be out of the daunger thereof, wishing that I were as cleare out of the pearil of my ennemies, and then I am assured I shoulde not so be locked and bolted vp within walles and doores as I am. God geue them a better minde when it pleaseth him.

About this time was there a great consulting among the Bishops and Gentlemen touching a Mariage for her grace,Counsell of the Papistes to mary the Lady Elizabeth to a Spanyard. Wicked counsell geuen of the Lord Paget agaynst the Lady Elizabeth. Spanyardes more fauorable to Lady Elizabeth then some English men. which some of the Spanyardes wished to be wyth some straunger, that she might go out of the Realme with her portion: some saying one thing, and some an other.

A Lorde (who shalbe heere namelesse) being there, at last sayd, that the King should neuer haue any quiet common wealth in Englande, vnlesse her head were stricken from the shoulders. Whereunto the Spanyards answeared, saying: God forbid that their king and master should haue that minde to consent to such a mischiefe.

This was the curteous aunswer of the Spanyardes to the Englishmen, speaking after that sorte against theyr owne country. From that day the Spaniardes neuer left of their good perswasions to the king, that the like honour he shoulde neuer obtaine, as he shoulde in deliueryng the Lady Elizabeths grace out of prison: wherby at lēgth she was happely released from the same. Here is a plaine and euident example of the good clemencie and nature of the King and his Counsellers towards her grace (praised be God therefore) who mooued their heartes therein. Then heereuppon shee was sente for shortlye after to come to Hampton Court.

But before her remoouing away from Woodstocke,Lady Elizabeth in daunger of fire. we will a litle stay to declare in what dangers her life was in during this time shee there remained: first thorough fire, which began to kindle betweene the boardes and seeling vnder the chamber where shee lay, whether by a sparke of fire, gotten into a cranye, or whether of purpose by some that meant her no good, the Lord doth knowe. Neuerthelesse a woorshipfull Knight of Oxfordshire, whyche was there ioyned the same time with Syr Henry Benifield in keeping that Ladye (who then tooke vp the boardes and quēched the fire) verely supposed it to be done of purpose.

Furthermore it is thought,Lady Elizabeth in daunger of killing. and also affirmed (if it be true) of one Paule Peny a Keeper of Woodstocke, a notorious ruffin and a butcherly wretch, that he was appoynted to kill ye sayd Lady Elizabeth: who both sawe the man being often in her sight, and also knewe thereof.

An other time, one of the priuie chamber,An other conspiracye of murder agaynst Lady Elizabeth. a great man about the Queene, and chiefe darling of Steuen Gardider, named master Iames Basset, came to Blandenbridge a mile from Woodstocke, with 20. or 30. priuie coates, and sent for Syr Henrye Benifielde to come and speake with him. But, as God would, which disposed all things after the purpose of his owne will, so it happened, that a lyttle before the sayd Syr Henry Benifield was sent for by post to the Counsell, leauing straight woord behinde him with his brother, that no man, what so euer hee were, thoughe comming with a Bill of the Queenes hand, or any other warrant, should haue accesse to her before his retourne againe. By reason wherof it so fell out, that M. Benifields brother comming to him at the Bridge, would suffer hym in no case to approche in,Lady Elizabeth preserued by the Lordes prouidence from execution in the Tower. Winchesters platforme ouerthrowen. Whereof read before pag. 1787. who otherwise (as is supposed) was appoynted violently to murther the innocent Lady.

In the life of Steuen Gardiner wee declared before, page 1787. howe that the Ladie Elizabeth beynge in the Tower, a Wrytte came downe, subscribed wyth certaine handes of the Counsell for her execution. Which if it were certaine, as it is reported, Winchester (no doubt) was deuiser of that mischieuous drift: and doubtlesse the same Achitophel had brought hys impious purpose that daye to passe, had not the fatherly prouidence of almightye God, (who is alwayes stronger then the deuill) stirred vp M. Bridges, Lieutenaunte the same time of the Tower, to come in hast to the Queene, to geue certificate therof, and to knowe further her consent touching her sisters deathe. [Page] Whereuppon it followed, that all that deuise was disappoynted, and Winchesters deuelish plat forme, which hee sayd he had cast through the Lordes great goodnesse, came to no effecte.

Where moreouer is to be noted, that during the prysonment of this Ladye and Princesse, one M. Edmunde Tremaine was on the Racke, and maister Smithwike, & diuers other in the Tower were examined, and diuers offers made to them to accuse the giltlesse Ladie, being in her captiuitie. Howbeit al that notwithstanding, no matter could be prooued by all examinations, as shee the same time lying at Woodstocke, had certaine intelligence by the meanes of one Iohn Ga [...]er: who vnder a colourable pretence of a letter to mistres Cleue from her father, was let in, and so gaue them secretely to vnderstande of all thys matter. Whereupon the Lady Elizabeth at her departing out from Woodstocke, wrote these Uerses with her Diamond in a glasse windowe.

Much suspected by me: Nothing prooued can be. Verses written by Lady Elizabeth in the glasse Window. Quoth Elizabeth prisoner.

And thus much touching the troubles of Lady Elizabeth at Woodstocke. Whereunto this is more to be added, that during the same time, the Lorde of Tame had laboured to the Queene, and became surety for her, to haue her from Woodstocke to his house, and had obtained graunte thereof. Whereupon preparation was made accordingly, and all things ready in expectation of her comming. But through the procurement either of M. Benifield,Lady Elizabeth not suffered to come to the Lord of Tames house. or by the doing of Winchester her mortall enemie, letters came ouer night to the contrary: wherby her iourney was stopped.

Thus this woorthy Ladie oppressed wyth continuall sorrowe, coulde not be permitted to haue recourse to any frendes she had, but still in the hands of her enemies was left desolate, and vtterly destitute of all that might refresh a doulefull heart, fraughte full of terrour and thraldome. Whereupon no maruell, if she hearing vpon a time out of her garden at Woodstocke, a certaine milkemaide singing pleasantly,Lady Elizabeth wisheth her selfe to be a milkemayde. wished her selfe to be a milkemaid as she was, saying that her case was better, and life more merier then was hers, in that state as shee was.

Now after these things thus declared, to procede further there where we left before, Syr Henry Benifield and hys souldiours, wyth the Lorde of Tame, and Syr Rafe Chamberlaine, garding and waiting vpon her, the firste night from Woodstock she came to Ricot.Lady Elizabeth [...] from Woodstocke to Hampton Courte. In which iourney such a mighty wind did blow, that her seruants were same to holde downe her cloathes about her: In so much that her hoode was twise or thrise blowen from her head. Whereupon shee desirous to retourne to a certaine Gentlemans house there neare, coulde not be suffered by Syr Henry Benifield so to doe, but was constrained vnder an hedge to trimme her head aswell as she could.

After thys, the next nighte they iourneyed to M. Dormers, and so to Colbroke, where shee lay all that nyghte at the George: and by the way cōming to Colbroke, certaine of her graces Gentlemen and Yeomen mette her, to the noumber of three score, muche to all theyr comfortes, which had not seene her grace of long season before, notwythstandinge they were commaunded in the Queenes name immediately to depart the towne, to both their, and her graces no little heauinesse, who coulde not be suffered once to speake with them. So that night al her men were taken from her, sauing her Gentleman vsher, three Gentlewomen, two Gromes, and one of her Wardrope, the souldiours watching and warding aboute the house, and shee close shut vp within her prison.

The nexte day following, her grace entred Hamptoncourt on the backeside, into the princes lodging, ye doores being shut to her, and she garded with souldiours, as before,Lord William Haward gentle and hnourable to Lady Elizabeth. say there a fortnight at the least, or euer any hadde recourse vnto her. At length came the L. William Haward, who maruellous honorably vsed her grace. Whereat shee tooke much comfort, and requested him to be a meane that shee might speake with some of the Counsell. To whome (not long after) came the Bishop of Winchester, the Lord of Arundel, the Lord of Shrewsbury, and Secretary Peter, who with great humilitie humbled them selues to her grace. Shee againe likewise saluting them, sayde: My Lordes (quoth shee) I am glad to see you: for me thinke, I haue ben kept a great while from you desolately alone. Wherefore I would desire you to be a meane to the Kyng and Queenes Maiesties, that I maye be deliuered from prison, wherein I haue bene kept a long space, as to you my Lordes, it is not vnknowen.

When she had spoken, Steuen Gardiner the bishop of Winchester kneeled downe,Lady Elizabeth requested by Winchester to submit her selfe to the Queenes mercy. Lady Elizabeth standeth to be tryed by the lawe. and requested that she would submit her selfe to the Queenes grace, and in so doing hee had no doubt but that her Maiestie woulde be good vnto her: shee making answere that rather then she woulde so doe, shee wold lie in prison all the dayes of her life, adding that she craued no mercy at her maiesties hand, but rather desired the Lawe, if euer shee did offende her Maiestie in thought, woorde, or deede: And besides this, in yealdinge (quoth shee) I should speake against my selfe, and confesse my selfe to be an offender, which neuer was towards her Maiestie: by occasion whereof the King and the Queene might euer heereafter conceiue of mee an ill opinion: And therefore I say my Lordes, it were better for me to lye in prison for the truth, then to be abroad and suspected of my Prince. And so they departed, promising to declare her message to the Queene.

On the next day, the bish. of Winchester came againe vnto her grace, and kneelinge downe,Talke agayne betweene Winchester and Lady Elizabeth. Lady Elizabeth denyeth to confesse any fault done to the Queene. declared that the Queene marueiled that she would so stoutly vse her selfe, not confessing to haue offended: so that it should seme the Queenes Maiestie, wrongfully to haue imprisonned her grace.

Nay quoth the Lady Elizabeth, it please her to punish me as shee thinketh good.

Well quoth Gardiner, her Maiestie willeth me to tell you, that you must tell an other tale ere that you be sette at libertie.

Her grace answered, that she had as liefe be in prison with honesty & truth, as to be abroad, suspected of her maiestie: and this that I haue said, I wil (said she) stand vnto, for I wil neuer bely my selfe.

Winchester againe kneled down, and said: Then your grace hath the vantage of me & other the Lordes for your long and wrong imprisonment.

What vantage I haue (quoth she) you knowe, takyng God to record I seeke no vantage at your hands for your so dealing with me, but God forgeue you & me also. With that the rest kneeled desiring her grace that all myght bee forgotten, and so departed, shee beyng fast locked vppe agayne.

A seuen night after the Queene sent for her grace at x. of the clocke in the nyght to speake with her:Lady Elizabeth sent for to the Queene. for shee had not seene her in two yeares before. Yet for all that shee was amased at the sodayne sendyng for, thinkyng it had bene worse then afterwardes it prooued, and desired her Gentlemen and Gentlewomen to pray for her, for that shee could not tell whether euer shee should see them aagayne or no.

At which tyme Sir Henry Benifield with Maistresse Clarencius comming in, her grace was brought into the garden vnto a staires foote that went into the Queenes lodgyng, her graces Gentlewomen waiting vppon her, her Gentleman Usher & her Groomes going before with torches,Lady Elizabeth brought to the Queenes bed chamber. where her Gentlemen and Gentlewomen being commanded to stay all sauing one woman, maistres Clarencius conducted her to the Queens bed chamber where her maiestie was.

At the sight of whome, her grace kneeled downe and desired God to preserue her Maiestie, not mistrusting but that she should try her selfe as true a subiect towards her Maiestie, as euer did any, and desired her Maiestie euen so to Iudge of her: and sayde that shee should not finde her to the contrary, what so euer reporte otherwyse had gone of her.

To whom the Queene aunswered: you will not confesse your offence, but stand stoutly to your truth:Talke betwene the Queene and Lady Elizabeth. I pray God it may so fall out.

If it doth not, quoth the Ladye Elizabeth, I request neyther fauour nor pardon at your Maiesties hands. Wel sayd the Queene, you stifly still perseuere in your truth. Belike you wil not confesse but that you haue ben wrongfully punished.

I must not say so (if it please your Maiesty) to you.

Why, then (sayd the Queene) belyke you wyll to other.

No, if it please your Maiesty (quoth she) I haue borne the burden, and must beare it. I humbly beseeche your Maiestie to haue a good opinion of me,Small comforte at the Queene [...] hand toward her sister. and to thynke me to be your true subiect, not onely from the beginnyng hitherto, but for euer, as long as lyfe lasteth: and so they departed with very few comfortable words of the Queene, in English: but what she sayd in Spanish, God knoweth.King Phillip thought to be a friend to Lady Elizabeth. It is thought that king Phillip was there behynde a cloth, and not seene, and that he shewed himselfe a verye friend in that matter, &c.

Thus her grace departyng, went to her lodgyng agayne, [Page] and the seuen night after was released of Sir Henry Benifield her Gaoler (as she termed hym) and his soldiours, and so her grace beyng set at libertie from imprisonment, went into the countrey, and had appoynted to go with her Sir Thomas Pope,Lady Elizabeth by Gods prouiden [...] [...] at libe [...]ye. Syr Henry Benifield discharged. one of Queene Maries Counsailors, and one of her Gentlemen Ushers, Maister Bage, and thus straitly was she looked to all Queene Maries tyme. And this is the discourse of her highnesse imprisonment.

Then there came to Lamheyre, M. Ierningham, and M. Norris Gentleman Usher,Mistres Ashley sent to the Fleete. [...]. Gentlewomē of [...]dy Elizab [...]the▪ sent to the [...]ower. [...] wond [...]rfull working of the [...] prouidence [...] of Lady Elizabeth. Lady Elizabeth d [...]liuere [...] by the [...] of Stephen Gardiner. Queene Maries men, who tooke away from her grace Maistresse Ashley to the Fleete, and three other of her Gentlewomen to the Tower: which thing was no little trouble to her grace, saying: that she thought they would fetche all away at the ende. But god be praysed, shortly after was fetched away Gardiner through the mercifull prouidence of the Lords goodnes, by occasion of whose opportune decease (as is partly touched in this story before, pag. 1705.) the lyfe of this excellent Princesse, the wealth of all England, was preserued. For this is credible to be supposed, that the said wicked Gardiner of Winchester had long laboured his wits, and to this onely most principall marke, bent all hys deuises, to bring this our happy and deare soueraigne out of the way, as both by his words and doyngs before notified, may sufficiently appeare.

But such was the gracious and fauourable prouidēce of the Lord, to the preseruation not onely of her royal maiestie, but also the miserable and woful state of this whole Iland, and poore subiectes of the same, whereby the proud platformes and peeuish practises of this wretched Achitophel preuayled not: but contrarywise, both he, and all the snares and trappes of his pernicious counsaile layed agaynst another, were turned to a net to catche hymselfe, accordyng to the Prouerbe: Malum consilium, consultori pessimum.

How the Lord here beganne to worke for Lady Elizabeth.After the death of this Gardiner, followed the death also and droppyng away of other her enemies, whereby by little and litle her ieoperdy decreased, feare diminished, hope of comfort began to appeare as out of a darke cloud: and albeit as yet her grace had no full assurance of perfect safetie, yet more gentle intertainment daily did grow vnto her, till at length to the moneth of Nouember, and xvij. day of the same, three yeares after the death of Ste. Gardiner, followed the death of Queene Mary, as hereafter God graunting shall be more declared.

A note of a story [...] the [...] o [...] the Papistes toward Lady Elizabeth.Although this history followyng bee not directly appertaining to the former matter, yet the same may here not vnaptly be inserted, for that it doth discouer and shew forth the malicious heartes of the Papistes toward this vertuous Queene our soueraigne Lady in the tyme of Queene Mary her sister, which is reported, as a truth credibly tolde by sundry honest persones, of whome some are yet alyue, and doe testifie the same. The matter wherof is this.

Robert Farrer [...] to Lady [...]lizabeth.Soone after the s [...]urre of Wiate and the troubles that happened to this Queene for that cause: it fortuned one Robert Farrer a Haberdasher of London, dwelling nere vnto Newgate market, in a certaine mornyng to be at the Rose tauerne (from whence he was seldome absent) and falling to his common drinke, as he was euer accustomed and hauing in his company three other companions lyke to himselfe, [...] it chaunced the same tyme one Laurence Shiriffe Grocer, dwelling also not farre from thence, to come into the said Tauerne, and finding there the sayde Farrer (to whom of long time he had borne good will) sate down in the seat to drinke with him, and Farrer hauyng in hys full cups, and not hauing consideration who were present began to talke at large, & namely against the Lady Elizabeth, and said: that Gill hath bene one of the chiefe doers of this rebellion of Wiat,Robert Farrer [...] agaynst Lady Elizabeth. and before all be done, she and al the heretikes her pertakers, shall well vnderstand of it. Some of them hope that she shal haue the crowne, but she and they (I trust) that so hope, shall hop hedlesse, or be fried with Fagots before she come to it.

The pa [...]te of a good trusty seruaunt▪The aforesaid Laurence Shiriffe Grocer, beyng then seruaunt vnto the sayd Lady Elizabeth, and sworne vnto her grace, could no longer forbeare his olde acquaintance and neighbour Farrer in speaking so vnreuerently of his Mistres, but sayd vnto him: Farrer, I haue loued thee as a neighbour, and haue had a good opiniō of thee, but hearing of thee that I now heare, I defie thee: and I tel thee I am her graces sworne seruaunt, and she is a Princesse, and the daughter of a noble kyng, and it euill becommeth the [...] to call her a Gill, & for thy so saying, I say thou art a knaue, and I will complain vpon thee. Do thy worst said Farrer, for that I said, I will say againe,Robert Farrer [...] complayned of to the Cō missioners, but [...] was [...]ad. and so Shiriffe came from his company.

Shortly after the said Shirife taking an honest neighbour with him, went before the Commissioners to complaine: the which Commissioners [...]ate then at Boner the Bishop of Londons house beside Paules, and there were present Boner then beyng the chiefe Commissioner, the L. Mordant, sir Iohn Baker, D. Darbishiere Chauncellour to the Bishop, Doctour Story, Doctour Harpsfield, and other.

The aforesayd Shiriffe commyng before them, declared the maner of the sayd Rob. Farrers talke agaynst the Lady Elizabeth. Boner answered, peraduēture you tooke him worse then he ment.

Yea my L. sayd D. Story, if you knew the man as I do, you would say there is not a better Catholike, nor an honester man in the Citie of London.

Well, sayd Sheriffe, my Lord, she is my gracious Lady and mistres, and it is not to be suffered that such a varlet as he is, should call so honorable a princes by the name of a Gil: And I saw yesterday in the Court that my Lord Cardinall Poole meeting her in the Chamber of presence, kneeled downe on his knees and kissed her hand, & I saw also that King Philippe meeting her, made her such obeisance that his knee touched the groūd: and then me thinketh it were too much to suffer suche a varlet as this is, to call her Gill, and to wish them to hop headlesse that shall wish her grace to enioy the possession of the crowne when God shall sende it vnto her as in the righte of her inheritaunce. Yea? stay there quoth Boner.How Bysh. Boner and D. Story beare with him that rayled agaynst Lady Elizabeth. When God sendeth it vnto her, let her enioy it. But truely (sayde he) the man that spake the woordes that you haue reported, meant nothing against the Ladie Elizabeth your Mistresse, and no more doe we: but he like an honest and zealous man feared the alteration of Religion, whiche euerye good manne ought to feare: and therefore (sayde Boner) good man goe your wayes home and reporte well of vs towarde youre Mistresse, and we will send for Farrer and rebuke him for his rash and vndiscrete woordes, and we trust he will not doe the like againe. And thus Sheriffe came awaye, and Farrer had a flappe with a foxe taile.

Nowe that yee may be fully informed of the aforesaid Farrer, whom D. Story praised for so good a man, ye shal vnderstande that the same Farrer hauing two daughters being handsome maidens,Note the vngodly lyfe of these Catholicke [...] ▪ the Elder of them for a summe of money he him selfe deliuered to Syr Roger Cholmley to be at his commandement, the other he sold to a Knight called Syr William Good dolphin to be at his commandement: whom he made his lackie and so caried her wt hym, being apparelled in mans apparel to Bolein, and the sayd Farrar followed the Campe. He also was a greate, and a horrible blasphemer of God, and a common accuser of honest and quiet men, also a common dronkarde. And nowe I referre the life of these Catholickes to your iudgement, to thinke of them as you please.

But of this matter enough and too much. Now let vs retourne where we left before, which was at the deathe of Quene Marie. After whose decease succeeded her foresayd sister Ladie Elizabeth into the right of the crown of England: who after so long restrainement,Lady Elizabeth proclamed Queene the same day that Quene Mary dyed. so great daungers escaped, suche blusterous stormes ouerblowne, so manye iniuries digested and wronges sustained by the mightye protection of our mercifull God, to our no small comforte and commoditie, hath ben exalted and erected out of thrall to Libertie, out of daunger to Peace and quietnesse, from dread to Dignitie, from miserie to Maiestie, from mourning to Ruling. Briefly, of a prisonner made a Princesse, and placed in her throne Royal proclaimed now Quene, with as many glad hearts of her subiects,The Lord make England thankfull to him for his g [...]eat benen [...]es. as euer was any King or Queene in this Realme before her, or euer shall be (I dare say) heereafter.

Touching whose florishing state, her Princely reigne and peaceable gouernment, with other things diuers and sondrye incident to the same, and especiallye touching the great stirres & alterations which haue happened in other foreine nations, and also partly among our selues here at home, for so muche as the tractation heereof requireth an other Uolume by it selfe, I shall therefore deferre the reader to the next Booke or Section insuing: wherein (if the Lorde so please to sustaine me with leaue and life) I may haue to discourse of all and singulare suche matters done and atchieued in these our latter daies and memorie, more at large.

Now then after these so great afflictions falling vpon this Realm, from the first beginning of Queene Maries reigne, wherein so many men, women, and children were burned, many imprisoned and in prisones starued, diuers exiled, some spoyled of goodes & possessions, a great number [Page] driuen from house to home, so many weeping eyes, so many sobbing hartes, so many children made fatherles, so many fathers bereft of theyr wiues and children, so many vexed in conscience, and diuers against conscience cōstrained to recant, and in conclusion, neuer a good man almost in all the Realme but suffered something during all the time of this bloudy persecution: after all this (I say) now we are come at length (the Lord be praysed) to the 17. day of Nouember, which day as it brought to the persecuted members of Christ, rest from theyr carefull mourning, so it easeth me somewhat likewise of my laborious writing, by the death I meane of Queene Mary. Who being long sicke before vpon the sayd xvij. day of Nouember, in the yeare aboue sayde, [...] 17. Q Mary [...]. Q Elizabeth beginneth her [...]. The maner of Q. Maryes death. about 3. or 4. a clocke in the morning, yelded her life to nature, and her kingdome to Queene Elizabeth her sister.

As touching the maner of whose death, some say that she dyed of a Tympany, some by her much sighing before her death, supposed she dyed of thought & sorow. Wherevpon her Counsell seing her sighing, & desirous to know the cause, to the ende they might minister the more readye consolation vnto her, feared, as they sayd, that she took ye thought for the kinges Maiesty her husband, which was gone from her. To whom she answering againe: In deed (sayd she) that may be one cause, but that is not the greatest wound that pearseth my oppressed minde: but what that was she would not expresse to them.

Albeit, afterward she opened the matter more plainly to M. Rise and Mistres Clarentius (if it be true that they tolde me, whiche hearde it of M. Rise himselfe) who then being most familiar with her, & most bold about her, tolde her that they feared she took thought for king Philips departing from her.Q. Mary [...] [...]ought [...] the losse [...] Calice. Not that onely (sayde she) but when I am dead & opened, you shall find Calice lying in my hart. &c. And here an end of Queene Mary, and of her persecution.

More Eng [...] bloud [...] in Q Maryes [...], then [...] was in [...] her.Of which Queene this truely may be affirmed & left in story for a perpetual memorial or Epitaph for al kings and Queenes that shal succeed her to be noted, that before her neuer was readde in story of any King or Queene of England since the time of king Lucius, vnder whome in time of peace, by hanging, heading, burning, and prisoning: so much Christian bloud, so many Englishmens liues were spilled within this Realme, as vnder the sayd Queene Mary for the space of foure yeres was to be sene, and I beseech the Lord neuer may be sene hereafter.

❧A briefe declaration, shewing the vnprosperous successe of Queene Mary in persecuting Gods people, and how mightily God wrought agaynst her in all her affayres.

NOw, for so much as Queene Mary, during all the time of her reigne, was suche a vehement Aduersary and Persecutour agaynst the sincere Professours of Christ Iesus and his Gospell:The raygne [...] Queene [...]ary now [...] it was [...] to her r [...]lme to her [...] in al [...] for the which there be many which do highly magnify & approue her doinges therein, reputing her Religion to be founde and Catholicke, and her proceedinges to be most acceptable and blessed of almighty God: to the intēt therfore: that all men may vnderstande, howe the blessing of the Lorde God did not onely not proceed with her proceedings, but cōtrary, rather how his manifest displesure euer wrought agaynst her, in plaguing both her and her Realme, and in subuerting all her counselles and attemptes, whatsoeuer she tooke in hand: we will bestow a litle time therein, to perpend and suruey the whole course of her doinges and [...]heuaunces: and cōsider what successe she had in the same. Which being well considered, we shall finde neuer no reigne of any Prince in this Land, or any other, whiche had euer to shew in it (for the proportion of time) so many arguments of Gods great wrath & displesure, as was to be sene in the reigne of this Queene Mary, whether we behold the shortnes of her time,Q Mary [...] had [...] any [...] about. or the vnfortunate euent of all her purposes? who seemed neuer to purpose any thing that came luckely to passe, neither did any thing frame to her purpose what so euer she tooke in hande touching her owne priuate affayres.

Of good kinges we read in the Scripture, in shewing mercy and pity, [...] in seeking Gods will in his word, & subuerting the monumentes of Idolatry, howe God blessed theyr wayes encreased theyr honours, and mightely prospered all their proceedinges: as we see in king Dauid, Salomon, Iosias, Iosaphath, Ezechias, with such other. Manasses made the streetes of Hierusalem to swimme with the bloud of his subiects▪ but what came of it the text doth testify.

Of Queene Elizabeth, whiche nowe raigneth among vs, this we must needes say, which we see, that she in sparing the bloud, not onely of Gods seruauntes,Comparison betweene the raigne of Q. Mary and Queene Elizabeth. but also of Gods enemies, hath doubled now the raygne of Queene Mary her sister, with such aboundance of peace and prosperitie, that it is hard to say, whether the realme of England felt more of Gods wrath in Queene Maryes tyme, or of Gods fauour and mercy in these so blessed & peaceable dayes of Queene Elizabeth.

Gamaliell speaking his minde in the Counsaile of the Phariseis concerning Christes religion, gaue this reason,Gamaliels reason. Actes. 5. that if it were of God, it should continue, who soeuer sayd nay: If it were not, it could not stand. So may it be sayde of Q. Mary and her romishe Religion, that if it were so perfect and Catholicke as they pretend, and the contrarye fayth of the Gospellers were so detestable and hereticall as they make it, how commeth it then, that this so Catholicke a Queene, suche a necessarye piller of his spouse hys Church, continued no longer, till shee had vtterly rooted out of the land this hereticall generation? Yea how chanced it rather, y• almightye God, to spare these poore heretickes, rooted out Q. Mary so soone from her throne, after she had reigned but onely v. yeares and v. monthes?

Now furthermore, howe God blessed her wayes and endeuours in the meane tyme,Q. Mary prospered so long as she went not against the Lord. while shee thus persecuted the true seruauntes of God, remayneth to bee discussed. Where first this is to be noted, that when shee first began to stand for the title of the Crowne, and yet had wrought no resistance agaynst Christ and his Gospell, but had promised her fayth to the Suffolke men,Q. Maryes promise to the Gospellers broken. to mayntayn the religion left by king Edward her brother, so long GOD went with her, aduaunced her, and by the meanes of the Gospellers brought her to the possession of the Realme. But after that she breaking her promise with God & man began to take part with Steuen Gardiner, and had geuē ouer her supremacie vnto the pope, by and by Gods blessing left her, neyther did any thing wel thriue with her afterward during the whole time of her Regiment.

For first incontinently the fayrest and greatest ship she had, called great Harry, was burned:The ship called the great Harry burned. suche a vessell as in all these partes of Europe was not to be matched.

Then would she needes bring in king Philip, and by her straunge maryage with him,Q. Maryes maryage with a straunger. Q Mary disappoynted of her purpose in Crowning king Phillip. Q. Mary stopped of her will in restoring Abbey landes, make the whole realme of England subiect vnto a straunger. And all yt notwtstanding, either that she did or was able to doe, she coulde not bring to passe to set ye crowne of England vpon hys head. With king Phillip also came in the Pope and his popishe Masse: wt whom also her purpose was to restore agayn ye Monkes and Nunnes vnto theyr places, neyther lacked there all kind of attemptes to the vttermost of her ability: & yet therin also God stopt her of her wil, that it came not forward. After this, what a dearth happened in her tyme here in her land? the like whereof hath not lightly in England bene seene, in so much that in sundry places her poore subiects were fayne to feed of accornes for want of Corne.

Furthermore, where other kinges are wont to bee renowmed by some worthy victory and prowes by them achieued,The victory of K. Edward. 6. in Scotland. let vs now see what valiaunt victory was go [...]en in this Queene Maryes dayes. King Edward the vi. her blessed brother, how many rebellions did hee suppresse in Deuonshyre, in Northfolke, in Oxfordshyre, & els where?The ill lucke of Q. Mary in losing of Calice. what a famous victorye in hys time was gotten in Scotlād, by ye singular working (no doubt) of Gods blessed had rather then by any expectation of man? K. Edw. the thyrd (which was the xi. K. frō ye conquest) by princely puissance purchased Calice vnto Englād,The 11. king of the Conquest got Calice, and the 11. agayne after him lost it which hath bene kept english euer since, til at length came Quene Mary, ye xi. likewise from the sayd K. Edward, which lost Calice frō England agayne: so that the winninges of this Queene wer very small: what the losses were, let other men iudge.

Hetherto the affayres of Queene Mary haue had no great good successe, as you haue heard.The ill lucke of Queene Mary in her childebyrth. But neuer worse successe had any woman, thē had she in her childbyrth. For seing one of these two must needes be granted, that either she was with child or not with child, if she were wt child & did trauaile, why was it not seene? if shee were not, howe was al the realm deluded? And in the meane while where were all the praiers, ye solemne processions, ye deuout masses of the Catholicke Clergy? why did they not preuayle with God, if theyr Religion were so godly as they pretēd? If theyr Masses Ex opere operato be able to fetche Christe from heauen, and to reach down to Purgatory, how chā ced then they could not reach to the Queenes chamber, to helpe her in her trauayle, if she had ben with child in deed? if not, howe then came it to passe, that all the Catholicke Church of England did so erre, & was so deeply deceiued? Queene Mary, after these manifold plagues and correctiōs, which might sufficiētly admonish her of Gods disfauour [Page] prouoked agaynst her, would not yet cease her persecution, but stil continued more and more to reuenge her Catholicke zeale vpon the Lordes faithfull people, setting f [...]e to theyr poore bodyes by dosens and halfedosens together. Wherevpon Gods wrathfull indignation increasing more and more agaynst her, ceased not to touche her more neare with priuate misfortunes and calamities. For after that he had taken from her the fruit of children (whiche chiefly and aboue all thinges she desired) then he bereft her of that,Q Mary left desolate of king Phillip her husband. which of all earthly thinges should haue bene her chiefe stay of honor, and staffe of comfort, that is, withdrew from her the affectiō and company euen of her owne husband, by whose mariage she had promised before to her selfe whole heapes of such ioy & felicity: but now the omnipotent gouernour of all thinges so turned the wheele of her owne spinning agaynst her, that her high buildinges of such ioyes & felicities, came all to a Castle come downe, her hopes being confounded, her purposes disappointed, and she now brought to desolation: who semed neither to haue the sauour of God, nor the harts of her subiectes, nor yet the loue of her husband:The ill lucke of Q Mary with her husband. who neither had fruite by him while she had him, neither could now enioy him whō she had maryed, neither yet was in liberty to mary any other whom she might enioy. Marke here (Christian Reader) the wofull aduersity of this Queene, and learne withall, what the Lord can do when mans wilfulnes will needes resist him, and will not be ruled.

At last, when all these fayre admonitions would take no place with the Queene, nor moue her to reuoke her bloudy lawes,The finall ende and death of Q. Mary. nor to stay the tyranny of her Priestes, nor yet to spare her owne Subiectes, but that the poore seruauntes of God were drawne dayly by heapes most pitifully as sheepe to the slaughter, it so pleased the heauenly Maiesty of almighty God, when no other remedy would serue, by death to cut her of, which in her life so litle regarded the life of others: geuing her throne, which she abused to the destruction of Christes Church and people, to an other who more tēperatly and quietly could guid the same, after she had reigned here the space of fiue yeares and fiue monethes.Q. Mary raygne [...] 5. yeares & 5. monethes▪ The shortnes of Queene Maryes raigne noted. The shortnes of which yeares and reigne, vnneth we finde in any other story of King or Queene since the Conquest or before (being come to theyr own gouernment) saue onely in king Richard the thyrd.

And thus much here, as in the closing vp of this story, I thought to insinuate, touching the vnlucky and ruefull r [...]ign of queene Mary: not for any detraction to her place and state royall,An admonition [...] Christian rulers. wherunto she was called of the Lord, but to this onely intēt and effect, that forsomuch as she would needes set her selfe so confidently to woorke and striue agaynst the Lord and his proceedings, all readers & rulers not only may see how ye Lord did work agaynst her therfore, but also by her may be aduertised & learn what a perillous thing it is for men and women in authority, vpon blind zeale & opinion, to styrre vp persecution in Christes Church, to the effusion of Christian bloud, least it proue in the end with them (as it did here) that while they think to persecu [...]e hereticks, they stumble at the same stone as dyd the Iewes in persecuting Christ and his true members to death, to theyr owne confusion and destruction.

*The seuere punishment of God vpon the persecutours of his people and enemyes to his word, with such also as haue bene blasphemers, contemners, and mockers of his Religion.

LEauing now Queene Mary, being dead and gone, I come to them whiche vnder her were the chiefe Ministers and doers in this persecution,A treatise of Gods seuere punishment aagaynst c [...]ell p [...]secutors, and enemyes to his [...] De [...]. lib. 13. the Byshops (I meane) and Priestes of the Clergy, to whō Queene Mary gaue all the execution of her power, as did Queene Alexandra to the Phariseis after the tyme of the Machabees. Of whom Iosephus thus writeth: Ipsa solum nomen regium ferebat, caeterum omnem regni potestatem Pharisaei possidebant. That is: She onely reteyned to her selfe the name and title of the kingdome, but all her power, she gaue to the phariseis to possesse. &c. Touching which Prelates and Priestes, here is to be noted in lyke sorte the wonderfull and miraculous prouidence of almighty GOD, which as he abridged the reigne of theyr Queene, so he suffered them not to escape vnuisited: first beginning with Stephen Gardiner the Archpersecutour of Christes Church, whom he tooke away about the middest of the Queenes reigne. Of whose poysoned lyfe and stincking end,The death of Stephen Gardiner read before pag 1786. forsomuche as sufficient hath bene touched before. pag. 1786. I shall not need here to make any newe rehearsall therof.

After him dropped other awaye also, some before the death of Queene Mary, and some after, [...] S. Dauids. as Morgan Byshop of S. Dauids, who sitting vppon the condemnation of the blessed Martyr bysh. Farrar, and vniustly vsurping his rowm, not long after was stricken by Gods haue after such a strange sort, that his meate would not go down but rise & pycke vp agayne, somtyme at his mouth, sometyme blowne out of his nose most horrible to beholde, & so he continued till his death. Where note moreouer yt when Mayster Leyson being then Sheriffe at Byshop Farrars burning, had fet away the cattell of the sayde Byshoppe,A note of [...]. from his seruauntes house called Matthewe Harbottell, into his owne custody, the cattell comming into the Sheriffes ground, diuers of them would neuer eate meate but lay bellowing and roaring, and so dyed.

This foresayd Byshoppe Morgan aboue mentioned, bringeth me also in remembraunce of Iustice Morgan,Iustice Morgan [...] with [...]. D Dunning [...] Chauncel [...]our, [...] wi [...] sodaine [...]ath. who sate vpon the death of the Lady Iane, & not long after the same, fell mad and was bereft of his wittes, & so died, hauing euer in his mouth, Lady Iane, Lady Iane. &c.

Before the death of Queene Mary, dyed Doct. Dunning the bloudy and wretched Chauncellour of Norwich who, after he had most rigorously condēned and murthered so many simple and faythfull Sayntes of the Lord, cō tinued not longe himselfe, but in the middest of his rage in Queene Maryes dayes dyed in Lincolnshyre being sodaynly taken (as some say) sitting in his chayre.

The like sodayne death fel also vpon Berry Commissary in Northfolke,The sodayne death of Berr [...]y a Cōmissary in Northfolke. who (as is before shewed in the story of Thomas Hudson) foure dayes after Queene Maryes death, when he had made a great feast, and had one of hys concubines there, comming home from the Church after Euensong, where he hadde ministred Baptisme the same tyme, betweene the Churchyard and his house, sodeinly fell downe to the ground with a heauy grone, and neuer styrred after, neither shewed any one token of repentance.

What a stroke of Gods hand was brought vppon the cruell persecutour of the holy and harmeles sayntes of the Lord, Byshop Thornton, Suffragan of Douer,Gods stroke vpon D. Thornton Byshop or Suffragan of Douer. who after he had exercised hys cruell tyranny vpon so many Godly men at Canterbury, at length comming vppon a Saterday from the Chapter house at Caunterbury to Borne, & there vpon sonday following, looking vpon his mē praying at the bowles, [...]ell sodēly in a Palsey, and so had to bed was willed to remember God, Yea, so I doe (sayd he) and my Lord Cardinall to. &c.

After hym succeeded an othher Byshop or Suffragan ordayned by the foresayd Cardinall. It is reported that he had bene Suffragan before to Boner,An other [...] he had [...] the Car [...]inall [...] bless [...]. who not [...] after was made Bysh. or Suffragan of Douer, brake his necke fallyng downe a payre of stayres in the Cardinals chāber at Grenewich, as he had receiued the Cardinals blessing.

Among other plentifull and sondrye examples of the Lordes iudgement and seueritie practised vpon the cruell persecutors of hys people, that is not the least that followeth, concerning the story of one William Fenning, ye effect and circumstance of which matter is this.

Iohn Cooper, of the age of 44. yeares, dwelling at Watsam in the County of Suffolke, beyng by science a Carpenter, a man of a very honest report & a good housekeeper, a harbourer of straungers, that trauayled for conscience, and one that fauoured Religion, and those that were religious, he was of honest conuersation and good lyfe hating all popish and papisticall trash.

This man being at home in his house, there came vnto hym one William Fenning, a seruing man dwellyng in the sayd Town of Watsam, and vnderstanding that the sayd Cooper had a couple of fayre Bullockes, did desire to buy them of hym, whiche Cooper told hym that hee was loth to sell them, for that hee had brought them vp for hys owne vse, and if he shoulde sell them, he then must be compelled to buy other and that he would not do.

When Fenning saw he could not get them (for he had often assayed the matter) he sayd he woulde sit as much in his light, and so departed, and wēt and accused him of high treason. The words he was charged with wer these: how he should pray that if God would not take away Queene Mary, that then he should wishe the Deuill to take her away. Of these wordes did this Fenning charge him before sir Henry Do [...]ell knight (vnto whome he was caryed by M. Timperley of Hinchlesā in Suffolke, & one Grimwood of Lowshaw Cōstable) which words Cooper sta [...] ly denyed: & sayd he neuer spake them, but that coulde not helpe.

Notwithstanding he was arrayned therfore at Berry before sir Clement Higham, at a Lent assise, and there this Fenning brought two noughty menne that witnessed the speaking of the foresayd wordes, whose names were Richard White of Watsam, and Grimwood of Higham, [Page] in the sayd Countie of Suffolke. Whose testimonies were receiued as truth, although this good man Iohn Cooper had said what he could to declare himselfe innocent therein, but to no purpose God knoweth. For his life was determined, as in the ende appeared by sir Clement Hyghams woordes, who said he should not escape, for an example to all heretickes, as in deede hee throughly performed. For immediatly he was iudged to be hanged, drawn, and quartered, which was executed vpon him shortly after, to the great griefe of manye a good heart. Heere good Cooper is bereft of his life, and leaues behinde him aliue his wife and 9. children with goodes and cattell, to the value of 3. hundred markes, the which substance was al taken away by the sayd sir Henry Doyel Sheriffe, but his wife & pore children left to the wide world in their cloathes, and suffered not to enioy one pennie of that they had sore laboured for, vnlesse they made frendes to buy it with money, of the sayd Sheriffe so cruel and greedy was he and his officers vpon such things as were there left.

Wel, now this innocēt man is dead▪ his goods spoiled, his wife and children left desolate and comfortlesse, and all things is hushte, and nothing feared of any parte, yet the Lord who surely doth reuenge the guiltles bloud, would not stil so suffer it,The Iudgement of God vpon Grimwood. but began at the length to punish it him selfe. For in the haruest after, the sayde Grimwood of Hitcham one of the witnesses before specified, as hee was in his labour staking vp a goffe of corne, hauing hys health, and fearing no pearill: sodenly his bowels fell out of hys body, and immediately most miserably he died: suche was the terrible Iudgement of God, to sh [...]we his displeasure against this bloudy act, and to warne the rest by these hys iudgements to repentance. The Lorde graunt vs to honour the same for his mercies sake. Amen.

This foresaid Fenning, who was the procurer of this tyrannie against him, is yet aliue, and is nowe a minister, which if he be, I pray God he may so repent that fact, that he may declare himselfe hereafter, such a one as may well aunswere to his vocation accordingly.

But since we haue heard that he is no chaungeling but continueth still in his wickednes, & therfore presented before the woorshipfull Mayster Humerston Esquire and Iustice of Peace & Coram for that he had talke with some of his friendes (as he thoughte) how many honest women (to their great infamy) were in the Parish of Wensthaston wherein he is now Ui [...]are resident, wherfore he was commaunded the next sonday ensuing, to aske all the Parish forgiuenes vpō his knees openly in seruice tyme, which he did in Wensthaston Church beforesayd, & moreouer the abouesayd Fenning is reported, to be more lyke a shifter then a Minister.

To these examples also may be added ye terrible iudgment of God vpon the Parson of Crondall in Kent, who vpon Shrouesonday hauing receiued the Popes Pardon from Cardinal Poole, came to his Parish, and exhorted ye people to receiue the same, as he had done himselfe: saying yt he stoode now so cleare in cōscience as whē he was first borne,A terrible example of Gods seuere punishment vpon one Nightingall Parson of Crondall in Kent. & cared not now if he should dye the same houre in ye clearenes of conscience: whereupon being sodenly stricken by the hand of God, & leaning a little on the one syde, immediately shronke down in the Pulpit, & so was found dead, speaking not one word more. Read before pag. 1560.

Not long before ye death of Queene Mary dyed Doctour Capon Bishop of Salisbury. About the which tyme also followed the vnprepared death of Doctour Geffrey Chancellour of Salisbury, who in the midst of his buildings, sodainly being taken by the mighty hand of God, yelded his lyfe, which hadde so little pittye of other mens lyues before. Concerning whose crueltye partly mention is made before pag. 2055.D. Geffrey Chauncellour of Salisbury.

As touching moreouer this foresayde Chauncellour, here is to be noted, that he departing vpon a Saterday, ye next day before the same, he hadde appoynted to call before him .90. persons and not so fewe, to examine them by Inquisition, had not the goodnes of the Lord, and his tender prouidence, thus preuented him with death, prouiding for his poore seruauntes in tyme.

And now (to come from Priests to Lay men) we haue to finde in them also no lesse terrible demonstrations of Gods heauy iudgement vpon such as haue beene vexers and persecutours of his people.

Before in the story of M. Bradford .1624. mention was made of Maister Woodroffe, who being thē Sheriffe, vsed much to reioyce at the death of the poore Saints of Christ,M. Wood [...]fe a cruell Sheriffe, plagued. and so hard he was in his office, that when Mayster Rogers was in ye cart going toward Smithfield, and in the way his childrē wer brought vnto him, ye people making a laue for them to come: Maister Woodroffe bad the carmans head should be brokē for staying his cart. But what happened? He was not come out of his office the space of a weeke, but he was stricken by the sodaine hand of God,Read before pag. [...]624. The betrayer of George Eagles, plagued. the one halfe of his body in suche sorte yt he lay be nummed and bedred, not able to moue himself but as he was li [...]ted of other, and so contynued in that infirmity the space of 7. or 8. yeares tyll his dying day, pag. 1624.

Lykewise touching Rafe Lardyn the betrayer of George Eagles, it is thought of some, that ye sayd Rase afterward was attached himselfe, arraegned, and hanged.

Who being at the barre, had these woordes before the Iudges there, and a greate multitude of people. This is most iustly fallen vpon me (saythe he) for that he hadde betrayed the innocent bloud of a good & iust man George Eagles, who was here condemned in the time of Queene Maryes raygne thorough his procurment who sold hys bloud for a little money. Not much vnlyke stroke of these seuerally, was shewed vpon W. Swallow of Chemlford, & his wife, also vpon Rich. Potto, & Iustice Browne cruel persecutors of ye sayd George Egles, concerning whose story Reade before, pag. 2009.

Amonge other persecutours also came to our handes ye cruelty of one Maister Swingfield an Aldermans Deputye about Thamis streete, who hearing [...] Angelles wyfe, a midwyfe that kepte her selfe from their Popishe Church, to be at the labour of one Mistres Walter al crooked Lane ende▪ tooke three other with him, and besette the house about, and tooke her and caryed her to Boners officers, bigge with childe, 28. weekes gone, who layd her in Lollardes Tower, where as the same daye shee came in, thorough feare and a fall at her taking, she was deliuered of a man childe, & could haue no woman with her in that needefull tyme. Lying there 5. weekes, she was deliuered vnder suertyes by friendship, and Doctor Story hearing thereof charged her with fellony, and so sent her to Newgate. The cause was for that she had a womā at her house in her labour that dyed, and the child also, and so he charged her with their death.

But when Syr Roger Cholmley hearde her tell her tale, he deliuered her:Gods punishment vpon M. Swingheld and other which bewrayed one Angels wyfe. and not much more then 10. weekes after, if it were so long, dyed the sayd Maister Swingfield, and the other three that came to take her.

Because some there be, and not a few, which haue such a great deuotion in setting vp ye Popish Masse, I shal desire thē to marke well this story following. There was a certain Bailiffe of Crowlād in Lincolnshire named Burton,A story of Burton Bayliffe of Crowland, how he was plagued for setting vp Masse. who pretending an earnest frendship to the Gospel in king Edwards dayes, in outward shew at least (although inwardly he was a Papist or Atheist, and wel knowen to be a man of a wicked & adulterous life) set forth the kinges proceedinges lustely, till the time that king Edward was dead and Queene Mary placed quietly in her estate.

Then perceiuing by the first proclamation concerning Religion, how the world was lyke to turne, the Bailiffe turned his Religion likewise: and so he moued the Parish to shew themselues the Queenes friendes, & to set vp the Masse speedely. Neuertheles the most substauntiall of the Parish, marueling much at the Bailiffes inconstant lightnes, considering also his abominable lyfe, and hauing no great deuotion vnto his request: knowing moreouer that their duty & frendship to the Queene stoode not in setting vp ye Masse, spared to prouide for it, as lōg as they might: but the Bailiffe called on them still in the Queenes name.

At last, when he saw his wordes were not regarded, & purposing to wynne his spurres by playing the man in ye Masses behalfe and the Queenes, he got him to the church vpon a sunday morning, & when the Curate was beginning the Englishe seruice, according to the Statute secte forth by King Edward the vj. the Bailiffe commeth in a great rage to the Curate & sayth: Syrrha will you not say Masse? buckle your selfe to Masse you knaue, or by Gods bloud I shall sheathe my dagger in your shoulder. The poore Curate for feare fetled himselfe to Masse.

Not long after this, the Bailiffe rode from home vpō certaine busines, accompanyed with one of his neighbors and as they came ryding togeather vpon the Fennebanke homeward agayne,Burton earnest in se [...]ing vp the Masse. a Crow sitting in a willow tree tooke her flighte ouer hys head, singing after her woonted note, knaue, knaue, & withall let fall vpon his face, so that her excrements ran from ye top of his nose down to his beard.

The poysoned sent & sauour whereof so noyed his stomacke, that he neuer ceased vomiting vntil he came home, wherwith his hart was so sore & his body so distempered: that for extreme sicknes he got him to bed, and so lying, he was not able for the stincke in his stomacke and paynefull vomiting, to receaue any reliefe of meate or drinke, but cryed out still, sorowfully complayning of that stincke, & [Page] with no smal othes, cursing the Crow that had poysoned him. To make short, he continued but a fewe daies, but wt extreme paine of vomiting and crying, he desperately died without any token of repentance of his former life.

The stinking death of a Popish Massemonger. Reported and testified for a certaintie, by diuers of his neighbours, both honest and credible persons.

Of Iames Abbes Martyr, ye heard before. In the time of whose Martyrdom, what befell vppon a wicked railer against him,Of the Martyrdome of Iames Abbes, read before, pag. 1683. now ye shall further vnderstand. Wherby all such railing persecutors may learne to feare Gods hand, and to take heede, howe or what they speake againste his seruaunts. As this Iames Abbes was led by the sheriffe toward his execution, diuers poore people stood in yt way, and asked their almes.A story to be noted of all rayling persecutours. He then hauing no money to geue them, and desirous yet to distribute some thing amongest them, did pull off all his apparell sauing hys shirt, & gaue the same vnto them, to some one thing, to some an other: in the geuing wherof he exhorted them to be strong in the Lord, and as faithful followers of Christ, to stand stedfast vnto the truthe of the Gospell, which hee (through Gods helpe) would then in their sight seale and confirme wt hys bloud. Whiles he was thus charitably occupied, and zealously instructing the people, a seruaunt of the Sheriffes going by & hearing him, cried out aloude vnto them, and blasphemously sayd,The Shrieffes seruaunt vyly rayling agaynst Iames Abbes. beleue him not good people. He is an hereticke and a mad man, out of his wit: beleue him not, for it is heresy that he saith. And as the other continued in his godly admonitions, so did thys wicked wretche still blowe foorthe his blasphemous exclamations vntill they came vnto the stake where he should suffer. Unto ye which this constant Martyr was tied, & in the ende cruelly burned, as in his storie more fully is already declared.

A fearefull example of Gods righteous iudgment against the Sheriffes seruaunt rayling agaynst Iames Abbes.But immediatly after the fire was put vnto him (such was the fearfull stroke of Gods iustice vpon this blasphemous railer) that he was there presently in the sight of all the people, stricken with a frenesy, wherewith he had before mooste railingly charged that good Martyr of God, who in this furious rage and madnesse, castinge off hys shoes, with all the rest of his cloathes, cried out vnto the people, and sayde: Thus did Iames Abbes the true seruaunt of God, who is saued, but I am damned. And thus ranne hee rounde about the Towne of Burie, still crying out that Iames Abbes was a good man and saued, but he was damned.

The Sheriffe then being amazed, and caused him to be taken & tied in a darke house, and by force compelled hym againe to put on his cloathes, thinking thereby wythin a while to bring him to some quietnes. But he (all that notwithstanding) as soone as they were gone, continued his former raging: and casting of his cloathes, cried as he did before: Iames Abbes is the seruant of God and is saued, but I am damned.

At length he was tied in a carte, & brought home vnto his Maisters house, and wythin halfe a yeare or thereaboutes,Example how Popery bringeth to desperation. he being at the poynt of death, the priest of the parish was sent for: who comming vnto him, brought wyth him the Crucifixe, and theyr houseling host of the aultare. Which geare when the poore wretch sawe, he cried oute of the Priest, and defied all that baggage, saying yt the Priest wyth suche other as he was, was the cause of his damnation, and that Iames Abbes was a good man, and saued. And so shortly after he died.

Clarke hanged himselfe.Clarke an open enemie to the Gospell and all Godly preachers, in king Edwards daies hanged him self in the Tower of London.

The sodaine death of Troling Smith. Dale the Promotor eaten with lyee. Coxe the Promotor sodainely dyed.The great and notable papist called Troling Smith, of late fell downe sodenly in the streete and died.

Dale the Promoter was eaten into his body wt Lice, and so died, as it is well knowen of manye, and confessed also by his fellow Iohn Auales, before credible witnesse.

Coxe an earnest protestant in king Edwardes dayes, and in Quene Maries time a papist and a Promoter, going wel and in health to bed (as it seemed) was deade before the morning. Testified by diuers of the neighbours.

Alexander the Keeper of Newgate, a cruell enemie to those that lay there for Religion,Alexander the cruell keeper of Newgate, dyed a rotten death. died very miserably, being so swollen yt he was more like a monster then a man, and so rotten within, that no man could abide the smell of him. This cruell wretch, to hasten the poore lambes to the slaughter, would go to Boner, Story, Cholmley, & other, crying out: rid my prison, rid my prison: I am too muche pestered with these heretickes.

The sonne of ye saide Alexander called Iames, hauing left vnto him by his father great substaunce, within three yeres wasted al to nought:The sodaine death of Iames Alexanders sonne. And whē some marueled how he spent those goodes so fast: O sayde he, euill gotten, euill spent: and shortly after as hee went in Newgate market, fell downe sodenly, and there wretchedly died.

Iohn Peter, sonne in lawe to this Alexander,Iohn Peter Alexanders sonne in lawe, rotted away. an horrible blasphemer of God, & no lesse cruell to the said prisoners, rotted away, and so most miserably died. Who commonly when he woulde affirme any thing, were it true or false, vsed to say: If it be not true, I pray God I rotte ere I die. Witnesse the Printer heereof, with diuers other.

With these I mighte inferre the sodeine death of Iustice Lelond persecutor of Ieffray Hurst,Iustice Lelond per [...]ecutour p [...]agued. Robert Baulding persecutor. mentioned before, pag. 2076.

Also the death of Robert Baulding stricken wt Lightning at the taking of William Seamen, whereuppon hee pined away and died: the storie of the which W. Seaman, see pag. 2035.

Likewise the wretched end of Beard the promoter.Beard the Promotor. Robert Blomfield persecutor. The iudgement of God vpon Iohn Roc [...] wood Lady Honor, and George Bradway persecutors in Calice. Richard Long drowned himselfe. The iust punishmēt of God vpō Syr Rafe Ellerker persecutor. The sodaine death of D. Foxford. Pau [...]er a persecutor hanged himselfe.

Moreouer, the consuming away of Rob. Blomfielde, persecutor of William Browne, specified pag. 2065.

Further, to returne a little backewarde to king Henries time, here might be induced also the example of Ihon Rockewoode, who in his horrible ende, cried all to late, wt the same woordes which he had vsed before in persecuting Gods poore people of Calice, pag. 1055.

Also the iudgement of God vpon Lady Honor a persecutor, and of George Bradway a false accuser, both bereft of theyr wittes, page. 1227.

And what a notable spectacle of Gods reuengyng iudgement, haue wee to consider in Syr Rafe Ellerker, who as hee was desirous to see the heart taken out of Adam Damlyp, whom they most wrongfully put to death: so shortly after the sayd Syr Rafe Ellerker being slaine of the Frenchmen, they all too mangling him, after they had cutte off hys priuie members, woulde not so leaue hym, before they myght see hys heart cutte oute of hys bodye, pag. 1229.

Doctor Foxlorde, Chauncellor to bishop Stokesley, a cruell persecutor, died sodeinly, read pag. 1055.

Pauier or Pauie, Towne Clearke of London, and a bitter enemie to the Gospell, hanged him selfe, pag. 1055.

Steuen Gardiner hearing of the pitiful end of Iudge Hales after he had drowned himself, taking occasiō thereby, called the following and professiō of the Gospel a doctrine of desperation. But as Iudge Hales neuer fell into that inconuenience before hee had consented to Papistrye: so who so well considereth the ende of Doctour Pendleton (which at hys death ful sore repented that euer he had yeelded to the doctrine of the Papists, as he did) and likewise the miserable ende of the moste parte of the Papistes besides, and especially of Steuen Gardiner him selfe, who after so longe professinge the doctrine of Papistrie, when there came a Bishop to him in his deathbed,The stinking end of Stephen Gardiner proueth Popery and not the Gospell to be the doctrine of desperaration. Gods iust stroke vpon Iohn Fisher B. of Rochester, and Syr Thomas More. and put him in remembraunce of Peter denying his Maister, he aunswearing againe, sayd: that he had denied with Peter, but neuer repented with Peter, and so both stinckingly & vnrepentantly died: will say, as Steuen Gardiner also hym selfe gaue an euident exāple of the same, to all men to vnderstand that Poperie rather is a doctrine of desperation, procuring the vengeaunce of almighty God to them that wilfully do cleaue vnto it.

Iohn Fisher Bishop of Rochester, and Syr Thomas More, in Kyng Henryes time, after they hadde brought Iohn Frith, Baifield, and Baynham, and diuers other to theyr death, what great reward wanne they therby with almighty God? Did not the sworde of Gods vengeaunce light vpon their owne neckes shortly after, and they them selues made a publicke spectable at the tower hil, of bloudy deathe, which before had no compassion of the liues of others? Thus ye see the saying of the Lord to be true:2. Mach. 3. Hee that smiteth with the sword, shall pearish with the sword.

So was Heliodorus in the old time of the Iewes plagued by Gods hand in the Temple of Hierusalem.Of Valerianus read before pag. 74.

So did Antiochus, Herode, Iulian, Ualerianus the Emperour, Decius, Maxentius, with infinite others, after they had exercised theyr crueltye vppon Gods people, feele the like striking hand of God them selues also, in reuenging the bloud of his seruaunts.

And thus much concerning those persecutors, as well of the Clergy sort, as of the laity, which were stricken, and died before the death of Quene Mary. With whom also is to be numbered in the same race of persecuting Byshops, which died before Quene Mary, these bishops folowing.

Bishops.

Coates Bishop of Westchester.

Parfew Bishop of Harford.

Bishops that dyed before Q. Mary.

Glinne Bishop of Bangor.

Brookes Bishop of Glocester.

King Bishop of Tame.

Peto Elect of Salisburie.

Day Bishop of Chichester.

Holyman Bishop of Bristow.

[Page]Now after the Queene immediately followed, or rather waighted vpon her, the death of cardinal Poole, who the next day departed: Of what disease, although it be vncertaine to many, yet to some it is suspected that hee tooke some Italian Physicke, which did him no good. Then folowed in order.

Bishops.

Iohn Christopherson B. of Chichester.

Hopton B. of Norwich.

Byshops t [...]t dyed [...] Q. Mary.

Morgan B. of S. Dauids.

Iohn White B. of Winchester.

Rafe Baine B. of Lichfield and Couentrie.

Owen Oglethorpe B. of Carlile.

Note that B. Tonstall i [...] Q Maryes tyme was no great bloudy persecutour.

For Maister Russell a Preacher was before him, and D. [...] his Chauncellour would haue had him examimined more particularly.

The Bishop stayed him, saying: hetherto we haue had a good report among our neighbours: I pray you bring not this mans bloud vpon my head. A note of D. Weston.

Cuthert Tonstall B. of Durham.

Thomas Rainolds elect of Herford, after hys depriuation died in prison.

Besides these Bishops aboue named, first died at the same time.

D. Weston Deane of Westminster, afterwarde Deane of Windsore, chiefe disputer against Cranmer, Ridley, and Latimer.

M. Slerhurst, maister of Trinitie colledge in Oxforde, who died in the Tower.

Seth Holland deane of Worcester, and Warden of Alsoule Colledge in Oxforde.

William Copinger, Monke of Westminster, who bare the great Seale before Steuen Gardener, after the death of the sayde Gardener, made him selfe Monke in the house of Westminster, and shortly after, so fell madde, and died in the Tower.

Doctor Steward Deane of Winchester.

¶To beholde the woorking of Gods iudgements, it is wonderous. In the first yeare of Quene Marie, when the Clergy was assembled in the Conuocation house, and also afterwarde, when the Disputation was in Oxford against Doctor Cranmer, Ridley, and Latimer, he that had seene then Doctor Weston the Prolocutoure in his ruffe, howe highly he tooke vpon him in the Schooles, and how stoutly he stoode in the Popes quarell against simple and naked truth, full litle would haue thought, and lesse did he thinke him self (I dare say) that his glory and lofty lookes shoulde haue bene brought downe so soone, especiallye by them of hys owne Religion, whose part he so doughtely defended. But such is the rewarde and ende commonly of them, who presumptuouslye oppose them selues to striue against the Lord, as by the example of this Doctorly prolocutor right wel may appeare.D. Weston out of fauour with the Papists. For not long after the disputation aboue mentioned, against Bishop Cranmer and hys fellowes, God so wrought against the sayd Doctour Weston, that hee fell in great displeasure wyth Cardinall Poole and other Bishops, because hee was vnwilling to geue vp his Deanery and house of Westminster, vnto the Monkes and religious men, whom in deede he fauoured not, although in other things he maintained the Churche of Rome. Who notwithstanding, at last through importunate sute, gaue vp Westminster, & was deane of Windsore: Where not long after, he was apprehended in adulterie,D. Weston taken in adultry D. Weston appe [...]led to Rome. and for the same, was by the Cardinall put from all hys spirituall liuings.

Wherefore he appealed to Rome, and purposed to haue fledde out of the Realme, but was taken by the way, and committed to the Tower of London, and there remained vntill Queene Elizabeth was proclaimed Queene, at whych time he being deliuered, fell sicke and dyed. The common talke was,The death of Doctour Weston. that if he had not so sodēly ended his life, hee woulde haue opened and reuealed the purpose of the chiefe of the Cleargy, meaning the Cardinall, whyche was to haue taken vp K. Henries body at Windsore, and to haue burned it. And thus much of doctor Weston.

The residue that remained of the persecuting Clergy, and escaped the stroke of deathe, were depriued, and committed to prisones: the Catalogue of whose names heere followeth.

In the Tower.

Nicholas Death, Archbishop of Yorke, and Lord Chauncellour.

Thomas Thurlby B. of Ely.

Catholicke Bishops after Q. Mar [...]es death depriued & imprisoned.

Thomas Watson B. of Lincolne.

Gilbert Burne B. of Bath and Welles.

Richard Pates B. of Worcester.

Troublefield B. of Exetor.

Iohn Fecknam Abbot of Westminster.

Iohn Boxal Deane of Windsore and Peterborough.

Of Dauid Poole B. of Peterborough, I doubte whether he was in the Tower, or in some other prisone.Note that some of these Bishops afterward through the goodnes of Q. Elizabeth were dispersed and suffered to be kept in their friendes houses.

Ran away.

Goldwell B. of S. Asse.

Maurice Elect of Bangor.

Edmunde Boner B. of London, in the Marshalsea.

Thomas Wood B. Elect, in the Marshalsea.

Cutbert Scothish. of Chester, was in the Fleete, from whence he escaped to Louane, and there died.

In the Fleet.

Henry Cole Deane of Paules.

Iohn Harpesfield Archdeacon of London, and Deane of Norwich.

Nicholas Harpesfield Archd. of Cant.

Anthony Draycot Archdeacon of Hūtington.

W. Chadsey Archdeacon of Midlesex.

¶Concerning which Doctour Chadsey here is to be noted,A note of Doct. Chadsey. 34. Articles of D. Chadsey. D. Chadsey subscribed to the reformed religion in King Edwardes time. that in the beginning of king Edwards raigne he recanted and subscribed to 34. Articles, wherein hee then fully consented and agreed with his owne hand wryting to the whole forme of doctrine approoued & allowed then in the church, as well concerning iustification by faith only, as also the doctrine of the two sacramentes then receaued, denying as well the Popes supremacie, transubstantiation, Purgatory, Inuocation of Saints, eleuation and adoration of the Sacrament, the sacrifice, & veneration of the Masse, as also all other like excrements of Popish superstition, according to the kings booke then set foorth.

Wherefore the more maruel it is, that he being counted such a famous and learned Clearke, would shew himselfe so fickle and vnstable in hys assertions, so double in hys doinges, to alter hys Religion according to time, and to maintein for truth, not what he thought best, but what he myght most safely defend. So long as the state of the lord Protectour and of hys brother stoode vprighte, what was then the conformitie of this D. Chadsey, hys owne Articles in Latine,D. Chadsey mutable and inconstant in his religion. wrytten and subscribed wyth hys owne hand, doe declare, which I haue to shewe, if he will denye them. But after the decay of the kings vncles, the fortune of them turned not so fast, but his Religion turned withall, and eftsoones he tooke vppon hym to dispute agaynste Peter Martyr, in vpholding Transubstantiation at Oxforde, which a little before with his owne hād wryting he had ouerthrowen.

After this ensued the time of Queene Mary, wherein doctor Chadsey to shew hys double diligence,The egernes of D. Chadsey in punishing the poore Martyrs. was so eger in his commission to sit in iudgement, & to bring poore mē to their death, that in the last yeare of Quene Mary when the Lord Chauncellor, Syr Thomas Cornwalles, Lorde Clinton, & diuers other of the Counsell had sent for hym by a special letter to repaire vnto London out of Essex, he wryting againe to the bishop of London, sought meanes not to come at the Counsels bidding, but to continue still in his persecuting progresse. The Copie of whose letter I haue also in my handes (if neede were) to bring foorth.

Mention was made not long before, of one William Mauldon, who in king Henries time suffered stripes and scourgings for confessing the veritie of Gods true religion. It happened in the first yeare of Queene Elizabeth,Wil. Mauldon Prentise with M. Hugh Apparry at Grenewich. that the sayd W. Mauldon was bound seruaunt with one named Maister Hugh Aparry then a wheat taker for the Quene, dwelling at Grenewich. Who being newly come vnto him, and hauing neuer a booke there to looke vpon, being desirous to occupie himself vertuously, loked about the house, and founde a Primer in English, whereon hee read in a winters euening. Whiles he was reading, there sat one Iohn Apowel that had ben a Seruing man, about 30. yeres of age, borne toward Wales, whom the said M. Hugh gaue meat and drink vnto, til such time as he could get a seruice. And as the foresayd William Mauldon read on the Booke, the sayde Iohn Apowell mocked hym after euery worde, with contrary gaudes and flouting wordes vnreuerently, in so muche that he coulde no longer abide him for grief of hart, but turned vnto him, and sayd: Iohn take heede what thou doest: Thou doest not mocke mee, but thou mockest God. For in mocking of his word, thou mockest hym: and thys is the word of God, though I be simple that read it: and therfore beware what thou doest.

Then Mauldon fell to reading agayne, and still hee proceeded on in hys mocking, and when Mauldon had redde certayne Englyshe Prayers, in the ende he redde, Lorde haue mercye vppon vs, Christe haue mercye vpon vs. &c.

And as Mauldon was reciting these wordes, the other with a start sodenly sayd: Lord haue mercy vpon me.

With that Mauldon tourned and sayde, what ailest [Page] thou Iohn?

He sayee, I was afraide.

Whereon wast thou afraide, said Mauldon?

Nothing now, sayd the other? and so he would not tel hym. After thys, when Mauldon and he went to bedde, Mauldon asked him whereof he was afraide?

He sayde, when you red Lord haue mercye vppon vs, Christ haue mercy vppon vs, me thought the haire of my head stoode vpright, wt a great feare which came vpon me.

Then sayd Mauldon: Iohn thou mayest see, the euill spirite could not abide that Christ should haue mercy vppon vs. Wel Iohn (said Mauldon) repent and amend thy life, for God will not be mocked. If we mocke and iest at his woord, he will punish vs.

Also you vse rebauldry woordes and swearing verye much: therfore for Gods sake Iohn amend thy life. So I will (sayd he) by the grace of God: I pray God I may. Amen said the other, with other words, and so went to bed.

On the next day, about 8. of the clocke in the morning, the foresaid Iohn came running downe out of his chamber in his shirt into the Hall, and wrasteled with hys mistresse as he would haue throwen her downe.A terrible example of Gods iudgement to be noted of all such as be contemners and mockers of God and his worde. Wherat she shriked out, and her seruauntes holpe her, and tooke hym by strength, and caried him vp vnto his bed, & bound him downe to his bed (for they perceiued plainely that he was out of his right minde.)

After that, as he lay, almoste day and night his toung neuer ceased, but he cried out of the deuill of hell, and hys woordes were euer stil: O the deuill of hell: now the deuill of hell: I would see the deuill of hell: thou shalt see the deuil of hel: there he was, there he goeth, with other words, but most of the Deuill of hell.

Thus he lay without amendment about 6. daies, that his maister and all his houshold was weary of that trouble and noyse. Then his maister agreed with the keepers of Bedlem, and gaue a peece of money, and sent hym thether. It seemeth that he was possessed with an euill spirit, from the which God defend vs all.

This is a terrible example to you that be mockers of the word of God: therfore repent & amend, lest the vengeance of God fall vpon you in like maner. Witnes heereof William Mauldon of Newington.

Gods punishm [...]n [...] vpon a young [...] of 12 yeares [...], blaspheming the Maiesty of God.The same William Mauldon chaunced afterwarde to dwel at a Towne 6. miles from London called Waltamstow, where his wife taught yong children to read, which was about the yeare of our Lorde 1563. and the 4. yeare of Queene Elizabeths raigne. Unto this schoole, amongest other children, came one Benfieldes daughter, named Dennis, about the age of twelue yeares.

As these children sate talking together, they happened among other talke (as the nature of children is, to be busy with many things) to fall in communication of God, and to reason among them selues, after their childish discretion, what he should be.

Whereunto some answered one thing, some an other. Among whom when one of the children had sayd, that he was a good olde father: the foresayd Denis Benfielde casting out impious woordes of horrible blasphemie: what he (sayd shee) is an olde doting foole.

What wretched and blasphemous wordes were these yee heare. Nowe marke what followed.

When William Mauldon heard of these abhominable woordes of the girle, hee willed his wife to correcte her for the same. Which was appoynted the nexte day to be done. But whē the next morow came, her mother would nedes send her to the market to London, the wenche greatly intreating her mother that she might not go, being marueilously vnwilling thereunto. Howebeit thorough her mothers compulsion, shee was forced to goe, and went. And what happened? Her businesse being done at London, as she was returning againe homewarde, and being a little past Hackney,Bl [...]sphemy punished. sodenly the yong girle was so stricken, that all the one side of her was black, and she speachles. Wherupon immediately she was caried backe to Hackney, and there the same night was buried. Witnes of the same storie William Mauldon and his wife, also Benfielde her father, and her mother, which yet be all aliue.

A terrible example (no doubt) both to old and young, what it is for children to blaspheme the Lord theyr God,A l [...]sson to children and young gyrles. and what it is for parentes to suffer their young ones to grow vp in such blasphemous blindnes, & not to nurture them betime in the rudimēts of the christian Catechisme, to know first their creation, and then their redemption in Christ our Sauiour: to feare the name of God, and to reuerence his Maiestie. For els what do they deserue but to be taken away by [...]eathe, whiche contemptuously despise him, of whome they take the benefite of life?

And therefore let all young maides, boyes, and yong men, take example by this wretched seely wench, not only not to blaspheme the sacrede Maiestie of the omnipotent God their creator, but also not once to take his name in vaine, according as they are taughte in hys commaundementes.

Secondly, let all Fathers, Godfathers, [...] and Godmothers take this for a warning, to see to the instruction and Catechising of their children, for whom they haue bounde them selues in promise both to God and to hys Churche. Which if the Father, and godfather, the Mother and godmothers had done to this younge girle, verely it maye be thought this destruction had not fallen vpon her.

Thirdly, al blinde Atheists, Epicures, Mammonists, belly Gods of this worlde, and sonnes of Beliall,A le [...]n to all Athenites, Epicures, and Infide [...]. hypocrites, infidelles, and mockers of Religion, which saye in their hearts (there is no God) learne▪ also hereby, not only what God is, and what he is able to doe, but also in thys miserable creature here punished in this world, to behold what shall likewise fall on them in the world to come, vnlesse they will be warned betime, by such examples as the Lord God doth geue them.

Fourthly and lastly, heere may also be a spectacle for all them which be blasphemous and abhominable swearers,A lesson to all blasphemers & swearers. or rather tearers of God, abusing his glorious name in suche contemptuous and despitefull sort as they vse to do. Whome if neither the woorde and commaundemente of God, nor the calling of the preachers, nor remorse of conscience, nor rule of reason, nor theyr wytheringe age, nor hory haires will admonish: yet let these terrible examples of Gods districte Iudgement, somewhat mooue them to take heede to them selues. For if thys young maiden, who was not fully 12. yeares old, for her vnreuerent speaking of God (and that but at one time) did not escape the stroke of Gods terrible hande, what then haue they to looke for, which being men growen in yeares, and stricken in age, being so often warned & preached vnto, yet cease not continually with theyr blasphemous othes, not only to abuse his name, but also most cōtumeliously and despitefully to teare him (as it were) and all his partes in peeces?

About the yeare of our Lorde 1565. at Bryhtwell in the County of Backshyre,Leuar of Abingdon, a blasphemer of Gods Martyrs, plagued. vppon certaine communication as touching the right reuerende Martyrs in Christ, Byshop Cranmer, Bishop Ridley, and maister Hughe Latimer, there came into an house in Abyngdon, one whose name is Leuar, being a Plowman, dwelling in Bryhtwel afore sayd, and sayd, that he saw that euill fauoured knaue Latimer when he was burned: And also in despite sayd, that he had teeth like a horse. At which time and hour, as neare as could be gathered, the sonne of the sayde Leauer moste wickedly hanged him selfe, at Shepton in the Countie aforesayd within a mile of Abingdon.

These wordes were spoken in the hearing of me Thomas Ienens of Abyngdon.

Did not Thomas Arundell,Thomas Arundell Archbishop of Canterbury. Archbishop of Canterburie geue sentence against the Lord Cobham, and died him self before him, being so stricken in his toung, that neither he could swallow nor speake for a certain space before his death? pag. 588.

Frier Campbell,Fryer Champbell plagued. Gods iudgment vpon Haruy a persecuting Cōmissary. Gods iust plague vpon William Swallow. the accuser of Patricke Hamelton in Scotlande, what a terrible ende hee hadde, reade before, pag. 957.

Haruey a Commissarie, that condemned a poore man in Calice, was shortly after hanged, drawen, and quartered, pag. 1229.

William Swallow the cruell tormentor of George Egles, was shortly after so plagued of God, that al the hair of his heade, and nailes of his fingers and toes went off, his eyes welneare closed vppe, that hee coulde scante see. Hys wife also was stricken wyth the falling Sickenesse, wyth the whych Maladie shee was neuer infected before. pag. 2010.

Likewise Richard Potto, an other troubler of the sayd George Egles,Gods iust plague vpō Richard Potto. vppon a certaine anger or chafe with hys seruauntes, was so sodenlye taken with sicknesse, that falling vpon his bed lyke a beast, there he died & neuer spake woorde, pag. 2010.

Richard Denton, a shrinker from the Gospel,Richard Denton burned in his owne house. Fettyes wyfe stricken with madnes. while he refused to suffer the fire in the Lordes quarell, was afterward burned in his owne house with two mo, pag. 1717.

The wife of Iohn Fettye beinge the cause of the taking of her husband, how she was immediatly vppon the same by Gods hand stricken wyth madnesse, and was distracte out of her wittes, read before, pag. 2055.

Thomas Mowse and George Reuet, two persecutors were stricken miserably wyth the hand of God, and so died, pag. 1917.

Also Robert Edgore, for that hee hadde executed the office of a Parish Clearke against his conscience, thoroughe [Page] anguish and grief of conscience for the same, was so bereft of his wits, that he was kept in chaines and bondes many yeares after, pag. 1917.

As touching Iohn Plankney fellow of new Colledge in Oxford, [...] Ciuilian, and one Hanington, both fellowes of the same house aforesaid, and both stubburne Papistes, the matter is not much worthy the memory: yet the example is not vnworthy to be noted, to see what little cōfort & grace commonly followeth the comfortlesse doctrine and profession of papistry,Two Papistes of [...] Col [...]ge in O [...]ford [...]. as in these two yong men, amongst many other may well appeare. Of whome the one, which was Plankney, scholer somtyme to Marshal (who wrote the booke of the crosse) is commonly reported and known to them of that Uniuersitie, to haue drowned himselfe in the riuer about Ruly, at Oxford. anno. 1566. the other in a Well about Rome, or as some do say, at Padua, and so beyng both drowned, were both taken vp with Crucifixes as it is sayde of some, hangyng about their neckes: The more pitie that such young studentes did so much addicte their wittes, rather to take the way of papistrie, then to walke in the comfortable light of the Gospell, nowe so brightly spreading his beames in all the worlde, which if they had done, I thinke not contrary, but it had prooued much better with them.

A story of a Courtyer o [...]e of the Garde▪ which happened An. 1563.Albeit (I trust) the Gospell of Christ beyng now receiued in the Queenes Court amongst the Courtiers and seruaunts of her Gard, hath framed their lyues and maners so to lyue in the due feare of God, and temperance of lyfe, with all sobrietie and mercifull compassion towarde their euenchristen, that they neede not greatly any other instructions to be geuē them in this story: yet for so much as examples many tymes doe worke more effectually in the myndes and memories of men: & also partly considering wt my selfe, how these, aboue all other sorts of men in the whole Realme, in tyme past haue euer had most neede of such wholesom lessons and admonitions, to leaue their vnordinate riote of quaffing and drinking,Admonitio [...] to Courtiers. and their Heathenish prophanatie of lyfe: I thought here to set before their eyes a terrible example, not of a strange and forreine person, but of one of their owne coate, a Yeoman of the Gard, not fayned by me, but brought to me by Gods prouidence for a warnyng to all Courtiers, and done of very truth no longer ago then in the yeare of our Lord, 1568. And as the story is true, so is the name of the partie not vnknowen, beyng called Christopher Landesdale, dwellyng in Hackney in Middlesex. The order of whose lyfe, and maner of his death beyng worthy to be noted, is this as in story here vnder followeth.

This foresayd Landesdale beyng maried to an auncient woman yet liuing,An example of Christopher Lande [...]dale, one of the Garde, for all Cour [...]ers to looke vpon. hauing by her both goods & lands, notwithstandyng liued long in filthy whoredome with a yonger woman, by whom he had two children, a sonne & a daughter, and kept them in his house vnto the day of his death. Also when he should haue bene in seruing of God on the Saboth day, hee vsed to walke or ride about hys fieldes, and seldome hee or any of his house came to the Church after the English seruice was againe receyued. Besides this, he was a great swearer, and a great drunkard, and had great delight also in makyng other menne drunken, and would haue them whom he had made drū kards, to call him father, and he would cal thē his sonnes: and of these sonnes by report, he had aboue fortie. And if he had seene one that would drinke freely, hee would marke hym, and spende his money with him liberally in ale, or wyne, but most in wyne, to make him the sooner drunken. These blessed sonnes of his should haue great chere oftentymes, both at his owne house and at Tauernes: and not long before his death he was so beastly drunken in a Tauerne ouer against his dore, that he fell downe in the Tauerne yard, and could not arise alone, but lay grouelyng, till he was holpen vp and so caried home.

This father of drunkards, as he was a great feaster of the rich and welthy of Hackney and others,Landesdale a feaster of the rich, and vnmercifull to the pore. so hys poore neighbours and poore tenauntes fared little the better for hym: except it were with some broken meate, which after his feastes, his wyfe would cary and send vnto them, or some almes geuen at his doore.

Besides all this, he did much iniury to his poore neighbours in oppressing the commons nere about hym, which was a speciall reliefe vnto them, so that his cattaile eat vp all without pitie or mercy.

There chaunced after this about two yeres before hee died, a poore man, beyng sicke of the bloudy flixe, for very weakenes to lie downe in a ditch of the sayd Landsdales,Poore Lazaru [...] lying by the rich mans doore. not a stones cast from his house, where he had a litle straw brought him. Notwithstanding, the said Landesdale had backe houses and Barnes enough to haue layed hym in, but would not shew hym so much pitie. And thus poore Lazarus there lay night and day, about sixe weekes ere he died.

Certaine good neighbours hearyng of this, procured things necessary for his reliefe, but he was so farre spente, that he could not bee recouered: who lay broyling in the hote sunne, with a horrible smell, most pitifull to behold.

This poore man a little before he died, desired to be remooued to another ditch into the shadowe. Whereuppon,Yet the [...]ic [...]e glutton was better, for he suffered Lazarus to lye at his gates. one of the neighbours commyng to Landesdales wyfe for a bundle of strawe for him to lye vppon, shee required to haue hym remooued to Newyngton side, because (she said) if he should dye, it would be very farre to cary him to the Church.

Besides this, there was a mariage in this Landsdales house, and the gestes that came to the mariage, gaue the poore man mony as they came & went by him, but Landesdale disdained to contribute any relief vnto him, notwithstanding that he had promised to M. Searles, one of the Queenes Gard (who had more pitie of him) to minister to him things necessary.

To be short, the next day poore Lazarus departed this lyfe, & was buried in Hackney churchyard:The death of poore Lazarus in the ditch. Upon whom Landsdale did not so much as bestow a [...]inding sheet, or any thyng els towards his buriall. And thus much cōcerning the end of poore Lazarus. Nowe let vs heare what became of the rich glutton.

About two yeres after this, the said Landesdale beyng full of drinke (as his custome was) came ridyng in great hast from London on s. Andrews day in the euening, an. 1568. and as it is reported by those that sawe him reelyng too and fro lyke a drunkard with his hat in hys hand, and commyng by a ditch, there tumbled in headlong into the ditch. Some say that the horse fell vppon him, but that is not lyke. This is true, the horse more sober then the maister, came home leauyng his maister behynde him.The end of this vnmercifull [...] in the ditch. Whether he brake his necke with the fall, or was drowned (for the water was scarsly a foote deepe) it is vncertayne: but certaine it is, that he was there found dead. Thus he beyng found dead in the ditch, the Crowner (as the manner is) sate vpon him: and how the matter was handled for sauyng his goods, the Lord knoweth: but in the end so it fell out, that the goods were saued, and the poore horse indited for his maisters death.

The neighbours hearing of the death of this man, and considering the maner thereof, said, it was iustly fallen vpon him, that as he suffered the poore man to lie and dye in the ditch nere vnto hym, so his end was to die in a ditch likewise.The image of the rich glutton and poore Lazarus. And thus hast thou in this story (Christian brother and Reader) the true image of a rich glutton & poore Lazarus set out before thine eyes, whereby we haue all to learne, what happeneth in the ende to suche voluptuous Epicures and Atheistes, which beyng voyde of all senses of Religion and feare of God, yelde themselues ouer to all prophanitie of lyfe, neither regardyng any honestie at home, nor shewyng any mercy to their needye neighbour abroad.

Christ our Sauiour saith: Blessed be the mercifull, for they shall obtaine mercy: Math. 5. but iudgement without mercy shal be executed on them which haue shewed no mercy, &c. And S. Iohn sayth: He that seeth his brother haue neede, 1. Iohn. 3. and shutteth vp his compassion from him, how dwelleth the loue of God in hym? &c. Agayne, Esay against such prophane drunkards and quaffers, thus crieth out: Wo be vnto them that rise vp early to follow drunkennesse, and to them that so continue vntill night, till they bee set on fire with wyne. In those companies are Harpes and Lutes, Tabrets and Pipes, and wine: but they regard not the workes of the Lord, and consider not the operation of his hands, &c. Woe be vnto them that are strong to spue out wyne, and expert to set vp dronkennesse.

The punishments of them that be dead, be wholsome documents to men that be aliue. And therfore as the story aboue exemplified may serue to warne all Courtiers and Yeomen of the Gard: so by this that followeth,A warning to gentlemen. I would wish all gentlemen to take good heed and admonition betime, to leaue their outrageous swering and blaspheming of the Lord their God.

In the tyme and raigne of K. Edward, there was in Cornewall a certaine lusty yong Gentleman, which dyd ride in company with other mo Gentlemē,A fearefull example of [...]. together with their seruaunts, beyng about the number of xx. horsemen. Amongst whom this lusty yonker entring into talke, began to sweare, most horribly blasphemyng the name of God, with other ribauldry words besides. Unto whome one of the company (who is yet aliue, and witnes hereof) not able to abide the hearing of such blasphemous abhominatiō, in gentle wordes speaking to him, said, he should [Page] geue answere and account for euery idle word.

The Gentleman taking snuffe therat: Why (sayd he) takest thou thought for me? take thought for thy winding sheete. Well (quoth the other) amend, for death geueth no warning:Gentle exhortatiō neglected. for as soone commeth a lambes skin to the market, as an olde sheepes. Gods woūdes (sayth he) care not thou for me, raging still after this maner worse & worse in words, till at length passing on theyr iourny, they came riding ouer a great bridge, stāding ouer a piece of an arme of the sea.The terrible ende of a swearer. Upon the which bridge this Gentleman swearer spurred his horse in such sort, as he sprang cleane ouer with the man on his backe. Who as he was going, cryed, saying: horse & man, and all to the deuil. This terrible story happening in a Towne in Cornewall, I would haue bene afrayde amongest these storyes here to recite, were it not that he which was then both reprehender of his swearing & witnes of his death, is yet aliue, and now a Minister, named Heynes. Besides this, also bishop Ridley thē bishop of London, preached and vttred euen the same fact and example at Paules Crosse. The name of the Gentleman I could by no meanes obteyne of the party & witnes aforesayd, for dread of those (as he sayd) which yet remaine of his affinity [...] kinred in the sayd country.

Hauing now sufficiently admonished, first the Courtyers, then the gentlemen: now thirdly for a briefe admonition to the Lawyers, we will here insert the strange end and death of one Henry Smith student of the law.

The miserable ende of Henry Smith a Lawier of the midle Temple after he was peruerted from the Gospell.This Henry Smyth hauing a Godly Gentleman to his father. & an auncient protestant, dwelling in Camden, in Glocester shyre, was by him vertuously brought vp in the knowledge of Gods word, & sincere religion: wherin he shewed himselfe in the beginning, suche an earnest professor, that he was called of the Papistes, pratling Smith. After these good beginnings it folowed, that he cōming to be a student of the law in the middle Temple at London, there through sinister cōpany of some, & especially as it is thought,Note what leude company doth in corrupting good natures. of one Gifford, began to be peruerted to popery, & afterward going to Louane, was more deepely rooted & groūded in the same: and so continuing a certayne space amōg the papistes, of a yong protestant, at lēgth was made a perfect papist. In so much, that returning from thēce, he brought with him pardōs, a Crucifixe, with an Agnus dei, which he vsed cōmonly to weare about his necke,M. Smithes Images and Agnus dei. & had in his chamber images before which he was woont to pray. Besides diuers other Popish trashe, whiche he brought with hym from Louane. Now what ende followed after this, I were loth to vtter in story, but that the fact so lately done this present yeare, ann. 1569. remayneth yet so fresh in memorie, that almost all the Citie of London not onely can witnesse, but also doth wonder thereat. The end was this.

Not long after, the said Henry Smith with Gifforde his companion, was returned from Louane, beyng now a foule gierer, and a scornfull scoffer of that religion which before he professed, in his chamber where he lay in a house in S. Clements parish without Temple barre,Henry Smith a Lawyer hanged himselfe in his chamber, & after what maner. in the Euening as he was goyng to bedde, and his clothes put off (for he was found naked) he had tied his shirt, (which he had torne to the same purpose) about his priuy places, and so with his owne girdle, or ribond garter (as it seemed) fastned to the bedpost, there strangled himselfe. They that were of his Quest and other, which saw the maner of hys hanging, and the print where he sate vpon his bed side, do record that he t [...]rust himselfe downe from his beddes side where he sate, the place where he had fastned the girdle beyng so low, that his hips well nere touched the floore, his legs lying a crosse, and his armes spred abroad. And this was the maner of his hangyng, hauyng his Agnus Dei, in a siluer tablet with his other idolatrous trash in the window by him. And thus being dead and not thought worthy to be interred in the Churchyard, he was buried in a Lane, called Foskew Lane.

This heauy and dreadfull ende of Henry Smith, although it might seeme enough to gender a terrour to all yong popish students of the law: yet it did not so worke with all, but that some remayned as obstinate still as they were before. Amongst whom was one named Williams, a student of the Inner Temple,One Williams a Lawyer, and a rayler agaynst the Gospell, fell madde. who beyng sometyme a fauourer of the Gospell, fell in like maner from that, to be an obstinate Papist, a despitefull railer agaynst true religion, and in conclusion was so hote in his catholike zeale, that in the midst of his railing, he fell starke madde, and so yet to this present day remaineth. The Lord of his mercy turne him to a better mynd, and conuert him, if it bee hys pleasure, Amen.

The miserable ende of Twyford is here no lesse to bee remembred, a busie doer sometymes in K. Henries dayes by Boners appointment,Of the miserable end of this Twyford, read before pag. 1258. in settyng vp of stakes for the burnyng of poore Martyrs. Who when he sawe the stakes consume away so fast: yea sayd hee, will not these stakes hold? I will haue a stake (I trow, that shall hold, and so prouided a big tree, and cuttyng of the top, set it in Smith field. But thanks be to God, or euer the tree was all consumed, God turned the state of Religion, and hee fell into an horrible disease, rottyng alyue aboue the ground before he died. Read more of hym, pag. 1258. But because the story both of hym and of a number such other lyke, is to bee founde in sundry places of this history sufficiently before expressed, it shall be but a double labour agayne to recapitulate the same.

❧Ye haue heard before, pag. 1911. of the condemnation and Martyrdome of a certain boy called Tho. Drowry, condemned by Williams Chauncellour of Gloucester, contrary to all right and counsaile of the Register then present, called Barker. Now what punishment fell after vpon the said Chancellor, followeth to be declared.

¶The strange and fearefull death of the same Doctor Williams.

WHen God of his inestimable mercy hauing pitie of vs, and pardoning our sinnes for hys sonnes sake Christ Iesu, had now taken from vs that bloudy Princesse, and sent vs this iewel of Ioy, the Queenes maiestie that now raigneth (and long might she raigne) ouer vs: and that the commissioners for restitution of religion wer comming toward Glocester. The same day D. Williams the Chauncellour, dined with W. Ienings the Deane of Gloucester, who with all his men were booted redy at one of the clocke to set forward to Chipping Norton, aboute xv. miles from Gloucester, to meete the Commissioners which were at Chipping Norton, and sayd to him, Chancellor, are not thy bootes on?

Chanc.

Why should I put them on?

To go with me (quoth the Deane) to meet these commissioners.

Chanc.

I will neither meet them, nor see them.

Deane.

Thou must needs see them, for now it is past xij. of the clocke, and they will be here afore iij. of the clocke, and therfore if thou be wise, on with thy bootes and let vs goe together, and all shall be well.

Chanc.

Go your wayes M. Deane, I will neuer see them.

As I sayd, W. Ienings the Deane set forward wyth his company toward the Commissioners, and by and by commeth one vpon horsebacke to the Deane, saying: M. Chancellor lyeth at the mercy of God, and is speachlesse. At that worde the Deane with his company pricked forward to the Commissioners, and tolde them the whole matter and communication betwene them two, as aboue. And they sent one of their men with the best wordes they could deuise, to comfort him with many promises. But to be short: albeit the Commissioners were now nerer Glocester, then the Deane and his company thought, making very great hast, especially after they hadde receyued these newes. Yet Doct. Williams, though false of religion, yet true of his promise, kept his vngracious couenaunt with the Deane: for he was dead or they came to the citie, and so neuer saw them in deed.

Wherefore, to passe ouer our owne domesticall examples of English persecuters plaged by Gods hand (wherof this our present story doth abound) I will stretche my penne a little further to adioyne withall a few like examples in forraine countries.Declaratiō of foreine examples.

❧Foraine Examples.

HOfmeister the great Archpapist,Hofmeister sodainely stricken with death going to Ratisbone. and chiefe maisterpiller of the Popes fallyng Church, as hee was in hys iourney goyng toward the Councell of Ratisbone, to dispute agaynst the defenders of Christes gospel, sodainly in his iourney, not farre from Ulmes, was preuented by the stroke of Gods hand, and there miserably died, with horrible roring and crying out. Ex Illyrico de vocabulo fidei.

What a pernitious and pestilent doctrine is this of the papists,What inconuenience commeth by th [...] Popes desperate doctrine. which leadeth men to seeke their saluation by merites and workes of the lawe, and not by faith onelye in Christ the sonne of God, and to stay themselues by grace? And what inconuenience this doctrine of doubting & desperation bringeth men to at length, if the playne word of [Page] God will not sufficiently admonish vs, yet let vs be warned by examples of such as haue bene either teachers or followers of this doctrine, and consider well what ende commonly it hath and doth bring men vnto. To recite all that may be sayd in this behalfe, it were infinite. To note a few examples for admonitions sake, it shalbe requisite.

In the Uniuersitie of Louane was one named Guarlacus a learned man,The miserable ende of Guarlacus reader in Louane. brought vp in that Schoole, who at length was reader of Diuinitie to the Monkes of s. Gertrudes order. Where after he had stoutly mainteyned the corrupt errors of such popish doctrine, at last falling sicke, when he perceiued no way with him but death, he fell into a miserable agonie and perturbation of spirite, crying out of his sinnes, how wickedly he had liued, and that he was not able to abide the iudgement of God, and so casting out wordes of miserable desperation, saide: his sinnes were greater then that he could be pardoned, and in that desperation wretchedly he ended his lyfe. Ex Epistola Claudij Senarclaei ad Bucerum ante histor. de morte Diazij.

Another like example we haue of Arnoldus Bomelius,The story of Arnoldus Bomelius student a [...] Louane. a young man of the sayd Uniuersitie of Louane, well commended for his fresh flourishing wit and ripenesse of learnyng, who so long as he fauoured the cause of the gospell, and tooke part with the same agaynst the enemies of the truth, he prospered and went well forward, but after that he drew to the company of Tyleman, maister of the Popes Colledge in Louane, and framed hymselfe after the rule of his vnsauourie doctrine, that is, to stande in feare and doubt of hys iustification, and to worke his saluation by merites and deedes of the lawe, he began more and more to growe in doubtfull despaire and discomfort of mynd: as ye nature of that doctrine is, vtterly to pluck away a mans mynd from all certaintie and true liberty of spirit,Note what euill instruction & company doth. to a seruile doubtfulnes, full of discomfort and bondage of soule.

Thus the yong man seduced and peruerted thorough this blynd doctrine of ignoraunce and dubitation, fell into a great agonie of mynde, wandryng and wrestlyng in him selfe a long space, till at length beyng ouercome with despaire, and not hauyng in the popish doctrine wherewith to rayse vp his soule, he went out of the citie on a tyme to walke, accompanied with three other Studentes of the same Uniuersitie, his speciall familiars. Who after their walke, as they returned home agayne, Arnoldus for wearinesse (as it seemed) sate down by a spring side to rest him a while. The other supposing none other, but that hee for wearines there rested to refresh hymselfe,An horrible example of Arnoldus Bomelius which killed himselfe with his owne dagger. went forward a little past hym. In the meane tyme what doth Arnoldus, but sodainly taketh out his dagger, and stroke himself into the body.

His fellowes seeyng him shrinking downe, and the fountaine to be all coloured with the bloude which issued out of the wound, came runnyng to him to take hym vp, and so searching his body where the wound should be, at length found what he had done, and how hee had striken hymselfe with hys dagger into the brest. Whereupon they tooke hym and brought hym into an house next at hande, and there exhorted hym as well as they could, to repente hys fact: who then by outwarde gesture seemed to geue some shew of repentance. Notwithstanding, the sayd Arnoldus espiyng one of hys friendes there busie aboute hym, to haue a knyfe hangyng at hys girdle violentlye plucked out the knife, and with mayne force stabbed hymselfe to the hart.

Admonitiō to our Louanians.By these Louanian examples, as we haue all to learn, no man to be sure of his life, but that he alwayes needeth to craue and cal vnto the Lord to blesse him with his truth and grace: so especially would I wish our English Louanians, which nowe make fortes in that Uniuersitie against the open truth of Christs gospel, to be wise in time, and not to spurne so against the pricke. Ne forte. &c.

Iacobus Latomus of Louane.Or if they thinke yet these examples not enough for sufficient admonition, let them ioyne hereto the remembraunce also of Iacobus Latomus, a chiefe and principall captayne of the same Uniuersitie of Louane. Who after he had bene at Bruxels, and there thinkyng to do a great acte agaynst Luther and his fellowes, made an Oration before the Emperour,Iacobus Latomus an [...] nemy to the Gospell, brought to madnes and desperation. so foolishly and ridiculously, that hee was laughed to scorne almost of the whole Courte. Then returnyng from thence to Louan agayne, in his publike Lecture he fell in an open fury and madnesse, vttring such words of desperation and blasphemous impietie, that the other Diuines which were there, and namely, Ruardus Anchusianus, were fayne to cary him away as he was rauyng, and so shut him into a close chamber. From yt tyme vnto his last breath, Latomus had neuer any thyng els in hys mouth, but that he was damned and reiected of God,The terrible wordes of Latomus in his desperation. and that there was no hope of saluation for hym, because that wittingly and against his knowledge, he withstoode the manifest truth of his word. Ex Epist. Senarclaei ante hist. de morte Diazij. Item, ex Oratione Pauli Eberi in comitijs Wittembergae habita.

Thus almighty God not onely by his worde, but by examples also, diuers and sundry wise doth warne vs,Gods will in his word to accept our fayth onely for iustification. first to seeke to knowe the perfect will and decree of the Lord our God appoynted in his worde. The perfect will and full testament of the Lord in his word, is this, that he hath sent and geuen his onely sonne vnto vs, beyng fully contented to accept our fayth onely vpon him for our perfect iustification and full satisfaction for all our transgressions: and this is called in Scripture, Iusticia Dei. Obedience to Gods will rewarded. To this will and righteousnesse of God, they that humbly submit themselues, finde place and rest in their soules, that no mā is able to expresse, and haue strength enough agaynst all the inuasions and temptations of Sathan.

Contrarywise,Disobedience to God [...] will punished. they that will not yeld their obedience vnto the wyll and ordinaunce of GOD [...]xpressed in hys worde, but will seeke their owne righteousnesse, which is of man, labouryng by their merites and satisfactions to serue and please God: these not onely do finde with God no righteousnesse at all, but in stead of hys fauour, procure to themselues his horrible indignation, in steade of comfort, heape to themselues desperation, and in the end what inconuenience they come to by these aboue recited examples of Guarlacus, Bomelius, and Latomus, it is euident to see.The chiefe fountayne of all mischiefe in the world. And out of this fountayne springeth not onely the punishmentes of these men, but also all other inconueniences whiche happen amongest men, where so euer this pernicious and erroneous doctrine of the Papistes taketh place.

A Dominike Frier of Mounster,A Fryer of Munster stricke with lightning. as he was inueighyng in the Pulpitte agaynst the Doctrine of the Gospell then springyng vp, was striken with a sodayne flashe of lightnyng, and so ended his lyfe. Ex Pantal. in 2. parte. Rerum memor.

Manlius in his booke, De dictis Philippi Melancth. maketh mention of a certaine Tailors seruaunte in Lypsia, who receiuing first the Sacrament in both kyndes wyth the Gospellers,A Taylours seruaunt in Lipsia. and afterward beyng perswaded by the papists, receiued with them vnder one kynd. Whereupon beyng admonished of his maister to come to the Communion againe in the Church of the Gospellers, hee stoode a great while and made no answer. At last crying out vpon a sodaine, he ran to the window thereby, and so cast hymselfe out, and brake his necke.

In the same Manlius mention is also made of a certayne Gentleman of name and authoritie, but he nameth hym not, who hearyng these wordes in a song: Ein feste burg ist vnser Gott: that is:Gods punishment vpon a certaine Popish gentleman vnnamed. Our onely holde or fortresse is our God. Psalme. 46. aunswered, and sayd: Ich will helffē die burg zerschiessé, oder ich wil nit leben: that is, I wil help to shoote agaynst thy staye or forte, or els I will not liue. And so within three dayes after hee dyed without repentaunce, or confessing his fayth. Ex Manlio, De dictis Philip. Melancth.

Of Sadoletus the learned Cardinall likewise it is reported of some,Sadoletus Cardinall. that he dyed not without great tormentes of conscience and desperation.

The Commendator of S. Anthony, who sate as spirituall Iudge ouer that godly learned man Wolfgangus burned in Lotharing, in Germany,The Commendator of S. Antony plagued. and gaue sentence of his condemnation, fell sodenly dead shortly after. Read before pag. 884.

Also his fellow the Abbot of Clarilocus,Abbot of Carilocus sodainely dead. and Suffragan to the bishop of Metz, at the cracke of gunnes sodenly fell downe and dyed. pag. 824.

Dauid Beaton Archbishop of s. Andrewes in Scotland, shortly after the beginning of M. George Wisard,Dauid Beaton Archbyshop of Scotland persecutour, slayne in hi [...] owne Castle. how hee by the iust stroke of God was slaine, and wretchedly ended his lyfe within his owne Castle, in the discourse of his story is euident to see, who so listeth further to read of that matter, pag. 1272.

Ioannes Sleidanus in his 23. booke,Ex Ioan Sleidano▪ lib. 23. maketh relati [...] of Cardinall Crescentius, the chiefe President and moderator [Page] of the Councell of Trident, ann. 1552. The story of whom is certain, the thing that hapned to him was strāge and notable, the exāple of him may be profitable to others such as haue grace to be warned by other mēs euils. The narration is this.

The 25. day of March, in the yere aforesaid, Crescentius the Popes Legate,The terrible iudgement of God vpon Cardinall Crescentius, President of the Counsell of Trident. An. 1552. and Uicegerent in the Councell of Trident, was sitting all the day long vntill darke night, in writing letters to th [...] Pope. After his labour when night was come, thinking to refresh himselfe, he began to rise: and at his rising, beholde there appeared to hym a mighty blacke dogge, of a huge bignes, his eyes flamyng with fire, and his eares hanging low downe welneere to the ground, to enter in, and straite to come toward hym, & so to couch vnder the boord. The Cardinall not a little amased at the sight thereof, somewhat recouering himselfe, ralled to his seruauntes, which were in the outward chā ber next by, to bring in a candle, and to seeke for the dog. But when the dog could not be found, neither there, nor in no other chamber about, the Cardinall thereupon striken with a sodaine conceit of mynd, immediately fell into such a sicknes, wherof his Phisitions which he had about hym, with all their industry and cunnyng coulde not cure hym.The wretched end of Cardinall Crescentius President of the Counsell of Trent. And so in the towne of Uerona died this popish cardinall, the Popes holy Legate, and President of this coū cel: wherein his purpose was (as Sleidane saith) to recouer and heale againe the whole authoritie and doctrine of the Romish see, and to set it vp for euer.

There were in this Councell beside the Popes Legates and Cardinall of Trident, lxij. Bishops, Doctours of Diuinitie xlij. And thus was the ende of that Popishe Councell, by the prouident hand of the almighty, dispatched and brought to naught. Ex Sleidano, Li. 23.

This Councell of Trident being then dissolued by the death of this Cardinal, was afterward notwithstanding recollected againe about the yeare of our lord, 1562. against the erroneous proceedings of which Councel,Two aduouterous Byshops of Trident Counsell, iustly slaine in adultery. other writers there be that say enough. So much as pertaineth only to story, I thought hereunto to adde concernyng two filthy adulterous bishops, to the sayd Councel belonging of whome the one haunting to an honest mans wife, was slaine by the iust stroke of God with a Borespeare. The other Bishop, whose haunte was to creepe through a window, in the same window was subtilly taken and hanged in a grinne layed for hym of purpose, and so conueied, that in the mornyng hee was seene openly in the streete hangyng out of the windowe, to the wonderment of all that passed by. Ex protestatione Concionatorum Germa. aduersus conuentum Trident. &c.

Amongst all the religious order of Papists, who was a stouter defender of the Popes side, or a more vehement impugner of Martin Luther, then Iohn Eckius, who, if his cause wherein he so trauailed,D. Eckius the P [...]pes stout Champion· had bene godly, had deserued (no doubt) great fauour and condigne retribution at the hands of the Lord. Now for so much as we cannot better iudge of him then by his ende, let vs consider the maner of his departing hence, and compare the same with the end of M. Luther.

In the which M. Luther beyng such an aduersarye as he was to the Pope, and hauyng no lesse then al the world vpon him at once,The end of Martyn Luther compared to the end of Eckius. first this is to bee noted, that after all these trauailes, the Lord gaue him to depart both in great age, and in his owne natiue countrey where he was born. Secondly, he blessed him with such a quiet death, without any violent hande of any aduersary, that it was counted rather a sleepe then a death. Thirdly, as the death of hys body was myld, so his spirit & mynde continued no lesse godly vnto the end, continually inuocating and calling vpon the name of the Lord, and so commending his spirite to hym with feruent prayer, he made a blessed and an heauenly ending. Fourthly, ouer and besides these blessings, almighty God did also adde vnto him such an honourable buriall, as to many great Princes vnneth happeneth the like. And this briefly concernyng the ende of M. Luther, as ye may read before more at large, pag. 863.

Now let vs consider and conferre with this the death of Iohn Eckius and the maner thereof, which we find in the English translation of the history of Iohn Carion, fol. 250. in these words expressed. This yere (saith he) died at Ingold state, Doctor Eckius a faithful seruant and champion of the Pope,The maner of Iohn Eckius death. Eckius last wordes. Eckius dyeth dreaming of his Guilden [...]. and a defender of the abhominable Papacie. But as his lyfe was full of all vngodlines, vncleannes, and blasphemy, so was his end miserable, hard, and pitifull, in so much that his last wordes (as it is noted of many credible personnes) were these: In case the foure thousand guildens were ready, the matter were dispatched, &c.Ex appendice Hist. Ioan. Carionis. (Dreamyng belike of some Cardinalship that he should haue bought.) Some say, that the Pope had granted him a certaine Deanry, which he should haue redeemed from the Courte of Rome with the foresayd summe. Now what a heauenly ende this was of M. Eckius, I leaue it to the Readers iudgement.

In the Citie of Andwerpe was (as they terme hym there) a Shoulted, that is to say,Gods iudgment vpon one Iohn Vander Warfe. Shoulted of Antwarpe, a persecutour. the next Officer to the Markgraue, one named Iohn Uander Warfe, a Bastard sonne of a stocke or kinred called Warfe, of good estimation amongest the chiefest in Antwarpe. Who, as he was of nature cruell, so was he of iudgement peruerse and corrupt, and a sore persecutor of Christes flocke, with greedines seekyng and sheddyng innocent bloud, and had drouned diuers good men and women in the water: for the which he was much commended of the bloudy generation. Of some he was called a bloudhound or bloudy dog. Of other he was called Shildpad: that is to say,Shilpad a kinde of Shelfishe fashioned like a Tode, with a hard and a broad shell vpon his backe. Our Ladies druncken feast. Sheltode: for that hee beyng a short grundy and of little stature, did ride commonly with a great broad hat, as a churl of the countrey.

This man after he was weary of his office (wherein he had continued aboue xx. yeres) he gaue it ouer: and because he was now growen rich and welthy, he entended to passe the residue of his lyfe in pleasure and quietnes.

During which tyme, about the second yeare after hee had left his office, he came to Antwarpe to the feast called our Ladies Oumegang, to make mery: which feast is vsually kept on the Sonday followyng the assumption of our Lady. The same day in the after noone about foure of the clock▪ he being wel loden with wine, rode homewards in his wagon, with his wife and a gentlewoman waiting on her and his foole. As soone as the Wagon was come without the gate of the citie called Croneborgh gate, vpon the wooden bridge beyng at that tyme made for a shifte, with railes or barres on both sides, for more safetie of the passengers (halfe a mans heighth & more) the horses stood still and would by no meanes go forward, whatsoeuer the guider of the wagon could do.

Then he in a drunken rage cried out to him that guided the wagō, saying: Ride on in a thousand deuils name, ride on. Wherat the poore man answered, that he could not make the horses to goe forward. By and by, whyle they were yet thus talking, sodenly rose, as it were, a mighty hurlewynd, with a terrible noyse (the wether beyng very faire & no wynd stirring before) & tost the wagon ouer the barre into the towne ditch, the ropes whereat the horses had bene tied, beyng broken a sunder in such sort, as if they had bene cut with a sharp knife, the wagon also being cast vpsidedowne, with the fore end thereof turned toward the towne agayne, and he drowned in the mire: and when he was taken vp, it was found, that his necke also was broken. His wife was taken vp aliue, but died also within three dayes after. But the Gentlewoman and the foole by Gods mighty prouidence, were preserued & had no harm.Fraunces Fraet the Printer and witnes hereof a good man & Martyr. The foole hearing the people say, that his Maister was dead, sayd: & was not I dead, was not I dead too? This was done, an. 1553. Witnesse hereof not onely the Printer of the same story in Dutch dwelling then in Andwerpe, whose name was Fraunces Fraet a good man, and afterward for hatred put to death of Papistes, but also diuers Dutchmen here now in England, and a great number of English merchants, which then were at Antwerpe, & are yet alyue.

Bartholomeus Cassaneus plagued. Minerius plagued of God.

Of the sodaine death of Bartholomeus Chassaneus, or Cassanus, persecutor, read before, pag. 943.

Of Minerius the bloudy persecutor, or rather tormē tor of Christes saints, how he dyed with bleeding in hys lower partes, ye heard before, pag. 953.

And what should I speake of the iudge which accompanied the sayd Minerius in his persecution,A Iudge with 3. persecutours plagued by Gods iudgment. The terrible vengeaunce of God vpon Iohn de Roma a terrible persecutor. Read before pag. 216. who a little after as he returned homeward, was drowned, and three mo of the same company, killed one another vpon a strife that fell amongst them, pag. 953.

Ioannes de Roma cruell Monke, whom rather wee may call a hell hound, then persecutor, what hellishe tormentes hee hadde deuised for the poore Christians of Angrongne, the cōtents of the story before doth expresse, pag. 216. Agayne, with what like torments afterward, & that doublefold, the Lord payd him home agayne, who in hys rottyng and stinking death, neither could find any enemy to kill hym, nor any friend to bury him, who neither could abide his owne stinking carion, nor any man els to come [Page] neare hym. Hereof read also in the same page and plate aboue specified.

Such a like persecutor also the same tyme was the lord of Reuest,The Lord of Reuest plagued. who likewise escaped not the reuenging hand of Gods iustice being striken after his furious persecution, with a like horrible sicknes, and such a furie and madnesse, that none durst come neare him, and so most wretchedly died. Whereof read before, pag. 943.

Iohn Martin plagued.Touching the like grieuous punishment of God vpō one Iohn Martin a persecutor, read pag. 955.

Erasm: in Epistola Apologetica. De vtili. Coloquio [...].Erasmus in an Epistle or Apologie written in defence of his Colloquies, inferreth mention of a certayne noble person of great riches and possessions, who hauyng wyfe and children, with a great familie at home (to whom by S. Pauls rule he was bound in conscience principally aboue all other worldly thyngs to attend) had purposed before his death to go see Ierusalem. And thus all thyngs beyng set in order, this Noble man about to set foreward on his iourny, committed the care of his wife (whom he left great with childe) and of his Lordshippes and Castles to an Archbishop,Gods punishment vpon a noble gentleman in going a pilgrimage. as to a most sure and trusty father. To make short, it happened in the iourney, this Noble man to dye. Whereof, so soone as the Archbishop had intelligence, in stead of a father, he became a thiefe and robber, seising into his owne handes all his Lordshippes and possessions. And moreouer, not yet contented with all this, he layed siege agaynst a strong fort of his (vnto the which his wife for safegard of her selfe did flee) where in conclusion, shee with the child that she went withall, pitifully was slaine, and so miserably perished. Which story was done (as testifieth Erasmus) not so long before his tyme, but yt there remayned the nephews of the said Noble man then aliue, to whom the same inheritance should haue fallen, but they could not obtaine it.

What commeth of blynd superstition, when a mā not conteining himselfe within the compasse of Gods worde,Admonition. wandereth in other bywayes of his owne, and not contented with the religion set vp of the Lord, wyll binde his conscience to other ordinaunces, prescriptions, and religious deuised by men, leauyng Gods commaundements vndone for the constitutions and preceptes of men,False deuotion a perylous thing. what ende and reward (I say) commeth thereof at length, by this one example, beside infinite other of the like sort, men may learne by experience: and therefore they that yet will defend Idolatrous pilgrimage and rash vowes, let them well consider hereof. It is rightly sayd of saint Hierome, to haue bene at Hierusalem,Agaynst Idolatrous pilgrimage. is no great matter, but to lyue a godly and vertuous lyfe, that is a great matter in very deede.

A wonderfull example of Gods [...]udgment at Gaunt. Anno. 1565.In the yeare of our Lord, 1565. there was in the town of Gaunt in Flanders, one William de Weuer, accused & imprisoned by the Prouost of S. Peters in Gaunt (who had in his Cloister a prison and a place of execution) and the day when the sayd William was called to the place of iudgement, the Prouost sent for M. Gyles Brackleman, principall aduocate of the Counsaile of Flaunders, & Borough maister and Iudge of S. Peters in Gaunt, wyth other of the rulers of the towne of Gaunt, to sit in iudgement vpon hym, and as they sate in iudgement, the Borough maister named M. Gyles Brackleman reasoned with the sayd William de Weuer, vpon diuers articles of his fayth.

Three cause [...] why Saintes are not to be prayed vnto.The one whereof was, why the sayd William de Weuer denied that it was not lawfull to pray to Saintes: and he aunswered (as the report goeth) for three causes. The one was, that they were but creatures, and not the creator.

The second was, that if he should call vpon them, the Lord did both see it, and heare it, & therefore he durst geue the glory to none other, but to God.

The third and chiefest cause was, that the creator had commaunded in his holy word, to call vpon him in troubles: vnto which commaundement he durst neither adde nor take from it.

The Borough maister M. Gyles Brackelman also demaunded whethere he did not beleeue that there was a Purgatory which he should go into after this lyfe, where euery one should be purified and cleansed.

He aunswered, that he had red ouer the whole Bible, and could finde no such place, but that the death of Christ was his Purgatory,Purgatory denyed. with many other questions proceedyng after their order, vntill hee came to pronounce hys condemnation. But or euer the sayd condemnation was red foorth, the iudgement of God was laid vpon the sayd Borough maister, who sodainly at that present instaunt was striken with a Palsey, that his mouth was drawen vp almost to his eare, and so hee fell downe,The iudgement of God vpon Giles Brakelman the borough Maister. the rest of the Lordes by and by standing vp and shadowyng him, that the people coulde not well see hym: and also the people were willed to depart, who beyng still called vpon to depart, aunswered, the place was so small to go out, that they could goe no faster. Then the Borough maister beyng taken vp, was caried to his house, and it is not yet vnderstood nor commonly knowen, that euer he spake word after he was first striken,William de Weuer Martyr, burnt at Gaunt. Anno. 1565. An other terrible example of Gods iudgment agaynst Syr Garret Trieste gentleman and then Alderman of Gaunt, a persecutour. Anno. 1566. but was openly knowen to bee dead the next day followyng. And yet notwithstandyng that this was done about tenne of the clocke, they burned the sayd William de Weuer within three houres after on the same day.

The 4. day of March, 1566. the lyke example of the Lordes terrible iudgement was shewed vpon sir Garret Triest knight, who had long before promised to the Regent to bring downe the preachyng. For the which act (as the report goeth) the Regent agayne promised to make hym a Graue, which is an Erle. Of the which sir Garret it is also said, that he commyng from Bruxels towardes Gaunt, brought with him the death of the Preachers, and beyng come to Gaunt, the sayde sir Garret with other of the Lordes hauyng receiued from the Regent a Commission to sweare the Lordes and Commons vnto the Romish Religion, the sayd sir Garret the 4. day of March aboue noted, at night beyng at supper, willed the Lady his wyfe to call hym in the mornyng one houre sooner then he was accustomed to ryse, for that hee should the nexte day haue much businesse to doe in the towne house, to sweare the Lordes and people to the Romish Religion. But see what happened. The sayd sir Garret goyng to bedde, in good health (as it seemed) when the Lady his wife called him in the mornyng, accordyng to his appoyntment, was found dead in her bedde by her, and so vnable to prosecute his wicked purpose.

The fift day of March, 1566. which was the day that Sir Garret Triest appoynted to be there, and the Lords of Gaunt were come into the Towne house (as they had afore appoynted) to proceed and to geue the othe,An other example of Gods iudgement vpō Marten de Pester one of the principall Secretaryes of Gaunt. Anno. 1566. These men of Gaunt are witnesses hereof. accordyng as they had their Commission, and Maister Martin de Pester the Secretary, beyng appoynted and about to geue the othe as the first man should haue sworne, the sayd Martine de Pester was striken of God with present death likewyse, and fell downe, and was caried away in a chaire or settell, and neuer spake after. Witnes hereunto:

Peter de Bellemaker.

Abraham Rossart.

Maerke de Mill.

Lieuen Hendrickx.

Ian Coucke.

Roger Vanhulle.

Ioys Neuehans.

Lyauin Neuehans.

Wil. vanden Boegarde.

Ioys de Pitte.

About the borders of Sueuia in Germany, not farre from the Citie of Uberlyng, there was a certayne Monastery of Cistercian Monkes, called Salmesnisie, founded in the dayes of Pope Innocent. 2. by a noble Baron named Guntherame, about the yeare of our Lord, 1130.A story of a tame deuil con [...]ed in an Abbey in Sueuia. This Celle thus beyng erected, in processe of tyme was enlarged with more ample possessions, findyng manye and great benefactoures and endowers, liberally contributyng vnto the same: as Emperours, Dukes, and rich Barons.

Amongest whome most especiall were the Earles of Montforte, who had bestowed vpon that monastery many new liberties and great priuiledges, vpon this condition, that they shoulde receiue with free hospitalitie any stranger both horseman or footeman, for one nightes lodging, who so euer came.A sub [...]ill deuise of the Monkes to fray away their gestes. But this hospitalitie did not long so continue, through a subtile and diuelish deuise of one of the Monkes, who tooke vpon hym to counterfeite to play the part of the Deuill, ratling and raging in his chaynes, where the straungers should lie, after a terrible maner in the night tyme to fray away the gestes: by reason wherof no stranger nor traueller durst there abide, and so continued this a long space.

At length (as God would) it so happened, that one of the Earles of the sayde house of Mountforte, benefactours to that Abbey, commyng to the Monastery, was there lodged, whether of set purpose, or by chance, it is not knowen.

When the night came, and the Earle was at hys rest, the Monke after his woonted maner beginneth his pageant, to play the tame, yea rather the wylde Deuill. There was stampyng, rappyng, spittyng of fire, roring, thunderyng, [Page] bounsing of boordes, and ratling of chaines, enough to make some man starke mad. The Erle hearing the sodaine noyse, and beyng somewhat peraduenture afraid at the first, although he had not then the feate of coniuring, yet taking a good hart vnto him,The punishmēt of God vpon a Monke that would counterfeite the deuill. Ex Gaspare Bruschio in Chronologia Monasteriorum Germaniae. Read afore pag. 890. & running to his sword, he layd about him well fauoredly, and followyng still the noyse of the deuill, so coniured him at last, that the monke which counterfeited the deuill in iest, was slayne in hys owne likenes in earnest. Ex Gaspare Bruschio, in Chronologia Monasteriorum Germaniae.

❧After the imprisonment of the congregation, which were taken hearyng Gods word in S. Iames streete in Paris, an. 1558. (as is aboue storied) was a letter written to the king, which was diuulgate abroad, proouing & declaring by diuers histories, what afflictions and calamities from tyme to tyme, by Gods righteous iudgement haue fallen vppon such as haue bene enemies to his people, and haue resisted the free passage of his holy word. In which letter, forsomuch as beside the sayd examples, much other good fruitfull matter is conteined, worthy of all mē to be read, and especially of Princes to bee considered, I thought here good to copy out the whole, as the Frenche booke doth geue it. The translation of the which letter into English, is after this tenor, as followeth.

¶A Letter translated out of French into English, written to K. Henry the 2. French kyng.

The doinges of Henry 2. French king agaynst the Lutherans, neuer prospered with him.COnsider I pray you sir, and you shall finde, that all your afflictions haue come vpon you, since you haue set your selfe agaynst those which are called Lutherans.

When you made the Edict of Chasteaubriant, God sent you warres▪ but when ye ceased the execution of your sayde Edict, and as long as ye were enemye vnto the Pope, and goyng into Almanie for the defence of the libertie of the Germaines afflicted for Religion, your affaires prospered as ye would wishe or desire.

This truce was betweene the French king, & the Emperour, which the Pope caused to be broken.On the contrary, what hath become vpō you since you were ioyned with the Pope agayne, hauing receiued a sword from him for his own safegard? And who was it that caused you to breake the truce? God hath turned in a moment your prosperities into such afflictions, that they touch not onely the state of your own person, but of your kingdome also.

To what end became the enterprise of the Duke of Guise in Italy,The cruell purpose of the Duke of Guise disappointed. goyng about the seruice of the enemy of God, and purposing after his returne to destroy the Vallies of Piemont, to offer or sacrifice them to God for his victories? The euent hath well declared, that God can turne vpsidedowne our counsailes and enterprises: as he ouerturned of late the enterprise of the Constable of Fraunce at S. Quintins, hauyng vowed to God, that at his returne,The wicked vowe of the Constable of Fraunce defeated. Lord Ponchet Archbishop of Tours. The maruelous iudgement of God vpon a burning persecutour. Gods fearefull hand vpon Castellanus persecutour. he would go and destroy Geneua when he had gotten the victory.

Haue you not heard of L. Ponchet Archbish. of Toures, who made sute for the erection of a Court called Chamber Ardente, wherein to condemne the Protestantes to the fire? who afterwardes was striken with a disease called the fire of God: whiche began at his feete, and so ascended vpward, that he caused one member after another to be cut off, and so died miserably without any remedy?

Also one Castellanus, who hauyng enriched himselfe by the Gospell, and forsaking the pure doctrine thereof, to returne vnto his vomite again, went about to persecute the Christians at Orleans, & by the hand of God was striken in his body with a sickenes vnknowen to the Phisitions, the one halfe of his body burnyng as whote as fire, and the other as colde as Ise: and so most miserably crying and lamentyng, ended his lyfe.

There be other infinite examples of Gods iudgements worthy to be remembred:Legate Du Prat the first beginner of persecution agaynst the faythfull horribly plagued. as the death of the Chauncellour and Legate du Prat, which was the first that opened to the Parliament, the knowledge of heresies, and gaue out the first Commissions to put the faythfull to death, who afterwarde died in his house at Natoillet, swearyng and horribly blasphemyng GOD, and hys stomacke was founde pierced and gnawen a sunder wyth wormes.

Iohn Ruse comming from accusing the faythfull, was terribly stricken with Gods hand.Also Iohn Ruse, Counsailor in the Parliament, comming frō the Court after he had made report of the processe agaynst the poore innocentes, was taken with a burnyng in the lower parte of his belly, and before he could be brought home to his house, the fire inuaded all his secret partes, and so hee died miserably, burnyng all his belly ouer, without any signe or token of the acknowledging of God.

Also one named Claude de Asses, a Counsailour in the sayd Courte,The wicked end of Claude de Asses a wicked persecutour. the sayde day that he gaue his opinion and consent to burne a faythfull Christian (albeit it was not done in deede as he would haue it) after he had dyned, committed whoredome with a seruaunte in the house, and euen in doyng the acte, was striken with a disease called Apoplexia, whereof he dyed out of hande.

Peter Liset, chiefe President of the sayd Courte, and one of the authors of the foresayd burnyng chamber,Peter Lyset author of the burning chamber, plagued. The mighty hand of God vpon Iohn Morin a greeuous persecutor. Iohn Andrew Booke bynder, plagued. The terrible vengeance of God vpō Iohn de Roma a terrible persecutor. Iohn Minerius a cruell persecutour plagued of God. The French king by sundry sortes of troubles warned of God. was deposed frō his office, for beyng known to be out of his right wit and bereaued of his vnderstandyng.

Also Iohn Morin, Lieuetenaunt Criminall of the Prouost of Paris, after he had bene the cause of the death of many christians, was finally striken with a disease in his legs, called the Wolues: whereby he lost the vse of them, & died also out of his wits, many dayes before, denieng and blaspheming God.

Likewise Iohn Andrew, Bookebinder of the Pallace, a spie for the President Liset, and of Bruseard the kings sollicitor, died in a fury and madnes.

The Inquisitor Iohn de Roma in Prouence, his flesh fell from hym by peece meale, so stinkyng that no man might come nere hym.

Also Iohn Minerius of Prouence, which was the cause of the death of a great number of men, women, and children, at Cabriers & at Merindol, died with bleeding in the lower partes, the fire hauing take his belly▪ blaspheming and despising of God, besides many other wherof we might make recital which were punished with the like kynd of death.

It may please your maiesty to remember your self that ye had no sooner determined to set vpon vs, but new troubles were by and by moued by your enemies, with whom ye could come to no agreement, which God would not suffer, for as much as your peace was grounded vpon the persecution which ye pretended against Gods seruauntes: As also your Cardinals can not let through their crueltie the course of the Gospell, which hath taken such roote in your realme, that if God should geue you leaue to destroy the professors thereof, you should bee almost a kyng without subiects.

Tertullian hath well sayde,Riches and Pride of the Clergy, the fountayne of all euills. that the bloud of Martyrs is the seed of the Gospell. Wherfore to take away all these euyls commyng of the riches of the papistes, which cause so much whoredome, Sodomitrie, and incest, wherein they wallowe lyke hogs, feeding their idle bellies: the best way were to put them from their lands and possessions, as the old sacrifising Leuits were, according to the expresse commaundement which was geuen to Iosua. For as long as the ordinance of God tooke place, and that they were voyde of ambition, the puritie of religion remayned whole and perfect: but when they began to aspire to principalitie, riches, and worldly honours, then began the abhomination of desolation that Christ found out.

It was euen so in the Primatiue church: for it flourished & continued in all purenesse,The purenes of the primatiue church how long it continued and whereby. The false Donation of Constantine. as long as the Ministers were of smal wealth, and sought not their particuler profite, but the glorye of God onely. For since the Popes began to be princelike, and to vsurpe the dominion of the Empire vnder the colour of a fals donation of Constantine, they haue turned the Scriptures from their true sense, and haue attributed the seruice to themselues, which we owe to God. Wherefore your Maiestie may seise with good right vpon all the temporalties of the benefices, and that with a safe conscience for to employ them to their true & right vse.

First,Exhortation to the king to seise vpon the temporalitye [...] of the Clergye. The ryches of the Popes Clergye how they ought to b [...] employed. for the findyng and maintainyng of the faithfull Ministers of the word of God, for such liuyngs as shall be requisite for them, accordyng as the case shall require. Secondly, for the entertainment of your Iustices that geue iudgement. Thirdly, for the relieuyng of the poore, and maintenance of Colledges to instruct the poore youth in that which they shall be most apte vnto. And the rest, which is infinite, may remayne for the entertainment of your owne estate and affaires, to the great easement of your poore people, which alone beare the burthen, and possesse in maner nothyng.

In this doyng, an infinite number of men, and euen of your Nobilitie, which lyue of the Crucifix, should employ themselues to your seruice and the common wealths so much the more diligently, as they see that ye recompence none but those that haue deserued: where as now there is an infinite number of men in your kingdome, which occupy the chiefest & greatest benefices, which neuer deserued any part of them, &c. And thus much touching the superfluous possessions of the Popes Lordly Clergie. Now procedyng further in this exhortation to the king, thus the letter importeth.

But when the Papists see that they haue not to alleadge for themselues any reason,The malicious and lying slaunders of the Papists to bring the true Gospellers in hatred with Princes. they assay to make odious to your maiesty the Lutherans (as they call vs) and say: if their sayinges take place, ye shall be faine to remaine a priuate person: & that there is neuer change of religion, but there is also chaunge of princedome. A thyng as false as when they accuse vs to be Sacramentaries, and that we deny the authoritie of Magistrates, vnder the shadow of certaine furious Anabaptists, which Satan hath raysed in our tyme to darken the light of the Gospell. For the histories of the Emperours which haue begun to receiue the Christian religion, and that which is come to passe in our tyme, shew the contrary.

Was there euer Prince more feared and obeyed, then Constantine in receiuing the Christian Religion? was hee therefore [Page] [...] [Page] put from the Empire? No▪ he was thereby the more confirmed & established in the same, and also his posterity which ruled themselues by his prouidence. But such as haue fallen away and folowed mens traditions,Constantine confirmed in his kingdome the more, by receauing the Gospel▪ Examples of England and Germany, how Princes lose no honour by the gospell. The Popes religion more noysome to the state of Princes, then the doctrine of the Lutherans. Wholesome remedy shewed agaynst the Popes pryde. A blynde shift of the Papistes to stop Princes from calling generall Councels. The contrarietyes in the Popes Councells, enough for their disproofe. God hath destroyed, and theyr race is no more knowne in earth: So much doth God detest them that forsake him

And in our time the late kinges of England and Germanye, were they cōstrayned in reprouing superstitions, which the wickednes of the time had brought in, to forsake their kingdomes & princedomes? Al men see the contrary: and what honor, fidelity, and obedience the people in our time that haue receiued the reformation of the Gospell, do vnder theyr princes and superiors. Yea, I may say, that the princes knew not before what it was to be obeyed, at that time when the rude and ignoraunt people receiued so readily the dispēsations of the Pope, to d [...]iue out their owne kinges and naturall Lordes.

The true and onely remedy, sir is, that ye cause to be holden a holy and free Counsell, where ye shou [...]d be chiefe, and not the Pope & his, who ought but onely to defende their causes by the holy scriptures: that in the meane while ye may seeke out mē not corrupted, suspected, nor partial▪ whō ye may charge to geue report faythfully vnto you of the true sence of the holy scriptures. And this done, after the example of the good kinges Iosaphath, Ezechias, & Iosias, ye shall take out of the Churche all Idolatry, superstition, & abuse which is found directly contrary to the holy scriptures of the old and new testament, & by that meanes ye shall guid you [...] people in the true & pure serui [...]e of God, not regarding in the meane time the cauilling pretenses of the papists which say, that such questiōs haue bene already answered at generall Counsels: for it is knowne well enoug [...], tha [...] no Counsell hath bene lawfull since the Popes haue [...] the principality & tyranny vpon mens soules, but they haue made them serue to their couetousnes, ambition and cruel [...]y [...] the contrariety which is amōg those coūsels, maketh enough for their disproofe, beside a hundred thousand other absurdities ag [...]in [...] the word of God, which be in them. The true proofe for such matters is in the true & holy Scriptures, to the which no time, nor age hath any prescription to be alledged agaynst thē: fo [...] by them we receiue the Counsels founded vpon the worde of God, and also by the same we reiect that doctrine which is repugnant.

And if ye do thus Syr, God will blesse your enterprise, he will encrease & confirme your raigne and Empyre, and your posterity. If otherwise, destruction is at your gate, and vnhappy are the people which shall dwell vnder your obediēce.Prophesie agaynst the French king. There is no doubt but God will hardē your hart as he did Pha [...]aos and take of the crowne from your head▪ as he did to Ieroboam. N [...]dab, Baza▪ Achab, and to many other kinges, which haue folowed m [...]ns traditions, agaynst the commaundemēt of God and geue it to your enemies to triumph ouer you and your children▪

And if the Emperour Antonine the meek, although he were a Pagan & Idolater, seing himselfe bewrapt with so many wars, ceased the persecutiōs which were in his time agaynst the christians, and determined in the ende to heare their causes and reasons, how muche more ought you that beare the name of moste Christian king, to be carefull and diligent to cease [...] persecutions agaynst the poore Christians, seing they h [...]ue not t [...]oubled, nor doe trouble in any wise the state of your kingdome, & your affayres: considering also that the Iewes be suffe [...]ed through all Christendome, although they be mortall enemies o [...] our Lorde Iesus Christ, which we holde by common accorde and consent for our God, Redeemer, and Sauiour: and that vntill you haue heard lawfully debated, and vnderstand our reasons takē of the holy Scriptures, and that your Maiestye haue iudged, if we bee worthy of such punishmentes: For if we be not ouercome by the worde of God, the fires, the sworde, nor the c [...]lest tormentes shall make vs afrayd. These be the exercises that God hath promised to his, of the which he foretolde shoulde come in the laste times, that they should not be troubled when such persecutions shall come vpon them.

Translated out of the French booke intituled, Commentaries of the state of the Church and publicke weale. &c. pag. 7.

¶The story and end of the french king.

The story and end of Henry. 2. the French king, that would not be warned.WHosoeuer was the authour or authours of this letter aboue prefixed, herein thou seest (good Reader) good counsell geuen to the king, if he had the grace to receiue it, and had folowed the same, no doubt but Gods blessing working with him, he had not onely set that Realme in a blessed staye, from much disturbaunce, but also had continued himselfe in all florishing felicity of princely honour and dignity. For so doth the lord commonly blesse and aduaunce such kinges & Princes, as seeke hys honor, and submit their wils to his obedience. But cōmonly the fault of kinges and Potentates of this world is, that being set about with Parasites, either they seldom heare the truth told thē, or if they do, yet will they not lightly be put from theyr owne willes, disdayning to be admonished by their inferiors, be theyr counsell neuer so holsom & godly. Which thing many times turneth them to great plages & calamitie, as by plentiful exāples of kings destroyed,What commeth to kinges that refu [...]e good counsell. woū ded, imprisoned, deposed, drowned, poysoned. &c. may wel to thē yt read histories appeare, but especially in this presēt example of Henry French king, the seconde of that name, is in this our age notoriously to be considered. Who b [...]ing well warned before (as may seeme) would not yet surcease his cruell persecution agaynst the Lordes people, but rather was the more hardened in hart, and inflamed against them: in so muche that he sayd to Anne du Bourg, one of the high Court of Parliament in Paris, threatning hym, that he would see him burne with his own eyes.

Further,Henry. [...]. French king wholy set to persecute the Church o [...] Christ. how his purpose was to extende his power and force likewise agaynst other places moe, in persecutyng the Gospell of Christe, and professours thereof, to the vttermost of his abilitie, I leaue it to the reporte of them, which in this matter know more then I here will vtter.

But notwithstanding al these cracks and threatnings of the king (to see what the Lord can doe in making hygh kinges to stoupe) euen the same day when the king was in his most rage agaynst these good men,Gods mighty power agaynst his enemyes. almightye God taking the cause in hand to fight for his Church, so turned ye matter, that he made the great enemy of hys, both with his mouth and with his hand, to worke his own destruction: with his mouth in commaunding, with his han [...] in geuing him the Lance into hys hand, which the same day gaue him his deathes wound: as by the sequele hereof in reading ye may vnderstand.

¶The stroke of Gods hand vpon Henry .2. French king.

KIng Henry being in the Parliamēt house, which was kept at the Fryer Augustines at Paris, because ye Pallace was in preparing agaynst the mariage of hys daughter and his sister, and hauing heard the opinion in religiō of Anne du Bourg Counsaylour in the lawe, a man eloquent and learned, he caused the sayd Anne du Bourg and Loys du Faur Counsaylours, to be taken prisoners by ye Constable of Fraunce, who apprehended them, and delyuered them into the handes of the Countye of Mongommery, the which caryed them to prison. Agaynst whom the king being wrathfull and angry, among other talke, sayd to the sayd Anne du Bourg: These eyes of mine shall see thee burnt: And so on the 19. of Iune, Commission was geuen to the Iudges to make his Proces.

During this meane while, great feastes and banquets were preparing in the Courte, for ioy and gladnes of the mariage that should be of the kinges daughter and sister, agaynst the last day of Iune saue one.Henry. 2. the French king for [...] set agaynst the poore Protestantes. So when the day & tyme aboue prefixed was come, the king employed all the morning in examining as wel the Presidentes, as Counsaylours of the sayde Parliament agaynst these prisoners and other theyr companions that were charged with the same doctrine, which being done, they went to dinner.

The king after he had dyned, for that he was one of ye defendauntes at the Tourney, which was solemnly made in S. Anthonies Streate, neare to the prison where the foresayde Prisoners were committed, hee entred into the Lystes, and there in iusting: as the manner is, had broken many Staues right valiauntly as could be, runnyng as well agaynste the Countye of Montgommery, as other moe.

Whereupon he was highly commended of the lookers on. And because he had done so valiauntly,Henry. 2. the French king in his triumph iusteth agaynst Montgommery. and was thought nowe to haue done enough, hee was desired to cease with praise. But he being the more inflamed with hearing of hys prayse, woulde needes runne an other course wyth Montgommery: who then refusing to runne agaynst the king, and kneling vpon his knees for pardon not to run: the king being egerly set, commanded him vpon his allegeance to runne, and (as some affirme) did also him selfe put the staffe in his hand, vnto whose handes he had committed the foresayd prisoners a little before.Montgommery agaynst his will commaunded to iuste agaynst the king. Montgommery thus being enforced whether he would or no, to run agaynst the king, addressed hymselfe after the best wyse to obey the kinges commaundement.

Whereupon he and the king met together so stoutly yt in breaking theyr Speares, the king was striken with the counter blowe, so right in one of hys eyes, by reasonne that the visour of his Helmet so sodenly fell downe at the same instaunt, yt the shiuers entred into hys head: so that ye braynes was peryshed, & thereupon so festred, that no remedy could bee founde, although Phisitions and Surgeons were sent for from all places in the Realme, as also [Page] frō Brabant by king Philip, but nothing auayled, so that the xj. day after, that is, the x. of Iuly. 1559. he ended his life in great dolour, hauing raigned xij. yeares, three monethes and ten dayes.

Henry 2. the French king stricken and killed in his owne iusting.Some report, that among other wordes he said, that he feared he was strickē for casting ye poore christians wrongfully in prisō: but the Cardinal of Loraine standing by (as he was alwayes at hād) sayd vnto him, that it was the enemy that tempted him, & that he should be stedfast in the fayth. By this meanes the Hall which was prepared for a place of ioy and gladnes,The deuelishe perswasion of the Cardinall of Loraine at the death of the French king. did now serue for a Chappel to keep the corps, being dressed with blacke mourning cloth, & night and day t [...]ere was nothing heard but mournyng and lamenting for the space of xl, dayes.

About two yeares after this, which was the yeare of our Lord .1561. there were certayne Gentlemen put to death at Amboise,Certayne gentlemen executed at Amboyse for standing against the house of Guyse. for taking armes agaynst the house of Guise. Touching which Gentlemen, this is to be noted, that as one of thē should be brought to the place of executiō, where the other lay dead before him, he thrust his handes into the bloud of two of his companions which were there beheaded, and then lifting them vp to heauen, cryed with a loud voyce: Lord behold the bloud of thy childrē: thou wilt in time and place reuenge it.

Not long after the same, the Chancellor Oliuier, who was condemner of thē,The Lordes punishment vpon the Chauncellour Oliuier for his sentence geuen agaynst certayne gentlemen Protestantes. The death of Fraunces. 2. french king after he began to withstande the course of the Gospell. How the Lord worketh for his Gospell. at the instigatiō and pursuit of the Cardinall of Loraine, through great remorse of cōscience fell sicke, and in a frensy casting out sighes vncessauntly, & afflicting himselfe after a fearefull and straūge fashion for his vnrighteous sentence, and more then barbarous cruelty, shriked vpon a sodeyne with an horrible cry, & sayd: O Cardinall thou wilt make vs all to be damned. And within a very few dayes after he dyed.

Fraunces the second of that name, king of Fraunce, at the perswasion of the Cardinall of Loraine & of certeyne others, caused an assēbly of the Estates of the realm in the towne of Orleans, among other things to mainteine the Papall See, to the ouerthrow of those which would lyue after the sincerity of the gospel: but being fallen sick, shortly after in the foresayd place, of a feuer, through an Impostume in his left eare, he dyed, the fourth of Decemb. 1561. hauing raigned but one yeare and about fiue monethes.

It was sayd of this king Fraunces (as the authour aboue mentioned reporteth) that when he was drawyng toward his end, the Cardinal of Loraine made him to say and pronounce these words which folow:The wordes of king Fraunces at his death. Lord forgeue me my trespasses, and impute not vnto me the faultes which my ministers haue done vnder my name and authority.

Neither is it vnworthy of obseruation, that after the father happened in much like sort by gods mighty iudgement vpon Carol. 9. his second sonne, & brother to Frances aboue mentioned, in these our latter dayes, who after the horrible and bloudy murder of the Admyrall,The terrible stroke of Gods reuenge vpon Carol. 9. the French king. & other true professors of Christes Gospell, both men, womē, and children, to the nūber of many thousandes, of diuers Cityes, in so much that the prisōs & streetes are said to be coloured wt bloud, smoking after such a cruell sort, as in our time or country the like hath not hitherto bene sene: by the terrible stroke of gods iust reuenge, the same king, by credible report of stor [...], is sayd to dye of bleeding, not onely at his eares and nose, but in all other places of his bodye, where bloud might haue any issue.

Unto these afore recited historyes of king Henry and hys two Sonnes,The death of Charles the Emperour. might also be added the death of the Emperour Charles the fift. Who in like maner beyng an enemy, and a great terrour to the Gospell, was cut of like wise for doing any more hurt to the Church, muche about the same time, an. 1558. which was but three monethes before the death of Queene Mary, and ten monethes before the death of the sayd Henry the 2. Touching the death of which Charles and Henry, & Fraunces, this Epitaph folowing was written in Latine verses, and printed in the French story booke, aboue alledged.

Consilijs Christum oppugnans & fraudibus, ingens

Regum ille terror Carolus,

An Epitaphe vpon Charles Emperour, Henry .2. French king, and Fraunces his sonne.

Ipsis ridiculus pueris, furiosus & excors,

Totus repentè corruit.

Tu (que) Henrice, malis dum consultoribus vtens,

Sitis piorum sanguinem,

Ipse tuo vecors inopina caede peremptus,

Terram imbuisti sanguine.

Henrici deinceps sectans vestigia patris

Franciscus infoelix puer,

Clamantem Christum surda dum negligit aure,

Aure putrefacta corruit.

Versuti, fatui, surdi, haec spectacula Reges,

Vos sapere vel mori iubent.

Not long after Anne du Bourges death, the President Minard, who was a sore persecutour,The sodaine death of President Minard. and the condemner of the sayd Anne du Bourg, as he returned from the Pallace or Counsell chamber, to his owne house, beyng vpon his Mule, euen hard by his house was slayne with a Dag but who was the doer thereof, or for what cause hee was slayne, for all the inquisition and dilligent searche yt coulde be made, it was neuer knowne.

Amongst many other examples worthy to be noted,The punishment of God vpon the king of Nauarre after he had reuolted from the Gospell to Popery. let vs also consider the end of the K. of Nauarre, brother to the worthy Prince of Condy, who after he had susteined a certayne time, the cause of the Gospell, at length being allured by the flattering words of ye Duke of Guise and the Cardinall of Loraine his brother, and vpon hope to haue his landes restored againe, which the king of Spayne reteyned from him, was contented to alter his religion and to ioyne side with the Papists, and so being in camp with the Duke of Guise at the siege of Roane, was there shot in with a pellet. After which wound receiued, being brought to a towne three miles from the campe, called Preaux, hee did vehemently repent and lament his backsliding from ye Gospell, promising to God most earnestly, yt if hee might escape that hurt, he woulde bring to passe that the Gospell should be preached freely through all Fraunce: Notwithstanding within fiue or sixe dayes after he dyed.The Duke of Guyse sl [...]ine before Orleance. The Constable before Paris. The Marshall of S. Andrew before Dreux.

Neyther did the Duke of Guise himselfe, the greate Archenemy of God and his Gospell, continue in life long after that, but both he with ye whole triumuirat of France that is, three the greatest captayns of popery, were cut off for doyng any more hurt, to wit, the Duke of Guise before Orleance, the Constable before Paris, the Marshal of S. Andrew before Dreux.

¶Of the Emperour Sigismundus.

Amongest others, here is not to bee past ouer nor forgotten the notable examples of Gods iust scourge vppon Sigismundus ye Emperour, of whō mentiō is made before, in the condemnation of Iohn Husse, & Hierome of Prage, pag. 596. After the deathe and wrongfull condemnation of which blessed martyrs: nothing afterward went prosperously with the sayd Emperour, but all contrary: so that both he dyed without issue, & in his warres euer wēt to the worst. And not long after, Ladislaus his daughters sonne king of Hungary, fighting agaynst the Turk, was slayne in the fielde. So that in the tyme of one generation, al the posteritie & ofspring of this Emperor perished. Besides this, Barbara his wife came to suche ruine, by her wicked leudnes, yt she became a shame and slaunder to the name & state of all Queenes. Whereby all Christian princes and Emperours may sufficiently bee admonished, if they haue grace, what it is to defile themselues with the bloud of Christes blessed sayntes and Martyrs.

¶A note of Christopher Parker.

CHristopher Parker, called Parker the wilde, mentioned before in this booke of Monumentes, pag. 1986. who being a persecuter of Richard Woodman, did manacle his handes with a corde, did cast himselfe into a pond, and so drowned himselfe at Herstnonceux in Sussex, the 8. of September. 1575.

*The story of one Drayner of Kent, commonly called Iustice Nyne hooles.

I May not in this place omit the tragedy of one Drayner of Smarden in the Coun [...]y of Kent, Esquire,The story of one Drayner otherwise called Iustice nine holes. who bearing grudge against one Gregory Doddes, Parson of the sayde towne, for reprouing his vicious lyfe, sent for hym by two men, which tooke hym & brought him before him, where he was had into a Parlour, as it were to breakfast. In which behinde ye doore he had placed one Roger Mathew secretly, to beare witnes what he shuld say, no more being in sight but ye sayd Drayner & one of hys men, who willed and perswaded him to speake freely his minde, for that there was not sufficient record of his wordes to hurt him. But the Lord kept his talke without perill,A malitious practise to intrappe a good man. wherby the sayd Drayner sent hym to the next Iustice called M. George Dorell, who perceiuing it to be done more of malice thē otherwise, deliuered him vpon sureties, to appeare at the next Sessions at Cant. and at length was banished the Countrey.

This sayd Drayner afterward, being chosen Iustice, to shew himselfe diligent in seeking ye trouble of his neighbors, made in ye Rodeloft nyne hooles, that he might looke about the church in Masse tyme. In which place alway at the sacring therof, he would stand to see who looked not, or [Page] held not vp his hands therto: which persōs so not doing, he would trouble & punish very sore. Wherby he purchased a name ther, & is called to this day Iustice nine holes: who now (God be thanked) is Iohn out of office, & glad of his neighbors good will.

It so fell out, that since this was published, the sayde Drayner came to the Printers house, with other associate, demaunding: Is Foxe here? To whome aunswere was geuen, that maister Foxe was not within. Is the Printer within (quoth Drayner? It was aunswered, yea: Wherevpon being required to come vp into his house, was asked what his will was. Mary, sayth he, you haue printed me false in your booke: Why sayth the Printer is not your name M. Drayner, otherwise called Iustice nine holes? It is false sayth he: I made but v. with a great Augure, and the Parson made the rest. It was answered: I haue not read that a Iustice shoulde make him a place in the Roode loft to see if the people held vppe theyr handes. He sayd where as you alleadge, that I did it to see who adored ye sacrament, or who not, it is vntrue: for I set as litle by it, as the best of you all. In deede sayth the Printer, so we vnderstand now, for you being at a supper in Cheapside among certaine honest company, and there burdened with the matter, sayd then, that you did it rather to looke vpon fayre wenches, then otherwise. He being in a great rage▪ sware to the purpose, saying: Can a man speake nothing, but you must haue vnderstāding therof? But sayth he, did I any man any hurt? It was aunswered, that hee meant litle good to M. Doddes aforesayd, especially procuring a secret witnesse behinde his doore, to catche some wordes that might tend to Doddes destruction. Whiche thing, Drayner sware, as before, was not true. To whō the printer replied, that it was most true, for that the party there secretly hidden, hath since vpon his knees, asking forgeuenesse for his intent, confessed the same to Doddes himselfe.Drayner conuict of falsehood. I will hang that knaue sayth he: And so he departed in a rage: and since is deceased, whose death & order therof, I referre to the secret Iudge.

¶A Lamentable History of Iohn Whiteman, Shoomaker, who suffered most cruell tormentes at Ostend in Flaunders, for the testimony of Iesus Christ, and the truth of his Gospell. an. 1572.

A lamentable history of Iohn Whiteman snowmaker.IOhn Whiteman Shoomaker, being about the age of 49. yeares, borne in Tinen a towne in Brabant. After hys comming ouer into England, dwelt in Rye in the County of Sussex, maryed xxiij. yeares: alwayes a professour of the Gospell, as well in the time of the freedome therof, as in time of persecution. About Candlemas in the yeare 1572. vnknowne to his frendes in Rye, vnderstanding of shipping in Rye, which was ready bound for Ostend in Flaunders, went aboorde the Saterday morning and arriued at Ostend that night, where he lodged wyth one of his kinsmē there dwelling. The next day being Sonday, in the morning, he accompanyed with his sayd kinsman, tooke his iourney as it were to haue passed hither into the countrey.

When they were about three mile on theyr way out of the Towne, sodeynely Whitman stayd, and would go no further: but immediatly returned back againe to Ostend, whither so soone [...]s he was come, it being seruice tyme in theyr Church, he forthwith addressed himselfe thither, and at the time of the heaue offering stept to the sacrificer,Iohn Whitman coulde not suffer the abhominable Idolatry of the Papists. Iohn Whitman apprehended. Iohn Whitmā brought [...]efore the [...]udges. and tooke from ouer his head his Idoll, saying these words in the Dutch tongue· Is this your God? and so breaking it, cast it downe vnder his feet and trode theron. Forthwith the people in an vprore came to lay holde on him, and hardly in the Church escaped he death by the souldiers there present, but being rescued by some, to the intent to be further examined and made a publicke spectackle, he was carryed immediatly to prison. Upon the next day, being monday, the Iudges & other Counsellers being assembled, he was brought forth into the common hall, and examined of hys fact, the intent, the counsell, and abettors thereof, and also of his fayth: where he very cōstantly in defence of his christian fayth, & great detestation of Idolatry, demeaned him selfe in such sort, that he wrong teares from the eyes of diuers, both of the chiefe, & others present. So was he committed agayne to prison. The next day being Tuesday, he was brought out agayne before the Iudges into the same place. And being examined as before, he no whit abated, but increased in his cōstancy.Sentence geuen agaynst Iohn Whitman. Whereupō sentēce was geuē vpō him, to haue his hand cut of, and his body scorched to death, & after to be hāged vp. So the day folowing, being wednesday, he was brought out of prisō to the towne hal, standing in the market place, all thinges belōging to execution being made ready there. Which when they were al ready, the hangman went into the hall, & with a cord tyed ye hands of Whitman, & came out leadyng him thereby: so soone as Whitman was out of the house, he made such hast & as it wer ran to the place of execution, yt he drew ye hangman after him. There was a post set vp with sparres frō the top therof, aslope downe to the ground, in maner of a Tent, to the end that he shoulde be onely scorched to death & not burned. When he was come to the place, ye hangmā commaunded him to lay downe hys right hand vppon a block, which he immediately wt a hatchet smote of, the good man stil cōtinuing constāt, ye hangman stept behind him, & bid him put out his tonge, which he forthwt did, as far as he could out of his mouth, through ye which he thrust a lōg instrument like a Packe needle, and so let it sticke. Then the Iudges standing by in the common Hall, read agayn his fact and sentence.The Martyrdome and death of Iohn Whitman. Wherunto hee coulde make no aunswere, his tongue hāging out of his head: so was he stripped out of his Cassocke, his hose being put of in prison: & put wtin his Tent, & made fast with two chaynes, and fire and put round about, which broyled and scorched his body most miserably, al blacke, he not being seene, but heard to make a noyse within the Tent. When he was dead, hee was caryed out to be hāged vpon a gybbot beside ye town.

Spectatores praesentes, Cutbert Carr, Bartholomeus Bellington, Nautae Rienses.

¶Admonition to the Reader concerning the examples aboue mentioned.

IT hath bene a long perswasion gendred in the heades of many men these many yeares, that to ground a mans fayth vpō Gods word alone, and not vpon the See and Churche of Rome, following all the ordinaunces and constitutions of the same; was damnable heresie, and to persecute such men to death, was hygh seruice done to God. Whereupon hath risen so great persecutions, slaughters, and murders, with such effusion of Christē bloud through all partes of Christendome, by the space of these 70. yeares, as hath not before bene seene. And of these men Chryst himselfe doth full well warne vs long before, true prophesiyng of such times to come, when they that flea his Ministers and seruantes, shuld thinke themselues to do good seruice vnto God. Ioh. 16. Now, what wicked seruice, and howe detestable before God this is, which they falsly perswade themselues to be godly,Iohn. 16. what more euident demonstrations can we require, then these so many, so manifest, & so terrible examples of Gods wrath pouring down from heauen vpon these persecuters, whereof part we haue already set forth:3. Argumentes agaynst the Papistes. Gods worde. Bloud of Martyrs. Gods punishment. The plagues of God, set against pretensed antiquitye. for to comprehend all (which in number are infinite) it is vnpossible. Wherfore, although there be manye whiche will neyther heare, see, nor vnderstand, what is for theyr profite, yet let al moderate & wel disposed natures take warning in time. And if the playne word of God will not suffice thē, nor the bloud of so many martirs wil moue thē to embrace the truth and forsake errour, yet let the desperate deathes & horrible punishments of their own papistes perswade thē, how perillous is the end of this dānable doctrine of papistry. For if these papistes which make so much of their painted antiquitie, do thinke theyr proceedings to be so Catholick, & seruice so acceptable to God, let thē ioyn this withal, & tel vs, how commeth then theyr procedings to be so accursed of God, & their end so miserably plagued, as by these examples aboue specified, is here notoriously to be seene? Agayne, if the doctrine of them be such heresie, whom they haue hetherto persecuted for heretickes vnto death, howe then is almighty God become a mayntayner of heretickes, who hath reuenged theyr bloud so greeuously vppon theyr enemyes and persecuters?

The putting out of the French kinges eyes, which promised before with his eyes to see one of Gods true seruauntes burned who seeth not with his eyes to be the stroke of Gods hand vpon him? Then his sonne Frances after him,Henry .2. the French king and king Fraūces his sonne stricken, the one in the eyes, the other with an impostume in the eare. not regarding his fathers stripe, would needes yet proceed in burning the same man: and did not the same God whiche put out his fathers eyes, geue hym suche a blow on the eare, that it cost him his life if the platform of Steuen Gardiner had bene a thing so necessary for the church and so gratefull vnto God, why then did it not prosper with him nor he with it: but both he and his platforme lay in the dust, and none left behinde him to build vpon it? After the tyme of Steuen Gardiner, and at the Councell of Trent,Stephen Gardiner. what conspiracies and pollicies were deuised? what practises and traynes were layde through the secret confederacy of princes and prelates, for the vtter subuersion of the Gospell and all Gospellers, which if God had seen to haue bene for his glory, why then came they to none effect? yea, how or by whome were they disclosed and foreprised but by the Lord himself, which would not haue them come forward?

The vehement zeale of Queene Mary, whiche was like to haue set vp the Pope here agayne in England for euer,Queene Mary. if it had so much plesed the Lord God as it pleased her self: or if it had bene so godly as it was bloudy, no doubt but Gods blessing woulde [Page] haue gone withall. But when was the Realme of England more barren of all Gods blessinges? what Prince euer raigned here more shorter time, or lesse to his owne hartes ease then didde Queene Mary?

Constable of Fraunce.The Constable of Fraunce when he conuented with GOD, that if he had victory at S Quintines, he would set vpon Geneua, thought (no doubt) that he had made a great good bargaine with God: Much like to Iulian the Emperour, who going against the Persians, made his vow that if he spedde well, he would offer the bloud of Christians. But what did God? came not both theyr vowes to like effect?

The examples of such as reuolted from the Gospell to Papistry, be not many: but as fewe as they were, scarse can any be found which began to turne to the Pope, but the Lord began to turne from them,King of Nauar. Henry Smith. D. Shaxton. The end of Gardiner. Iohn de Roma. Twyford. Bayliffe of Crowland. Suffragan of Douer. D. Dunning. D. Geffray. Berrye. Poacher Archbishop. Crescentius Cardinall. Rockwood. Latomus. Guarlacus. Eckius. Thornton. Pattyer. Longe. Bomelius all professours of Popery. and to leaue them to theyr ghostly enemy: As we haue heard of the king of Nauarre in Fraunce, of Hēry Smith and Doctor Shaxton in England, with other in other Countries moe, of whom some dyed in great sorow of conscience, some in miserable doubt of their saluation, some stricken by Gods hand, some driuen to hang or drowne themselues.

The stincking death of Steuen Gardiner, of Iohn de Roma, of Twyford, of the Bayliffe of Crowland: The suddeyne death of the Suffragane of Douer, of Doctour Dunning, of Doctour Geffray, of Berry the Promoter: The miserable and wretched end of Poncher Archbishop of Towers, of Cardinall Crescentius, Castellanus: The desparate disease of Rockewood, of Latomus, of Guarlacus: The earthly ending of Henry Beauforde Cardinall of Winchester, of Eckius, of Thornton called Dicke of Douer: The wilfull and selfe murder of Pauyer, of Richard Long, of Bomelius, besides infinite other: The dreadfull taking awaye and murren of so many persecutyng Byshoppes, so many bloudye Promoters, and malicious Aduersaryes, in suche a shorte tyme together with Queene Marye, and that wythout anye mans hand, but onely by the secret working of Gods iust iudgement.

To adde to these also the stincking death of Edmund Boner, commonly named the bloudy Bishop of London: who not many yeares agoe, in the time and reigne of Queene Elizabeth, after he had long feasted and banquetted in Durance at the Marshalsea, as he wretchedly dyed in his blinde Popery, so as stinckingly, and as blindely at midnight was he brought out & buried in the outside of all the Citty, amonges theeues and murderers, a place right conuenient for such a murderer: with confusion and derision both of men and children, who trampling vpon his graue, well declared how he was hated both of God & man. What els be all these (I say) but playne visible argumentes, testimonies, and demonstrations euen from heauē agaynst the pope, his murdering Religion, and his bloudy doctrine? For who can deny their doings not to be good, whose end is so euill. If Christ bid vs to know mē by their fruits, & especially seing by the end all thinges are to be tryed, howe can the profession of that doctrine please God, which endeth so vngodly? Esaias chap. 50. prophesying of the ende of Gods enemyes, whiche woulde needes walke in the lighte of theyr owne setting vppe, and not in the light of the Lordes kindling,Esay. 50. threatneth to them this finall malediction: In doloribus (sayth he) dormietis i. In sorow shall you sleepe. Let vs now take a suruey of all those persecuters, whiche of late haue so troubled the earth (and almost haue burned vppe the world with fagots and fire, for mainetenaunce of the Popes Religion) and see what the end hath bene of them that are nowe gone, and whither their Religion hath brought them, but either to destruction, or desparation, or confusion & shame of life. So many great Doctors and Bishops haue cried out of late so mightely agaynst priestes marriage, and haue they not, by Gods iust iudgement working theyr confusion, bene detected themselues and taken the most part of them in sinnefull adultery,Page 199. & shamefull fornication? Cardinall Ioannes Cremensis the Popes Legate here in England, after he had set a law that Priestes shoulde haue no wiues, was he not the nexte daye after, being taken with hys whores, driuen out of Londō with confusion and shame enough, so that afterward he durst not shew his face here any more? Besides the two Bishops in the late counsell of Trent, most shamefully taken in adultery, mentioned before. Also besides innumerable other like forreigne storyes,A secrete note of Papiste [...] which haue beene great cryers out of Priestes maryage, and themselues after taken in open adultery. which I let passe, to come now to our owne domesticall examples. I could wel name halfe a score at least of famous Doctors, and some Byshops, with theyr great maysters of Popery, who in standing earnestly agaynst the mariage of Priestes, haue afterward bene taken in such dishonest factes themselues, that not onely they haue caried the publicke shame of adulterous lecherers, but some of them the markes also of burning fornication with them in theyr bodyes to theyr graues. Whose names although I suffer here to be suppressed, yet the examples of them may suffice to admonishe all men that bee wise,Comparison betweene the ende of Popishe persecutours & the Gospellers. and which will auoyde the wrath of Gods terrible vengeance, to beware of Popery.

And thus hauing hitherto recited so manye shamefull lyues and desperate endes of so many popish Persecutours stricken by Gods hand: nowe let vs consider agayne on the contrarye syde the blessed endes geuen of almighty God vnto them, which haue stoode so manfully in the defence of Christes Gospel, and the reformation of his religion, and let the Papists themselues here be iudges. First what a peaceable and heauenly ende made the worthy seruaunt and singular Organe of God M. Luther?

To speake likewise of the famous Iohn Duke of Saxonie and prince Elector, of the good Palsgraue, of Phillip Melancthon, of Pomeranus, Vrbanus Rhegius, Berengarius, of Vlricus Zuinglius, Oecolampadius, Pellicanus, Capito, Munsterius, Ioannes Caluinus, Petrus Martyr, Martin Bucer, Paulus Phagius, Ioan. Musculus, Bibliander, Gesnerus, Hofman, Augustinus,The godly ende of the Gospellers to be noted. Marloratus, Lewes of Bourbon Prince of Condy, and his godly wife before him, with many mo, which were knowne to be learned mē, and chiefe standerds of the Gospel side against the Pope, and yet no man able to bring forth any one example eyther of these, or of any other true Gospeller, that eyther killed himselfe, or shewed forth any signification or appearaunce of despayre, but full of hope and constant in faythe, and replenished with the fruite of righteousnesse in Christ Iesu, so yealded they theyr lyues in quiet peace vnto the Lord.

From these Forrayners, let vs come now to the Martyrs of England, and marke likewise the ende both of them, and semblably of all other of the same profession. And first to beginne with the blessed and heauenly departure of King Edward the vi. that first put downe the Masse in England,The blessed end of King Edward .6. The patient end of the Duke of Somerset the kings vncle. and also of the lyke godly end of his good Vncle the Duke of Sommerset, which dyed before him, with an infinite number of other priuate persons besides of the like religion, in whose finall departing, no suche blemishe is to bee noted like to the desperate examples of them aboue recited: Let vs now enter the consideration of the blessed Martyrs, who although they suffered in their bodyes, yet reioyced they in theyr spirites, and albeit they were persecuted of men, yet were they comforted of the Lorde wyth suche inwarde ioy and peace of conscience, that some writing to theyr friendes, professed they were neuer so merrye before in all theyr lyues, some leapt for ioye, some for tryumphe woulde put on theyr Scarfes, some theyr wedding garment goyng to the fire,The quiet and ioyfull end of the Martyrs. other kissed the stake, some embraced the Fagottes, some clapte theyr handes, some song Psalmes, vniuersally they all forgaue, and prayed for ther enemies, no murmuring, no repining was euer heard amongest them, so that moste truely might bee verified in them, whiche their persecuters were wonte to sing in theyre Hymnes.

Caeduntur gladijs more bidentium,

Non murmur resonat, nec querimonia:

Sed corde tacito mens bene conscia,

Conseruat pacientiam. &c.

Briefly, so great was theyr patience, or rather so great was Gods spirite in them, that some of them in the flaming fire, moued no more, then the Stake whereunto they were tyed. In fine, in them most aptly agreed the speciall tokens whiche most certaynly follow the true children of God: that is, outward persecution, and inward comfort in the holy Ghost.Two speciall notes of the [...]iue Church of Christ. Outward affliction peace of conscience▪ 2. Tim. 3. 1. Cor. 1. In the world (sayth Christ our Sauiour) ye shall haue affliction, but in me yee shall haue peace. &c.

And likewise the wordes of S. Paule be playne. Whosoeuer (sayth he) studyeth to liue godly in Christe, shall suffer persecution &c.

But then what followeth with this persecution? the sayde Apostle agayne thus declareth, saying: As the passions of Christ abound in vs: so aboundeth also our consolation by Christe. &c. According as by the examples of these godly martyrs right perfectly we may perceaue. For as theyr bodyes outwardly lacked no persecutions by the handes of the wicked: so amongest so many hundreds of them that stood and dyed in this religion, what one man can be brought forth, which eyther hath bene founde to haue killed himselfe, or to haue dyed otherwise then the true seruaunt of GOD, in quiet peace and much comforte of conscience?

Whiche being so, what greater proofe can we haue to iustifie theyr cause and doctrine agaynst the persecuting Churche of Rome, then to behold the endes of them both: First,The wretched end of Papistes geue testimony agaynst their owne doctrine. Admonition to persecutours which yet remayne aliue. The end and death of Edmund Boner. of the Protestantes, how quietly they tooke theyr deathe, and chearefully rested in the Lord: and contrariwise to marke these persecuters what a wrerched end commonly they doe all come vnto.

Experience whereof we haue sufficient, in the examples aaboue declared: and also of late in Boner, who albeit he dyed in his bed vnrepentaunt, yet was it so prouided by God, that as he had bene a persecuter of the light, and a childe of darkenes, so his carkase was tumbled into the earthe in obscure darcknes at midnight, contrary to the order of all other Christians: and as he had bene a murderer, so was hee layd amongest theeues & murtherers, a place by Gods iudgement rightly appoynted for him.

And albeit some peraduenture that haue bene notable persecutors in tyme past, doe yet remayne aliue, who being in the same cause as the other were, haue not yet felte the weyght of [Page] Gods mighty hand, yet let not them thinke that because the iudgement of God hath lighted sooner vpon other, therefore it will neuer light vpon them: or because God of his mercy hath graunted them space to repent, let not them therefore of Gods lenitye build to themselues an opinion of indemnity. The bloud of Abel cryed long, yet it wrought at length. The soules of the Saynctes slayne vnder the aultar, were not reuenged at the first. Apoc. 6. but read forth the chapter, & see what folowed in the end. Bloud especially of Christes seruauntes, is a perillous matter, and cryeth sore in the eares of God, and will not be stilled with the lawes of men.

Wherfore let such bloud guilty homicides beware, if not by my coūsell, at lest by the examples of theyr felowes. And though Princes and Magistrates,God maketh the persecutors of his people commonly to be their owne persecutours. vnder whose permission they are suffered, do spare theyr liues, let them not thinke therefore (as some of them shame not to say) that man hath no power to hurt them, and so thinke to escape vnpunished, because they be not punished by man, but rather let them feare so much the more. For oftentimes suche as haue bene persecutours and tormentours to Gods children, God thinketh them not worthy to suffer by mā, but either reserueth them to his owne iudgement, or els maketh them to be theyr owne persecutors, and theyr owne hands most commonly hangmen to theyr owne bodyes.

Saul murderer of himselfe.So Saul after he had persecuted Dauid, it was vnneedfull for Dauid to pursue him agayne, for he was reuenged of him, more then he desired.

It was needlesse to cause Achitophell to be hanged, for hee himselfe was the stifeler or strangler of his owne life.Achitophel murderer of himselfe Iudas murderer of himselfe. Senacherib murdered of his owne sonnes. Herode and Antiochus murdered by lyce. Pilate murderer of himselfe. Nero murderer of himselfe.

Neither for the Apostles to pursue Iudas that betrayed their Mayster, for he himselfe was his owne hangman, & no man els, that his body brust, and his guts brast out.

Senacharib, had he not for his Persecutors his own sonnes, and cost Ezechias nothing to be reuenged of him for his tiranny.

Antiochus and Herode, although the Children of GOD whom they so cruelly persecuted, layd no hand vpon them, yet they escaped not vnpunished of Gods hand, who sent Lyce and Wormes to be theyr Tormentours, whiche consumed and eate them vp.

Pilate, after he had crucified Christ our Sauiour, within few yeares after was he not driuen to hang himselfe?

Nero, after his cruell murders and persecutions stirred vp agaynst the Christians, when he shoulde haue bene taken by the Romaynes, God thought him not so worthy to be punished by the handes of them, but so disposed the matter, that Nero hym selfe when he could finde no frend nor enemy to kill him, made his owne handes to be his owne cutthroat.

Dioclesianus, with Maximinian his fellowe Emperour, whi [...] were the Authours of the tenth and laste Persecution agaynst [...] Christians,Dioclesianus and Maximinianus Emperours deposed them selues. being in the middest of theyr furious tyranny ag [...]nst the name of Christ, needed no mans helpe to bridle them an [...] [...]lucke them backe: for God of his secret iudgement put such [...] in the mouthes of these Tyrauntes, that they themselues [...] [...]heyr owne accorde deposed and dispossessed themselues of theyr [...]periall function, and liued as priuate persons all theyr liues afte [...] ▪ And notwithstanding that Maximinian after that, sought to [...] his Imperiall state agayne, yet by Maxentius hys Sonne hee was resisted and shortlye after slayne.

Maximinus eaten vp with lyce.What should I here speake of the cruell Emperour Maximinus, who when he had set forth his Proclamation engrauen in Brasse, for the vtter abolishing of Christ and his Religion, was not punished by man, but had Lice & Vermin gushing out of his entrals, to be his tormentors, with such a rotting stinch layd vpon his body, that no phisitions could abide to come neare, and were caused to be slayne for the same. pag. 82.

Maxentius and king Pharao both drowned in their owne harnesse. Achaz. Achab. Iesabell. Manasses. Ioachim. Sedechias punished of God for the [...]r persecutions.Maxentius the sonne of Maximinian, and Pharao the king of Egypt, as they were both like enemies agaynst God and his people, so dranke they both of one cup, not perishing by any mans hand but both in like maner after were drowned with their harnes in the water.

Furthermore, and briefely in this matter to conclude, if the Kynges among the Iewes, which were bloudy and wicked, were not spared, as Achaz, Achab, Iesabell, Manasses, Ioachim, Sedechias, with many other but hadde at length, although it were long, the hyre of theyr iniquity: let not these bloudy Catholickes then thinke, which haue bene Persecutors of Christes Sayntes, that they being in the same cause as the other were aboue recited, shall escape the same iudgement, which the longer it is deferred, the sorer many times it striketh vnles by due repentaunce it be preuented in time: which I pray God it may.

The murdering mother church with her bloudy children admonished. Esay 1.Innumerable examples moe to the same effecte and purpose might be inferred, whereof plentifull store we haue in all places, and in al ages of men to be collected. But these hitherto for this present maye suffice, whiche I thought here to notify vnto these our bloudy children of the murdering mother church of Rome, of whom it may well be sayd: Manus vestrae plen [...] sunt sanguine. &c. Your handes be full of bloud. &c. Esay. Chapter. 1. to the intent that they by the examples of their other fellowes before mentioned, may be admonished to followe the Prophetes counsell, which followeth and biddeth: Lauamini. mundi estote. &c. Be you washed, and make your selues cleane &c. Esay. 1. and not to presume to farre vppon their owne securitie,Esay. 1. nor thinke themselues the further of from Gods hand, because mans hand forbeareth them.

I know and graunt, that man hath no further power vppon any, then God from aboue doth geue.What the lawes of this Realme could say agaynst the persecutours in Queene Ma [...]les tyme. And what the lawes of this Realme could make agaynst them, as agaynst open murderers, I will not here discusse, nor open that I could say (because they shall not say that we desire their bloud to be spilled but rather to be spared:) but yet this I say, and wishe them well to vnderstand, that the sparing of their liues which haue bene murderers of so many, is not for want of power in magistrates, nor lack of anye iust lawe agaynst them, whereby they might iustly haue bene condemned, if it had so pleased the Magistrates to proceed (as they might) agaynst them: but because almighty God peraduenture of so secret purpose hauing some thinge to doe wyth these persecuters, hath spared them hitherto,The nature of the Church is not to persecute with bloud. In that the persecutours of the Church be suffered of the Church to liue it is to their confusion. not that they shuld escape vnpunished, but that peraduenture [...]he will take his owne cause in his owne hand, eyther by death to take them away (as he did by Boner, and by al Promoters in a manner of Queene Maryes time) or els to make them to persecute themselues with their own handes, or will stirre vp their conscience to be theyr owne confusion, in such sort as the Church shall haue no neede to lay handes vpon them.

Wherfore with this short admonition to close vp the matter as I haue exhibited in these histories the terrible endes of so many persecuters plagued by Gods hand: so would I wish all suche whome Gods lenitie suffereth yet to liue, this wisely to ponder with themselues, that as their cruell persecution hurteth not the sayntes of God, whome they haue put to death: so the pacience of Christs church suffering thē to liue, doth not profite thē, but rather heapeth the great iudgment of God vpō thē in the day of wrath, vnlesse they repent in tyme, which I pray God they may.

And nowe to reenter agayne to the time and story of Queene Elizabeth where we left before.

In whose aduauncement and this her princely gouernance, it cannot sufficiently be expressed, what felicitie and blessed happines this Realme hath receaued in receauing her at the Lordes almighty and gracious hād, for as there haue bene diuers kinges and rulers ouer this Realme, & I haue read of some, yet I coulde neuer finde in Englishe Chronicle the like that may be written of this our noble & worthy Queene, whose comming in not onely was so calme, so ioyfull, and so peaceable, without shedding of any bloud, but also her reigne hetherto (raygning nowe 24. yeares and more, hath bene so quiet, that yet (the Lord haue all the glory) to this present day, her sword is a Uirgine, spotted and polluted wt no drop of bloude. In speaking whereof I take not vpon me the part here of ye morall or of the diuine Philosopher, to iudge of thinges done but onely keep me within the compasse of an historiographer, declaring what hath bene before, and comparyng thinges done, with thinges now present, the like wherof as I sayde, is not to be found lightly in Chronicles before. And this as I speake truely, so I would to be taken without flattery, to be left to our posteritie, ad sempiternam clementiae illius memoriam. In commendation of whiche her clemēcy I might also here adde how mildly her grace after she was aduaunced to her kingdome, dyd forgeue ye foresayd sir Henry Benifield, without molestation, Syr Henry Bonifield forgiuen. suffering him to enioy goodes, lyfe, landes and libertie. But I let this passe.

Thus hast thou, gentle Reader, simply, but truely described vnto thee the tyme, first of the sorrowfull aduersitie of this our most soueraigne Queene that now is: also the miraculous protection of God, so graciously preseruing her in so many strayghtes and distresses, which I though [...] here briefly to notifie, the rather for that the wondrous workes of the Lord ought not to be suppressed, and yt also her maiesty, and we likewise her poore subiectes, hauyng thereby a present matter alwayes before our eyes, bee admonished bothe how muche we are bounde to his diuine Maiestie, and also to render thankes to him condignely for the same.

Now remayneth likewise in prosecuting the order of this, as of other histories before, to notify and discourse of thinges memorable especially in the Church, such as happened in the time of this her Maiesties quiete and ioyfull gouernment. Nouember. 18. And first here I let passe by the way the death of Cardinall Poole, Doctor Weston. which was the next day after ye death of Queene Mary, ye death also of Christopherson B. of Chichest. Hoptō B. of Norwich, omitting also to speak of Doct. Weston, who being chiefe disputer against Cranmer, Ridley, & Latimer, as is before declared, first fell in displeasure with the Cardinall & other Byshops, because[Page]he was vnwilling to parte from his Deanerie and house of Westminster vnto the Monkes, whom in deede he fauoured not, although in other things a maynteiner of the Churche of Rome. Then being remoued from thence, was made Deane of Windsor, where he being apprehended in aduoutry, was by the same Cardinall put from all his spirituall liuinges. Wherefore he appealed to Rome, & flying out of the Realme, was taken by the waye, & clapt in the Tower of London, where he remayned vntill this time that Queene Elizabeth was proclaimed. At whiche time being deliuered, he fell sicke and dyed.

Also I let passe the Coronation of this our moste noble and Christian Princesse, & the order of the same, which was the xv. day of Ianuary. Anno. 1559. To passe ouer also the tryumphant passage and honourable enterteinement of the sayd our most dread Souereigne, through the city of London, with such celebrity, prayers, wishes, welcomminges, cryes, tender wordes, Pageantes, Enterludes, declamations and verses set vp, as the like hath not commonly beene seene, arguing and declaring a wonderfull earnest affection of louinge hartes towarde theyr Soueraigne. Item, to pretermit in silence the letters gratulatory, sent to her Maiestie from diuers and sondry forreigne places, as from Zuricke, Geneua, Basill, Berne, Wittemberge, Argentine, Frankeforde. &c. These I saye with many other thinges to let passe, we will nowe (God willing) beginne with the disceptation or conference betwene the Popishe Bishops, and the learned men exiled in Germany, had at Westminster. After that first we haue inserted a certayne Oration of a worthy Gentleman called M. Iohn Hales, sent and deliuered to the sayd queene Elizabeth in the beginning of her reigne, the copy wherof is this.

¶An Oration of Iohn Hales, to the Queenes Maiestie, and deliuered to her Maiestye by a certayne Noble man, at her first entrance to her reigne.

¶To the Noble Queene Elizabeth,

ALbeit there be innumerable giftes and benefites of almighty God, whereof euery one would wonderfully comfort any person, on whome it should please his goodnes to bestowe it: yet is none of them either separate by it self,Great benefites and treasures do nothing profit, where the vse of them cannot be inioyed. or ioyned with any other, or yet al mingled together, to be compared to this one: that it hath pleased God of his mercy to deliuer this Realme our Countrey from the tyranny of malicious Mary, & to commit it to the gouernemēt of vertuous Elizabeth. For if a man had all the treasure of Salomon, and might not be suffred to haue the vse therof: in what better case were he then miserable Tantalus, ouer whose head the apples continually hung, yet being hunger sterued, could he neuer touch them? If a man had as strong a body as had Sampson, and besides were as whole as a fish, as the prouerbe is, yet if he were kept in bandes, what should it auayle him? Yea rather if it bee well considered, it is a hurte to him, if continuance of tormentes and paynes may be a hurt.

If a man had as manye children as had Gedeon the Iudge, and might not be so suffered to bring them vpp in the feare of God, & good knowledge & maners, had he not bene more happy to be without them, then to haue them? If a man had as much knowledge of God as had Saynt Paule, and durst not professe it openly with mouth, as he is commaunded, but for feare of death shoulde declare the contrary in deede, sclaunder the word of God, and deny Christ, which is forbidden, shoulde it not rather be a furtherance to his damnation, then otherwise?

And to be short, if any one man had all these giftes together, or generally all the giftes of Fortune, the body, the minde, and of grace, yet if hee mought not haue the vse of them, what should they profite him? Ueryly nothyng at all.Felicitye not in hauing but in vsing. For felicitye is not in hauing, but in vsing, not in possessing, but in occupying: not in knowledge, but in doing.

But alas, our naturall Mother Englande, whiche hath bene counted to be the surest, the richest, and of late also the most godly Nation of the earth, hath bene these whole fiue yeares most violently by Tyrauntes forced to lacke the vse of all the giftes and benefites that GOD and nature had endued her. Her naturall and louynge children could not be suffered to enioy theyr right inheritance, whereby they might relieue and succour her or thē selues: but whatsoeuer they had, was eyther by opē force or by crafty dealing pulled from thē. And surely this had bene tollerable, if none other mischiefe had bene therwith intended.

He is a gentle theefe (if theeues may bee counted gentle) that onely robbeth a man of his goodes, & refrayneth violent hands from his parson. For suche losse with labor and dilligence may be recouered. He may be called a mercifull murtherer, that onely killeth the aged Parentes, & vseth no force on the children.

For nature hath made al men mortall, and that in like space, and to kill the parentes, is as it were but a preuention of a shorte tyme, if it were to the vttermost enioyed. But these Tyrantes were more vngentle then common thieues, more empty of mercy, then common murtherers. For they were not onely not contented to haue the goods of the people, but they would haue it deliuered to them by the owners own handes, that it might be sayd to ye world they gaue it with the hart:Wicked practises of most cruell Tyrantes. and were not therwith pleased but they would haue theyr liues, that they should not bewray them, and yet herewith they were not satisfied, but they meant to root out the whole progenie and nation of English men, that none should be lefte to reuenge or crye out on theyr extremities, and to bring our Countrye into the Spanyardes dominion.

It is an horrible crueltie for one brother to kill an other, muche more horrible for the children to lay violent & murthering handes on theyr parentes, but most horrible of all to murther the children in the sight of the parentes, or the parentes in the sight of their children, as these moste cruell tormenters haue done.

But what do I stand in these thinges which haue some defence, because the Turkes perchaunce vse so to doe, and Ethnykes kill one an other, to make sacrifice of menne to theyr phantasticall Gods?

It was not enough for these vnnaturall English tormentours, Tyrantes, and false Christians, to be Lordes of the goodes, possessions, and bodyes of theyr brethren & Country men: but being verye Antichristes and enemies of Christes crosse, they would be Gods, and raygne in the consciences and soules of men. Euery man, woman, and childe, must deny Christ in word openly, abhorre Chryste in theyr deedes, sclaunder his Gospell with word & deed, worship and honour false gods as they would haue them and themselues did, and so geue body and soule to the deuill theyr maister, or secretly flee, or after inward torments to be burned openly. O crueltie, cruelty,Cruelty of late dayes, farre exceeding al crueltyes committed by the auncyent and famous tyrauntes in tyme past. farre exceeding al cruelties committed by those ancient and famous tyrants and cruell murderers, Pharao, Herode, Caligula, Nero, Domitian, Maximine, Diocletian, Decius, whose names for theyr cruell persecution of the people of God, and their open tyranny practised on the people haue bene, be, & euer shalbe in perpetuall hatred, and theyr soules in continuall torment in hell. If any man would take vppon hym to set foorth particularly all the actes that haue bene done these full fiue yeares by this vnnaturall womā: No, no womā, but a monster, and the deuill of hel couered with the shape of a woman, as it is most necessary for the glorye of God, and the prophet of his churche, and this realme it shoulde be done, hee shall finde it a matter sufficient for a perfect great History, and not to be cōtayned in an Oration, to be vttered at one tyme by the voyce of man. But to comprehend the summe of all theyr wickednes in few wordes: behold, whatsoeuer malice in mischief, couetousnes in spoyl, crueltie in punishing, tiranny in destruction could do, that all this poore English nation these full fiue yeares eyther suffered already, or should haue suffered, had not the great mercy of God preuented it.

And albeit there haue ben many that haue hazarded & lost theyr liues to shake of this moste rough brake (wherewith this Uiragin rather then Uirgin as she woulde bee called and taken) boasted her selfe to be sent of God, to ride and tame the people of Englande albeit there haue bene many that haue gone about to lose theyr brethren out of ye yoke of this moste miserable captiuitie: & albeit some haue proued to breake the bandes of this most cruell tyranny, yet coulde they neuer bring to passe, that they so earnestly labored, and so manfully attempted.

And it is nothing to be wondered, let ye papistes boast therof what it pleaseth them. For almighty God being a most indifferent gouernour, punishing euill, & rewarding good, could not of his iustice suffer his scourge so soone to be taken from this land, if he meaneth the salutation of the people, as most manifestly it appeareth he did. For hauing once geuen to this realme the greatest Iewell that myght be, that is, the free vse of his liuely worde, whiche if they had imbraced and folowed, would haue reformed al disorders & sinnes. Wherefore his wrath is kindled and prouoked, the people nothing regarded it, but eyther vtterly cō temned it, or abused it, and many made it a cloke & colour to couer theyr mischief. So that if he should sodaynly haue withdrawne this plague, as tyrants & euill gouernors be [Page] the plague of God, they would neyther haue passed on his iustice, nor yet should they haue felt the sweetenesse of hys mercy. For commonly the people regard but thyngs present,Tyrantes & euill gouernours be the plague of God. and neither remember thynges past, nor yet passe on thyngs to come, vnlesse they be warned by exceedyng extremities.

Besides this, it is most euident, that hee had determined to make this noble conquest alone with his own hand and mighty power, and would not that it should be done by man, least man should impute any part of the glory of this victory to his owne strength,God worketh all thinges to his owne glory. or to his owne pollicie, or that Fortune should seeme to beare any stroke in so glorious conquest, and so be partaker in mens opinions, of the triumph so worthy.

Neither did his almighty power worke this when man would haue it dispatched, that is, as soone as the enemy began to gather their force, for it is not so great a victory to discomfit a few dispersed people, as it is to destroy a perfectly vnited army, but he suffred them to make their force as great as was possible to worke whatsoeuer mischiefs by spoyle, banishment, prisonment, hangyng, headyng, burning, or otherwise could be imagined.

Neither would his most prouident wisedome doe it out of season: but as the good husbandman doth not crop his tree, till it haue rendered his fruit: so would hee not root out these pestilent tyrannies, til the most profit might be taken thereof.

When he had geuen sufficient laisure to all kynd of mē to declare themselues who were Crocodiles, sometyme lying in water, sometyme on land, that is, both Gospellers and papists.Affliction tryeth men whether they be good or euill. Who were Sponges, suspected whether they had lyfe or no lyfe: whether they were Christians or Epicures: who were Cameleons, that could turn themselues into all colours, with Protestantes, Protestantes: with Papists, Papists: with Spaniards, Spaniards: wt Englishmen, Englishmen: who were Gnatoes yt could apply themselues to euery mans appetite that was in authoritie: who were Marygolds, that followed Maries mad affections: who were Weathercockes that did turne with euery wynd: who were Mastiues that could byte & barke not: who were Curres euer barking: who were Foxes that would promise much, and performe nothyng: who could bynd themselues with many othes, & do cleane contrary: who were Caines that sought the innocent Abels death: who were the Wolfes that wearied ye lambs: and finally, when he had suffered the spirituall shauelings to spue out their venom, and euery man plainly to declare outwardly, what he was inwardly: then doth hee worke this most victorious conquest. And with his workes seemeth plainely to say thus vnto vs:God plenteously poureth his benefites vpon vs, not for our sakes, but of his infinite mercy, and for his gloryes sake. Ye see (my people) what I haue done for you, not for your sakes, which nothing regarded the benefits that I most plenteously poured on you, and haue deserued most greuous punishment for your vnthankfulnes: but of myne infinite mercy, and for my glories sake, which I will haue opened to all the world in these latter dayes, to the feare of euill doers, & to the cōfort of the well doers. Prouoke no more my wrath, ye see what will follow it, be hereafter more prudent and wyse then ye were before. Ye may, if ye will, be more circumspect in tyme to come, then ye haue bene in tyme past: ye may if ye list put me to lesse trouble, and keepe your selues in more safetie. I haue not onely discouered myne, yours, and my land of Englands enemies, & all the crafts subtleties, and pollicies that haue bene, or may be vsed by them, or any like hereafter, but I haue also taken away their head and captaine, and destroyed a great number of them, that ye should not be troubled with them, and some of them haue I left, that ye may make them spectacles and examples to the terrour and feare of their posterity. Loue me, and I will loue you, seeke my honour and glory, and I will worke your commoditie and safetie: walke in my wayes and commaundements, and I wil be with you for euer. Surely, if we consider the wonderfull mercy that it hath pleased God to vse towards vs in the deliueryng of this Kealme and vs his people,Wonderfull is the mercy of God in deliuering this Realme from the tyranny of the Papistes. out of the handes of these most cruell tyrants, as we cannot but do, vnlesse we wyll declare our selues to be the most vnthankefull people that euer liued, we must needs iudge it not onely worthy to be compared, but also farre to exceed the deliueraunce of the children of Israell out of Egypt from the tiranny of Pharao, and from the powers of Holofernes and Senacherib. For it is not read, that either Pharao or the other two sought any other thing, then to be Lords of the goods and bodies of the Israelites, they forced them not to committe Idolatry, and to serue false Gods, as these English tyrāts did.

But besides, if we will note the wonderfull works of God in handling this matter, we shall well perceiue, that farre much more is wrought to his glory, and to the profite of his church and people, then perchance all men at the first do see. For he hath not onely dispatched the Realme of the chiefe personages and hed of these tyrants: but also as it were, declareth, that he mynded not that eyther they or their doynges, shoulde continue. For albeit that all actes done by tyrantes tyrannouslye, bee by all Lawes, reason and equitie, of no force, yet because no Disputation shoulde follow on this, what is tyrannously done, and what is not tyrannouslye done, hee hath prouided that this question needeth not come in question.The Papistes buildings stand so long onely as they be propt vp with rope, sword, & fagot. For hee vtterly blinded their eyes, and suffred them to builde on false grounds which can no longer stande, then they bee propped vp with rope, sword and fagot. For her first parliament whereon they grounded and wroght a great part of their tyrannie, and wherein they ment to ouerthrowe whatsoeuer king Edward had for the aduauncement of Gods glory brought to passe, was of no force or authoritie. For she perceiuing that her enemies stomacke coulde not be emptied, nor her malice spued on the people by any good order, she committeth a great disorder. She by force and violence, taketh from the Commons their libertie, that according to the auncient lawes and customes of the Realme, they could not haue their free election of knights and Burgesses for the Parliament. For shee well knew, that if eyther Christian men, or true English men, should be elected, it was not possible to succeed that she intended. And therfore in many places diuers were chosen by force of her threats, meet to serue her malicious affectiōs. Wherfore ye parliamēt was no parliamēt, but may be iustly called a conspiracy of tyrantes and traytors. For the greater part by whose authority and voyces thinges proceeded in that Court, by their actes most manifestly declared themselues so, the rest being both Christians and true English men, although they had good wills, yet not able to resist or preuayle agaynst the multitude of voyces and suffrages of so many euill false to God,Burgesses vnlawfully disorderly and violently thrust out of the Parliament house in Queene Maryes dayes. and enemyes to their countrey. Also diuers Burgesses being orderly chosen, and lawfully retorned, as in some places the people did what they could to resist her purposes, were disorderly and vnlawfully put out, and others without any order or lawe in their places placed. Doctour Taylour Bishop of Lincolne a Christian Byshop and a true English man, being lawfully and orderly called to the Parliament, and placed in the Lords house in his degree, was in his robes by vyolence thrust out of the house. Alexander Nowell with two other, al three being Burgesses for diuers shyres and Christian men and true Englishe men, and lawfully chosen, retorned, and admitted, were by force putte out of the house of the Commons, for the which cause the same Parliament is also voyde, as by a President of the Parliament holden at Couentry in the 38. yeare of K. Henry the sixt, it most manifestly appeareth. And the third Parliamente called in the name of her husband, and of her euill grace, wherein they would haue vndone, that her noble Father and the Realme had brought to passe for the restitution of the libertie of the Realme, and for extinguishment of the vsurped authoritie of the Bish. of Rome, is also voyd, and of none authoritie.The third Parliament in Quueene Maryes dayes, not orderly and formally called and therefore of none effecte. For that the title and stile of supreme head of the church of England, which by a Statute made in the 35. yeare of the raigne of the sayd K. Henry, was ordeined, that it should be vnited and annexed for euer to the imperiall crowne of this Realme, was omitted in ye writs of summonyng. Wherefore as a woman can bryng foorth no chyld without a man, so cannot those writs bring forth good and sure fruit, because this part of the title which was ordeined by the Parliament for the forme to bee alwayes vsed in the kings stile, was left out. For greater errour is in lacke of forme, then in lacke of matter. And where the foundation is naught, there can nothing builded thereon be good. There is no law spirituall nor temporal (as they terme them) nor no good reason, but allow these rules for infallible principles. And if any man will say, that it was in the free choise, libertie, and pleasure of the king of this Realme and the Queene, whether they would expresse the said title in their stile, or not, as that subtile serpent Gardiner beyng Chancellor of the realme, and traiterously sē dyng out the writs of Parliament without the same stile, perceiuing he had ouershot himselfe in calling the Parliament, and hauing committed many horrible murthers, & most mischieuous acts, would haue excused it, as appeareth by a piece of the Statute made in the same Parliament, in the 8. chap. and 22. leafe, it may be iustly and truly answered, that they could not so do. For albeit euery person may by law renounce his own priuate right, yet may he not renounce his right in that which toucheth the common wealth or a third person.

And this title and stile more touched the common [Page] wealth and realme of England, then the king. For as I said before, it was ordeined for the conseruation of the libertie of the whole realme, and to exclude the vsurped authoritie of the B. of Rome. And therfore no K. or Queene alone could renounce such title: but it ought (if they wold haue it taken away) be taken away orderly and formally by acte of Parliament sufficiently called and summoned. For the naturall and right way to loose & vndoe things, is to dissolue them by that meanes they were ordeined. And so it most manifestly appeareth, that all their doings from the beginning to the end, were and be of none effect, force, nor authoritie: but all that they haue done, hath ben meere tyrannie. O most maruelous prouidence of almighty god, that alwayes and in all thinges, doth that is best for the welth of his people. O most mighty power, that so sodenly ouerthroweth the counsails of the wicked, and bringeth their deuises to naught. O infinite mercy, that so gently dealeth with his people, that hee saueth them whome hee might most iustly destroy. O most ioyfull, most mery, and neuer to be forgotten Hopwednesday,A ioyfull day. in which it hath pleased thee O God, to deliuer thy church this realm, and thy people from so horrible tyrannie. No tongue can expresse, no penne can endite, no eloquence can worthely set out, much lesse exornate these thy meruailous doings. No no hart is able to render vnto thy goodnes, sufficiēt thanks for the benefites we haue receyued. Who could euer haue hoped this most ioyfull tyme? Yea, who dyd not looke rather for thy most sharpe visitation and vtter destruction of this Realme, as of Sodome, Gomorra, and Hierusalem.

But we see and feele good Lord, that thy mercy is greter then all mens sinnes, and farre aboue all thy workes. And albeit there is no Christian and natural Englishmā, woman or child, eyther present, or that shall succeede vs, which is not or shall bee pertaker of this most exceedyng mercy and wonderfull benefite of almighty God, & therefore is bound continually to prayse and thanke hym: yet there is not one creature that is more bound so to do, then you noble Queene Elizabeth. For in this horrible tiranny and most cruell persecution, your grace hath bene more hunted for, then any other. Diuers tymes they haue taken you, sometyme haue had you in strong hold, secluded from all liberty: sometime at libertie, but not without most cruell Gaolers custody, and many tymes they determined, that without iustice ye should be murthered priuily. They thought if your grace had bene suppressed, they shoulde haue fully preuailed. If ye had bene destroyed, their doyngs for euer should be stablished. If ye had bene taken out of the way, there were none left that would or coulde vndoe that they ordeined. But he that sitteth on high, and laugheth at their madnesse, would not suffer that the malicious purposes,God preserueth the innocent, & maketh frustrate the malicious purposes of the wicked. most cruell deuised iniustice should haue successe. He tooke vpon hym the protection of you. He only hath bene your Ieoseba, that preserued you from this wicked Athalia. He onely was the Ioiada, that destroyed this cruell Athalia. Hee onely hath made you Queene of this Realme, in steade of this mischieuous Marana. No earthly creature can claime any piece of thanke therefore, no mans force, no mans counsail, no mans ayd hath bene the cause thereof. Wherfore the greater his benefites hath bene toward you, the more are you bounde to seeke hys glory, and to set forth his honour. Ye see his power what he is able to do, he can alone saue, and hee can destroy, hee can pull downe, and he can set vp. If ye feare hym & seeke to do his will, then will he fauour you, and preserue you to the end from all enemies, as he did king Dauid. If ye now fall from him or iuggle with hym, looke for no more fauour then Saule had shewed to hym. But I haue a good hope, that both his iustice and benefites bee so printed in your hart, that ye will neuer forget them, but seeke by all meanes to haue the one, and to feare to fall into the other. I trust also your wisedome will not onely consider the causes of this late most sharpe visitation, but also to your vttermost power endeuour to out roote them.

And forasmuch as besides this infinit mercy poured on your grace, it hath pleased his deuine prouidence to constitute your highnesse to be our Debora, to be the gouernesse and heade of the bodye of this Realme, to haue the charge and cure thereof, it is requisite aboue all things, as well for his glory and honour, as for your discharge, quietnesse and safety, to labour that the same body now at the first be cleansed, made whole, and then kept in good order. For as if the body of man be corrupted and diseased, he is not able to manage his thinges at home, much lesse to doe any thing abroad: so if the body of a Realme be corrupt & out of order, it shal neither be able to do any thing abroad: if necessitie should require,An apt similitude. nor yet prosper in it selfe. But this may not be done with piecing & patching, coblyng & botching, as was vsed in tyme past whilest your most noble father and brother raigned. For as if a man cut of one hed of the serpent Hidra, and destroy not the whole body, many will growe in stead of that one, and as in a corrupt body that hath many diseases, if the Phisition should labour to heale one part, and not the whole, it will in short tyme breake out a fresh: so vnlesse the body of a Realme or common wealth be cleane purged from corruption, all the perticular lawes and statutes that can be deuised shall not profite it.

We need no forraine examples to prooue it, looke vpon this Realme it selfe, it will plainely declare it. And as it is not enough to cleanse the bodye from his corruption, but there must be also preseruatiues ministred to keep it from putrefaction: for naturally of it selfe it is disposed to putrifie: so after the body of a realme is purged, vnles there be godly ordinances for the preseruation thereof ordeined and duely ministred, it will returne to the olde state. For this body which is the people, is vniuersally naturally disposed to euill, and without compulsion will hardly do that is his duety.

This must your grace do if ye mynd the aduancement of Gods glory, your owne quietnesse and safetie, and the wealth of this your politike body. And they be not hard to bring to passe, where goodwill will vouchsafe to take to her a little payne. The Realm will soone be purged, if vice and selfloue be vtterly condemned. It will be in good state preserued if these three things, Gods word truely taught and preached, Youth well brought vp in godly and honest exercises, and Iustice rightly ministred may bee perfectly constituted. And without this foundation,Three thinges which preserue the good estate of a Realme or c [...]mmon wealth. let men imagine what it pleaseth them, the spiritual house of God shal neuer be well framed or builded, nor the publike state of your Realme well ordered. For in what body gods word lacketh, the vnitie and charitie, that ought to bee among the members thereof, and which knitteth them together, is soone extincted. Where the youth is neglected, there can no good successe bee hoped, no more then the husbandman can look for a good crop where he sowed no good seed. And where iustice is not truely and rightly ministred, there the more laws and statutes together be heaped, the more they be contemned. And surely, if this thing could not without exceeding charges be compassed, as God forbid, that charges should be weyed be they neuer so great, where Gods glory and the wealth of the realme may be furthered: yet ought it not to be neglected.Charges not to be weyed, where Gods glory is to be furthered. What charges did K. Dauid the father, & king Salomon his sonne, employ to build the stony house of God? Howe much more charges should a christian prince employ to build & set vp the liuely house of God? But verily, I am fully perswaded that it shall not be chargeable to do this. No, a great deale of superfluous charges, which otherwise your grace shall be forced to sustaine, shal thus be cleane cut away, and so your reuenues by a meane most profitable, & to no good person hurtfull, encreased.

Wherefore for Gods sake noble Queene, let not the oportunitie now by God offered be by your Grace omitted. A Phisition can in nothing so much declare his good will and cunnyng, nor purchase hymselfe so great estimation, as when he findeth his pacient thoroughly sicke and weakened, and doth restore hym to his perfect health and perfection. Likewyse if a Prince should desire of God a thyng whereby he might declare the zeale that he beareth to GOD, or whereby hee myght winne fame and glory, he could desire nothyng so much, as to come into a state corrupted, as this Realme of England at this present is, not to destroy it as did Caesar, but to make it as did Romulus.

If your grace can bring this to passe, as I am out of all doubt ye may quickly: Ye shall doe more, then any of your progenitours did before you. All men shall confesse that you are not onely for proximitie of bloude preferred, but rather of God specially sent and ordeined. And as the Queene of Saba came from farre of to see the glory of K. Salomon, a woman to a man: Euen so shall the Princes of our tyme, come men to a woman, and Kinges maruell at the vertue of Queene Elizabeth. Thus shall wee your subiects be most bound to prayse God, and to thinke our selues most happy, that beyng so sodainly from the worse, be forthwith preferred to the best: rid from extremest calamitie, and brought to the greatest felicitie: and it shall be besides an example for all euil Princes to leaue their persecution of Christ and his members, to cease from their tiranny, wherewith they continually oppresse theyr poore subiectes. And so all people, not onelye wee of this your Realme, but of all other nations, shall haue iust cause to [Page] pray for your graces health and ancrease of honour.

This Oration of M. Hales beyng premised, now let vs prosecute, the Lord willing, that which we promised, concernyng the Disputation or Conference had at Westminster. The copy whereof here followeth.

❧The Conference or Disceptation had and begun at Westminster, the last of March, vpon certaine Questions or Articles of Religion proposed, and also of the breaking vp of the same, by the Papistes default, at the first beginning of Queene ELIZABETH.

SO it pleased the Queenes most excellent maiestie, hauyng heard of diuersitie of opinions in certaine matters of religion amongst sundry of her louyng subiects, and beyng very desirous to haue the same reduced to some godly and Christian concord, by the aduise of the Lordes and others of the priuy Counsaile, as well for the satisfaction of persons doubtfull, as also for the knowledge of the very truth in certaine matters of difference, to haue a conuenient chosen number of the best learned of eyther part, and to conferre together their opinions and reasons, and thereby to come to some good and charitable agreement. And hereuppon by her Maiesties commaundement, certaine of her priuy Counsaile declared this purpose to the Archbishoppe of Yorke (beyng also one of the same priuy Counsaile) and required hym that he would imparte the same to some of the Bishops, and to make choise of viij.ix. or x. of them, and that there should be the like number named of the other part. And further also declared to hym (as then was supposed) what the matter should be. And as for the tyme, it was thought meet to be as soone as possible might be agreed vpon. And then after certaine dayes past, it was signified by the sayd Archbishoppe, that there was appointed by such of the Bishops, to whome hee had imparted this matter eight persons, that is to say, 4. Bishops and 4. Doctours. The names of whom here follow vnder written, &c.

*The Papistes.

The B. of Winchest.

The B. of Lich.

The B. of Chest.

The B. of Carlile.

The B. of Linc.

D. Cole.

D. Harpsfield.

D. Langdale.

D. Chedsey.

*The Protestants.

D. Scory B. of Chich.

D. Coxe.

M. Whitehed.

M Grindall.

M▪ Horne.

M Doct. Sands.

M. Gest.

M. Aelmer.

M. Iuell.

Who were content at the Queenes Maiesties commaundement, to shewe their opinions, and as the sayde Archbishop termed it, render accompte of their fayth in those matters which were mentioned and that especially in writyng, although he sayd, they thought the same so determined, as there was no cause to dispute vppon them. The matter which they should talke vpon, was comprehended in these three propositions, here vnder specified.

1. It is agaynst the worde of God, and the custome of the auncient Church, to vse a tongue vnknowen to the people, in common prayer, and the administration of the Sacraments.

2. Euery Church hath authoritie to appointe, take away, and change ceremonies and Ecclesiasticall rites, so the same be to edification.

3. It cannot be prooued by the worde of God, that there is in the Masse offered vp a sacrifice propitiatorie for the quicke and the dead.

It was hereupon fully resolued by the Queenes maiestie, with the aduise aforesayd, that according to their desire, it should be in writing on both partes, for auoyding of much alteration in wordes, and that the sayd Bishops should, because they were in authoritie of degree superiours, first declare their myndes and opinions to the matter, with their reasons in writyng. And the other number beyng also viij. men of good degree in schooles, and some hauyng bene in dignitie in the church of England, if they had any thing to say to ye contrary, should the same day declare their opinions in lyke manner, and so eche of them should deliuer their writings to the other, to bee considered what were to bee improoued therein, and the same to declare agayne in writyng at some other conuenient day, and the like order to bee kept in all the rest of the matters. All this was fully agreed vpon with the Archb. of Yorke, and so also signified to both parties.

And immediately hereupon, diuers of the Nobilitie and states of the realme vnderstanding that such a meting and conference shoulde bee, and that in certaine matters whereupon the Courte of Parliament consequently followyng, some lawes might be grounded. They made ernest meanes to her Maiestie, that the parties of this conference, might put and read their assertions in the English tongue, and that in the presence of them of the Nobilitie and others of her Parliament house, for the better satisfaction and enabling of their owne iudgements, to treat and conclude of such lawes as might depend hereupon.

This also beyng thought very reasonable, was signified to both parties and so [...]ully agreed vpon, and the daye appoynted for the first meetyng, to bee the Friday in the forenoone, beyng the last of March, at Westminster church. At which foresayd day and place, both for good order & for honour of the conference by the Queenes maiesties commandement, the Lordes and others of the priuy counsaile were present, and a great parte of the nobilitie also: And notwithstanding this former order appoynted, and consented vnto by both partes, yet the Bishop of Winchester & his Colleagues alledging they had mistaken yt their assertions and reasons should be written, and so onely recited out of the booke, sayd their booke was not ready the [...] written, but they were ready to argue and dispute, and therefore they would for that tyme repeate in speache that which they had to say to the first probation.

This variation from the former order, and specially from that which themselues had by the sayde Archbishop in writyng before required, adding thereto the reason of the Apostle, that to contend with wordes, is profitable to nothyng, but to subuersion of the hearer, seemed to the Queenes maiesties counsaile somewhat strange, and yet was it permitted without any great reprehension, because they excused themselues with mistakyng the order, and agreed that they would not faile but put it in writing and accordyng to the former order, deliuer it to the other part, and so the sayd Bishop of Winchester and hys Colleagues, appoynted Doctour Cole Deane of Paules, to be the vtterer of their myndes, woo partly by speech onely, and partly by readyng of authorities written, and at certaine tymes beyng enformed of his Colleagues, what to say made a declaration of their meanynges and their reasons to their first proposition, which being ended, they were asked by the priuy Counsaile if any of them had any more to be sayd, and they sayd no. So as the other par [...]e was licenced to shewe their myndes, which they dyd accordyng to the first order, exhibityng all that whiche they ment to be propounded, in a booke written, which after a prayer and inuocation made most humbly to almightye God for the enduyng of them with his holy spirite, and a protestation also to stand to the doctrine of the Catholike Church builded vpon the Scriptures, and the doctrine of the Prophets and the Apostles, was distinctly red by one Robert Horne Bacheler in Diuinitie, late Deane of Duresme, and after Bishoppe of Winchester. The Copye of which their Protestation here followeth, accordyng as it was by him penned and exhibited, with their preface also before the same, as is here expressed.

FOrasmuch as it is thought good vnto the Queenes most excellent Maiesty (vnto whom in the Lord all obedience is due) that we should declare our iudgement in writyng vpon certaine propositions: we, as becommeth vs to doe herein, most gladly obey.

See [...]ng that Christ is our onely maister, whome the father hath commaunded vs to heare: and seyng also hys worde is the truth, from the which it is not lawfull for vs to depart not one haire bredth, and against the which (as the Apostle saith) we can do nothing, we doe in all thinges submitte our selues vnto this truth, and doe protest that we will affirme nothyng agaynst the same.

And forasmuch as we haue for our mother the true and catholike Church of Christ, which is grounded vpon the doctrine of the Apostles and Prophetes, and is of Christ the head in all things gouerned, we do reuerence her iudgement, we obey her authoritie as becommeth children: and we do deuoutly professe and in all points follow the faith which is conteined in the three Creedes, that is to say, of the Apostles, of the Councell of Nice,[Page]and of Athanasius.

And seyng that we neuer departed, neither frō the doctrine of God which is contained in the holy Canonicall Scriptures, nor yet from the fayth of the true and catholike church of Christ, but haue preached truely the worde of God, and haue sincerely ministred the sacraments accordyng to the institution of Christ, vnto the which our doctrine and fayth, the most part also of our aduersaries did subscribe not many yeares past, (although now as vnnaturall they are reuolted from the same) wee desire that they render accompt of their backsliding, and shewe some cause wherefore they do not only resist that doctrine which they haue before professed, but also persecute the same by all meanes they can. We do not doubt but through the equitie of the Queenes most excellent maiesty, we shall in these disputations be entreated more gently then in yeres late past, when we were handled most vniustly, & scantly after the common maner of men. As for the iudgement of the whole controuersie, we referre vnto the most holy scriptures, and the catholike church of Christ (whose iudgement vnto vs ought to be most sacred): notwithstanding by the catholike church we vnsterstand not the Romish church, whereunto our aduersaries attribute suche reuerence, but that which S. Augustine & other fathers affirme, ought to be sought in the holy scriptures, and which is gouerned and led by the spirite of Christ.

The 1. proposition.It is against the worde of God and the custome of the Primitiue Church to vse a tong vnknowen to the people in common praiers & administration of the sacraments.

By these words (the word of God) we meane only the written word of God, or canonicall scriptures.

And by the custome of the primitiue church, we meane the order most generally vsed in the church for the space of 500. yeres after Christ, in which times liued the most notable fathers, as Iustine, Ireneus, Tertullian, Cyprian, Basill, Chrysostome, Hierome, Ambrose, Austine, &c.

Two partes of the proposition.This assertion aboue written hath two partes. Fyrst, that the vse of the tongue not vnderstanded of the people in common prayers of the Church, or in the administration of the Sacramentes, is agaynst Gods worde.

The second, that the same is agaynst the vse of the primatiue Church.

The first parte is most manifestly prooued by the 14. chapiter of the Epistle to the Corinthians,The first part of the proposition. almost thorow out the whole chapter. In the whiche chapter Saynt Paule intreateth of this matter, ex professo purposely. And although some do cauel that Saint Paule speaketh not in that chapter of praying, but of Preaching, yet is it most euident to any indifferent reader of vnderstanding, and appeareth also by the exposition of the beste writers, that hee plainely there speaketh not onely of Preaching and Prophesying, but also of prayer and thankesgeuing, and generally of all other publicke actions, whiche require any speache in the Church or congregation. For of praying he sayth: I will pray with my spyrite, and I will pray with my minde, I will singe with my spyrite, and I will singe with my minde. And of thankesgeuing (which is a kinde of prayer:) Thou geuest thankes well, but the other is not edyfied. And how shall he which occupyeth the roume of the vnlearned say, Amen to thy geuing of thanks when he vnderstandeth not what thou sayest? And in the ende, descending from particulers to a generall proposition, cō cludeth that all thinges oughte to be done to edyfication. Thus much is cleare by the very words of Saint Paule: and the auncyent Doctors, Ambrose, Augustine, Hierom, and other do so vnderstand this chapter, as it shal appeare by their testimonyes which shall follow afterwarde.

¶Upon this Chapter of Saint Paule we gather these reasons following.

1. All things done in the Church or congregation, ought so to be done as they may edifye the same.The Argument or probation.

But the vse of an vnknowē tongue, in publicke prayer or administration of Sacramentes doth not edifye the congregation.

Therefore the vse of an vnknowen tongue in publicke prayer or administration of Sacramentes is not to be had in the Church.

The Maior proued.The first part of this reason is grounded vpon Saynt Paules wordes, commaunding all thinges to be done to edyfication.

[...]The seconde parte is also prooued by Saynte Paules playne wordes. Fyrst by this similitude. If the trumpet geue an vncertayne sounde who shall be prepared to battaile? Euen so likewise when ye speake with tongues, except ye speake wordes that haue signification, how shall it be vnderstanded what is spoken? for ye shal but speake in the ayre, that is to say, in vayne, and consequently without edifieng.

And afterward in the same chapter he sayth: how can he that occupieth the place of the vnlearned say, Amen, at thy geuing of thankes, seeyng he vnderstandeth not what thou sayest? for thou verily geuest thanks well, but the other is not edified.

These be Pauls words, plainly proouing, that a tong not vnderstanded, doth not edifie. And therefore both the parts of the reason thus prooued by S. Paul, the conclusion followeth necessarily.

Secondly, nothing is to be spoken in the congregation in an vnknown tongue,An other argument o [...] probation. except it be interpreted to the people, that it may be vnderstand. For saith Paul, if there be no interpreter to him yt speaketh in an vnknown tong, taceat in ecclesia, let him hold his peace in the church. And therfore the commō praiers & administratiō of sacramēts, neither done in a known tong, neither interpreted, are against this commandement of Paul, and not to be vsed.

The minister in praier or administration of sacramēts vsing language not vnderstanded of the hearers,An other argument. is to thē barbarous, an alien, which of Saint Paul is accompted a great absurditie.

It is not to bee counted a Christian common prayer,The fourth argument or probation. where the people present declare not their assent vnto it by saying Amen, wherein is employed all other words of assent.

But S. Paul affirmeth that the people cannot declare their assent in saying Amen,Ambros. Per hos enim impletur confirmatio precis, qui respondent Amen. The fyfte argument. except they vnderstand what is said, as afore.

Therfore it is no Christian common prayer where the people vnderstandeth not what is sayd.

Paule would not suffer in this tyme a strange tongue to be heard in the common prayer in the church, notwithstanding that such a kind of speach was then a miracle, & a singular gift of the holy ghost, whereby infidels might bee perswaded and brought to the faith: much lesse is it to bee suffred now amongst christian and faithful men, especially being no miracle, nor especiall gift of the holy ghost.

Some will peraduenture answer, that to vse any kind of tong in common prayer or administration of sacramēts is a thing indifferent.The sixte argument.

But S. Paul is to the contrary. For he commaundeth all things to be done to edification, he cōmandeth to keepe silence if there be no interpreter,Obiection dissolued. and in the end of the chapter he concludeth thus. If any man be spirituall or a prophet, let him know that the things which I write, are the commaundementes of the Lorde. And so shortly to conclude, the vse of a strange tongue in prayer and ministration is agaynst the word and commandement of God.

To these reasons, grounded vpon S. Pauls wordes, which are the most firme foundation of this assertion, diuers other reasones may bee ioyned, gathered out of the scriptures and otherwise.

In the old testament all things pertainyng to ye publike prayer, benedictions, thankesgeuings, or sacrifices,The 7. reason. were alwayes in their vulgar and naturall tong. In the 2. booke of Paralipom. chap. 29. it is written that Ezechias commanded the Leuites to praise God with ye Psalms of Dauid, and Asaph the Prophet, which doubtlesse were written in Hebrew their vulgar tongue. If they did so in the shadowes of the law, much more ought we to doe the like, who (as Christ saith) must pray in spiritu & veritate.

The finall end of our prayer (as Dauid sayth) is,The 8. reason. vt populi conueniant in vnum, & annuncient nomen Domini in Sion, & laudes eius in Hierusalem.

But the name and praises of God cannot be set foorth to the people, vnlesse it be done in such a tong as they may vnderstand, therfore common prayer must bee had in the vulgar tongue.

The definition of publike prayer out of the wordes of S. Paule. Orabo spiritu, orabo & mente. Publicè orare, The 9. reason. est vota communia mente ad Deum effundere, & ea spiritu, hoc est, lingua testari. Common prayer is to lifte vp our common desires to God with our myndes, and to testify the same outwardly with our tongues, which definition is approoued by S. Augustine, de magistro. cap. 1. Nihil opus est (inquit) loquutione, nisi forte vt sacerdotes faciunt, significandae mentis causa, vt populus intelligat.

The ministration of the Lordes supper and baptisme are as it were Sermons of the death and resurrection of Christ.The 10. reason.

But Sermons to the people must be had in such language as the people may perceiue, otherwise they shoulde be had in vayne.

It is not lawfull for a christian man to abuse the gifts of God,The 11. reason or probation. but he that praieth in the church in a strange tong abuseth the gifts of God. For the tong serueth onely to expresse the mynd of the speaker to the hearer. And August. sayth: De doctrina Christiana, li. 4. ca. 10. loquēdi omnino nulla[Page]est causa, si quod loquimur non intelligunt, propter quos vt intelligant loquimur. There is no cause why wee shoulde speake if they for whose cause we speake, vnderstande not our speaking.

The 12. reas [...]n or probation.The heathen and barbarous nations of all countries and sortes of men, were they neuer so wylde, euermore made their prayes and sacrifices to their Gods in their owne mother tongue. Which is a manifest declaratiō that it is the very light and voyce of nature.

¶Thus much vpon the ground of S. Paule and other reasons out of the Scriptures, ioyning therewith the common vsage of all nations, as a testimony of the lawe of nature.

The second part of the first proposition.Now for the second part of the assertion, which is, that the vse of a strange tongue in publike prayer and administration of sacraments, is against the custome of the Primitiue church, which is a matter so cleare, that the deniall of it must needes proceed either of great ignorance, or els of wilfull malice.

For first of all Iustinus Martyr describing the order of the communion in his tyme,Iustinus. Apol. 2. The first argument out of Iustine Martyr. sayth thus: Die solis vrbanorum ac rusticorum coetus, fiunt vbi Apostolorum prophetarum (que) literae, quoad fieri potest praeleguntur: Deinde cessante lectore, praepositus verba facit adhortatoria, ad imitationē tam honestarum rerum inuitans. Posthaec consurgimus omnes, & preces offerrimus, quibus sinitis profertur (vt diximus) panis, vinum & aqua: tum praepositus quantum potest, preces offert, & gratiarum actiones, plebs vero Amen accinit.

That is to saye: Uppon the Sonday assemblies are made both of the citizens and countreymen, whereas the writings of the Apostles and of the Prophets are red, as much as may be. Afterwards when the Reader doth cease the head minister maketh an exhortation, exhortyng them to fol [...]ow so honest thyngs. After this, we rise altogether and offer praiers, which beyng ended (as we haue sayde) bread, wine & water are brought forth. Then the hed Minister offreth prayers and thansgeuing, as much as he can and the people answereth, Amen.

☞ These wordes of Iustine, who liued about 160. yeares after Christ, considered with their circumstaunce, declare playnely that not onely the Scriptures were red, but also that the prayers and administration of the Lords supper were done in a tongue vnderstanded,

Both the Liturgies of Basil and Chrysostom declare, that in the celebration of the Communion,The second argument [...] of Basil. the people wer appointed to answer to the prayer of the Minister, sometymes Amen, sometymes, Lord haue mercy vppon vs, sometymes, and with thy spirite, and we haue our hartes lifted vp vnto the Lord, &c. Which aunswers, they coulde not haue made in due tyme, if the prayers had not bene made in a tong vnderstanded.

And for further proofe, let vs heare what Basill writeth in this matter to the Clarkes of Neocaesarea. Basilius. Epist 63. Caeterum ad obiectum in Psalmodijs crimen quo maxime simpliciores terrent calumniatores, &c. As touching that is layed to our charge in Psalmodies and songs, wherwith our slaunderers doe fraie the simple, I haue thus to say, that our customes and vsages in all Churches, be vniforme, and agreeable.

For in the night the people with vs riseth, goeth to th [...] house of prayer, and in trauaile, tribulation, and continual teares, they confesse themselues to God, and at the last rising agayne, go to their songs or Psalmody, where being deuided into two partes, sing by course together, both deepely weying and confirmyng the matter of the heauenly sayinges, and also stirring vp their attention and deuotion of heart, which by other meanes bee alienated and plucked away. Then appoynting one to beginne the song, the rest followe, and so with diuers songes and prayers passing ouer the nyght, at the dawnyng of the day, altogether euen as it were, with one mouthe and one heart, they sing vnto the Lord a song of Confession, euery man framyng to hymselfe meete wordes of repentaunce.

If you will flie vs from hencefoorth for these thynges, ye must flie also the Egyptians, and both the Libianes, ye must eschew the Thebanes, Palestines, Arabians, the Phenices, the Syrians, and those that dwell besides Euphrates. And to be short, all those with whome watchinges, prayers, and common singyng of Psalmes are had in honour.

❧Testimonies of S. Ambrose, written vpon the 14. to the Corinth. the first epistle. Super illud qui enim loquitur linguis.

HOc est quod dicit, quia qui loquitur incognita lingua, &c. This is it that he sayth:Ambrosius. An other argument of Saint Ambrose. because he which speaketh in an vnknowen tongue, speaketh to God. For he knoweth all thyngs but men know not, & therfore there is no profit of this thyng.

¶The same author afterwardes, Super illud, si benedixeris spiritu. Ambrose.

Hoc est, si laudem dei lingua loquaris ignota, &c. Uppon these wordes, if thou blesse or geue thanks with the spirit, how shall he that occupieth the roume of the vnlearned, say, Amen at the geuyng of thankes, seeyng he vnderstandeth not what thou sayest?

That is (sayth Ambrose) if thou speake the prayse of God in a tongue vnknowen to the hearers. For the vnlearned hearing that which he vnderstandeth not, knoweth not the end of the prayer, and he answereth not Amē. That is as much to say as (true) that the blessing or thāksgeuing may bee confirmed. For the confirmation of the prayer is fulfilled by them which do answer, Amen. That all things spoken might be confirmed in the mindes of the hearers, through the testimony of the truth.

¶Afterward in the same place vpon these wordes, if any Infidell or vnlearned come in.Ambrose.

Quum enim intelligit & intelligitur, &c. For when hee vnderstandeth, and is vnderstanded, hearing God to bee praysed, and Christ to bee worshipped, he seeth perfectly, that the religion is true, and to be reuerenced, wherein he seeth nothyng to be done colourably, nothyng in darkenesse, as among the Heathen, whose eyes are couered, that they seyng not the thyngs which they call holy, might perceyue themselues to be deluded with diuers vanities. For all falsehood seketh darkenes, and sheweth false things for true. Therefore, with vs nothing is done priuily, nothing couertly, but one God is simply praysed, of whom are all things, and one Lord Iesus, by whom are all things. For if there be none which can vnderstand, or of whome hee may be tried, he may say, there is some deceit and vanitie, which is therfore song in tongues (not vnderstanded hee meaneth) because it is a shame to open it.

Vpon this place: Omnia ad aedificationem fiant.Ambrose.

Conclusio haec est vt nihil incassum in ecclesia geratur: hocque elaborandum magis, vt & imperiti proficiant, ne quid sit corporis per imperitiam tenebrosum. Let all thyngs be done to edifie,

This is the conclusion, that nothyng should be done in the Church in vayne, and that this thyng ought chiefly to bee laboured for, that the vnlearned also myght profite, least any part of the body should bee darke thorough ignoraunce.

Agayne: Si non fuerit interpres,Ambrose. taceat in Ecclesia.

Hoc est, intra se tacitè oret aut loquatur deo, qui audit muta omnia. In Ecclesia enim ille debet loqui qui omnibus prosit.

If there be no interpreter, let hym keepe silence in the Church.

That is, let him pray secretly, or speake to God within hymselfe, which heareth all dumme thyngs: for in the church he ought to speake which may profit all men.

❧Testimonies out of S. Hierome, vpon that place of Paule: Quomodo qui supplet locum idiotae, &c.

PEr illum, saith S. Hierome, qui supplet locum ideotae, Hieronimus. laicum intelligit, qui nullo gradu ecclesiastico fungitur. It is the lay men saith he, whom Paule here vnderstandeth to be in the place of the ignoraunt man which hath no Ecclesiasticall office. How shall he answer Amen to the prayer that he vnderstandeth not?

¶And a little after vpon these wordes: Nam si orare lingua, &c.

Hoc dicit, quoniam si quis incognitis alijs linguis loquatur, mens eius non ipsi efficitur sine fructu, sed audienti. Quicquid [Page]enim dicitur ignorat. This is Paules meanyng, saith Hierome. If any man speaketh in strange & vnknown tongs his mynd is not to hymselfe without fruit and profite, but he is not profited that heareth hym.

And in the end of his commentary vpon the Epistle to the Galathians, he saith thus:

Quod autem (Amen) consensum significet audientis, &c. That (Amen) signifieth the consent of the hearer, and is the sealing vp of the truth, Paul in the first Epistle to the Corinths, teacheth, saying. But if thou shalt blesse in spirit, who supplieth the place of the ignorant? How shall he at thy prayer aunswere (Amen) seeyng he knoweth not what thou sayst? Wherby he declareth, that the vnlearned man cannot aunswer, that that which is spoken, is true, vnlesse he vnderstand what is sayd.

The same Hierome sayth in the Preface of S. Pauls Epistle to the Galathians, that the noyse of (Amen) soundeth in the Romane church like an heauenly thunder.

Basil. ho. 4. hexam.As Hierome compareth this sound of common praier to thunder, so compareth Basill it to the sound of ye sea, in these words: If the sea be faire, how is not the assembly of the congregation much fairer, in the which a ioyned sound of men, women and childrē, as it were of the waues beatyng on the shore, is sent forth in our praiers vnto our God.

Chrisostome in i. ad Cor. cap. 14. Cum populus semel audiuit, [...], statim omnes respondent Amen.

When the people once heare these words (world without end) they all forthwith answer,Idemeodem loco, in illa verba si ingrediatur infidelis, aut indoctus. Amen.

And the same writer vpon the same chapter, vppon these words: How shall hee that occupieth the roume of the vnlearned: say Amen. En rursus amussi (quod dicitur) saxum applicat, ecclesiae aedificationem vbi (que) requi [...]ens. &c. Behold againe, he applieth the stone vnto the squire (as the Prouerbe is) requiring the edifieng of the Congregation in all places. The vnlearned he calleth the common people, and sheweth that it is no small discommoditie, if they cannot say, Amen.

And agayne the same Chrysostome: Quin & in precibus viderit quis populum multum simul offerre, An other argument out of Chrisostome. tum pro energumenis, tum pro poenitentibus. Communes enim preces & a sacerdote & ab illis fiūt, & omnes dicunt vna orationē, orationē misericordia plenam. Iterum, vbi excluserimus a sacerdotalibus ambitibus eos qui non possunt esse participes sanctae mensae, alia sacienda est oratio, & omnes similiter surgimus, &c. That is, yea in the prayers you may see the people offer largely, both for the possessed and the penitents. For the Priestes and the people pray altogether commonly, and all one prayer, a prayer full of mercy and pity. And excl [...]ding out of the Priests limites all such as cannot bee pertakers of the holy table, another prayer must be made, and all after one sort lye downe vppon the earth, and all agayne after one sort ryse vp together. Now when the peace is geuen, we all in lyke maner salute one another, and the Priest in the reuerent mysteries wisheth well to the people, and the people vnto hym, for Et cum spiritu tuo is nothing els but this. All things that belong to the sacrament of thanksgeuing, is common to all. But he geueth not thanks alone, but all the people with hym.

Hereby it may appeare, that not the priest alone communicated nor prayed alone, nor had any peculiar prayer, but such as was common to them all, such as they all vnderstood, & all were able to say with the priest, which could not haue bene, if he had vsed a straunge tong in the ministration of the sacraments.

Dionisius. Dionysius describing the maner of the ministration of the Lordes supper, sayth: That hymnes were said of the whole multitude of the people.

Cyprian sayth: The priest doth prepare the myndes of the brethren,Ciprianus ser. 6. de or. dominica. with a preface before the prayer, saying: Lift vp your hartes, that whiles the people doth aunswer, we haue our hartes lifted vp to the Lord, they may be admonished that they ought to thinke of none other thing then of the Lord.

S. Augustine, Quid hoc sit, intelligere debemus, &c. What this should be we ought to vnderstand,Aug. in Psal. 18. that we may sing with reason of man, not with chatting of birdes. For Ousels and Popiniayes, and Rauens, and Pies, & other such like birds are taught by mē to prate they know not what. But to sing with vnderstanding, is geuen by Gods holy will to the nature of man.

The same Augustine. There needeth no speach when we pray,Aug. de magist. sauing perhaps as the priestes doe, for to declare their meanyng, not that God, but that men may heare them, and so being put in remembraunce by consentyng with the priest, may hang vpon God.

To these testimonies of the auncient writers, we will ioyne one constitution of Iustinian the Emperour, who lyued 527. yeares after Christ:Nouel. const. [...]13. Iubemus vt omnes Episcopi pariter & Praesbyteri. &c. We commaund that all bishops & priests do celebrate the holy oblation, and the praiers vsed in holy Baptisme, not speaking low, but with a cleare or loud voyce, which may be heard of the people, that thereby the mynd of the hearers may bee stirred vp with greater deuotion, in vttering the prayses of the Lord God. For so the holy Apostle teacheth in his first Epistle to the Corinthians, saying: Truly if thou onely blesse or geue thanks in spirit, how doth he which occupieth the place of the vnlearned, say the Amen, at the geuing of thanks vnto god? for he vnderstandeth not what thou sayest. Thou verily geuest thanks wel, but another is not edified. And again, in the Epistle to the Romains he sayth: Corde creditur ad iustitiam, ore autem fit confessio ad salutem, with the heart a man beleeueth vnto righteousnesse, and with the mouth confession is made vnto saluation.

Therfore for these causes it is conuenient, that amōgst other prayers, those thinges also which are spoken in the holy oblation, be vttered and spoken of the most religious bishops and priests vnto our Lord Iesus Christ our God with the father and the holy Ghost, with a lowde voyce. And let the most religious priests know this, that if they neglect any of these things in ye dreadful iudgement of the great God and our sauiour Iesus Christ, neither will we when we know it, rest, and leaue it vnreuenged.

¶Out of this constitution of Iustinian the Emperour, three things are worthy to be noted.

First, that the common prayer and ministration done with a lowd voyce, so as may be heard and vnderstanded of the people, is a meane to stirre vp deuotion in the people, contrary to the common assertion of Eckius & other aduersaries, who affirme that ignorance maketh a great admiration and deuotion.

Secondly, that Iustinian maketh this matter of not ordering common ministration and prayers, so as it may be vnderstanded of the people, not a matter of indifferencie, but such a thyng as must be answered for at the day of iudgement.

Thirdly, that this Emperour beyng a christian Emperor, doth not onely make constitution of Ecclesiasticall matters, but also threateneth reuenge and sharpe punishment to the violaters of the same.

These are sufficient to prooue, that it is agaynst Gods word, and the vse of the primitiue church, to vse a lāguage not vnderstanded of the people, in common prayer & ministration of the sacraments. Wherfore it is to be meruailed at, not onely how such an vntruth and abuse crept at the first into the Church, but also how it is maintayned so stifly at this day, and vpon what ground these that will be thought guides and pastors of Christes church, are so loth to returne to the first originall of S. Pauls doctrine, & the practise of the primitiue catholike Church of Christ.

❧The God of pacience and consolation, geue vs grace to bee lyke mynded one towardes another in Christ Iesu, that we all agreeyng together, may with one mouth prayse God the father of our Lorde Iesus Christ, Amen.

Iohn Scory.

Rich. Coxe.

Dauid Whitehead.

Edmund Grindall.

Iohn Iewel.

Rob. Horne.

Iohn Aelmer.

Edmund Gest.

And the same beyng ended with some likelyhood as it seemed, that the same was much allowable to the audiēce: certaine of the Bishops began to say contrary to their former aunswer, that they had now much more to say to this matter, wherein although they might haue bene well reprehended for such maner of cauillation: yet for auoidyng of any more mistakyng of orders in this colloquy or conference, and for that they should vtter all that which they had to say, it was both ordered & thus openly agreed vpō of both partes in the full audience, that vpon the monday folowing, the bishops should bring their minds & reasons in writyng to the second assertion, and the last also if they could, and first read the same: and that done, the other part should bring likewise theirs to the same. And beyng red, ech of them should deliuer to other the same writings. And in the meane tyme, the Bishops should put in writyng, not onely all that which D. Cole had that day vttered, but al such other matters as they any otherwise could thinke of for the same, and as soone as they might possible, [Page] to send the same booke touching that firste assertion to the other part, and they should receiue of them that writyng which Mayster Horne had there read that day, and vpon Monday it should be agreed what day they should exhibite theyr aunsweres touching the first propositiō. Thus both partes assented thereto, and the assembly was quietly dismissed.

*The order of the second dayes talke. ¶The Lord keeper of the great Seale, the Archbyshop of Yorke, the Duke of Northfolke, and all the Counsell being set, the Byshops on the one side, and the Protestantes, that is, the late banished Preachers on the other side, thus beganne the Lord Keeper.

MY Lords and maisters, I am sure ye remember well, what order of talke and writing was appoynted to be had this day in this assembly,The second dayes talke. at our last meeting, whiche I will not refuse now to repeat agayne for the shortnes of it, which was that ye appoynted here on both sides should bring in english writing, what ye had to say in the second question, and in this place appoynted to reade the same. Therfore begin my Lordes.

Winchester.

I am determined for my part that there shall be now red, that which we haue to say for the first questiō.

L. Keper.

Will ye not then proceede in the order appoynted you?

Winch.

I am, as I sayd prouided for the first question or proposition: and we should suffer preiudice if ye permit vs not to intreat of that first, and so we would come to the second questiō, and this is the order we would vse. I iudge all my brethren are so minded.

Bishops.

We are so determined.

L. Keper.

I know not what you would do for your determined order: but ye ought to looke, what order is appointed you to keepe, which ye by this meanes doe breake and litle regard.

Winch.

Sith our aduersaryes part, if it please your Grace and honours, haue so confirmed theyr affection and purpose, we suffer a preiudice or domage, if ye permit vs not the like. Hereat Doctour Watson bishop of Lincolne being at this talke very desirous to haue spoken, sayd nowe to the Bishop of Winchester. I pray you let me speake, which was permitted him, we are not vsed indifferently, sithen that you allowe vs not to open in present writyng what we haue to say for the declaration of the first question, in so much, as that whiche ye take for the infirmation of the same, was meant nothing to that purpose, for that which Mayster Cole spake in this last assembly, was not prepared to strengthen our case, but he made his Oration of himselfe, and ex tempore, that is, with no forestudyed talke.

At such the Bishops wordes, the Nobility and other of the audience muche frowned and grudged at, sith that they well knew that Maister Cole spake out of a writing which he held in his hand, and often read out of the same, & in that the same places which the Bishop informed him and appoynted him vnto with theyr fingers, all whyche thinges doe well declare the matter to bee premeditate, and not done ex tempore, for that Mayster Cole was appoynted by them to be theyr speaker. Whereupon this, the bishop of Lincolne was the worse takē, notwithstanding he went onward complayning & sayd: we are also euil ordered as touching the time, our aduersaries part hauing warning long before, & we were warned only two dayes before the last assembly in this place. What with this busines & other trouble, we haue bene driuen to haue bene occupyed the whole last night. For we may in no wise betray the case of God, nor will not doe, but susteine it to the vttermost of our powers, as we ought so to endeuour by all maner of meanes. But hereunto we want presētly indifferent vsing.

L. Keper.

Take ye heede that yee deceiue not your selues when it shall come to iust triall of the matter, and that thē it be not proued agaynst you, that ye complayne without cause when the order and your maner towardes it shalbe duely wayed. I am willing and ready to heare you after the order taken and appoynted for you to reason therein, and farther or contrary to that I cannot deale with you.

Lich. Cou.

Let vs suffer no misorder or iniury herein, but be hea [...]d with indifference, that is to say: conuenient and meet we should haue here.

L. Keper.

I praye you Syrs heare me, and marke it you well. It was concluded on by my Lordes of the counsell, who you wel know of, that theyr writing, whiche ye are now so willing to haue heard, should haue bene read the first day, and then did we vnderstande that Mayster Cole had sayd what you would haue him, and as much as you willed him to say, and vpon that indifferency emonges, I iudge ye were asked in the ende of Mayster Coles rehersall, whether that whiche he spake, was it ye woulde haue him say, and ye graunted it. Then whether ye would that he shuld say any more in ye matter. Ye answered no, wherupon the other part was hard, which you hearing then in deede without all good indifferencie or playne dealing, ye pretended that ye had more to saye. So marke you wyth how small equitie you vsed your selfe.

The B.

We had in deede more to say, if we might haue bene indifferently heard.

L. Keeper.

Geue me leaue I saye, and looke what gaynes you should haue if your present request should be granted you: that call so muche of indifferent vsing, howe you shoulde vse those other men. For many who are here presently, were then away, so would you haue your writyng now red to them, whiche heard not this. Marke ye whether it had not bene more fit that ye had prouided it against the first day, when they orderly read theyrs, sith to my knowledge, and as farre as I haue hadde to doe in the matter, you were of both sides (I am sure) warned at one tyme. Howbeit to satisfy your importunacie and earnestnes of this crying out to haue your first writing heard, I might well allow, if it so pleased the rest of the Queenes most honorable Counsell, that you dispatching the worke on the second question, appoynted for this daye, and geue vs vp your writing for the first, so that when the daye commeth that each of you shall aunswer the other in confirmation of the first question, that then the same daye ye shall haue time to read this your first writing, whiche ye now would so fayne read. To this order all the Counsel willingly condescended.

Lich Co.

Nay my Lordes, they reading one, and we two bookes in one day, wee shoulde not haue time enough to read them both. It would occupy to much time.

L. Keeper.

For my part I might well stay at the hearing of them both, and I iudge the rest of the Counsell, and lykewise the whole audience. At whiche saying there was a shoute crying on all sides: yea, yea, wee woulde heare it gladly.

Lincolne.

We cannot read them both at one time: for theyr writing (I am sure) would require an houre and a halfe, if so be it be so long as theyr laste was, and then our aunswere woulde require no lesse time after the fyrste question.

L. Keeper.

I haue shewed you we could be well contented to tary out the time when it commeth thereunto. Therefore ye neede not to be therein so curious, and wee graunting you thus muche, and yet ye will obey no orders, I cannot tell what I shall say vnto you.

Lincoln.

We haue bene wonderfully troubled in the order of this disputation. For first it was appoynted vs by my Lord the Archbishop that we shoulde dispute, and that in Latine, and then had wee an other commaundement that we should prouide a Latine writing, and nowe at last we willed to bring forth our writinges in english.

At these wordes the Lord keeper of the great seale, the Archbishop, with all the Counsell muche mused, and many murmured at such his wrong report of the order well taken. Whereupon with an admiration the Lorde keeper aunswered: I maruaile much of the vsing of your selfe in this poynt, sith I am assured the order was neuer otherwise taken then that you shoulde bring forth in Englishe writing what you had to say for your purpose.

Hereupon the Byshops of Lichfield and Chichester, to excuse my Lord of Lincolne, sayd: we so vnderstood the order, my Lordes.

L. Keeper

Howe likely is that, sith that it was so playnely told you? But to end these delayes, I pray you follow the order appoynted, and beginne to entreate of the seconde question.

Lich. Co.

We were appoynted this day by youre honours to bring in what we had to say in the first question.

At the which saying the audience much grudged, who heard the former talke, contrary to such his reporte.

L. Keeper.

The order was taken, for that your writinges were not ready the last time that ye shoulde yeld the same to these men, meaning the Protestantes, as soone as ye might, and vpon the receipt of your writinges, you shuld haue theyrs, and this day ye should entreate of the second question, and of the thyrd, if that ye had leysure enoughe. This was the order my Lordes, except my memory much fayle me. The same all the Counsell affirmed.

Lincoln.

We were willed then to bring in this daye oure writing for the first question also.

Lorde Keeper.

Ah syrs, if ye bee so harde to bee satisfied, and to encline to the trueth, let my Lordes [Page] here say what was then determined.

B. Yorke.

Ye are to blame to stand in this issue, for there was a playne decreed order taken for you to intreat of the second Question. Wherefore leaue you your contention herein, and shew what ye haue to say in the second Question.

L. Keper.

Go to now, begin my Lordes.

Linc. Couen.

It is cōtrary to the order in disputatiōs that we should begin.

Chester.

We haue the negatiue: the affirmatiue therefore they must begin.

Lich. Couen·

They must first speake, what they can bring in agaynst vs, sith that we are the defending part.

Chester.

So is the schole maner, and likewise the maner in Westminster hall is, that ye plaintifes part should speak first, and then the accused party to answere.

Lich. Couen.

I pray you let the proposition be read, & then let vs see who hath the negatiue part, and so let the other begin.

L. Keper.

The order was taken that ye should begin.

Lich. Couen.

But then we should do agaynst the Schoole order.

L. Keper.

My maisters, ye inforce much the schole orders. I wonder muche at it, sith diuers of those orders are ofte times taken for the exercise of youth, and ought to mainteine a fashion and many prescriptions, whiche we neede not here to recite, much lesse obserue. We are come hither to keepe the order of God, and to set forth his truth & herevnto we haue taken as good order as we might, which lieth not in me to chaunge.

Carlile.

We are of the catholicke church, and abide therein, and stand in the possessions of the truth, and therfore must they say what they haue to answere against vs, and so we to mainteine and defend our cause.

Lich. Couen.

Yea, euen so must the matter be ordered.

Chester.

When they bring any thing agaynst vs, it is sufficient for vs to deny it. Therfore must they begin.

Lich.

And when they affirme any thing, and we say naye, the proofe belongeth to them, and so it behoueth them to shew first what they affirme, and for what cause and purpose.

L. Keper.

Here resteth our purpose, & whole matter, whether you will begin, if they do not, sith it was determined ye should begin.

Lich. Couen.

We heard of no such order.

L. Keper.

No did? Yes, and in the first question ye beg [...]n willingly. How commeth it to passe that ye will not now do so?

Chester.

Then had we the affirmation, which sith that our aduersaries haue now, they should presently begin.

This the Protestantes denyed, saying that they in the first day had the negatiue, wherein they did not yet refuse to begin.

L. Keper.

If you haue any thing to say, my Lordes, to the purpose, say on.

Lich.

A particular sorte of men can neuer breake an Uniuersall Churche, which wee nowe mainteine: and as for these men, our Aduersary part, I neuer thought that they would haue done so much as haue named themselues to be of the catholicke Church, challenging the name as wel as we.

Protestantes.

We doe so, and we are of the true Catholicke church, and maynteyne the verity therof.

Lincolne.

Yet woulde ye ouerthrowe all Catholicke order.

Horne.

I wonder that ye so much stand in who shoulde begin.

Lincolne.

You count it requisite that we shoulde followe your orders, as we haue takē the question at your hands, in that sort as you haue assigned them.

Lich. Couen.

Yea, euen so are we driuen to do now.

L. Keper.

Nay, I iudge if ye marke the matter well, the questions are neither of their propounding them to you, nor of your deuise to them, but offred indifferently to you both.

Horne.

In deed my Lordes of the Queenes most honourable Counsell, these questions or propositions were proposed vnto vs by your honors, and they then hauing the preheminence, chose to themselues the negatiue, & yet frely began first: now agayne why do they not the like.

Liechfield being angred that he shoulde so straightlye speake agaynst them, went quite from the matter, saying: My Lord keeper of the great seale, and you the rest of the Queenes most honorable Counsel, I hope that you all, & the Queenes Maiesty her selfe, are inclined to fauour the verity in all thinges, & the truth of the catholicke church, which we must, will, or can do no otherwise, but earnestly maynteyne to the vttermost of our power, and to thys purpose let vs now well way who are of the true Catholicke church, they or we.

L, Keeper.

Tary, now you goe from the matter, and make questions of your owne.

Lichfield.

Yet not straying from his digression, sayd thus: we must needes goe to worke, and trye that first, of what Church they be of. For there are many Churches in Germany. Mayster Horne, maister Horne, I pray you which of these Churches are you of?

Horne.

I am of Christes catholicke Church.

L. Keeper.

Ye ought not thus to runne into voluntary talk of your owne inuenting, nor to deuise newe questions of your owne appoyntment, and thereby enter into yt talke: ye ought not so to doe. But say on, if you haue anye thing to say in this matter.

Lich.

Nay, we must first thus go to worke with them as I haue sayd, if that we will search a truth: howbeit of the truth we haue no doubt, for that we assuredly stande in it. These men come in, and they pretend to bee doubtfull. Therefore they shoulde first bring what they haue to impugne or withstand vs withall.

Winch.

Let them begin: so will we goe onward with our matter.

Chester.

Otherwise, my Lordes, if they should not begin, but end the talke, then shoulde the verity on our sides bee not so well marked, for they should depart speaking last, cum applausu populi, with the reioising triumph of the people.

Winch.

Therefore I am resolued that they shall begin or that we say any thing.

Chester.

I am sory my Lordes, that wee shoulde so longe stand in the matter, with your honours and make so many wordes, and so much adoe with you, whom we ought to obey: howbeit there is no indifferency if they begin not: and surely we thinke it meete, that they shoulde for theyr partes geue vs place.

Lich.

Yea, that they shoulde and ought to doe where anye indifferencie is vsed.

Aelmer.

We giue you the place (do we not?) and depriue you not of the preeminence, because you are Byshoppes: therefore I pray you begin.

The Byshop.

A goodly geuing of place I assure you: yea marie ye gaue place, suche wordes they vsed, wyth more scoffes.

L. Keeper.

If ye make this assembly gathered in vayne, and will not go to the matter, let vs rise and depart.

Winch.

Contented, let vs be gone: for we will not in this poynt geue ouer.

I pray you my Lords, require not at our hands that we should be anye cause of hinderaunce or lett to our religion, or geue any such euil example to our posteritie, whiche we shoulde doe if we gaue ouer to them, whiche in no wise we may, or will do.

L. Keeper.

Let vs then breake vp, if you bee thus minded. With these wordes the Bishoppes were strayght wayes rising. But then sayd the Lord keeper: let vs see whether euery one of you be thus minded. How say you my Lorde of Winchester, will you not begin to read your writing?

Winch.

No surely. I am full determined, and fully at a poynt therein, how soeuer my brethren do.

Then the Lord Keeper asked how the Bishoppe was called who sate next to Winchester in order. It was the Bishoppe of Exceter, who being enquired his mind herein, answered that he was none of thē. Thē the Lord Keeper asked the other in order, and first Lincolne, who sayde he was of the same minde that Winchester was of: & likewise answered Lichfield Couen. Cole and Chedsy. Then Chester being asked his sentence, sayd: My Lordes, I say not that I will not read it, if yee commaund vs: but wee ought not to do it: yet I desire your honors not so to take it, as though I would not haue read it. I meane not so.

L. Keeper.

How say you to it: my Lord of Carlile?

Carlile.

If they should not read theyrs this daye, so that our writing may be last read, so am I contented that ours shall be first read.

L. Keeper.

So would ye make orders your selues, and appoynt that we should spend one day in hearing you.

Abbot.

Then ye Abbot of Westminst. was asked his mind who sayd: and if it please your honours, I iudge that my Lordes here stay most on this poynt, that they feare when they shall begin first, and the other aunswere thereupon, there shall be no time geuen to them to speake, whiche my Lord misliketh.

L. Keeper.

Howe can it otherwise be in a talke appoynted in such assembly and audience: thinke you that there can be continuall aunswering one another? when shoulde [...] after that sort haue an end?

Lich. Couen.

It must bee so in a disputation to seeke out [Page] the trueth.

L. Keper.

But how say you, my Lord Abbot, are you of the mynde it shalbe read?

Abbot.

Yea forsooth, my lord, I am very wel pleased with all. Harpesfield being inquired his mind, thought as the other did.

L. Keper.

My Lordes, sith that ye are not willing but refuse to read your writing after the order taken, wee wyll breake vp and departe: and for that ye willl not that wee should heare you, you may perhaps shortly heare of vs.

THus haue we declared the order and maner of this cō munication or conference, at Westminster, betweene these two parties, wherin if any law or order were brokē, iudge (good reader) wher the fault was, and consider with al what these Papistes be, from whō if ye take away their sword and authority from them, you see all their cunning how soone it lyeth in the dust, or els why would they not abide the triall of writing? why would they or durst they not stande to the order agreed vpon? Whether shoulde we say ignoraunce or stubbernes to be in them more, or both together? Who first being gently (as is sayd) and fauorably required to keep the order appointed, they would not. Then being secondly (as appeared by the Lord Keepers words) pressed more earnestly, they neither regarding the authority. &c. of that place, nor their owne reputation, nor the credite of the cause, vtterly refused that to doe. And finally being agayne particularly euery of them aparte distinctly by name required to vnderstande theyr opinions therin, they al, sauing one (which was the Abbot of Westminster, hauing some more consideratiō of order and hys duety of obedience then the other) vtterly and playnly denyed to haue theyr booke read, some of them as more earnestly then other, some so also, some other more vndiscretly, and vnreuerently then others. Wherupon geuing such example of disorder, stubbernes, and selfe will, as hath not bene seene and suffered in such an honorable assembly, being of the two estates of this Realme, the nobility and the commons, beside the presence of the Queenes Maiestyes most honorable priuy counsell, the same assembly was dis. missed, and the Godly and most Christian purpose of the Queenes Maiesty made frustrate. And afterward for the contempt so notoriously made, the Byshop of Wincester & Lincolne,Bishopspes cōmitted to the Tower. hauing most obstinatly both disobeyed commō authority, and varyed manifestly from theyr owne order, and specially Lincoln, who shewed more folly then the other: were condignely committed to the Tower of London, and the rest (sauing the Abbot of Westminster) stoode bound to make dayly theyr personall appearaunce before the counsell, and not to depart the Cittye of London and Westminster, vntill further order were taken with thē for their disobedience and contempt.

Besides the former protestation or libell written and exhibited by the Protestantes, concerning the first question, there was also an other like writing of the fayde Protestantes made of the second question, but not published, which if it come to our hand, we wil likewise impart vnto thee.

As these Byshops aboue named were committed to the Tower, so Boner Bishop of London, about the same time,Boner cast in the Marshalsey. was commaunded to the Marshalsea, whereas hee both in his blinde bloudy heresy, and also in his deserued captiuity long remayned, abiding the Queenes pleasure, gods pleasure, I beseech him, so be wrought on that person, that the Church of Christes flocke, if they can take or looke for no goodnesse of that man to come, yet they maye take of him and of other no more harme herafter, thē they haue done alredy. We al beseech thee this O Lord eternal per Christum Dominum nostrum. Amen.

Aboute this time, at the beginning of the flourishing reigne of Queene Elizabeth, was a Parliament summoned, and holden at Westminster, wherin was much debating about matters touching religion, and great study on both parties employed, the one to reteine still, the other to impugne the doctrine and faction which before in queene Maries time had bene established. But especially here is to be noted that though ther lacked no industry on the papistes side, to holde fast that, which they most cruelly from time to time had studied, & by al meanes practised to come by: Yet notwithstanding, such was the prouidence of God at that time, that for lacke of the other bishops, whome the Lorde had taken away by death a little before, the residue that there were left, could doe the lesse: and in very deede, God be praysed therefore, did nothing at all in effect. Although yet notwithstanding there lacked in them neyther will nor labour to do what they could, if their cruell abilitie there might haue serued. But namely amongest all other,D. Storyes impudent word [...] in the Parliament. not onely the industrious courage of Doctor Story but also his wordes in this Parliament are worthy to be knowne of posteritie, who like a stout and furious champion of the popes side, to declare himselfe howe lustie hee was, & what he had and would do in his maisters quarrell, shamed not openly in the saide Parliament house to brast out into such impudent sort of words, as was wonder to all good eares to heare, and no lesse worthy of history.

The summe of which his shameles talke was vttered to this effect: First beginning with himselfe, hee declared,The wordes of D. Story [...] the Par [...]iam [...]nt house. that where as he was noted commonly abroad, and much complayned of, to haue bene a great doer, and a [...]e [...]ter forth of such religion, orders, and proceedinges, as of hys late soueraigne that dead is, Queene Mary, were set forth in this Realme, hee denied nothing the same, protestyng moreouer that he therein had done nothing, but that both his conscience did lead him thereunto, and also his commission did as wel then commaund him, as now also doth discharge hym for the same, being no lesse ready now also to doe the like, and more, in case hee by this Queene were authorised likewise, and commaunded thereunto. Wherefore as I see (sayth he) nothing to be ashamed of, so lesse I see to be sory for, but rather sayd that he was sory for thys, because he had done no more thē he did, and that in executing those lawes, they had not bene more vehement and seuere. Wherein he sayd, there was no default in him, but in them, whom he both ofte and earnestly had exhorted to the same, being therefore not a little greeued with them, for that they laboured onely about the young and little sprigges and twigges, whyle they should haue stroken at the roote, and cleane haue rooted it out. &c. And concerning his persecuting and burning them, hee denyed not, but that he was once at the burning of an herewygge (fo [...] so he termed it) at Uxbridge, where he tost a faggot at his face as hee was singing Psalmes,This Martyr burnt at Vxbridge was M. Denley. and set a wynbushe of thornes vnder his feete, a little to pricke him, wyth many other words of like effect. In the whiche words he named moreouer syr Phillip Hobby, & an other knight of Kent, with such other of the richer and higher degree, whom his Counsell was to plucke at: & to bring them vnder coram, wherein sayd he if they had followed my aduise, then had they done well and wisely. This or much like was the effect of the shameles and tyrannicall excuse of hym selfe, more meete to speake with the voyce of a beast, then of a man.

Although in this Parliament some diuersitie there was of iudgement & opinion betweene parties, yet notwithstanding through the mercifull goodnes of the Lord, the true cause of the Gospell had the vpper hand, the Papistes hope was frustrate, and theyr rage abated, the order and proceedinges of king Edwardes time concerning religion was reuiued agayne, the supremacie of the Pope abolished, the articles and bloudy statutes of Queene Mary repealed, briefly the furious firebrandes of cruell persecution, which had consumed so many poore mens bodyes, were now extinct and quenched.

Finally, the olde Byshops deposed, for that they refused the othe in renouncing the pope and not subscribing to the Queenes iust and lawfull title. In whose rowmes and places, first for Cardinall Poole, succeeded D. Mathew Parker, Archbishop of Canterbury. In the place of Heth, succeeded D. Young. In steede of Boner, Edmund Grindall was Bishop of London. For Hopton, Thurlby Tonstall, Pates, Christoferson, Peto, Coates, Morgan, Feasy, White, Oglethorpe. &c. were placed Doctor Iohn Parkust in Norwich, D. Coxe in Ely, Iuell in Salisbury Pilkenton in Duresme, Doctor Sandes in Worcester Mayster Downam in Westchester, Bentam in Couentry and Lichfield, Dauid in S. Dauies, Ally in Exceter, Horn in Winchester, Scory in Hereford, Best in Carlile, Bullingham in Lincoln Scamler in Peterbury, Bart let in Bath, Gest in Rochester, Barlo in Chi. &c.

¶And here to make an end of this Story. Now it remayneth to proceed further to the Appendix in supplying such thinges as haue either bene omitted, or newly inserted, as foloweth.

❧The Appendix of such Notes and Matters, as either haue bene in this History omitted or newly inserted.

[Page]

IN this Story of Sir Roger Acton aboue mentioned pag. 587.Referre this to the pag. 587. I finde that with him were taken many other persōs, that all the prisons in & about London were replenished with people. The chiefe of thē, which were 29. were condemned of heresy, & atteynted of high treason, as mouers of war agaynst theyr king, by the temporall law in the Guild hall the 12. day of December, and adiudged to be drawne and hanged for treasō, and for heresy to be consumed with fire, Gallowes and all, which iudgement was executed in Ianuary following on the sayde Syr Roger Acton and 28. other.

Some say that the occasion of theyr death was the cō ueyance of the Lord Cobham out of Prison. Other write that it was both for treason (as the aduersaries termed it) and heresy.

Certayne affirme that it was for feyned causes surmised by the spiritualty, more of displeasure thē truth, as seemeth more neare to the truth.

*Concerning Iohn Frith, of his life and story this foloweth more to be added, and to be referred to the page. 103 [...].

FIrst this Iohn Frith was borne in the Towne of Westrame in Kent,Referre this to the pag. 1032. who after by diligent especialles was takē in Essex flying beyond the seas & brought before the Counsaile, Syr Thomas More thē being Chauncellor, and so from them committed vnto the Tower, where he remayned prisoner the space of a quarter of a yeare or there about. It chaunced that Doctour Curreyne ordinary Chapleyne vnto King Henry the eighte, preached a Sermō in Lent before his Maiesty. And there verye sore enueying agaynste the Sacramentaryes (as they thē termed and named) which fauored not the grosse opinion that Christes body was carnally reall in the Sacrament, he so farre discoursed in that matter that at the length he brake out thus far and sayd. It is no maruayle though this abhominable heresye doe muche preuayle among vs, for there is one nowe in the Tower of London so bolde as to write in the defence of that heresye, and yet no man goeth about his reformation, meaning Iohn Fryth, who then had aunsweared Syr Thomas More in writing agaynste a confutation of that erroneous opinion which of late before the sayd Maister More had writen agaynst Iohn Frythes assertion in that behalfe. This Sermon of purpose was deuised and appoynted by the Byshop of Winchester and other to seeke the destruction of Fryth by putting the king in remembraunce that the sayd Fryth was in the Tower there stayd rather for hys sauegarde then for his punishment by suche as fauoured hym as the Lorde Cromwell who being Uicegerent in causes Ecclesiasticall came then into suspition therefore. For in suche sorte was the matter handeled before the Kyng that all men mighte well vnderstande what they meant. The Kynge then being in no poynte resolued of the true and sincere vnderstanding of the doctrine of that Article, but rather a peruerse stout Aduersary to the contrary, called to hym my Lorde of Caunterburye and my Lord Cromwell, and willed them forthwith to call Fryth vnto examination, so that he might eyther be compelled to recant or elles by the Lawe to suffer condigne punishment.

Frythes long protract in the Tower withouten examination was so heynously taken of the King, that nowe my Lorde of Caunterburye with other Byshoppes, as Stokesly thē bishop of London & other learned mē were vndelayedly appoynted to examine Fryth. And for that there shuld be no concourse of Citizens at the sayd examination: my L. of Canterbury remoued to Croydon vnto whome resorted the rest of the Commissioners. Nowe before the day of execution appointed, my Lord of Cant. sent one of his gentlemen and one of his porters: whose name was Perlebene a Welchman borne, to fetche Iohn Frith from the Tower vnto Croydon. This gentleman hadde both my Lords letters and the kings ring vnto my Lord Fitzwilliams Constable of the Tower then lying in Canon row at Westminster in extreme anguish and payne of the strangulion for the deliuery of the prisoner: Mayster Fytzwilliams more passionate then patient, vnderstanding for what purpose my Lordes gentleman was come, banned and cursed Frith and all other heretickes, saying take this my King vnto the Lieuetenaunt of the Tower and receiue your man your hereticke with you, and I am glad that I am ridde of him. When Frith was deliuered vnto my Lord of Canterburyes Gentleman, they twaine with Parlebeane sitting in a Wherry and rowing towardes Lambeth. The sayd Gentleman much lamenting in his mind, the infelicitie of the sayd Frith, began in this wise to exhort him to consider in what estate hee was, a man altogether cast away in this worlde, if hee did not looke wisely to himselfe. And yet though his cause were neuer so daungerous, he might somewhat in relenting to aucthoritie, and so to geue place for a time: helpe both hym selfe out of trouble, and when oportunitie and occasion should serue, preferre his cause which he then went about to defend, declaring farther that he had many welwillers and friendes, whiche woulde stande on his side so farre forth as possible then were able and durst do: adding hereunto that it were great pitty that he being of such singuler knowledge both in the Latine, Greeke, both ready and rype in all kind of learning, and that namely aswell in the Scriptures as in the auncient Doctours, should now sodeinly suffer all those singuler giftes to perishe with him without little commoditie or profite to the world, and lesse comfort to his wife and children, and other his kinsfolkes friendes. And as for the veritie of your opinion in the sacrament of the body and bloud of our sauiour Christ: It is so vntimely opened here among vs in England, that you shall rather do harme then good, wherefore be wyse and be ruled by good counsell vntill a better oportunitie may serue.

This I am sure of (quoth the gentleman) that my Lord Cromwell and my Lorde of Caunterbury much fauouring you and knowyng you to bee an eloquent learned young man, and nowe towardes the felicitie of your lyfe, young in yeares, olde in knowledge, and of great forwardnes and likelihoode, to be a most profitable member for this Realme, will neuer permitte you to susteyne any open shame, if you will somewhat bee aduised by theyr Counsayle: on the other side, if you stand stiffe to your opinion, it is not possible to saue your lyfe. For like as you haue good friendes, so haue you mortall foes and enemies.

I most hartily thanke you, quoth Mayster Frith vnto the generall, both for your good will and for your counsayle: by the which I well perceaue that you minde well vnto me, howbeit my cause and conscience is suche, that in no wise I may not nor cannot for no worldly respect without daunger of damnation starte aside and flye from the true knowledge and doctrine whiche I haue conceyued of the supper of the Lorde or the Communion, otherwise called ye sacrament of the aultar: for if it be my chance to be demaunded what I thinke in that behalfe, I must needes saue my knowledge and my conscience, as partly I haue written therein already, though I should presently lose xx. lyues if I had so many. And this you shall well vnderstand that I am not so furnished, eyther of Scriptures or auncient Doctors, Scholemen, or other for my defence, so that if I may be indifferently heard, I am sure that mine aduersaryes cannot iustly cōdemne me or mine assertion, but that they shall condemne with me both S. Augustine and the most parte of the olde writers, yea the very Byshoppes of Rome of the oldest sorte shall also say for me & defend my cause. Yea mary quoth the gentleman [Page] you say well: if you might be indifferently heard. But I muche doubt thereof, for that our Mayster Christ was not indifferently hearde, nor shoulde bee as I thinke if he were nowe present agayne in the worlde specially in this your opinion, the same beeing so odious vnto the worlde, and wee so farre off from the true knowledge thereof.

Well, well (quoth Fryth, then vnto the Gentleman) I know very wel, that this doctrine of the Sacrament of the Aultar which I holde and haue opened contrarye to the opinion of this Realme, is very hard meate to be digested both of the Cleargye and Layety thereof. But this I will say to you, taking the gentleman by the hand, that if you liue but twenty yeares more, whatsoeuer become of me, you shall see this whole Realme of mine opinion concerning this Sacrament of the Aulter, namely, the whole estate of the same though some sort of men perticularly shall not be fully perswaded therein. And if it come not so to passe then account me the vaynest man that euer you heard speake with tongue: Besides this, you saye that my death woulde bee sorrowfull and vncomfortable vnto my frendes.

I graunt (quoth he) that for a small tyme it would so be. But if I should so mollify, qualifye, and temper my cause in such sort as to deserue onely to be kept in prison, that would not onely be a much long griefe vnto me, but also to my friendes woulde breede no small disquietnesse both of body and of minde. And therfore all thinges well and rightly pondered, my deathe in this cause shall bee better vnto me and all mine then life in continuall bondage and penuryes. And almightye GOD knoweth what he hath to doe with his poore seruaunt, whose cause I now defend and not mine owne: from the which I assuredly doe entend (GOD willing) neuer to start or otherwise to geue place, so long as God will geue me life.

This communication or like in effecte, my Lorde of Caunterburyes Gentleman and Fryth had comming in a Whery vpon the Thames frō the Tower to Lambeth.

Now, when they were landed, after some repast by them taken at Lambeth, the Gentleman, the Porter, and Fryth, went forward towardes Croydon on foote. This Gentleman still lamenting with himselfe the harde and cruell destiny towardes the sayde Fryth, namely, if hee once came amongst the bishops: & nowe also perceiuing the exciding constancye of Fryth, deuised with himselfe some waye or meanes to conuey him cleane out of theyr handes, and thereupon considering that there was no mo persons there to conuey the Prisoner, but the Porter and himselfe, he tooke in hand to winne the Porter to his purpose. Quoth the Gentleman vnto Perlebeane the Porter (they twayne priuately walking by themseues wythout the hearing of Fryth) you haue heard this man I am sure, and noted hys talke since he came from the Tower. Yea that I haue righte well marked him (quoth the Porter) and I neuer hard so constant a man nor so eloquent a person. You haue heard nothing quoth the gentleman in respecte of his both knowledge and eloquence, if he might liberally either in Uniuersity or pulpit declare his learning you woulde then much more maruell at his knowledge. I take him to be suche a one of his age in all kind of learning and knowledge of tonges, as this Realme neuer yet in mine opinion brought forth, & yet those singuler giftes in him are no more considered of our Byshops then if he were a very Dolte or an Idiot, yea they abhorre him as a deuill therfore, & couet vtterly to extinguish him as a member of the Deuill, without any consideration of gods speciall gifts. Mary quoth the Porter if there were nothing els in him but the consideratiō of his personage both comly and amiable, & of naturall disposition, gentle, meek and humble: it were pity that he should be cast away. Cast away (quoth the Gentleman? He shall be sure cast away if we once bring him to Croydō, & surely (quoth the Gentleman) before God I speake it, if thou Perlebeane were of my mind we would neuer bring him thither. Say you so quoth the Porter, I knowe that you be of a great deale more credit then I am, in this matter, and therfore if you can deuise honestly or finde some reasonable excuse, wherby we may let him goe & prouide for himselfe, I will with all my hart condescend to your deuise. As for that quoth the gentleman it is already inuēted how & which waies he shall conuey himselfe without any great daunger or displeasure taken towardes vs, as the matter shalbe handled. You see quoth the gentlemā yonder hill before vs, named bristow cawsy, 2. miles frō Lō don, there are great woodes on both sides, when we come there we will permit Frith to go into ye woodes on the left hand of ye way wherby he may cōuey himselfe into kent amōg his frends for he is a kentish man borne, & whē he is gone we will linger an houre or twayn about ye high way vntill that it somewhat draw towardes the night: Then in great hast we will approch vnto Streatham which is a myle and a halfe of, and an outcry in the Towne that our prisoner is broken from vs into the woodes on the right hand towardes Waynisworth, so that we will drawe as manye as wee may of the Towne to search the country that way for our prisoner, declaring that wee followed aboue a myle and more, and at length loste him in the woodes because wee hadde no more companye, and so wee wyll rather then fayle lye out one night in searching for him and sende worde from Stretham to my Lorde of Canterbury at Croyden in the euening of the prisoners escape and to what Coast hee is fledde. So that by the morning if hee haue any good lucke at all, hee will so prouide for himselfe, that the Byshoppes shall fayle of their purpose. I assure you quoth Perlebeane I like very well the deuise herein, and therefore goe ye to Frith, and declare what wee haue deuised for hys deliuery: for nowe we are almost at the place.

When my Lorde of Caunterburyes gentleman came nyghe to the hill, he ioyned himselfe in companye wyth the sayd Frith, and calling him by hys name, sayd: Now Mayster Frithe, let vs twayne commune together an other whiles: you must consider that the iourney whiche I haue nowe taken in hande thus in bringing you to Croyden, as a sheepe to the slaughter, so it greeueth me, and as it were ouerwhelmeth me in cares and sorrowes, that I little passe what daunger I fall in, so that I could finde the meanes to deliuer you oute of the Lyons mouthe. And yet yonder good fellowe and I h [...]ue so deuised a meanes, whereby you maye bothe easily escape from this great and Imminent daunger at hande and wee also bee rydde from any vehement suspicion. And thereupon declared vnto Fryth the full processe discoursed before, how euery thing in order should be handled.

When Frith had dilligently heard all the matter concerning hys deliuery, he sayd to the gentleman: Oh good Lorde wyth a smiling countenaunce, is this the effecte of youre secret consultation, thus longe betweene you twayne? Surely surely you haue loste a great deale more labour in tymes past, and so are you lyke to doe this, for if you should both leaue me here and goe to Croyden declaring to the Byshoppes that you had lost Fryth, I would surely follow as fast after as I might, and bring them newes that I hadde founde and brought Fryth agayne. Do you thinke, quoth he, that I am afrayde to declare my opinion vnto the Byshoppes of Englande in a manifest trueth.

You are a fonde manne quoth the Gentleman, thus to talke: As thoughe youre reasoning with them might do some good. But I doe much maruell, that you were so willing to flye the Realme before you were taken, and nowe so vnwilling to saue youre selfe. Mary there was and is a great diuersitie of escaping betweene thone and thother, quoth Frith.

Before I was in deede desirous to escape because I was not attached but at libertie, which liberty I woulde fayne haue enioyed for the maynteynance of my study beyond the See where I was a reader in the Greeke tong according to S. Paules Counsaile. Howbeit now being taken by the higher power, and as it were by almightye gods permission and prouidence deliuered into the hands of the Bishops only for religion & doctrines sake, namely such, as in conscience and vnder paine of damnation I am bound to maynteyne and defend, if I should now start aside and runne away: I should runne from my God and from the testimony of his holy worde, worthy then of an 1000. hels. And therfore I most hartily thanke you both, for your good willes towards me beseching you, to bring me where I was appointed to bee brought for els I will go thether all alone. And so with a chearfull & mery countinance he went with them, spending the time with pleasant & godly communication vntil they came to Croyden, where for that night he was wel entertained in ye Porters lodge. On the morow he was called before certayn Bish. and other learned men sitting in commission wt my Lorde of Cant, to be examined, where he shewed himself passing ready & ripe in answering to all obiections as some then reported incredible and contrary to al mens expectatiōs, And his allegations both of S. Augustine & other ancient fathers of the Church was such, that some of them muche doubted of S. Augustines authoritie in that behalf. Insomuch that it was reported of suche as were nigh and about the Archbishop of Caunterbury (who then was not fully resolued of the sincere truth of that article) that when they had finished their examination with Frith, the Archbyshoppe conferring wyth Doctour Heathe priuately [Page] betwene themselues sayd. This man hath wonderfullye trauayled in this matter, and yet in mine opinion hee taketh the Doctours amisse. Well my Lord should D. Heth say, there was no man that coulde auoyd his authorityes of S. Augustine. Wherein sayd my Lord. Then Doctour Heth began to repeate the sayd authorities of Saynt Augustine againe, inferring and applying them so strayghtly agaynst my Lord of Caunterbury, that my Lord was driuen to this shotte anker, and sayd. I see by it quoth he to Heth, that you with a little more studye will bee easely brought to Frythes opinion: or such like wordes in effect, And some Chapleines there were of my Lorde of Caunterburyes which openly reported that Doctor Heth was as able to defend Frythes assertion in the Sacrament as Fryth was himselfe.

This learned young man being thus throughly sifted at Croydon to vnderstand what he could say or do in his cause, there was no man willing to preferre hym to aunswere in open disputation as poore Lambart was. But nowe without regarde of learning, or good knowledge hee was sent and deteyned vnto the Botchers stall: I meane Byshop Stokeleyes Consistory, there to heare not the opinion of Saynt Augustine and other auncient Fathers of Christes primatiue Churche of the sayde Sacramēt, but either to be instruct and to heare the maymed and halfe cutaway Sacrament of Antichrist the Bishop of Rome with the grosse and fleshly imagination thereof or els to perish in the fire as he most constantly did, after hee had before the Byshop of London, Winchester and Chichester in the Consistory in Paules Church most plainely and sincerely confessed his doctrine and fayth in thys weighty matter. &c. pag. 1032.

¶A note of William Plane.

IN the latter dayes of king Henry the eight, aboute that time Anne Askew was in trouble, one Doctour Crome was trauayled withall to recant, for that he had preached somewhat agaynst thinges maynteined of the papistes in the Church. And one M. Tracy hearing therof, brought a letter secretly to one Plane dwelling in Bouge row, and desired him to cary it to Doctor Crome, which letter tended to the end to perswade him not to recant, but to stand to the trueth. When this good man, William Plane had it (as he was euer willing to further the truth) so he gladly deliuered the same to Doctor Crome. Which when he had receiued and read it, he layd it downe vpon the table, and after the sayd William Plane was gone, an Arche Papist came thither to perswade him to recant, and in trauelling with him he found the sayd letter on the boord, which whē he had read it, he examined him from whence it came: so what thorow flattery, and threatning, he declared who was the messenger that brought it. Then was William Plan [...] sent for, cast in the Tower, where he lay miserably xiij. weekes, none admitted to come to him, in which time he was extremely racked, within halfe a finger breadth as farre as Anne Askew: but they could neuer get of hym of whome he had the letter, nor neuer for all theyr extremity would accuse any man, so in the end he was deliuered out of the Tower and liued aboute three yeares after, and so godly ended his life. But vnto this day would that Tracy neuer enquire in what condition his wife and children were left, although he was his Messenger in carying the letter, but good Lord, the straunge disease that grew vpon him by that extreme racking as it is odious to rehearse, so I will wish thē to repentance that were the instruments of his tormentes if they be aliue, & warne other papists to the same, in whom any cruelty hath bene in the like cause.

A note of Lady Iane.

THe Lady Iane, she whom the Lorde Gilford maryed, being on a time when she was very yong at Newhall in Essex at ye Lady Maries,Referre this to the page 1407. was by one lady Anne Wharton desired to walke, and they passing by the chappell, the Lady Wharton made lowe curtesie to the popish Sacrament hangyng on the aulter, which when the Lady Iane saw, meruailed why she did so, and asked her whether the Lady Mary were there or not. Unto whome the Lady Wharton answered no, but she said that she made her curtesie to hym that made vs all. Why, quoth the lady Iane, how can hee be there that made vs all, and the Baker made him? This her aunswere commyng to the Lady Maries eare, she did neuer loue her after, as is credibly reported, but esteemed her as the rest of that christian profession.

¶The copy of Queene Maries letters to the Duke of Northfolke.

RIght trustie & right entirely beloued Cosin, we greete you well,A letter of Q Mary to [...] Duke of Northfolke [...] and hauing by the assistance of God and our louing subiects discomfited Wiate and the other rebels of our Countie of Kent, who hauyng passed the Riuer of Kingston, came backe agayne towards London, & were encountred aboue Charing crosse, and there were ouerthrowen, and the most part of them were there slame, Wiate, and three of the Cobhams, Bret, Kneuet, Rudstone, Iseley, and other the chiefe Captaines taken prisoners: Wee haue thought good as well to geue you knowledge hereof, to the ende ye may with vs and the rest of our louyng subiects reioyce and geue God thankes for this our victory, as also further to signifie vnto you, that where the sayd rebell did alway pretend the matter of our mariage to be the cause of this vnlawfull stirre, now playnely appeareth by good and substantiall examinations of diuers of the sayd traitours, that whatsoeuer they pretended, the finall meanyng was to haue depriued vs frō our estate and dignitie royall, and consequently to haue destroyed our person, which thing as we do ascertaine you of our honour to bee matter of truth, so wee praye you to cause ye same to be published in all places of that our countries of Norfolke and Suffolke, to the intent our good and louing subiects thereof be no more abused with such false pretenses or other vntrue rumours or tales, by whom so euer the same shall be set forth. And now things beyng in this sort quieted, we cannot but geue you thankes for the readinesse that you haue bene in with the force of our said countrey, to haue serued vs if neede had bene, praying you to do the like on our behalfe to all the Gentlemen and others with you, with whom neuerthelesse we require you to take such orders as the force of our sayd countrey may be still in like readines, to be employed vnder good & substantiall Captaines, to be chosen of the Gentlemen inheritours within the sayd shiere for our further seruice, vpō one houres warning, when so euer we shall require the same. And in the meane tyme our pleasure is, that ye haue good regard to the quietnes and good order of the country, specially to the apprehension of spreaders of false and vntrue tales & rumors, wherby ye shall both deserue well of your whole country, and also do acceptable seruice, which we will not faile to remember accordingly. Yeauen vnder our signe at our pallace of Westminster, the 8. of Febr. the first yeare of our raigne. In hast.

¶A Treatise of M. Nich. Ridley, in the name, as it seemeth, of the whole Clergie, to King Edward the vj. concernyng Images not to be set vp, nor worshipped in Churches.
❧Certaine reasons which mooue vs that we cannot with safe consciences, geue our assentes that the Images of Christ, &c. should be placed and erected in Churches.

FIrst the words of the Commandement, Thou halt not make to thy selfe any grauen image,Exod. 20. &c. And the same is repeated more playnely, Deut. 27. Maledictus homo qui facit sculptile & conflatile, &c. ponit (que) illud in abscondito, &c. Deut 27. That is, Curied is the man which maketh a grauen or molten image, &c. and setteth it in a secret place, and all the people shall say, Amen.

In the first place these wordes are to be noted, Thou shalt not make to thy selfe, that is, to any vse of religion.

In the latter place these words: And setteth it in a secret place: for no man durst then commit idolatry openly. So that conferring the places, it doth euidently appeare, that images both for vse of religion, and in place of perill for idolatry, are forbidden.

God knowyng the inclination of man to Idolatry, sheweth the reason why he made this generall prohibition, Ne fortè errore deceptus adores ea & colas: That is to say, Least peraduenture thou beyng deceiued, should bow downe to them and worship them.

This generall lawe is generally to be obserued, notwithstanding, that peraduenture a great number cannot be hurt by them, which may appeare by the example followyng.

God forbade the people to ioyne their children in mariage with strangers, addyng the reason: Quia seducit filium tuum [...]e sequatur me: That is, For she will seduce thy [Page] sonne, that he shall not follow me. Deut. 7.

Moses was not deceyu [...]d or seduced by Iethroes daughter, nor Booz by Ruth, beyng a woman of Moab. And yet for all that, the generall law was to be obserued, Thou shalt ioine no mariage with them. And so likewise, Thou shalt not make to thy selfe any grauen image, &c.

Deut. 4. God geueth a speciall charge to auoyde images. Beware (saith he) that thou forget not the couenaunt of the Lord thy God which he made with thee, & so make to thy selfe any grauen image of any thing which the lord hath forbidden thee, for the Lord thy God is a consumyng fire, and a iealous God.

If thou haue children and nephews, and doe dwell in the land, and beyng deceiued, do make to your selues any grauen image, doyng euill before the Lord your God and prouoke him to anger, I do this day call heauen and earth to witnesse, that you shall quickly perish out of the lande which ye shall possesse, ye shall not dwell in it any longer tyme, but the Lord will destroy you & scatter you amongst all nations, &c.

Note what solemne obtestation God vseth, and what grieuous punishments he threateneth to the breakers of the second commaundement.

In the tabernacle and temple of God, no image was by God appointed openly to be set, nor by practise afterwards vsed or permitted, so long as religion was purely obserued: so that the vse and execution of the lawe, is a good interpreter of the true meaning of the same.

If by vertue of the second commaundement Images were not lawfull in the temple of the Iewes, then by the same commaundement they are not lawfull in the Churches of the Christians. For beyng a morall commaundement and not ceremoniall (for by consent of writers, only a part of the precept of obseruyng the Saboth, is ceremoniall) it is a perpetuall commandement, and byndeth vs as well as the Iewes.

The Iewes by no meanes would consent to Herode, Pilate, or Petronius, that Images should bee placed in the temple at Hierusalem, but rather offred themselues to the death, then to assent vnto it. Who besides that they are commended by Iosephus for obseruyng the meanyng of the law, would not haue endangered themselues so farre, if they had thought images had bene indifferent in the tē ple of God: For as S. Paule sayth: 2. Cor. 6. Quid templo Dei cum simulachris, &c. Ioseph. Antiq. libr. 17. cap. 8, lib. 18. cap. 5. & 15.

Gods Scripture doth in no place commend the vse of Images, but in a great number of places doth disallowe and condemne them.

They are called in the booke of Wisedome, the trap & snare of the feete of the ignorant.

It is sayd the inuention of them was the beginnyng of spirituall fornication. And that they were not from the beginnyng, neither shall they continue to the end.

In the xv. chap. of the same booke it is sayd, Vmbra pictura labor sine fructu, &c. And againe, they are worthy of death both that put their trust in them, & that make them, and that loue them, and that worship them.

The Psalmes and prophets are full of like sentences, and how can we then prayse the thing which Gods spirit doth alwayes disprayse.

Furthermore, an Image made by a father (as appeareth in the same booke) for the memoriall of his sonne departed was the first inuention of images, and occasion of Idolatry. Sap. 14.

How much more then shall an image made in the memory of Christ, and set vp in the place of religion occasion the same offence. Euseb. Eccles. histor. lib. 7. cap. 18. Images haue their beginning frō the heathen, & of no good ground therfore they cannot be profitable to Christians. Whereunto Athanasius agreeth, writing of Images agaynst the Gentils. Athanas. con. gentes, [...]. That is to say: The inuention of Images came of no good but of euill and what so euer hath an euill beginning can neuer in any thing be iudged good seing it is wholly nought.

S. Iohn sayth, my little children beware of Images, but so set them in Churches which are places dedicated to the seruice and inuocation of God, and that ouer the Lordes table, being the highest & most honorable place where most daunger of abuse both is and euer hath bene, is not to beware of them nor to flee from them, but rather to embrace and receiue them. Tertullian expounding the same wordes, writeth thus. Lib. de corona militis. Filioli custodite vos ab idolis, non iam ab idolatria quasi ab. officio, sed ab idolis. i. ab ipsa effigie eorum. That is to say. Little Children keepe your selues from the shape it selfe, or forme of them.

Images in the Churche either serue to edify or to destroy, if they edifye, then is there one kinde of [...]ification which the scriptures neither teach nor commaūd, but alwayes dissalow: if they destroy, they are not to be vs [...]d for in the church of God all thinges ought to be done to edify. 1. Cor. 14.

The commaundement of God is, thou shalt not laye a stumbling blocke or stone before the blinde: and cursed [...] he that maketh the blinde wander in his way.

The simple & vnlearned people who haue bene so long vnder blinde guides, are blind in matters of religion and inclined to error and idolatry. Therfore to set images before them to stumble at▪ (Nam laquaei pedibus insipientium sunt) that is, They bee snares and [...]rappes for the [...] of the ignoraunt, or to lead them out of the true waye is not onely agaynst the commandement of God but deserueth also the malediction and curse of God. Sap. 14.

The vse of images is to the learned & confirmed in knowlege neither necessary nor profitable. To the superstitious a confirmation in error. To the simple & weak an occasiō of fall and very offensiue and wounding of theyr consciences: And therfore very daungerous. For S. Paul sayth 1. Cor. 9. offending the brethren and woūding their weake consciences, they sinne agaynst Christe. And Math. 18. Woe be to him by whom offense or occasion of falling cō meth, it were better that a milstone were tyed about hys necke and he cast into the sea then to offend one of the [...] ones that beleeue in Christ. And where obiection may bee made that such offence may be taken away by sincere doctrine and preaching, it is to be aunswered that that is not sufficient as hereafter more at large shall appeare.

And though it should be admitted as true, yet shoulde it followe that sincere doctrine and preaching shoulde alwayes and in all places continue as well as Images: & so that whersoeuer an Image to offend were erected there should also of reason a godly and sincere preacher be continually mayntayned: for it is reason that the remedye [...] as large as the offence, the medicine as generall as the poison, but that is not possible in the realme of England that Images should be generally allowed, as reason and experience may teach.

As good magistrates which intēd to banish al whoredome, doe driue away all naughty persons, specially out of such places as be suspected: euen so Images being Meretrices. id est. Whores for that the worshipping of them is called in the prophetes fornication, and adultery ought to be banished and especially out of churches which is ye most suspected place, and where the spirituall fornication hath bene most omitted.

It is not expedient to allowe and admitte the thinge which is hurtfull to the greatest number, but in all Churches and common wealths the ignoraunt and weake are the greatest number to whome Images are hurtfull and not profitable.

And where it is commonly alledged that Images in Churches do stirre vp the minde to deuotion, it may be aunswered that contrariwise they doe rather distracte the minde from prayer, hearing of Gods word & other godly meditations, as we read that in the Counsell Chamber of the Lacedemonians no picture or Image was suffered, least in consultation of wayghty matters of the common weale, their mindes by the sight of the outward Image might be occasioned to be withdrawne or to wander from the matter.

The experience of this present time doth declare that those partes of the realme whiche thinke and are perswaded that God is not offended by doing outward reuerēce to an image, do most desire the restitution of Images, and haue bene most dilligent to set them vp agayne▪ Restitution therfore of them by common authoritie shall confirme them more in theyr error to the daunger of theyr soules, then euer they were before, for as one man writeth.

Nihil magis est certum, quam quod ex dub [...]o factum est certum, that is to say nothing is more certayne or sure, then that which of doubtfull is made certayne.

The profit of Images is vncertayne, the perill by experience of all ages and states of the Churche (as afore) is most certayne.

The benefite to be taken of them (if ther be any) is very smale: the daunger in seeyng of them which is the danger of Idolatry is the greatest of all other. Nowe to allowe a moste certayne perill for an vncertayne profite, and the greatest daunger for the smallest benefite, in matters of fayth and Religion is a tempting of God and a grieuous offence.

¶Probations out of the Fathers, Councels, and histories.

[Page]

FIrst it is manifest, that in the primitiue church images were not commonly vsed in Churches, Oratories, and places of assembly for religion: but they were generally detested and abhorred, in so much, that the want of imagerie was obiected to the christians for a crime.

Origen reporteth that Celsus obiected the lacke of Images, lib. 4. contra Celsum.

Arnobius saith also, that the Ethnikes accused ye christians that they had neither altars nor images.

Zephirus in his Commentarie vpon the Apologie of Tertullian, gathereth thus of Tertullians wordes: Qui locus persuadendi frigeret penitus, nisi perpetuò illud teneamus: Christianos tunc temporis odisse maximè statuas cum suis ornamentis, &c. That is to say, Which place of persuasion were very cold, and to no purpose at all, except we hold this alwayes, that Christians in those dayes did hate most of all Images with their trimme decking and ornaments.

Irenaeus, lib. 1. cap. 24. reprooueth the heretikes called Gnostici, for that they caried about ye image of Christ made in Pilates tyme after his owne proportion (whiche were much more to be estemed then any that can be made now) vsing also for declaration of their affection towardes it, to set garlands vpon the head of it.

Lactantius affirmeth plainly: Non est dubium, quin religio nulla sit, vbicun (que) symulachrum est: lib. Diuin. instit. 2. cap. 19. That is to say: It is not to be doubted yt there is no religion wheresoeuer is any Image. If Christians thē had vsed images, he would not haue made his proposition so large.

S. Augustine De ciuitate Dei, lib. 4. cap. 31. commendeth Uarro the Romaine in these wordes. Quum Varro existimauerit castius sine symulachris obseruari religionem, quis non videt, quantum appropinquauerit veritati▪ That is to say, when as Uarro thought religion might bee kepte more purely without Images, who doth not see how neare he came to the truth? So that not onelye by M. Uarroes iudgement, but also by S. Augustines approbation, the most pure and chast obseruation of religion, and nerest the truth, is to be without Images.

The same S. Augustine in Psal. 113. hath these words: Plus valent symulachra ad curuandam infoelicem animam, quā ad docendam. That is to say, Images haue more force to bowe downe and crooke the sillie soule, then to teach it.

And vpon the same Psalme he mooueth this question: Quiuis puer imò quis bestia scit non esse Deum quod vident, cur ergo spiritus sanctus toties mouet cauendum quod omnes sciunt? That is to say, Euery child, yea euery beast knoweth that it is not God which they see, why then doth the holy ghost so oft geue warnyng to beware of that thyng which all do know? S. Augustines answer.

Quoniam quum ponuntur in templis, & semel incipiunt adorari a multitudine, statim nascitur sordidissimus affectus erroris. That is to say: For when they are set in Churches, & begin once to be worshipped of the multitude or common people, straightway springeth vp a most filthy affection of errour.

This place of S. Augustine doth wel open how weak a reason it is to say, Images are a thyng indifferent in chambers and in churches. For the alteration of the place, maner, and other circumstances, doth alter oftentimes the nature of the thyng. It is lawfull to buy and sell in the market, but not so in churches. It is lawfull to eate and drinke but not so in Churches. And therfore sayth Saint Paule, Annon habetis domos ad edendum ac bibendum? An ecclesiam Dei contemnitis? That is to say, Haue you not houses to eat and drinke in? Do you contemne the church of God?

Many other actions there bee which are lawfull and honest in priuate place, which are neither comely nor honest, not onely in churches, but also in other assemblies of honest people.

Tertullian sayeth he vsed sometymes to burne frankincen [...]e in his chamber, which was then vsed of Idolaters, and is yet in the Romish Churches, but hee ioyneth withall: Sed non eodem ritu, nec eodem habitu, nec eodem apparatu, quo agitur apud Idola. That is to say, But not after such a ri [...]e or ceremonie, nor after such a fashion, nor wyth such preparation or sumptuousnesse, as it is done before the Idols.

So that Images placed in Churches, and set in honorabili sublimitate, that is to say, in an honourable place of estimation, as S. Augustine sayth, and especially ouer the Lordes table, which is done (vsing the words of Tertullian) eodem ritu, & eodem habitu, that is, after the same maner and fashion which the Papists did vse, especially after so long continuance of abuse of Images, and so many beyng blinded with superstitious opinion towardes them, cannot be counted a thing indifferent, but a most certaine ruine of many soules.

Epiphanius in his Epistle to Iohn bishop of Hierusalem (which epistle was translated out of the Greeke by S. Hierome, beyng a likelyhoode that S. Hierome misliked not the doctrine of the same, doth write a facte of hys owne, which doth most clearely declare the iudgement of that notable learned Bishop concernyng the vse of Images, his words are these: Quum venissem ad villam quae dicitur Anablatha, vidissem (que) ibi praeteriens lucernam ardentem, & interrogassem quis locus esset, didicissem (que) esse Ecclesiam, & intrassem vt orarem: inueni ibi velum pendens in foribus eiusdem ecclesiae tinctum at (que) depictum, & habens imaginem quasi Christi vel sancti cuiusdam, non enim satis memini cuius fuit, cum ergo hoc vidissem in Ecclesia Christi contra authoritatem scripturarum, hominis pendere imaginem, scidi illud, &c. Et paulò post. Et praecepi in ecclesia Christi istiusmodivela quae contra religionem nostram veniunt non appendi, &c. That is to saye: When I came to a village called Anablatha, & sawe there as I passed by, a candle burnyng, & enquiring what place it was, and lerning that it was a church, & had entred into the same to pray, I found there a vaile or cloth hanging at the dore of the same church, died and painted, hauing on i [...] the image of Christ as it were, or of some Saint (for I remember not well whose it was) Then when I sawe this, that in the Church of Christ against the authoritie of the scriptures the image of a mā did hang, I cut it in pieces, &c. And a little after. And commaunded that such maner of vailes or clothes which are contrary to our religion, be not hanged in the church of Christ.

Out of this place of Epiphanius diuers notes are to be obserued.

First, that by the iudgement of this ancient Father, to permit Images in Churches, is against the authoritie of the scriptures, meanyng agaynst the second commaundement, Thou shalt not make to thy selfe any grauen Image, &c.

Secondly, that Epiphanius doth reiect not only grauen and molten, but also painted Images: for so much as he cut in pieces the Image painted in a vaile hangyng at the church dore, what would he haue done, if he had found it ouer the Lordes table?

Thirdly, that he spareth not the Image of Christ, for no doubt that Image is most perillous in the Churche of all other.

Fourthly, that he bid not onely remooue it, but with a vehemencie of zeale cut it in pieces, followyng the example of the good king Ezechias, who brake the brasen serpent, and burnt it to ashes.

Last of all that Epiphanius thinketh it the duetie of vigilant bishops to be carefull that no such kind of paynted Images be permitted in the church.

Serenus bishop of Massilia, broke downe Images, & destroied them when he did see them begin to be worshipped, Greg. in Regist. epist. 109.

Experience of the tymes since hath declared whether of these two sentences were better. For since Gregories time the Images standyng in the Westchurch, hath bene ouerflowed with Idolatry, notwithstanding his or other mens doctrine. Whereas if Serenus iudgement had vniuersally taken place, no such thyng had happened. For if no Images had bene suffred, none could haue bene worshipped, and consequently no idolatry committed by thē.

¶To recite the processe of histories and councels about the matter of Images, it woulde require a long discourse, but it shall be sufficient here briefly to touch a few.

IT is manifest to them that read histories, that not onely Emperors, but also diuers and sundry Councels in the East church haue condemned and abolished images both by decrees and examples.

Petrus Crinitus de honesta disciplina, lib. 9. cap. 9. ex lib [...]is Augustatibus, haec verba transcripsit. Valens, & Theodosius Augusti Imperatores praefecto praetorio ad hunc modum scripserit. Quum sit nobis cura diligens in rebus omnibus superni numinis religionem tueri. Signum saluatoris Christi nemini quidem concedimus coloribus lapide aliáue materia fingere, insculpere aut pingere, sed quocū (que) reperitur locotolli iubemus, grauissima poena eos mulctando qui contrarium decretis nostris, & imperio quicquam tentauerint. That is to say, Petrus Crinitus in his booke of honest discipline, the 9. booke, the 9. chapiter, wrote out of the Emperours bookes, these wordes. Ualens and Theodosius the Emperours, wrote to the high Marshall or Lieuetenant, in this sort. Where as wee are very carefull that the religion of almighty God should be [Page] in all thinges kept. We permit no man to cast, graue, or paint the Image of our Sauiour Christ, either in colors, stone, or other matter: but wheresoeuer it be found, wee commaund it to be taken away, punishing them most greuously that shall attempt any thing contrary to our decrees and Empire.

Leo the 3. a man commended in histories for his excellent vertues and godlinesse, who (as is iudged of some men) was the author of the booke De re militari, that is, Of the feate of Warre, beyng translated out of Greeke by sir Iohn Cheeke, and dedicated to king Henry the viij. your highnes father, by publike authoritie commaunded, abolishing of Images, and in Constantinople caused all the images to be gathered together on a heape, & burned them vnto ashes.

Constantine the first his sonne, assembled a Councel of the bishops of the East church, in which Councell it was decreed as followeth. It is not lawfull for them that beleeue in God through Iesus Christ, to haue any Images neither of the Creator, nor of any creatures set vp in temples to be worshipped, but rather that all Images by the law of God, and for the auoiding of offence ought to be taken out of churches. Which decree was executed in all places where any Images were, either in Greece or in Asia. But in all these tymes, the bishops of Rome rather mainteining the authoritie of Gregory, weighing like christian bishops the perill of the Church, alwayes in their assemblies allowed Images.

Not long after the Bishop of Rome practising wyth Tharasins Patriarch of Constantinople obteyned of Irene the Empresse, her sonne Constantine being thē yong, that a Councell was called at Nice, in the which ye Popes Legates were Presidents, which appeared well by their fruits: for in that Councell it was decreed, that Images should not onely be permitted in churches, but also worshipped, which councell was confuted by a booke written by Carolus Magnus the Emperour, callyng it a foolish and an arrogant councell.

Soone after this Councell, arose a sharpe contention betwene Irene the Empresse, and her sonne Constantine the 6. the Emperour, who destroyed Images. And in the end as she had before wickedly burned the bones of her father in lawe Constantine the v. so afterward vnnaturally she put out the eyes of her owne sonne Constantine the sixt.

About which tyme as Eutropius writeth, the Sunne was darkened most terribly for the space of 17. days, God shewyng by that dreadfull signe, how much hee misliked those kynds of proceedyngs.

To bee short, there was neuer thing that made more diuision, or brought more mischiefe into the church, then the controuersie of Images: by reason whereof, not onely the East church was deuided from the West, and neuer since perfectly reconciled, but also the Emperour was cut asunder and deuided, and the gate opened to the Saracens and Turkes to enter and ouercome a great piece of Christendome. The fault whereof most iustly is to bee ascribed to the patrons of Images, who could not be contented wt the ensample of the Primitiue Church beyng most simple and sincere, and most agreeable to the Scripture. For as Tertullian sayth: Quod primum verum, quod posterius adulterinū. That is to say, What as is first, that is true, & that that is latter is counterfeit. But wt all extremitie, mainteined the vse of images in churches, whereof no profite nor commoditie did euer grow to the church of God. For it is euident, that infinite millions of soules haue bene cast into eternall damnation by the occasion of Images vsed in place of religion, and no history can recorde that euer any one soule was wonne vnto Christ by hauing of Images. But least it might appeare that the West church had alwayes generally retained and commended Images. It is to be noted that in a Councell holden in Spaine called Concilium Eliberinum, the vse of Images in churches was clerely prohibited in these forme of wordes. Placuit in ecclesijs picturas esse non debere, ne quod colitur aut adoratur in parietibus depingatur. That is to say, Wee decree that pictures ought not to be in churches, least that be painted vpon the walles which is worshipped or adored.

But this notwithstandyng experience hath declared, that neither assembling in Councels, neither writinges, preachings, decrees, makyng of lawes, prescribing of punishments, hath holpen against Images, to the which Idolatry hath bene committed, nor against Idolatry whilest Images stoode. For these blynde bookes and dumme schoolemaisters (which they call lay mens bookes) haue more preuailed by their carued and painted preachyng of Idolatry, then all other written bookes and preachynges in teaching the truth, and that horror of that vice.

Hauing thus declared vnto your highnes a few causes of many which do mooue our consciences in this matter, we beseech your highnes most humbly not to strayne vs any further, but to consider that Gods worde doth threaten a terrible iudgement vnto vs, if we being pastors and ministers in his Church, should assent vnto the thing which in our learnyng and conscience wee are perswaded doth tend to the confirmation of errour, superstition and Idolatry, and finally, to the ruine of the soules committed to our charge, for the which we must geue an account to the prince of pastors at the last day, Heb. 13. 1. Pet. 5. Wee pray your maiestie also not to bee offended with this our plainnesse and libertie, which all good and christian princes haue euer taken in good parte at the handes of godly Bishops.

S. Ambrose writing to Theodosius the Emperour vseth these wordes: Sed neque imperiale est libertatem dicendi negare, neque sacerdotale quod sentiat non dicere. Item in causa verò Dei quem audies, si sacerdotem non audies cuius maiore peccatur periculo, quis tibi verum audebit dicere, si sacerdos non audeat? Epist. lib. 5. Epist. 29. That is to say, But neither is it the part of an Emperour to deny free libertie of speaking, nor yet the duety of a priest not to speake what hee thinketh. And agayne, In gods cause whome wilte thou heare, if thou wilt not heare the priest to whose great peril the fault should be committed? Who dare say the truth vnto thee, if the priest dare not? These and such like speaches of S. Ambrose, Theodosius and Ualentinianus the Emperours did alwayes take in good part, and we doubt not but your grace will do the lyke, of whose not onely clemē cie but also beneficense, we haue largely tasted.

We beseech your Maiestie also, in these and such lyke controuersies of religion, to referre the discussement and deciding of them to a Synode of your bishops and other godly learned men, accordyng to the example of Constantinus Maximus, and other christian Emperours, that the reasons of both parts beyng examined by them, the iudgement may be geuen vprightly in all doubtfull matters.

And to returne to this present matter, we most humbly beseech your maiestie to consider, that besides waightie causes in pollicie which wee leaue to the wisedome of your honourable counsailors the stablishment of Images by your authoritie, shall not onely vtterly disceredite our ministers as builders vp of the thinges which wee haue destroyed, but also blemishe the fame of your most godly father, and such notable fathers as haue geuen their lyfe for the testimony of Gods truth, who by publike lawe remooued all Images.

The almighty and euerliuyng God plentifully endue your maiestie with his spirite and heauenly wisedom, and long preserue your most gracious raigne and prosperous gouernment ouer vs to the aduauncement of his glory, to the ouerthrow of superstition, and to the benefit & comfort all your highnes louyng subiects.

¶A note of M. Ridley.

MAister D. Ridley sometyme B. of London, of whom mention is made,Referre this to the page. 1717. pag. 1717. was a man so reuerenced for his learning and knowledge in the scriptures, that euen his very enemies hath reported him to haue bene an excellent clarke, whose lyfe if it might haue bene redeemed with the summe of 10000. markes, yea, 10000. pounds, the Lorde Dacres of the North beyng his kinsman, woulde haue geuen to Queene Mary, rather then he should haue burned. And yet was she so vnmercifull, for all hys gentlenes in king Edwards dayes, that it would not be grā ted for no suite that could be made. Oh, that she had remē bred his labour for her to king Edward the 6. with Cranmer before mentioned,Reade before page. 1295. col. 2. 1205. in such sort that euen shee had yelded but the reward of a Publicane, Math. 5. then had the earth not so bene berefted of him as it was: but the Lord forgeue vs our sinnes which was the cause thereof, and graunt that we neuer so prouoke his anger agayne, if it be his blessed will. Amen.

¶Another note of M. Ridley.

MAister Ridley late B. of London beyng prisoner in the tower, had there geuen the libertie of the same,Referre this to the page. 1717. to prooue belike whether he would go to Masse or no, which once he dyd. And M. Bradford beyng there prisoner also the same tyme, and hearing thereof, taketh his penne and inke, and writeth to hym an effectuall letter to perswade hym from the same, and sheweth the occasion that thereby should ensue, which (God bee honoured) did M. Ridley no little good, for he repented his fact therein, as he hymselfe maketh mention, writyng agayne in the latter end of [Page] the booke of Marcus Antonius, which he sent to M. Bradford, and neuer after that polluted himselfe with that filthy dregs of Antichristian seruice.

❧A Commission sent from the Pope, with the sentence diffinitiue to proceed against the reuerend Archb. of Cant. Thomas Cranmer.

PAulus Episcopus seruus seruorum Dei charissimo in Christo filio Philippo Regi, & charissimae in Christo filiae Mariae Reginae, Angliae, Franciae, illustribus ac venerabilibus fratribus Londonensi & Eliensi episcopis salutem, & apostolicam benedictionem. Dudum per literas vestras charissime fili Philippe Rex, & christiana filia Maria Regina nobis significatur, quod iniquitatis filius Thomas Cranmerus, olim Archiepiscopus Cantuariensis, in haereses aliáque tam grandía & enormia crimina erat prolapsus, quod non solum regimini ecclesiae Cantuariensis se reddi derat indignum, verum etiam maiori poena se fecerat obnoxium. Nos de praemissis certam notitiam non habentes, & tanta crimina si vera essent, impunita, ecclesiámque ipsam sine pastore idoneo de [...]elinquere nolentes, dilecto filio nostro Iacobo, tituli Sanctae Mariae in via, tunc sancti Simeonis, praesbytero Cardinali puteo nuncupato, vel de praemissis etiam summariè, simpliciter, & de plano sine strepitu & figura iudicij, ac sine vlla terminorum substātialium vel telae iudiciariae obseruatione, citato dicto Thoma se informaret, & quicquid inuenisset nobis referret, per specialem commissionem manu nostra signatam, dedimus in mandatis, sibi attribuentes potestatem in curia, & extra, citandi, & inhibendi, ac literas compulsoriales, generales & speciales ac remissorales, in forma consueta ad partes decernendi, & personas quascunque, si opus esse arbitraret, ad exhibendum iura, siue ad perhibendum testimonium etiam per censuras ecclesiasticas cogendi, & compellendi, seu, si pro celeriori expeditione sibi videretur, ad recipiendum informationem huiusmodi, aliquem probum virum in dignitate ecclesiastica constitutum in partibus istis commorantem cum simili citandi, inhibendi & cogendi facultate, deputandi, ac subdelegandi: ac sicut exhibiti nobis nuper pro parte vestra, fili Rex, & filia Regina petitio continebat, dictus Iacobus Cardinalis, commissionis huiusmodi vigore, citatione ad partes contra eundem Thomam ad vestram, fili Rex & filia Regina instantiam decreta, venerabilem fratrum nostrum Episcopum Gloucestrensem, vna cum certis alijs eius in ea parte collegis, & eorum quemlibet in solidum ad informationem super praemissis recipiendum subdelegauit, eísque vices suas in praemissis commisit. Et postquam dictus episcopus Gloucestrensis in causa huiusmodi ad certos actus processerat, & ipsum Thomam super praemissis examinauerat, citatione praedicta, vna cum eius legitima executione in partibus facta coram eodem Iacobo Cardinali iudicialiter producta, & processu per audientiam literarum nostrarum contradictarum contra eundem Thomā citatum & nō comparentem decreto, cum processu coram dicto Episcopo Gloucestrensi contra ipsum Thomam in patribus habito coram praefato Iacobo Cardinali productus fuisset, & idem Thomas, ad id citatus contra eum nihil diceret, imo comparere non curaret, praefato Thoma ad videndum per ipsum Iacobum Cardinalem referri causam & referri iuramentum in supplementum plenae probationis quantum opus esset, & ad concludendum & audiendum sententiam diffinitiuam, ad certam tunc expressam diem, & horam per audientiam literarum contradictarum huiusmodi citato, omnibus actis & actitatis causis huiusmodi diligenter visis & consideratis, causam ipsam ac omnia in praemissis actitata nobis in consistorio nostro secreto fideliter retulit: Qua relatione nobis vt praefertur facta, & causa ipsa cum venerabilibus fratribus nostris sanctae Romanae ecclesiae Cardinalibus tunc in eodē consistorio existentibus, plenè discussa, & maturè examinata, cum dilecti filij Petrus Rouilius, clericus Ippotegiensis, ac Antonius Massa de Gallesio in dicta curia causarum, & vestrum fili Rex & filia Regina procuratores, de quorum procurationis mandato in actis causae huiusmodi l [...]gitimis constare dignoscitur documentis, & Alexander Paleotarius, fisci nostri procurator pro eius iure & interesse, in ipsius Thomae citati & non comparentis contumaciam in causa huiusmodi concludi & diffinitiuè pronunciari petijssent, nos pro tribunali, in Throno iustitie, more Romanorum pontificum, praedecessorum nostrorum sedentes, in causa huiusmodi conclusimus, & nostram desuper in scrip [...]is, quā per secretarium nostrum legi & publicari mandauimus, & quam ipse de verbo ad verbum legit, & publicauit, diffinitiuam tulimus, & promulgauimus sententiam, sub huiusmodi tenore.

Nos Paulus, diuina prouidentia Papa quartus, saluatoris & domini nostri Iesu Christi, cuius vices, (licet immerito) in terris gerimus nomine inuocato, in throno iustitiae pro tribunali sedentes, & solum Deum, qui iustus est dominus, & in iustitia iudicat orbem terrae, prae oculis habentes, per hanc nostram diffinitiuam, quam de venerabilium fratrum nostrorum sanctae Romanae ecclesiae Cardinalium consilio ferimus in his scriptis, in causa & causis quae coram dilecto filio nostro Iacobo tituli sanctae Mariae in via, praesbytero Cardinali, de puteo nuncupato, nobis in consistorio nostro secreto (vt moris est) referenda inter charissimos in Christo filios nostros Philippum Regem & Mariam Reginam Angliae illustres denunciatores ex vna, & quendā Thomam Cranmerum olim Archiepiscopum Cantuariensem reum & denunciatum de & super crimine haeresis & alijs excessibus censurísque & poenis propter crimen & excessus huiusmodi per dictum Thomam reum denunciatum ac confessum & conuictum incursis, rebúsque alijs in actis causae & causarum huiusmodi latius deductis ex altera parte in prima instātia vigore specialis commissionis nostrae versae fuerunt & vertuntur pronunciamus, sententiamus, decernimus, & declaramus dictum Thomam tunc Cantuariensem Archiepiscopum animae suae salutis immemorem contra regulas & dogmata ecclesiastica sanctorum patrum nec non Apostolicas Romanae ecclesiae & sacrorum conciliorum traditiones christianae (que) religionis hactenus in ecclesia consuetos ritus, praesertim de corporis & sanguinis domini nostri Iesu Christi & sacri ordinis sacramentis aliter quam sancta mater ecclesia praedicat & obseruat sentiendo & docendo, & sanctae sedis Apostolicae & summi pontificis primatum & autoritatem negando, nec non contra processus qui singulis annis per praedecessores nostros in die coenae domini more solito celebrati fuerunt, prout & nos dante domino in futurum celebrare intendimus, in quibus processibus per Romanos pontifices praedecessores praefatos ad retinendam puritatem religionis Christianae & ipsius vnitatem quae in coniunctione membrorum ad vnum caput Christum videlicet eiusque vicarium principaliter & sanctam fidelium societatem ab offensione seruanda consistit inter alia Wiclefistae & Lutherani & omnes alij heretici damnati & Anathematizati fuerunt etiam abiuratam olim per Berengarium Andagauensem ecclesiae Diaconum haeresim innouando, & tam illam quam etiam per damnate memorie Iohannes Wiclef, & Martinum Lutherum haeresiarchas, alias proposita & damnata falsa & haeretica dogmata credendo & sequendo & desuper etiam libros scribendo & imprimi faciendo impressos (que) publicando in illis (que) scripta etiam in publicis disputationibus defendendo ac etiam coram subdelegato nostro in responsionibus ad positiones sibi factas pertinaciter asseue [...]ando, ac in pertinacia & obstinatione huiusmodi permanēdo, excommunicarionis & Anathematis nec non priuationis Archiepis. Cantuar. praedicti aliorum (que) beneficiorum & officiorum ecclesiasticorum si quae obtinet & annuarum pensionum si quas super beneficijs ecclesiasticis assignatas habet, iurium (que) actionum & priuilegiorum quorumcunque bonorum quoque & seniorum ecclesiasticorum patrimonialum & secularium nec non inhabitatis ad quoscunque dignitatis & beneficia, & alias contra tales personas tam de iure communi quam per literas processuum praedictorum statutas poenas non solum tanquam credentem haereticis praedictis & illorum sequacem, sed etiam tanquam haeresiarcham notorium damnabiliter incidisse & incurrisse, propterea (que) ipsum Thomam excommunicatum, anathematizatum, & Archiepiscopatu Cantuariensi alijs (que) praelaturis dignitatibus officijs & beneficijs nec non pensionibus, iuribus, priuilegijs, bonis & feüdis praedictis, primatum, & ad illa ac alia quaecunque inhabilem▪ Curiae seculari tradendum, bonaque eius per eos ad quos spectat confiscanda fore & esse prout eum tradi & eius bona confiscari mandamus & concedimus omnes quoque & quascun (que) personas Thomae praefato ratione dicti Archiep. Cantuar. & aliarum praelaturarum si quas obtinuit & obtinet olim subiectas à quibuscunque fidelitatis & obedientiae iuramentis ei praestitis absoluendas & liberandas fore & esse prout absoluimus & liberamus, ac iuramenta huiusmodi relaxamus, nec non super omnibus & singulis praedictis eidem Thomae perpetuum silentium imponimus, supplentes omnes & singulos tam iuris quam facti defectus, si qui forsan in processu causae huiusmodi interuenerint ita pronunciauimus. Cū autem à dicta sententia vt pote in causa haeresis & per nos de fratrum nostrorum consilio lata appellari non potuerit & dicti Petrus & Antonius & Alexander procuratores citat per audientiam literarum huiusmodi coram nobis praefato Thoma ad videndum decerni literas executoriales ad aliquem praelatum qui actualem ipsius Thomae degradationem faciat eum (que) curiae seculari tradat in partibus deputari in contumaciam dicti Thomae vt praefertur cita [...]i & non comparentis literas executoriales decerni ac aliquos praelatos qui actualem ipsius Thomae degradationem faciant & eum curiae seculari tradant in istis partibus deputa [...]i per nos multa cum instantia postulauerint, nos huiusmodi iustis postulationibus annuentes literas executoriales praedictas Apostolica autoritate decreuimus ac vos fratres Episcopi qui actualem ipsius Thomae degradationem faciatis▪ & ea facta cum curiae seculari praemissa tamen in ipso actu traditionis incessione ad iudicem secularem pro huiusmodi tradendis per ecclesiam solita fieri tradatis autoritate, & tenore praedictis deputauimus. Qua propter vos omnes & singulos supradictos quibus praesentes nostrae literae diriguntur rogamus, & vobis fratres Episcopi per Apostolica scripta mandamus, & in virtute sanctae obedientiae & sub suspensionis à diuinis & interdicti ingressus ecclesiae sententijs districtius iniungimus vt ad vlteriorem executionē sententiae nostrae praedictae procedatis. Et vos fili Rex & filia Regina bon [...] ipsius confiscetis seu per eos ad quos spectat confiscari, & ipsum Thomam postquam curiae seculari iuxta tenorem praesentium [Page] traditus fuerit, id quod iuris fuerit, fieri mandetis & faciatis. Vos vero fratres episcopi, vel alter vest [...]ū, ita quod alter pro altero se non excuset, sed haec omnia in solidum sub sententijs praedictis exequamini, nec conrra ea excusationem aut exceptionem apponere valeatis autoritate nostra ceremonijs in similibus seruari solitis plenè obseruatis actualem ipsius Thomae degradationem faciatis, eum (que) postea curiae seculari modo vt praefertur tradatis contradictores per censuram ecclesiasticam appellatione postposita compescendo non obstantibus constitutionibus & ordinationibus Apostolicis contrarijs quibuscunque, aut si aliquibus communiter vel diuisim ab eadem sit sede indultum quod interdici, suspendi vel excommunicari non possint per literàs Apostolicas non facientes plenam & expressam ac de verbo ad verbum de indulta huiusmodi mentionem. Datum Romae apud Sanctum Petrum. Anno incarnationis domini, Millesimo, Quingintesimo, Quinquagesimo, Quinto. Decimo nono Calendas Ianuarij Pontificatus Nostri, anno primo.

I. Bareng.

❧The forme of disgrading an Archbishop.

IN primis, in publico extra ecclesiam paratur aliquis eminens locus congruens spacij, pro degradatione fienda.

Item, supra eundem ordinetur vna credentia simplici tobalea cooperta.

Item, supra eandem credentiam ponuntur ampulla vini & ampulla aquae.

Item, liber Euangeliorum, liber Epistolarum, liber Exorcismorum, liber Lectionum, Antiphonarium.

Item, Bacile cum baculo & Mantili.

Item, vnum candelabrum cum candela extincta.

Item, claues, forfices, cultellus seu petia vitri.

Item, calix cum patena.

Paramenta pro Degradando.

SVperpellicium, Sandalia cum caligis, amictus, alba, cingulum, Manipulus, Tunicella, Stola, Dalmatica, Chirothecae, alia stola, planeta, Mitra, Anulus pontificalis, pallium, Baculus pastoralis, & aliqua vestis habitus secularis.

Pro Degradatore & Officialibus.

ITem, paretur faldistorium pro pontifice degradatur.

Item, Sedilia pro Officialibus.

Item, ad sint ministri pontificis.

Item, iudex secularis, cui degradatus committatur.

Item, Notarius, qui processum degradationis legat, si opus erit, vel episcopo Degradatori placuerit.

Item, Barbitonsor.

Item, hora conuenienti degradandus, habitu suo quotidiano indutus super dictum locum adducatur, & à clericis induatur omnibus paramē tis sui ordinis.

Item, eo sic induto, pontifex degradator indutus amictu, alba, cingulo, stola, & pluuiali rubeis, ac mitra simplici, baculum pastoralem in sinistra manu tenens ascendet ad locum praedictū, & ibidem sedebit in faldistorio, in conuenienti loco sibi parato versus ad populum, astante sibi iudice seculari.

Tunc degradandus omnibus sui ordinis vestibus sacris indutus & singulis ornamentis ornatus, habens in manibus ornamentum ad ordinem suum spectans, ac si deberet in suo officio ministrare adducitur ante pontificem, coram quo genu flectit.

Tunc pontifex degradator (sedens vt supra) populo in vulgari notificat degradationis huiusmodi causam.

Deinde contra degradandum sententiam fert in haec verba, si huiusmodi sententia lata non sit.

IN nomine patris, & filij, & spiritus sancti, Amen:

Quia nos N. Dei & Apostolicis sedis gratia Episcopus, &c.

Degradation frō the order of Archbishop.

Degradatio ab ordine Archiepiscopali.

Primo, pallium degradator aufert à degradando, dicendo.

PRaerogatiua pontificalis dignitatis quae in pallio designatur te eximimus, quia malè vsus es ea.

Secundo, mitram aufert à degradando, dicendo.

Mitra pontificalis dignitatis, videlicet ornatu, quia eam malè praesidendo foedasti, tuum caput denudamus.

Tertio, librū Euangeliorum à degradandi manibus aufert, dicendo.

Redde Euangelium, quia praedicandi officio, quo spreto Dei gratia te indignum fecisti, te iuste priuamus.

Quarto, anulū aufert de digito degradandi, dicendo.

Anulum, fidei scilicet signaculum tibi digne subtrahimus, quia ipsam sponsam Dei ecclesiam temerè violasti.

Quinto, baculo pasto [...]li per vnum de ministris [...] manus degradandi tradito, illum aufert degradator, dicendo.

Aufetimus à te baculum pastoralem, vt perinde correctionis officium quod turbasti non valeas exercere.

Sexto, chirothecis per ministros extractis Degradator abradit degradādo pollices & manus leniter, cū cultello aut vitro, dicendo.

Sic spiritualis benedictionis, delibutionis mysticae gratia, quantum in nobis est te priuamus, vt sanctificandi & benedicendi perdas officium & effectum.

Septimo, caput degradandi cum eodē aut vitro abradit, Degradator leniter dicendo.

Consecrationem & benedictionem ac vnctionem tibi traditam radendo delemus, & te ab ordine pontificali, quo inhabilis es redditus, abdicamus.

Tum Degradando per ministros extrahuntur sandalia.

Degradation frō the order of priesthood.

Degradatio ab ordine praesbyteratus.

Calice cum vino & aqua & patena & hostia, per ministros in manus degradādi traditis, Consecrator aufert potestatē celebrandi, dicens.

A Mouemus à te, quin potius amota esse ostendimus potestatem offerendi Deo sacrificium, Missamque celebrandi, tam pro viuis quam pro defunctis.

Pollices & manus abraduntur sub hac forma.

Potestatem sacrificandi & benedicendi quam in vnctione manuum & pollicum recepisti, tibi tollimus hac rasura.

[Page]Casulam siue planetam per posteriorem partem captiui accipit degradator, & degradandum exuit dicens.

Veste sacerdotali charitatem signante te meritò expoliamus, quia ipsam & omnem innocentiam exuisti.

Quarto, stolam aufert dicens.

Signum Domini per hanc stolam signatum turpiter abiecisti: ideo (que) ipsam à te amouemus, quem inhabilē reddimus ad omne sacerdotale officium exercendum.

Degradatiō from the order of Deaconship.

Degradatio ab ordine Diaconatus.

1. Libro euangeliorum degradando in manꝰ per ministros tradito, degradator aufert librū, dicens.

A Mouemus à te potestatem legendi euangelium in ecclesia Dei, quia id non competit nisi dignis.

2. Dalmaticam aufert, dicens.

Leuitico ordine te priuamus quia tuum in eo ministeriū non impleuisti.

3. Stolam auferens de humeris degradādi degradator pro ijcit eam post tergū, dicens.

Stolam candidam, quam acceperas immaculatam in conspectu domini perferendā, quia non sic cognito mysterio exemplum conuersationis tuae fidelibus praebuisti, vt plebs dicata Christi nomini possit exinde imitationem acquirere, iuste à te amouemus, omne Diaconatus officium tibi prohibentes.

Degradatiō from the order of a subdeacon.

Degradatio ab ordine Subdiaconatus.

1. Epistolarum librum degradādo in manum tradito, degradator eundē aufert, dicens.

AVferimus tibi potestatem legendi Epistolam in Ecclesia Dei, quia hoc ministerio indignus es redditus.

2. Tunicella aufertur, dicendo.

Tunica subdiaconali te exuimus, cuius cor & corpus timor domini castus & sanctus in aeternum permanens non constrinxit.

3. Manipulū aufert, dicendo.

Depone manipulum, quia per fructus bonorum operum quos designat, non expugnasti spiritualis insidias inimici.

4. Amictus aufertur sub hac forma.

Quia vocem tuam non castigasti, ideò amictum à te auferimus.

5. Vrceolis cum vino & aqua & bacili cū manutergio degradādo traditis ea aufert Archidiaconus.

Et nihil dicit.

6. Calicem vacuum cum patena traditū in manus degradā di, aufert degradator dicendo. Cingulum album & amictum exuūt ministri.

Potestatem introeundi sacrarium, tangendi pallas, vasa & alia indumenta sacra, omnéque subdiaconatus ministerium exercendi à te amouemus.

Degradation for the order of Benet and Collet.

Degradatio ab ordine Accolytatus.

Vrceolum vacuum in manus degradā do traditum aufert degradator, dicens.

IMmunde, vinum & aquam ad Eucharistiam de caetero non ministres.

Candelabrum cum ceteo extincto degradator accipit de manibus degradandi, dicens.

Dimitte perferendi visibile lumen officium, qui praebere spirituale moribus neglexisti, ac vniuersum Accolytatus officium hic depone.

Degradatiō from the order of Exorcising.

Degradatio ab ordine Exorcistatus.

Librum exorcismorum aufert pontifex degradator, dicens.

PRiuamus te potestate imponendi manum super energumenos, & daemones de obsessis corporibus expellendi, omni tibi exorcistatus officio interdicto.

Degradatiō from the order of Readership.

Degradatio ab ordine Lectoratus.

Librum Lectionum aufert pontifex degradator dicens.

IN Ecclesia Dei non legas vlterius, neque cantes, neque panes aut fructus nouos vllatenus benedicas, quia tuum officium non impleuisti fideliter & deuote.

Degradatiō from the order of Dorekepership or Sextonship.

Degradatio ab ordine Hostiariatus.

Claues ecclesiae aufert pontifex degradator, dicens.

QVia in clauibus errasti claues dimitte, & quia hostia cordis tui male daemonibus ob serasti, amouemus à te officium hostiarij, vt non percutias cymbalum, non aperias ecclesiam, non sacrarium, non librum amplius praedicanti.

Degradatio à prima tonsura.

Superpellicium degradando extrahit pontifex degradator dicens.

AVtoritate dei omnipotentis, patris, & filij, & spiritus sancti, ac qua fungimur in hac parte tibi auferimus habitum clericalem, & nudamus te religionis ornatu, atque deponimus, degradamus, spoliamus & exuimus te omni ordine, beneficio, & priuilegio clericali & velut clericali professione indignum redigimus te in seruitutem

The secular state ignominious & disdained with the proude Clergye.

& ignominiam habitus secularis ac status.

Eum forficibus tō dere incipiat pontifex Degradator, & per Barbitonsorem ibidem praesentem totaliter tonderi faciat caput degradā di, dicens.

Te velut ingratum filium à sorte domini ad quam vocatus fueras abijcimus, & coronam tui capitis regale quidem signum sacerdotij de tuo capite amouemus propter tui regiminis prauitatem.

Deinde si velit pontifex dicat.

Quod ore cantasti, corde non credidisti, nec opere impleuisti, ideò cantandi officium in ecclesia Dei à te amouemus.

Tum ministri pontificis exuunt degradatum veste, & habitu clericali, & ipsum induunt habitu seculari.

[Page]Si degradatus tradi debeat curiae seculari.

Pontifex degradator degradatum amplius non tangit, sed in hūc modum pronunciat, dicens.

Denunciamus vt hunc exutum omni ordine ac priuilegio clericali, curia secularis in suum forum recipiat

Rogat iudicem secularē vt citra mortis periculum. &c.

Domine iudex, rogamus vos cum omni effectu quo possumus, vt amore Dei, pietatis & misericordiae intuitu, & nostrorum interuentu precaminum miserrimo huic nullum mortis vel mutilationis periculum inferas.

¶A Note concerning Doctor Cranmer in his disputation.

THat day wherein Doctour Cranmer late Bishoppe of Caunterbury aunswered in the diuinity schoole at Oxford there was alledged vnto him by Doctor Weston that he the sayd Cranmer in his booke of the Sacrament falsely falsified the saying of the Doctours,Referre this to the page before 1437. col. 2. and specially the saying of S. Hilary in these wordes Vero for Vere, shewing a print or two thereof to haue defaced his doinges therein, but Doctor Cranmer with a graue and fatherlye sobriety aunswered that the print of S. Hylaryes works whereout he tooke his notes was verbatim according to his booke, and that coulde his bookes testify if they were there to be sene. Saying further that he supposed Doctor Smith in that order rehearsed it in his booke of the Sacramēt, to the which Doctor Smith there present (though he were demaunded the aunswere thereof) stood in silence As Canis mutus non valens latrare. But by and by Doctour Weston without shame, to shadow Doctor Smithes silence, spitefully sayde to Cranmer: belike you tooke your learning out of M. Doctor Smithes booke.

All this already is testified. pag. 1437.

IT chaunced [...]t that present to be in the schole one William Holcot gentleman thē a soiourner in the Uniuersity Colledge, he hearing the same vntruth, & remembring that he had amongest his bookes in his study the said book of Doctor Smith. At his returne to his sayde study desirous to see the truth therein, found it agreable to the writing and affirmation of Doctor Cranmer. And the sayde Holcot then and there better remembring himselfe found emongest his bookes the booke of Stephan Gardiner intituled the Deuilles Sophistry. In which booke the sayde saying of S. Hylary alledged by the said Stephen verbat. both in Latine and English according to Doctor Cranmers confirmation. Then the sayd William Holcot supposing (for the manifest opening and tryall of the trueth therein) to haue deliuered the sayde Gardiners booke to Doctour Cranmer, brought it to Bocardo the Prison of Oxford, where Doctor Cranmer then remayned, but ther in the deliuery thereof he was apprehended by the Bayliefes, and by them brought before Doctor Weston & his Colleagues then at diner at Corpus Christi Coledge, who strayt wayes layd treason to the charge of the sayd William Holcotte, for the maynteinaunce of Cranmer (in his naughtines as they called it) and so vpon strayt examination, to know who were priuy to his doinges in deliuery of the sayd Gardiners booke, committed him to the sayde prison of Bocardo where he soiorned & slept in the straw that night.

And in the morrow in the morning, Doctor Cole yet aliue, then Deane of Paules, and Doctor Ieffrey, two of thē then Uisitours, further examined the sayd Holcotte of that his doinges: Threatning him to lay treason to hys charge, and so to send him for the triall thereof to the then Lord Chauncellor Stephen Gardiner, willing him presently to subscribe to the Articles then in question, but he refused desiring respite vntill the lawes of the realme had determined the same. And so was he againe committed to the sayd Prison. And after three dayes Doctor Weston & the residue of the Uisitours solemnely in Saynt Maryes Church pronouncing sentence agaynst the late Bishops, Cranmer, Ridley, and Latimer. Amongest other called ther before them the sayd Holcot willing him to subscribe to theyr three Articles, he demaunding them then these demaundes, first whether they thought in theyr consciences that the articles whereunto they willed him to subscribe▪ were according to the scriptures, and that the religiō that they went about to plant were the true religion of Christ: they aunswered all with one voyce, yea, yea. Then asked he them whether they thought themselues able to aunswere and would aunswere before God for him if he subscribed thereunto as they willed him: And they likewyse aunswered yea, yea. And so he the sayd Holcot through feare and frayltye of the fleshe (As Neophitus) vpon theyr threates subscribed. Then they with many fayre flattering wordes deliuered him, but would not let him haue again his book brought to Bocardo, least (as it semed) he should shew it to theyr shame. And they priuily willing the maister and the felowes of the sayd Uniuersity colledge to see the sayd William Holcot forth comming: And if they with in a fortnight after did not heare frō the then L. Chauncellour what should be done with him, that then they at the fortnightes end to expell him out of the said Colledge▪ which they would haue done, if the then Uicechauncellor had not willed thē to the contrary. Which Holcot though then an Apostata, is yet now a penitent preacher.

¶An Epistle of Bishop Hooper in Latine sent to the conuocation house touching matters of Religion.
*Episcopis, Decanis, Archidiaconis, & ceteris Cleri ordinibus in Synodo Londinensi congregatis: Gratiam & Pacem á Domino.

NOn vos latet (Viri doctissimi) in rebus arduis, ambiguis,Referre this to the pag. 1512. & causis difficili oribus, iudicium apud veteres (iuxta mandatum dei) delatum fuisse semper ad sacerdotes Leuitas, & ad praesidem, qui pro tempore, iudicis munere fungebatur: vt omnes hi causas & lites difficiliores explicarent, ex praescripto legis dei. Ita qualescun (que) controuersiae fuerunt: ex sententia sacerdotū- & praesidis, ad normam & praescriptum legis Dei lata, componebantur. Et ab eo quod iudices, partibus litigantibus statuissent: nullo modo erat declinandum. Quod si quis contumatius sacerdoti aut praesidi non paruisset, iuxta legem Dei sententiam pronuncianti: poenas contumaciae morte tuebat, quo populus hac vltione & contumaciae vindicta admonitus, metueret: & deinceps insolescere desisteret. Quam difficiles, imò quàm periculosae, inter nos & vos de re Eucharistica, lites agantur: vestrae conciones, scripta, & libelli testantur: nos veró qui meliorem, veriorem, & antiqui ssimam fidē sustinemus, confiscatione omnium bonorum nostrorum, dura & inhumana carceris seruitute sentimus. Quare mei ipsius nomine, ac omnium fratrum qui mecum eandem Catholicae ac sanctae religionis veritatem profitentur: vos omnes in Christo Iesu obtestor, vt causam hanc, vel aliquam quamcum (que) ob religionem ortam, inter nos & vos, deferre dignemini ad supremam, curiam parliamenti: vt ibi vtra (que) pars coram sacro & excelso senatu sese religiose, & animo submisso, iudicio, & autoritati verbi Dei subijciat. Et si vestram religionem quam sanctam, orthodoxam, ac Catholicam esse contē ditis, ex verbo dei asserere potestis, illam & nos libenter amplexabimur: Nostram quam modo pro sacrosancta defendimus, repudiantes. Gratias item Deo & vobis agentes quam maximas, ꝙ per vos ab erroribus liberati, ad veritatis cognitionem reuocem [...]r. Non solum aut hoc a vobis obtestamur, vt vos vestram (que) causam iudicio verbi dei coram summo parliamento deferatis: verum etiam vt nobis commodum detur tempus, quó veterum scripta & sacras literas euoluamꝰ, á sancto senatu impetrare dignemini. Et si ibi iustas ac legitimas rationes fidei nostrae, non reddiderimus: iudicio magistratus nos ipsos submittimus, vt debitam vltionem nostri sceleris & impietatis nobis infligat. Si haec facere non recusaueritis, religio quam castam, illibatam, & saluam, ac ab omnibus amplectandam esse contenditis: gloriosius de vestra fide & religione, ac de nobis ipsis (qui illam impiam esse & falsam contestamus) victoriam reportabit. Nam si vestra religio & cultus in causa Eucharistiae, fontem & originem ducunt ex verbo dei: procul dubio sanctam, & sempiternam esse oportet. Et scitis quod res sancta & vera quo magis examinatur, & per verbum Dei exploratur: eo fit illustrior & purior. Et quā to purior & illustrior fit: tanto magis ab omnibus desideratur, & obuijs vlnis excipitur. Quis enim non desidararet & amplecteretur religionem & cultum, á Deo mandatum, & ab illius verbo sancitum ac confirmatum? Quare si vestra religio & cultus dei res sit adeo vera, sancta, & á Deo mundo exhibita: non est quod ei metuatis. Nam quod varijs modis temptatur ac probatur, modó pium ac sanctum fuerit: iacturam ab hostibus nullam sentit, sed potius hostes conculcat ac interficit. Solis radij sterquiliniorum sordibus, non coinquinantur: verita [...] (que) diuini verbi, errorum tenebris & caligine, non offunditur. Nec est quod vobis ipsis metuatis: modó re ipsa id praestetis, quod vbi (que) iactatis. Nam quotquot vestras partes non sequūtur, aliquo grauissimo ignominiae genere, nimis superbé afficitis: nos [Page] omnes omnino indoctos esse praedicatis, aut plane dementatos affirmatis. Vobis autem plusquam diuinam vendicatis prudentiam: nobis veró plusquám beluinam stoliditatem tribuitis. Iam quám facilé erit doctis indoctos, hominibus sanae mentis insania percitos, ingenio & prudentia, flagrantibus stolidos & ignaros vincere: sacer parliamenti conuentus, nullo negocio intelliget. Ideo si omnino ob Christū & illius causae gloriam quam nos defendimus, aut ob salutem nostram, vt vestra prudentia nos stultitiae arguamur, vestra (que) doctrina & eruditione nos ignorantiae accusemur, hoc facere non vultis: tamen vt publicé impietatis conuincamur, coram summo senatu, hoc praestate. Et si istis rationibus nihil moueamini: tamen vestra ipsorum causa certé postulat, vt palam eae lites inter nos componantur, id (que) coram competenti iudice: né apud omnes pios malé audiat: & fortassis hac suspitione laboret, quasi lucem & publicum examen fugiat, né impietatis, & idololatriae per verbum Dei depraehendatur. Et vos qui malam causam, imó pessimam, ferro & igne defenditis, non tam docti nec pij, vt omnino videri & haberi vultis, inueniamini: sed potius ignorantiae & stultitiae, quas nobis impingitis, redarguamini. Non vos fugit quomodo publicé, palam, & in facie ac in praesentia omnium statuum huius regni, in summa curia parliamenti, veritas verbi Dei per fidos, doctos, & pios ministros, de vestra impia missa, gloriosé victoriam reportauit: quamuis per trecentos annos non solum locum & templum Dei occupauerit, verum etiam corda hominum (tan quám Deus) inhabitauerit. Sed quocun (que) titulo, nomine, honore, reuerentia, sanctitate, tempore, patronis, vniuersalitate splenduit, vbi per sanctiss. Regé Edouardū sextū sanctiss. memoriae, ad viuum lapidē lydeum verbi Dei examinari per proceres, heroes, ac doctos huius regni erat mandatum: statim euanuit, & nihil aliud apparuit, quám spurcissimum & immundissimum idolū sub pallio, & nomine Dei impie contectum: Aequa & iusta petimus, vt palam & publicé: lites inter nos componantur. Si igitur vestrae causae & vobis ipsis non diffidatis, vná nobiscum apud sanctum senatum agere dignemini: vt coramillo, autoritate verbi dei, quis nostram veriorem partem defenderit, dignoscatur. Nullis enim legibus sanctis & iustis vnquám fuit permissum, vt vna pars litigans, de altera parte iudex constitueretur. Nam in omnibus controuersijs & causis deficilioribus (maxime in religione) medius aliquis, & neutra litigantium pars, in iudicem eligenda est. Nec Christus ipse (quamuis ipsa veritas) aeterni patris filius, hanc potestatem & imperium iudicandi sibi vindecauit: quandocun (que) lites de eius doctrina inter illum & phariseos, vel quoscun (que) alios contigerunt. Sed semper ad legem appellauit, aduersarios (que) suos vt legis praescripto & sententia starent, rogauit: scrutamini (inquiens) scripturas. Nos etiam a vobis nihil aliud in nomine domini nostri Iesu Christi, supplices petimus & rogamus, nisi vt causa de qua inter nos litigatur, sententia & autoritate verbi dei decidatur ac finiatur. Et si per verbum dei fidem nostram parum candidam & [...]iam, ostendere valeti [...]: porregemus vobis herbam, dabim us (que) dextras. Nec in impios Arrianos pij & sancti, patres, hanc iudicandi potestatē sibi assumpserunt: sed adfuit disputationi pius princeps Constantinus imperator, qui rationes partium litigantium, diligenter perpendit: & sententiam at (que) iudicium causae, soli autoritati verbi dei detulit. Quid hoc est igitur? quo iure contenditis? vultis & nostri & causae nostrae, testes, accusatores, & iudices esse? nos tantum legem & euangelium Dei in causa religionis, iudicē competentem agnoscimus: illius iudicio stet vel cadat nostra causa. Tantum (iterumat (que) iterum) petimus, vt coram competē ti iudice detur nobis qui vincula & carceres sustinemus, amicū Christianum (que) auditorium: vim haud dubitamus, quin nostras rationes, & argumenta autoritate verbi diuini sumꝰ stabilituri, ac vestra plané subuerturi. Hactenus praeiudicio iniusté grauamur: nec mirum, cum vna pars litigantium iudex alterius partis constituatur. Quapropter ad verbum dei, tanquam vnicum & solum competentem in causa religionis, iudicem appellamus. Si praeter & contra hanc legem dei, falsa & impia (vt coepistis) vi & dolo promouere non desistetis, sed fratres vestros truculenter persequendo pergetis: nos in tantis periculis constituti, ad misericordiam dei confugiemus, qui solus & possit & velit nos á vestris erroribus, incolumes & saluos conseruare. Praeterea, vt olim aliqui ex nobis, pro salute & incolumitate aliquot vestrum, apud magistratum ciuilem intercessimus: sic & nunc pro omnium vestrum salute in Christo Iesu, apud patrem coelestem intercedere non desistemus, vt tandem ad meliorem & sinceriorem mentem reuersi, vnicum Christum Iesum quem praecinuerunt prophetae, praedicauerunt Apostoli, quem (que) omnes pij agnoscūt (iam quo ad humanitatem, sedentem ad dextram patris in coelis amp [...]ectamini, & exosculemini: repudiato conficto, & ementito illo Christo ex pane confecto: quem nō solum iuuenes, virgines, & se [...]es, verum etiam oues & boues, pecora (que) campi, volucres coeli & pisces maris panem agnoscunt ac sentiunt, & non deum. Desistite rogamus igitur enixé vlterius oculos piorum perstringere. Verus enim Christus quatenus homo, iam amplius sursum ac deorsum per manus sacerdotū, agitari & immolari nō potest. In [...]ernum vicit, peccata vestra in cruce perlitauit, mortem destruxit, & iam astra te [...]e [...]: quem olim videbitis venientem in nubibus coeli cum potestate magna & gloria, sempiternis (que) poenis vos plangetis, nisi hic poenitētiam falsae & impiae vestrae doctrinae egeritis. Si deus autem pro sua inexhausta bonitate & clemētia, per verbum suum lites istas inter nos componi dignetur: non dubito quin oculos vestros ita sit aperturus, vt quám horribiliter, & impié dei ac hominum testimonio & scriptis abuti videatis. Sed si furioso, & ex candescenti spiritu, vestras partes citra autoritatem verbi dei, defēdere velitis: actum est omnino de vestra aeterna salute: ꝙ dominus propter filiū suum vnicū auertat. Cogitate etiā apud vos ipsos an hoc sit piorū ministrorū ecclesiae officiū, vi, metu, & pauore corda hominū in vestras partes cōpellere? Profectô Christꝰ nō ignē, non gladiū, nō carceres, nō vincula, nō violentiā, nō confiscationē bonorū, nō regineae maiestatis terrorē, media organa constituit, quibus veritas sui verbi mundo promulgaretur: sed miti ac diligenti praedicatione euā gelij sui, mundū ab errore & idololatria conuerti praecepit. Vos nō Christi sed Antichristi armis vtimini, quibus populū inuitum ad vestra sacra cōpellitis: & non vol [...]tē, & instructū verbo dei trahitis. Sed quám malus custos [...] sit timor, non ignoratis. Certé qui timet nisi dei spiritu [...]per reuocetur, odit. Tra dite igitur saluberrima praecepta legis & euangelij populo dei vt pro Christi ministris per verbum Christi, ab omnibus agnoscamini. Ideó enim ministri ecclesiae Christi estis constituti, vt tantum Christi doctrinam populum dei doceretis▪ & non vt nouā, & á Christo alienam obtruderetis. Quae iam vos in ecclesia agitis, si coram aequoiudice, amicam ac Christianam disputationē, non recusaueritis: ex verbo dei ostendemus, vel á lege Mosaica mutuata: vel per Antichristum, & pseudoministros in ecclesiā fuisse introducta vt hoc breui tractatu exelsae parliamenti curiae facilé constabit. Scio inter vos esse tam turgido, & iniquo spiritu praeditos, qui putant nos tantū inanis gloriae, superbiae, arrogantiae, & famae nostrae fumo duci, & ideo velle potius semper malé currere: qúam admoniti de errore bené recurrere. Sed hoc Deus nouit, quod tantum illius gloriam, nostram (que) salutem in Christo quaerimꝰ dicant aduersarij quid velint. Meminerint autē nostri aduersarij & cogitēt: quāqúam apud illos nec pro doctis, nec pijs hominibꝰ habeamur (& haud dubié nos ipsos omnis impietatis & peccati apud deum quotidié accusamꝰ) tamē homines sumus ratione prediti. Et quis (nisi insanus) iactura & amissione omniū bonorū suorum, vxoris, liberorum, libertatis & vitae: redimeret, famae aut inanis gloriae titulum? Profecto tanti poenitere (vt dicitur) non emerimus. Igitur illius verbi veritatem nostris bonis omnibus ac vitae ipsi praeterimus: Et si centies (Deo nos adiuuante) moriendum nobis fuerit: ad idololatriam & impium cultū Dei, quae Dei misericordia hactenus reliquimus, non reuertemur. Domini sumus siué viuimus siue morimur: eius igitur voluntas in vobis & in nobis, cum misericordia fiat, Amen.

Vestrae salutis in Christo studiosisimus. Ioh. Hoperus.

A note of Bish. Farrer.

DOctour Leison, doctor of lawe, a Ciuilian, a Iustice of peace, the same who is mentioned,Referre this to the page 1555. pag. 1555. woulde not suffer bishop Farrer (when he was at the stake to bee burnt) to speake his mynd, and about halfe a yeare after, the said Doc. Leison died, and when he would haue spoke himselfe, he could not.

The trouble and examination of Thomas Hitton Martyr, with his examinations, answers, condemnation and Martyrdome, An. Dom. 1529. the 20. of February.

THomas Hitton of Martham in the Diocesse of Norwich, an honest poore man and religious,Reade before page. 997. col. 2. The story and Martyrdome of Thomas Hitton. euer fearyng God from his youth and louyng his worde. When persecution for the same word in the dayes of king Henry the 8. grew to bee somewhat hote, tooke his iourney toward Rochester in Kent, intendyng to haue gone to Douer, & so to haue crossed the seas into Fraunce and other countries▪ for a tyme, where reposing himself a while, he might be free from the heat of persecution.William Warham Archbishop of Canterbury. As he was goyng on his intēded iourny, one Thomas Swainesland, Baily to William Warrham Archbish. of Canterbury, meting him by the way, and suspecting him to be (as they called them) an heretike, caused him to be staied, and brought before the said William Archb. of Cant. his maister, who demanded of him from whence he came, and whether he intended to haue gone, if he had not bene intercepted. The sayd Tho. answered that he came out of the Dioces of Norwich,The examination of Thomas Hitton before the Archbishop. and purposed to haue gone beyond the seas, if God had so permitted. Then the Bishop asked him if he had euer bene beyond the seas before, and what bookes he had brought ouer. He answered that he had bene once beyond the seas before, and had brought certaine bookes with hym from thence, namely, two new Testaments, and one Primer in English. The Bishop asked him to whome hee gaue the [Page] sayde bookes. He aunswered, he would not declare. For (saieth he) such is your bloudy crueltie, that you woulde neuer sleepe quietly, till you had sucked their bloude as you meane to do myne. The Bishop seyng he could extort no more out of him, and perceiuyng his constant spirite and feruent zeale to the truth, commanded hym to prison till further oportunitie might serue for the shedding of his bloud.

The second appearance of Thomas Hitton before the said Archb. of Cant.

WIthin a while after, the bishop commanded the sayd Thomas to be brought before him agayne, who demanded of him how he iudged and beleued of the religion then in force, and of the authoritie of the bishop of Rome. The said Thomas answered, that the religion then vsed, was most abhominable idolatry, and contrary to the holy word of God. And as for the Pope (quoth he) he is Antichrist, the first borne of Sathan, and hath no more power or authoritie, then any other bishop hath in his owne diocesse, nor so much neither. The Bishop hearing this, was in such a peltyng chafe, that at that tyme he would talk no more with hym, but returned hym from whence he came, namelye, to Bocardo, with commaundement to appere before him agayne, vpon the 13. day of the same month folowyng, at his Manor of Knoll, to aunswer to such Articles and Interrogatories as should be obiected ex officio, against hym.

The third appearance of Tho. Hitton before the said Archb. of Cant.

THe sayd Thomas Hitton at the day prefixed, made his personall appearance before the bishop at the place appointed, to whom the Bishop ministred certaine articles and interrogatories for him to aunswer vnto, commaundyng him to sweare to answer truly and vnfainedly vnto them, and euery part of them. The sayd Tho. Hitton refused to sweare, saying: It is against Gods lawes and good conscience for any man to sweare to shed hys owne bloud,Tho. Hitton refuseth to sweare agaynst himselfe. for so he should be a murtherer of hymselfe, and become guiltie of his owne death. But yet notwithstādyng that he refused to sweare to aunswer, yet he answered truly and directly to euery perticular Article and Interrogatorie propounded vnto hym, but so as was finally to their contentation, yet no doubt to the great glory of God, and comfort of the godly. This done, the Bishop brake of hys session for that tyme, and commaunded him to prison agayne, and to appeare before hym in the place aforesayde, vpon the Friday next followyng, to aunswer further as should be demaunded of hym, granting him liberty withall, to adde too, or subtract from his former aunswers, eyther els vtterly to deny and reuoke the same.

The fourth appearance of Tho. Hitton before the said Archb. of Cant.

THe day and tyme approching, the sayd Thom. Hitton appeared agayne accordingly, and hauing heard hys former aunswers and confessions distinctly by the Notarie red vnto hym, hee reformed them in certaine pointes, to some he added, from other some he subtracted, but none he denied. Then the Bishop perceiuyng his vnmoueable constancie in the truth, setting learnyng and reason apart, beyng not able to conuince him by arguments and truth, nor yet to improoue the spirite which spake in hym, fell to exhortyng of him to haue respect to his soules health, and not so wilfully (as he termed it) to cast away himselfe for euer, but to repent, and to abiure his errors, and in so doyng, he would be good vnto him, he sayd. When the bishop with all his perswasions could doe no good with hym to withdraw him from the truth of gods word, then the doctors and other the assistants attempted the lyke, all which notwithstanding,The constā cye of Tho. Hitton in his confession. the said Thomas Hitton would not desist nor shrinke one iote from the truth, but both affirmed and confirmed his former articles and confessions to the ende. Inferring withall, that they sinned against the holy Ghost, in as much as they knew that Gods worde was the truth, and that the Masse and all popish religion, is nothing els but Idolatry, lies, and open blasphemy against the maiestie of God and his word, and contrary to Gods word in euery respect, and yet they would allowe and maintaine the same, contrary to their owne consciences, whereat all the Bench was greatly offended, & commaunded him to prison agayne, assignyng him a day to come before them agayne.

The fift appearance of Tho. Hitton before the said Archb. of Cant.

AT the day appointed, the said Tho. Hitton appeared, to whom the bishop sayd, Thomas,An other appearance of Thomas Hitton before the Archbishop. doest thou beleeue that any man either spirituall or temporall, is of sufficient authoritie to set forth any lawe or sanction of himselfe, the breach whereof is Mortall or Ueniall sinne. To whome Tho. Hitton answered: that no man either spirituall or temporall might make any lawe or sanction, the breache whereof, is mortall or veniall sinne, except the same lawe or sanction bee drawen out of the worde of God, or els grounded vppon the same with a good conscience. And therfore, neither the church cannot set forth any lawe, the breach whereof is Mortall or Ueniall sinne, vnlesse it bee grounded vpon the word of God also. But if any man, or the church of God it selfe, do set forth any lawe grounded vpon the word of God & good conscience, the breach thereof to the violater, is mortal and deadly sinne. After all maner of wayes and meanes attempted to drawe this poore man from Christ and his truth, the bishop seeyng that hee could not preuayle, determined to send hym to the bishop of Rochester, and so did, who assayed by all meanes possible to remooue him from his former professed truth. But seyng all his endeuors frustrate, and that he profited nothyng, he signified the same to the Archbishop, and withal both went himselfe vnto hym, and caried the poore prisoner with him thether also.

In the afternoone of the same day, the said Archbish. of Cant. the bish. of Rochester, and diuers others assistantes called the sayd poore man before them agayne, and caused all the former Articles, Interrogatories and demaundes, to be red vnto hym in English, to the end he should either haue reuoked the same, or els recanted them altogether, vsing both threates and faire promises to the performaunce thereof, but all in vayne: for his fayth was built vpon the rocke Christ Iesus, and therefore vnable to be remooued with any stormes of persecution, whatsoeuer.

In fine, the Archbishop (with mature iudgement you must beleeue) consulting with the B. of Rochester and other, proceeded to his condemnation,The sentence of condemnation against Thomas Hitton. reading the bloudy sentence of death agaynst him, and so was he beyng condemned, deliuered to the secular power, who caried hym to the prison, and soone after hee was burned for the testimonie of Iesus Christ, as you may see more at large, pag. 997.998. for whose constancie in the truth, the euerlasting God be praysed. Amen.

¶A note of a certayne good man troubled in Bulloyne the first yeare of king Edward the sixt for the Gospell.

THe examination of me William Hastlen Gunner in the Castle of high Bulloyne, in the yeare of our Lorde 1547. and the first yeare of the reigne of king Edward the sixt. As I was in the church at Bulloyne called the stals, vpon the 10. of Aprill being Easter Tuesday, reading of a godly booke called the lamentation of a Christian, against the citizens of London betweene the houres of three and foure at after noone, there came certaine men to me as I stoode at an alter in the Churche reading to my selfe, and asked me what good booke I had, and I sayd they should heare if they pleased, thē they desired me to read out yt they might heare, and so did I very gladly, but I had not read long but the Priestes and Clearkes were at theyr Latine Euensong, and I reading mine English book there came a tipstaffe for me, taking my two bookes from me and commaunded me to go with him, for he sayde I must goe before the counsayle of the towne, then went I forthwith with him, and a little without the Church doore, sir Iohn a Briges met vs, and bad the tipstaffe cary me to sir Leanard Beckwith Knight to be examined, and comming before his presence, hee asked me what bookes they were that I had at the church and was reading of one of them, openly in the Church to the people, and I sayd so farre as I hadde read them they were good godlye bookes, and he said they were heresie, and with that he asked me how I did beleeue of the Sacrament of the aultar, whether I did not beleue yt to be the very body of Christ, flesh, bloud, and bones, and I asked him whether hee ment that, that was in the pixe or no, and he sayde yea? euen that in the pixe, and I said that since I had sure knowledge of scriptures I did not beleeue it to bee the body of Christ, but a bare peece of bread, nor by Gods helpe I will neuer beleue it otherwise to be, then he sayd I was an hereticke, & asked me what I made of the sacrament, and I sayd, if it were duely ministred according to Christes institution▪ [Page] that then I did beleue that the faythfull Communicantes, in receiuing that blessed Sacrament, did receaue into their inward man, or soule, the very body and bloud of our sauiour Iesus Christ. Then sayd he, doest thou not beleeue [...]t to remaine the very body of Christ after the wordes of consecration pronounced by the priest, and I sayd no. Thē said he, what doest thou make of the Churche, I said as it is now vsed, it is a den of theeues, and the sinagogue of Sathan, thou hereticke sayd he, there remaineth the very body of Christ. But I saide that Christ being God and man, dwelleth not in temples made with mens handes: much other communication had we at that time but thys was the effecte that daye. Then hee asked me whether I would be forth comming till to morrow, and I saide Sir if you think that I will not, you may lay me where as I shall so be, then he let me goe for that night, and sayde we shall talke farther with thee to morrow, so I departed home. And about the space of two houres after, Mayster Hountington the preacher (which did muche good wyth his preaching in Bulloyne at that time) came to me, and sayde that hee heard me spoken of at my Lorde Grayes, which was then Lord Debitie of the towne and Country of Bulloyne, and I perceaue sayd he that you are in great daunger of trouble, if you scape with your lyfe, for there are some of the counsayle, merueilously bent agaynst you, I sayd the Lordes will be done: well said he, without you feele in your selfe, a full purpose by Gods helpe to stand earnestly to the thing that yee haue spoken, you shall doe more hurt then good, wherefore said he if you will goe to Callis, I will send you where you shall be well vsed, and be out of this daunger. Then I thanked M. Hountington, saying I purpose by Gods assistance to abide the vttermost that they can do vnto me, well then sayd he, I can tell you, you wil be sent for to morrow betimes before the whole Counsaile: that is sayd I the thing that I look for. Then rose I betimes in the morning and went into the market place, that I might spye whiche way the Officer should come for me, I had not taryed there longe, but I spyed a tipstaffe, and went toward him and asked hym whome he sought, and he sayde a Gunner of the great ordinaunce in the Castle of Bulloyne, and I sayd that I am he, thē said he you must go with me to my Lords, & I said therefore I looked. When I came there, I saw my Lorde and the whole Counsaile were assembled together in a close parlour, doing my duetie to them, my Lord saide to me, it is informed me that thou hast seditiously congregate a companye together in the Churche, and there in the time of seruice thou didest read vnto them an heretical booke, and hast not reuerently vsed silence in the time of ye diuine seruice, what sayest thou to this? I sayd, & it please your honour, I was in the church a good while before any seruice began, and no body with me, reading to my self alone, vpon a booke that is agreable to Gods worde, and no heresie in it that I red, and when it drewe toward seruice time, there came men to the church, and some of then comming to me whō I knewe not, asking me what good booke I had, I sayd it was a new booke that I haue not yet read it ouer, then they prayed me that I would read so that they might heare some part with me, and so I did, not calling, pointing, nor assembling any company to me. And for the seruice being in latine, that for the strangenes of the tongue, besides muche superstition ioyned with it was not vnderstood of the most part of them, that saide or soung it, much lesse of them that stood by and did heare it, where as by the word of God all thinge in the Churche or congregation shuld be done to the edifying of the people, and seeing I could haue no such thing by theyr seruice, I did endeuour to edifie my selfe, and other that were desirous of reading of godly bookes. And because the Churche is so abused contrary to the worde of God, being beset round about, with a sorte of abhominable Idols, before whome no man ought to kneele, nor doe no maner of reuerence, because the scriptures doth curse, both the Idoll and the Idoll maker, and all that doth any worship or reuerence, vnto them, or before them, for that cause I vsed no reuerence there. Well sayd my Lorde, I woulde thou couldest aunswere to the rest as well as thou hast done to this, but I feare me thou canst not, for it is tolde me that thou hast spoken agaynst the blessed sacrament, and I said and it please your Lordship, that did I neuer in al my life, nor neuer wil doe by the grace of God. With that my chief accuser sir Leonard Becksmith knight, sayd to me, diddest thou not say to me yesterday, that thou diddest not beleue the sacrament of the aulter after the wordes of consecration by the priest, to be the very body of Christ, flesh bloud & bones, as it was borne of the virgine Mary. It is true in deede that I sayd so, for neyther do I beleue it to remayne Christes body, nor neuer will by the grace of God beleue it so to be, for I beleue that christ with that body that was conceaued and borne of the virgine Mary did ascend vp into heauen, and there (according to our beliefe) he sitteth on the right hand of God the father, and from thence that body shal come at the day of iudgement to iudge the quick and the dead, and yet in the meane while I beleue (that ye sacrament duely ministred according to Christes institution) that the faithfull receauers of this sacrament lifting vp the eyes of theyr minde into heauen where Christes body is, that they do receaue in that sacrament into theyr soule or inward man, the very body of our sauiour Iesus Christ, yea and I beleeue further, that Christ concerning his diuine power or the power of his godhead is whersoeuer two, or three be gathered together in his name, that he is in the middest euen amongest them, and that hee is so with his faythfull flocke euen to the worldes end, then they layed theyr heades together and had priuie talke, after that two of them said to me that it was rancke heresie that I did beleue it to remayne bare bread after the Priest had consecrated it, and not to beleue it to be the very body of Christ, I was worthy to be burned, then sayde I earnestly vnto thē, thinke you not though I be a vile abiecte in your sight, and he that is most busie among you to seek my bloud, but that my bloud shall be required at hys, or theyr handes. Then had they priuy talke together againe, after the which my Lord sayd vnto me, thou hearest that they here lay heresie to thy charge, and I am a manne of warre, & haue no skill in such high misteries, wherefore thine accusers say that thou must suffer here as an hereticke, that all the rest of the garrisene may beware by thee yt they fal not into the like heresie, and so cast away themselues. Then sayd I, I appeale from this Counsayle, to the Counsayle of England, then sayd my Lord I am very glad that thou hast appealed to the Counsayle of England, for there are learned menne, and Diuines, that can skil of such matters, thether shalt thou be sent or it be long. Then was I caryed to sir Iohn Abriges house, and hauing pen and incke, I was bidden to write mine articles, which were in effecte those poyntes of Religion that you haue heard before in my examination, then on the morow being Thursday, and the fiftene of Aprill I was brought to the prison in the towne called the Marshalsea, where I was very gently vsed, for a good gentleman one Maister Waghan was the keeper there, at that time, but surely when I was apprehended, I had not so much as one peny to helpe my selfe with, for we had bene longe vnpayd, furthermore I thought in that towne of warre, that there was very few or none that fauoured the word of God, for I looked for no helpe there, but to be hated and despised of all menne there, for I knewe not past two or three there, that hadde any loue to the Gospell, till I was in prison, and then there came very many souldiours vnto me that I neuer knew before, and gaue me mony, so that I hadde as good as a three pound geuen me in a smale tyme that I was in prison. The fourthtene day of May toward night, I was sent into Englande, one Mayster Messenger, and one other man brought me to London, euen the same day being sonday at night, and 15. daye of May, there was a great talke ouer all the Cittye of one Doctor Smith that recanted that daye, they brought me to the Marshalsea, and there left me, I hearing no more of them that brought me thether: but Mayster Huntington as a faythfull minister of Iesus Christe, that gaue me warning before of all this trouble, came from Bullyn to London, causing my Articles to be seene, so that by his paynefull dilligence to the Counsayle for me, after that I had bene there little more then one [...]oneth, I was dyscharged forth of prison, and bed get me home to Bullin to my liuing agayne.

But surely if I hadde not appealed to the Counsayle of Englande I hadde bene burned in Bullyn, for it was tolde me of them that knew muche in that matter that it was already determined, shortly to haue bene accomplyshed if I had not appealed: for the whiche deliueraunce I geue prayse to the euerliuing God.

¶This was layed in Queene Maryes Closet vpon her deske agaynst her commyng vnto her prayers.

O Louesome Rose most redolent,

Of vading flowers most fresh:

In England pleasant is the sente,

For now art thou peerelesse.

This Rose which beareth such a smell,

Doth represent our Queene:

O listen that I may you tell,

Her colours fresh and greene.

[Page]The loue of God within her hart,

Shall beutifie her grace:

The feare of God on the other part,

Shall stablish her in place.

This Loue and Feare her colours are,

Whereby if she be known:

She may compare both nie and farre,

Unable to be ouerthrown.

The loue of God it will her cause,

Unfained if it bee:

To haue respect vnto his lawes,

And hate idolatrie.

If that she haue the feare of God,

And be thereto right bent:

She will do that he her bode,

And not her owne intent.

O noble Queene take heed, take heed,

Beware of your owne intent:

Looke or you leape, then shall you speed,

Haste maketh many shent.

Remember Saule that noble king,

What shame did him befall:

Because that vnto the Lords [...]idding,

He had no lust at all.

The Lord hath bid, you shall loue him,

And other Gods defye:

Alas take heéde, do not beginne

To place Idolatry.

What greater disobedience

Agaynst God may be wrought

Then this: to moue mens conscience,

To worship thinges of nought.

What greater folly can you inuent

Then such men to obey:

How can you serue your owne intent,

Not foreseing your owne decay.

And where as first ye should mainteine,

Your Realme in perfect vnity:

To rent the peoples hartes in twayne,

Thorow false Idolatry.

Is this the way to get you fame,

Is this to get you loue:

Is this to purchase you a name,

To fight with God aboue.

Is this your care to set vp Masse,

Your Subiectes soules to stroy:

Is this your study, no more to passe,

Gods people to anoy.

Is this to reigne, to serue your will,

Good men in bondes to keépe:

And to exalt, such as be euill,

And for your grace vnmeét.

Such as made that fond diuorce,

Your mother to deface:

Are nighest you in power and force.

And most bounden vnto your Grace.

Well, yet take heéd, of had I wist,

Let Gods word beare the bell:

If you will reigne, learne to know Christ,

As Dauid doth you tell.

What great presumption doth appeare,

Thus in a weéke or twayne:

To worke more shame then in vij. yeare.

Can be redrest agayne.

All is done without a law,

For will doth worke in place:

And this all men may seé and know,

The weakenes of your case.

That miserable masking Masse,

Which all good men doth hate:

Is now by you brought vp agayne,

The roote of all debate.

Your Ministers that loue Gods worde,

They feéle this bitter rodde:

Who are robbed from house and goodes,

As though there were no God.

And yet you would seeme mercifull.

In the midds of Tyranny

And holy, whereas you mayntayne

Most vile Idolatry.

For feare that you should heare the truthe,

True preachers may not speake:

But on good Prophetes you make ruthe,

And vnkindely them intreate.

Him haue you made Lord Chauncellor,

Who did your bloud most stayne:

That he may sucke the righteous bloud,

As he was wont agayne.

Those whome our late king did loue,

You doe them most disdayne?

These thinges doth manifestly proue,

Your colours to be but vayne.

Gods word you cannot abide,

But as your Prophetes tell:

In this you may be well compared,

To wicked Iesabell.

Who had 400. Prophettes false,

And fiftie on a rought:

Through whose false preaching,

Poore Ely was chased in and out.

Gods Prophetes you do euill entreate,

Balles Priestes defend your grace:

Thus did the Iewes put Christ to death,

And let go Barrabas.

Hath God thus high exalted you,

And set you on a trone:

That you should prison and deface,

His flocke that maketh mone.

The Lord which doth his flock defend,

As the Aple of an eye:

Of this full quickly, will make an end,

And banish crueltie.

Therfore my Counsell I you take,

And thinke thereof no scorne:

You shall finde it the best counsell,

Ye had since you were borne.

Put away blinde affection,

Let Gods word be vnpere,

To try out true religion,

From this euill fauoured geere.

Finis

ꝙ. W.M. as it is supposed.

*The instruction of king Edward the sixt, geuen to Sir Anthony Seyntleger Knight of his priuie chamber being of a corrupt iudgement of the Eucharist. Vpon this saying of an ancient D. of the Catholicke Church.
Dicimus Eucharistiam Panem vocari in scripturis, Panis in quo gratiae actae sunt &c.

IN Euchariste then there is bread,

Wherto I do consent:

Then with bread is our bodyes fed,

But farther what is ment.

I say that Christ in flesh and bloud,

Is there continually:

Unto our soule a speciall food,

Taking it spiritually.

And this transubstantiation, I,

Beleue as I haue read:

That Christ sacramentally,

Is there in forme of bread.

S. Austen sayth the word doth come,

Unto the element:

And there is made he sayth in somme,

A perfect sacrament.

The Element then doth remayne,

Or els must needes ensue:

S. Austens wordes be nothing playne,

Nor cannot be found t [...]ue.

[Page]For if the words as he doth say,

Come to the element:

Then is not the element away,

But bides there verament.

Yet who so eateth that liuely foode,

And hath a perfect fayth:

Receiueth Christes flesh and bloud,

For Christ himselfe so sayth.

Not with our teeth hys flesh to teare,

Nor take bloud for our drinke:

To great an absurditie it were,

So grossely for to thinke.

For we must eate hym spiritually,

If we be spirituall:

And who so eates hym carnally,

Thereby shall haue a fall.

For he is now a spirituall meate,

And spiritually we must:

That spirituall meate, spiritually eate,

And leaue our carnall lust.

Thus by the spirite, I spiritually

Beleeue, say what men list:

None other Transubstantiation, I

Beleeue of the Eucharist.

But that there is both bread and wyne,

Which we see with our eye:

Yet Christ is there by power diuine,

To those that spiritually.

Do eate that bread, and drinke that cup,

Esteemyng it but lyght:

As Iudas did, which eate that soppe,

Not iudgyng it aryght.

For I was taught not long agone,

I should leane to the sprite:

And let the carnall flesh alone,

For dyd it not profite.

God saue hym that teachyng me, taught,

For I thereby did winne:

To put me from that carnall thought,

That I before was in.

For I beleeue Christ corporally,

In heauen doth keepe his place:

And yet Christ sacramentally,

Is here with vs by grace.

So that in this high mysterie,

We must eate spirituall meate,

To keepe hys death in memory,

Least we should it forget.

This do I say, this haue I sayd,

This saying, say wyll I:

This saying though I once denaid,

I will no more to dye.

FINIS.

¶This yong Prince became a perfect schoolemaister vnto old erroneous men, so as no Diuine could amende hym, and therfore this piece is worthy of perpetuall memory to his immortall fame and glory.

¶When Queene Mary came to her raigne, a friend of maister Sentlegers charged him with this his Pamphlet. Well, ꝙ he, content your selfe, I perceiue that a man may haue too much of Gods blessing. And euen here Peter began to deny Christ, such is mens frailtie.

¶A note of a Letter of one Iohn Meluyn Prisoner in Newgate.
*Christi electis Salutem.

Esdr. 4.

¶Hoc Seculum fecit altissimus propter multos, futurum autem propter paucos.

¶The almighty Lorde hath made this worlde for many: but the world or life or come but for a few.

MOst certayne it is dearely beloued that Christes elect be but few in comparisō of that great number which go in the broad way to euerlasting perdition, [...] elect. Math. 20. whiche lyfe after the flesh, louing this present euill world, deny God in word and deed,Pauci qui saluabuntur. Luke. 13 whose eies are blinded and their harts hardened.

Most certaine it is also that our Sauior Iesus Christ hath and knoweth his owne, whose names are written in the booke of life redemed with the most precious bloud of our sauiour Iesus Christ.2. Tim. 2 Cognouit Dominus qui sunt eius. So that the eternall Father knoweth them which be his.

The almighty and eternall God graunt that we may haue the testimony of our conscience, and the spirit of god to beare record with our spirites that we be his elect children walking in the spirite not fulfilling the lustes of the flesh but as Christes members hauing Christ Iesu fixed before our eyes, he being to vs the true way, the infallible verity & the eternall life. Christ hath geuē vs example, let vs folow him as deare children, for Gods delight is to beholde his Saintes which be in the earth.Sanctis qui sunt in terra, et preclaris his toto animo delector. Let vs put on the whole armour of God, and walke in the light in these euill dayes in the whiche Sathan in his Aungels seeketh whom he may deuour. The almighty Lorde deliuer vs from the mouthes of those vnshamefast dogs. They truely seeke ours and not vs vnto the Lord. Esdras sayth and writeth truely, the world is made for them: and they for the world. Dearly bought let vs remember Christ which sayth I haue chosen you out of the world, you shalbe hated of al worldly men. Did euer the couetous, Idolaters,Ego vos elegi e mundo. Regnum meum non est de hoc mundo. Oppressors or Whoremongers loue vs? Nay they loue Masse Mongers which say peace, peace, when there is no peace. Nay either then flatter the eares, or els they say no thing, as dum dogges not able to barke, of whom be you ware of, for though they come in sheepes clothing: they be rauening Wolues, whose damnation sleepeth not from whose captiuitye the holy will of God saue and preserue you. Amen.Ezechiel. 33. & 34.

Dearely beloued we hauing the record of our conscience that we be very members in Christes body separate from that malignant Antichristes Church. Let vs reioyce in conscience and in the Lord, hauing heauenly hope in al his promises, which be eternall and most sure to vs, in Christ our Sauiour, who looseth none of all them, whom the eternall Father hath geuen him, but at his appearing to be our mercifull Iudge,Ioannes. 17. shall rayse vs vppe at that last day, for the trumpe of God shall blow, and be heard of all Adams posterity, sounding Venite ad iuditium. Come vnto iudgement, come and be iudged. Let vs therfore be prepared hauing the wedding garment,Augustine. yea the whole armour of God, the mariage garment, cleare Lampes, that is pure hartes, and burning heauenly light in the same. Let vs prepare our selues richly to restore to our Lord and Mayster our talentes with the increase of heauenly liuing and occupying, then without all doubt, we shall heare that most blessed wish of our alone Sauiour Iesus Christ who shall then say reioyce good seruauntes, I will make you Stewardes, ouer many thinges. Enter into the euerlasting rest, and kingdome, whiche hath bene prepared for you from the beginning. This is the Kingdome of Iesus Christ, whiche at this present is in Babilon and banished to the desert, the troublesome waters of Sathan in the Antichrist and his shauelings spiewed out of Christs mouth. The Lord be our ayde, auenger and deliuerer when his holy will is. Amen.

Dearely bought with the most precious bloud of our Sauior Iesus Christ, that we be not deceiued by the Antichrist, let vs ponder, wey, marke and study, the heauenly doctrine of our Sauiour Christ in his last Supper, the text is, Bene dixit, dixit bene, gratias egit, he spake heauenly and well, he gaue thankes, he tooke bread, brake it & gaue it to his Disciples, saying, take, eate, this Sacramentall bread, and me the breade of life, whiche came downe from heauen, which geueth life to the worlde, take true fayth, heauenly hope kindled with christen charitie, thankes geuing for my death: let these heauēly vertues enter in your soules, then enter I. This is my body. This is the true eating of my body, which is geuen to the death of ye crosse, for the ransome and sinnes of Gods elect: Likewise after supper he tooke the cup, hee spake well, gaue thankes and gaue it them: saying, drinke ye all of this: drinke I say by this infallible veritie, and euerlasting word ioyned and anexed with this cup, my bloud which is shed from before the beginning of the world, for many in remission of sins, he or shee that thus dwelleth in me, and I in him, eateth my flesh, and drinketh my bloud. Sainct Augustine sayth, why preparest thou thy tooth and belly? beleeue and thou hast eaten. Sainct Barnarde saith, when fayth, hope, christian loue,Quid para [...] dentem et ventrem, crede et manducasti. and thankes geuing for Christes death enter in a Christian, Christ entereth, and agayn S. Augustine sayth vpon these wordes of Christ you shal alwayes haue the poore with you, but me shall ye not haue [Page] alwayes with you. The Church had him but a few dayes touching his humanitie,Ecclesia cum paucis diebus h [...] buit quantum ad humanitatem, modo fide tenet, occulis non videt. nowe they haue him by fayth, with these eyes they do not see him. O Iesus Christ thou sonne of the liuing God, whiche art in the bosome of thy father God with God, the very Image of God the father eternall, geue vs victory ouer this Antichrist in thy most precious bloud. Be faythfull to the ende and oure sauiour shall crown vs in glory: let vs sanctify the name of God in thought, word, and deede.

I say vnto the Papist and will not flatter.

our God is in heauen whome they will not see:

And is no such little prety mattere,

as their God the Pope faineth him to be.

Pray for all the preachers of the veritie,

that God may geue vs grace and constancie.

They sing and say they haue him in a string,

tye not the dog so, for feare of hanging.

To all the faythfull whose names in generall,

in the booke of lyfe, by Christ are written all.

The godly thought and patient minde,

doth liberty in prison finde.

Who so to patience can attayne,

shall finde in prison is no payne.

Thrall, trouble, bownd, or free,

as pleaseth God, so shall all be.

Wherefore I neuer will forsake,

what pleaseth God lay on my backe.

Iohn Meluine preacher and priprisoner in Newgate.

¶A note concerning the trouble of Iulius Palmer, lately come to my handes.

To his assured friend and brother in Chryst Mayster Perry preacher at Beuerstone geue these.

Referre and conferre this with the pag. 1 [...]37.MAyster Perry after my harty commendations in the Lord Iesus Christ vnto you and your wife &c. wheras you haue written vnto me for my help in stoppyng the malicious and enuious mouth of Thomas Thackam, I would be as glad as any man to testifie the truth, both for that I know of the shameles malice of the sayd party, agaynst the members of Christ, as also the godly and vertuous behauiour of Palmer both before he was in prison, and after in prison, with the credite of that good and godly worke of that history: but surely many thinges are out of my hed, which I cannot as yet remember. And for these things I know, I wryte vnto you. And first as touching the frendship shewed vnto the Lady Uane, and hys zeale therein vttered, trueth it is that hee receaued her into hys house for mony for a small space, in the whiche time they two did not well agree, for that she coulde not suffer hys wickednes of wordes and gestures vnreproued, but that his wife many times being of more honesty made ye matter well agayne, but to be short, suche was his frendshyp in the ende towardes that good Lady, being out of hys house, that she feared no man more for her lyfe, then him. And I being her man she gaue me great charge alwayes to beware of him. As touching his frendship towardes Iohn Bolton in prison, I am sure he neuer found any, as they that vsed to visite him, can somewhat say: Except you accompt this friendship, that he beyng bereft of hys senses, Thac. wrought him to yeld vnto the papistes, and as a right member of them became his suretie to be obedient vnto them. And hee beyng burdened in conscience therewith, fled away vnto Geneua, for the which flieng Thac. had nothing sayd vnto hym, which sheweth that he was their instrument. And this friendship to Iohn Bolton, for Downer I haue heard no euill of him: for Gateley and Radley now Uicar of S. Laurence, and Bowyer a Tanner, they three left no meanes vnpractised to catche and persecute the members of Christ as I my selfe can well prooue. As touching Palmer, for that I many tymes frequented his company in his lodging, he woulde vtter sometymes vnto me the griefe of his mynd. Among other things once he told me, that for that he heard he was somwhat suspected with the womā of the house, he was much grieued withall, the which he vttred with many teares. I then counsailing him to depart thence to auoyd the occasion of offence, he sayd no, but the Lord should try him or it were long: for sayd he, Thac. hath let me his schole, and now would haue it againe, and because I will not let him haue it, this he hath brought vppon me, but God forgeue him. Afterward beyng in prison, I talking with hym at the grate, he shewed me his iudgement of the scriptures, and deliuered it vnto me, what became of it I knowe not now. He praysed God highly for his estate, and then hee sayd he trusted it would appeare whether Thac. had sayd of him well or not. And further he sayd, that now Thack. hath his will to haue his schoole agayne: for if I woulde haue yelded vp the schoole, he would haue sent me away, I neuer trusted him so well sayd he, to communicate my mynd vnto hym before witnesse, but sometyme alone, and therfore he hath deuised a letter in my name, and brought it to light to cause me to bee examined of my conscience. This is as much as I can say at this tyme. Thus fare you well in the Lord, Amen. From Corsly this 18. of May.

Yours to commaund in Christ, Iohn Moyer Minister.

Haue me commended I pray you to all my friends at Readyng.

A note of Iulius Palmer.

ALso being at Magdalene colledge about a moneth before he was burned, and reasoning against [...]ne Barwike Maister of Arte sometyme his familiar friende and olde acquaintance in the sayd Colledge, after much talke▪ Barwike said vnto him, Well Palmer, Now thou talkest boldly and stoutly at thy pleasure, if thou were brought to a stake, thou wouldst tell me another tale. Take heed, it is an hard matter to burne. Hereunto Palmer answered. In deed it is an hard matter for him to burne yt hath his soule linked to his body as a thiefes foote is tied in a paire of fetters. But if a man be once able through Gods helpe to seperate and deuide the soule from the body▪ for him it is no harder a thing to burne, thē for me to eat this crumme of bread.

¶A true Copy of the Confession of Patricke Patingham sent out of Newgate to certayn of his frends.

I Patricke Patingham, being condemned for the veritie of Gods trueth that is to say in confessing of one God,Referre this to the page. 1686. which was the creatour of all things visible and inuisible and also that he made those by his sonne, whome he hath made heyre of all thinges. And also I confesse, that he is the onely begotten sonne of God, in whome we haue redemption, euen the forgeuenes of sinnes. And also in confessing Gods most holy Church, being builded vpon the foundation of the Apostles, and Prophetes Iesus Christ being the head corner stone. In whome sayth S. Paule euery building coupled together groweth to an holy temple in the Lord, in whome I beleeue I am builded together as a member and made an habitation for God in the spirite. And also I confesse that Christ is the head of the holy Church, as S. Paule sayth, and that God is Christs head.

And also I had x. articles that is to say agaynst theyr wicked traditions and commaundementes whiche they vse, whiche are agaynst the commaundementes of God, whereof they did condemne me not suffering me to speake in the consistory house, but condemning me not my cause heard. But yet I did protest vnto them, that their Church or synagogue is of Sathan, that is to say, Sathan beyng the head thereof. Furthermore, my friend or friendes vnknown, I haue receiued your letter and red it ouer, wherin you say that I am in a blasphemous errour. In deede frends I confesse, that it is an error. If you will make my beliefe, that is to say, that Christ is the sonne of the liuyng God, to be an errour, and to beleeue that there is one god as S. Paule saith, and one mediatour betwixt God and man, euen the man Christ Iesus. And although there bee that are called Gods, whether in heauen or in earth, as there be Gods many and Lordes many, yet vnto vs is there but one God which is the father, of whome are all things, and we in hym, and one Lord Iesus Christ, by whom are all thyngs, and we by him. I beleeue that there is but one Lord, one fayth, one Baptisme, and one God in all, and aboue all, and thorough all, which onely God as S. Paule sayeth, worketh in all creatures that beleeue in him, and speaketh in them as S. Paule sayeth: God in tymes past diuersly and many wayes spake vnto the fathers by prophets, but in these last daies he spake vnto vs by his sonne whom he hath made heire of all thyngs. My friend or friends, be it known vnto you, that this is no errour as ye suppose, but it is the truth of Gods will, that we should beleeue as S. Iohn sayth: That Christ Iesus [Page] is the sonne of the liuing God, and in so beleeuyng wee should haue euerlasting lyfe. Thus with loue I write vnto you, praying God night and day to deliuer you frō euill which is in you, and to keepe you from it. Wherefore my friend or friendes, you are not crucified with Christ, you are not dead with him as concerning sinne, you are not graffed with him in Baptisme, nor you know not god nor his sonne whome he hath sent, nor his commaundements which he hath commaunded, and yet will ye teach other, with most hearty prayer praying to God for you continually.

Patrike Patingham.

A note of a certaine letter of Wil. Tymmes.

GRace, mercy, and peace, from God the father, through the mercies of his deare sonne Iesus Christ,Referre this to the page. 1898. our Lord and onely Sauiour, with the comfort of his holy spirite, that as you haue full godly begun, euen so to continue to the end, to the glory of God and your euerlasting comfort, which thing to do I pray God to geue you grace, who is the geuer of all good and perfect gifts, to the glory of hys holy name, Amen.

My dere sisters, after most harty commendations vnto you, and also most harty thankes geuing vnto you for all the great kyndnesse that you haue always shewed vnto me most vnworthy of the same. I certifie you that I am very glad to heare of your good health, which I pray God long to continue to his glory. And especially I doe much reioyce in your most godly constancie in the Gospell of Christ, which is the power of God vnto saluation, vnto so many as beleeue it. Therefore my deare hartes goe forward as you haue godly begunne, for the tyme will come that these cruell tyrants which now so cruelly persecuteth the true members of Christ, shall say for very anguish of mynde, These are they whom we sometyme had in derision and iested vppon.Wisedome 5. We fooles thought their lyfe to haue bene very madnesse, and their ende to haue bene without honour. But lo how they are counted among the children of God, and their portion is among the Saints, therefore we haue erred from the way of truth. The light of righteousnes hath not shined vnto vs, and the sonne of vnderstandyng rose not vpon vs. We haue weried our selues in the way of wickednesse and destruction. Tedious wayes haue we gone, but as for the way of the Lord we haue not knowen it. What good hath our pride done vnto vs, or what profit hath the pompe of riches brought vs. All these things hath passed away as a shadow, or as a Messenger running before. As a sheepe that passeth ouer the waues of the water, which when it is gone, by the trace thereof cannot be found, neither the path in the flouds. &c. For as soone as we were borne, we began inordinately to drawe to our ende, and haue shewed no token of vertue, but are consumed in our owne wickednesse. Such wordes shall they that thus haue sinned, speake in the hell, &c. But the righteous shall lyue for euermore, their reward is also wt the Lord, and their remembraunce with the highest: therfore shall they receiue a glorious kingdome, and a beautifull crowne at the Lordes hand, for with his right hande shall he couer them, and with his holy arme shall he defend them, &c. The soules of the righteous are in the hāds of God,Wisedome. 4. and the paynes of death shall not touch them, but in the sight of the vnwyse they appeare to die, and their end is taken for very destruction, but they are in rest. And though they suffer payne before men,Hebr. 11. yet is their hope full of immortalitie. They are punished but in few thynges, neuerthelesse in many things shall they be wel rewarded: for God prooueth them and findeth them meete for hymselfe, yea as the golde in the fornace doth he try them, and receiueth them as a burnt offering: and when the tyme commeth, they shall be looked vppon, the righteous shall shine as the sparkes that runneth through the red bushe, they shall iudge the nations and haue dominion ouer the people, and their Lord shal raigne for euer. They that put their trust in hym shall vnderstand the truth, and such as be faithfull will agree vnto hym in loue, and he shall be a piller in the temple of God, and shall no more go out, and there shall be written vppon him the name of God. And they shall lye vnder the aultar (which is Christ) crying wt a lowd voyce, saying: How long tariest thou Lord, holy and true, to iudge and auenge our bloud on them yt dwell on the earth, and they shall haue long white garmentes geuen vnto them, and it shall be sayd vnto them, that they should rest yet for a little season, til the number of their fellowes and brethren of them that should bee killed as they were, were fulfilled. For as S. Iohn sayth, they are worthy that thus ouercommeth, to bee clothed in white aray, and their names shall not bee put out of the booke of lyfe, but shall be seperated from the Gotes and set on Christes right hand, hearing his sweet and comfortable voice, whē he shall say, Come ye blessed of my Father, and poss [...]sse the kingdome prepared for you from the beginnyng of the world: And the very redy way to obtaine the same, is as our maister Christ saith, to forsake our selues, takyng vp our crosse followyng our maister Christ, which for the ioy that was set before him, abode the crosse, and despised the shame, and is set downe on the throne of the right hand of God: therefore let vs follow his example in sufferyng for his worde, seeyng that hee of his mercifull goodnesse suffered so muche for vs when wee were his enemies, for it was our sinne that killed Christ, and by his death hath made vs on lyue. Therefore with ioy seeing all these his merciful benefites purchased for vs onely by his death and bloudsheding: Let vs with boldnesse confesse his holy word before this wicked generation, euen to death, and we be called thereto, and so be well assured that our lyues be not in the hands of men, but in Gods handes. Therefore my deare sisters, as you haue godly begun, so go forward euen through many tribulations, euen into the euerlasting kingdom of heauen. To the which God the father of all mercy for his deare sonne Christes sake, bring both you and all yours, Amen.

Yours to commaund, to my poore power. Wil. Tymmes.

Continue in prayer,

Aske in fayth,

And obtaine your desire,

Praying for you as I know that you do for me.

¶Another Sermon of M. Latimer concerning his playing at Cardes.

NOw you haue heard what is ment by this first carde, and how you ought to play with it,Referre this to the pag. 1734. I purpose againe to deale vnto you another carde, almost of the same sute: for they be of so nigh affinitie, that one cannot be wel plaied without the other. The first Carde declared that you should not kill, which might bee done diuers wayes, as beyng angry with your neighbour, in mynde, in countenaunce, in word, or deed. It declared also how you should subdue the passions of Ire, and so cleare euermore your selues from them: and where this first Card doth kill in you these stubburne Turkes of Ire: This second Carde will not all onely they should be mortified in you, but that you your selues shall cause them to bee likewyse mortified in your neighbour, if that your sayd neighbour hath bene thorough your occasion mooued vnto Ire, either in countenaunce, word or deed. Now let vs heare therfore the tenour of this Carde.

When thou makest thy oblation at myne aultar, & there doest remember that thy neighbor hath any thing against thee, lay downe there thy oblation, and go first and reconcile thy neighbour, and then come and offer thy oblation. This Card was spoken by Christ as testifieth S. Marke in his v. chapter, against all such that do presume to come vnto the church to make oblation vnto GOD either by prayer, or any other deede of charitie, not hauyng their neighbors reconciled. Reconciling is as much to say, as to restore thy neighbor vnto charitie, which by thy words or deeds is mooued against thee: then if so be it that thou hast spoken to, or by thy neighbour, wherby he is mooued to Ire or wrath, thou must lay downe thy oblation. Oblations be prayers, almes deeds, or any worke of charitie: these bee called oblations to God. Laye downe therefore thine oblation, begin to do none of these foresaid workesr before thou goest vnto thy neighbor, and confesse thy fault vnto him, declaryng thy mynde, that if thou hast offended him, thou ar [...] glad and willing to make him amendes, as far foorth as thy words and substaunce will extend, requiring him not to take it at the worst. Thou art sory in thy mynd that thou shouldest be the occasion of his offending. What maner of Carde is this will some say, why? What haue I to do with my neighbours or brothers malice? As Caine said: Haue I the keeping of my brother, or shall I aunswer for him and for his faultes? This were no reason: As for my selfe, I thanke God I owe no man malice nor displeasure, if other owe me any, at their owne perill. Let euery man answer for himselfe: Nay sir not so, as you may vnderstand by this Card: for it sayth. If thy neighbor hath any thing, any malice against thee, through thine occasion, lay euen downe saith Christ thine oblation: pray not to me, do no good deeds for me, but go first vnto thy neighbour, and bring him againe vnto my flocke whiche hath forsaken ye same through thy naughty words, mocks, [Page] scornes, or disdainous countenance, and so foorth: & then come and offer thine oblation, then do thy deuotion, then do thy almes deeds, then pray, if thou wilt haue me heare thee. O good Lord this is an hard reckoning, that I must go and seeke him out that is offended with me, before I pray or do any good deed. I cannot go vnto him. Peraduenture he is a 100. miles from me beyond the seas, or els I cannot tell where: and if he were here nigh, I woulde with al my hart go vnto him. This is a lawfull excuse before God on this fashion, That thou wouldest in thy hart be glad to reconcile thy neighbour, if he were present, and that thou thinkest in thy heart when so euer thou shalte meete with him, to go vnto him and require him charitably to forgeue thee, and so neuer entend to come from him vntill the tyme that you both depart one from the other true brethren in Christ. Yet peraduenture there be some in the world that be so diuelish and so hard harted, that they will not apply in no condition vnto charitie. For all that, do that lyeth in thee by all charitable meanes to bring him to vnitie: If he will in no wayes apply therevnto, thou mayest be sorrowfull in thy hart that by thine occasiō that man or woman continueth in such a damnable state, this notwithstanding, If thou do the best that lyeth in thee to reconcile hym, accordyng to some Doctours mynde, thou art discharged towards God. Neuerthelesse, S. Augustine doubteth in this case whether thy oblations, praiers or good deedes, shal auaile thee before God or no, vntil thy neighbour come againe to good state, whome thou haste brought out of the way, doth this noble doctor doubt therin? what ayleth vs to be so bold, and count it but a small fault or none, to bring another man out of patience for euery trifle that standeth not with our minde? You may see what a grieuous thing this is to bring another man out of patience, that peraduenture you cannot bring in againe with all the goods that you haue: for surely after the opinion of great wise men, friendship once broken will be neuer well made whole agayne. Wherfore you shall heare what Christ sayth vnto such persones: Sayeth Christ, I came downe into this worlde, and so tooke on mee bitter passion for mans sake, by the merites whereof I intended to make vnitie and peace in mankynd, to make man brother vnto me, and so to expel the dominion of Sathan the deuill, which worketh nothyng els but dissention: & yet now there bee a great number of you that haue professed my name, and say you be christian men which doe rebel against my purpose and mynde. I goe about to make my fold, you go about to breake the same and kill my flocke. How darest thou (sayeth Christ) presume to come vnto my aultar, vnto my church, or vnto my presence, to make oblation vnto me, that takest on thee to spoile my lambs? I goe about like a good shepeheard to gather them together: and thou doest the contrary, euermore ready to deuide and loose them. Who made thee so bolde to meddle wt my silly beasts which I bought so dearely with my precious bloud? I warne thee out of my sight, come not in my presence. I refuse thee and all thy workes, except thou goe and bring home againe my lambes which thou hast loste: wherfore, if thou thy selfe intend to be one of myne, lay euen down by and by thine oblation, and come no further toward mine aulter, but goe and seeke them without any questions, as it becommeth a true and faithfull seruaunt? A true and faithfull seruaunt when so euer his maister cō maundeth him to do any thing, he maketh no stoppes ne questions, but goeth foorth with a good mynde: and it is not vnlike, he continuing in such a good mynde and will, shall well ouercome all dangers and stoppes, whatsoeuer betides him in his iourney, and bring to passe effectually his maisters will and pleasure. In the contrary, a slouthfull seruaunt when his maister commaundeth him to any thing, by and by he wil aske questions, where, whē, which way? and so foorth, and so he putteth euery thing in doubt, that although both his errand and way be neuer so plain, ye [...] by his vntoward and slouthfull behauiour, his maisters commaundement is either vndone quite, or els so done, that it shall stand to no good purpose. Go now forth with the good seruaunt, and aske no such questions, & put no doubts, be not ashamed to do thy maisters and Lordes will, and commaundement. Go as I said vnto thy neighbour that is offended by thee, and reconcile him as is aforesaid, whom thou hast lost by thy vnkynde wordes, by thy scornes, mockes, and other disdainous words and behauiours, and be not nise to aske of him the cause why hee is displeased with thee: require of him charitably to remit and cease not till you both depart one from the other true brethren in Christ. Do not lyke the slouthfull seruant, thy maisters message with cautels and doubts: come not to thy neighbour whom thou hast offended, and geue hym a peny woorth of ale, or a banket, and so make hym a fayre countenance, thinking that by thy drinke or dinner, he wil shew the like countenance. I graunt you may both laugh and make good cheere, and yet there may remaine a bag of rustie malice, twentie yere old, in thy neighbours bosom, when he departeth from thee with a good countenaunce, thou thinkest all is well then. But nowe I tell th [...]e it is worse then it was, for by such cloked charitie, where thou doest offend before Christ but once, thou hast offēded twise herein, for now thou goest about to geue Christ a moche, if he would take it of thee: Thou thinkest to blynde thy maister Christes commaundement. Beware, doe not so, for at length he will ouermatch thee and take thee tardie whatsoeuer thou be, and so as I sayd, it should bee better for thee not to do his message on this fashion, for it wyll stand thee in no purpose. What? some will say, I am sure he loueth me well inough. He speaketh faire to my face, yet for all that thou mayest be deceiued. It prooueth not true loue in a man to speak faire. If he loue thee with his mind and hart, he loueth thee with his eies, with his tong, with his feete, with his hands and his body: for all these parts of a mans body be obedient to the will and mynd. He loueth thee with his eyes that looketh chearefully on thee, when thou meetest with him, and is glad to see thee prosper and do well: he loueth thee with his tong that speaketh well by thee behynde thy backe, or geueth thee good counsaile: he loueth thee with his feete that is willyng to go to helpe thee out of trouble and businesse. Hee loueth thee with his hands that will helpe thee in tyme of necessitie, by geuing some almes deedes, or with any other occupation of the hand. He loueth thee with his body, that will labour with his body, or put his body in daunger to do good for thee, or to deliuer thee from aduersitie, and so forth with the other mēbers of thy body. And if thy neighbour will do according to these sayings, then thou mayest thinke that he loueth thee wel, and thou in likewise ought to declare and open thy loue vnto thy neighbour in lyke fashion, or els you be bound one to reconcile the other, till this perfect loue be ingendered amongst you. It may fortune thou wilte say, I am content to doe the best for my neighbour that I can, sauing my selfe harmelesse, I promise thee Christ will not heare this excuse: for he himselfe suffred harme for our sakes, and for our saluatiō was put to extreme death. I wisse if it had pleased him, hee myght haue saued vs and neuer felt payne, but in suffring paines and death, he did geue vs example, and teach vs how wee should do one for another, as he did for vs all: For as hee sayth himselfe, he that will be myne, let him deny himselfe and folow me in bearing my crosse and suffring my pains. Wherfore we must needes suffer paine with Christ to doe our neighbours good, as well with the body and all hys members, as with hart and mynd.

Now I trust you wot what your Card meaneth, let vs see how that we can play with the same. Whensoeuer it shall happen you to goe and make your oblation vnto God, aske of your selues this question, who art thou? the answer, as you know is, I am a christian man: then you must agayne aske vnto your selfe what Christ requireth of a christen man? by and by cast down your trompe, your Hart, and looke first of one Card, thē of an other. The first Carde telleth thee thou shalt not kill, thou shalt not bee angry, thou shalt not be out of patience. This done, thou shalt looke if there be any mo Cardes to take vppe, and if thou looke well, thou shalt see an other Carde of the same sute, wherin thou shalt know that thou art bounde to reconcile thy neighbour. Then cast thy trompe vnto them both, and gather them all three together, and do according to the vertue of thy Cards, and surely thou shalt not lose. Thou shalt first kill the great Turkes, and discomfite and thrust them downe. Thou shalt againe fetche home Christes sheepe that thou hast lost, whereby thou mayest goe both patiently, and with a quiet mynd vnto the Churche, and make thy oblation vnto God, and then without dout he will heare thee. But yet Christ will not accept our oblation, although we be in patience, & haue reconciled oure neighbour. If that our oblation be made of another mans substāce, but it must be our own. See therfore yt thou hast gotten thy goods according to the laws of God and of thy prince. For if thou getst thy goods by polling & extortiō, or by any other vnlawfull wayes, then if thou offer 1000. pound of it, it will stand thee in no good effect, for it is not thine. In this poynt a great number of executours do offend, for when they be made riche by other mens goodes, then they will take vpon them to build Churches, to geue ornamentes vnto God, and his aulter, to gild sayntes, & to do many good works therwith: but it shalbe all in their owne name, and for their owne glory. Wherefore (sayeth Christ) they haue in this world their reward, and so their oblations be not their owne, nor be not acceptable before [Page] God. An other wayes God will refuse thy voluntary oblation, as thus: If so be it that thou hast gotten neuer so truly thy goods, according both to the lawes of God and man, and hast with the same goodes not relieued thy poore neighbour, when thou hast seene him hungry, thirstie, and naked, he will not take thy oblation when thou shalt offer the same, because he will say vnto thee: When I was hū gry, thou gauest me no meat: When I was thirstie, thou gauest me no drinke: and when I was naked, thou didst not clothe me. Wherfore I will not take thy oblation, because it is none of thine. I left it thee to relieue thy poore neighbors, and thou hast not therein done according vnto this my commaundement, misericordiam volo & non sacrificium, I had rather haue mercy done, then sacrifice or oblation. Wherfore vntil thou doest the one more then the other, I will not accept thine oblation. Euermore bestow the greatest partes of thy good in workes of mercy, & the lesse part in voluntary workes. Uoluntary workes bee called all maner of offering in the Churche, except your foure offring dayes: and your tythes, setting vp candles, gilding and paynting, building of Churches, geuing of ornamēts, going on pilgrimages, making of high wayes and such other be called voluntary workes, which works be of themselues maruellous good, and conuenient to bee done. Necessary workes, and workes of mercy are called the commaundementes, the foure offering dayes, your tithe and such other that longeth to the commaundementes: and workes of mercy consisteth in relieuing and vysiting thy poore neighbors. Now then, if men be so foolish of themselues, that they will bestow the most part of theyr good in voluntary workes, which they be not bounde to keepe, but willingly, and by theyr deuotion, and leaue the necessary workes vndone, which they are bounde to doe, they and all theyr voluntary workes are like to goe vnto euerlasting damnation. And I promise you, if you builde a hundred Churches, geue as much as you can make, to gilding of Sayntes, and honouring of the Church, and if thou goe as many pilgrimages as thy body can well suffer, and offer as great candles as okes, if thou leaue the workes of mercye and the commaundementes vndone, these workes shall nothing auaile thee. No doubt the voluntary workes be good, & ought to be done: but yet they must be so done, that by theyr occasion the necessary workes, and the workes of mercy be not decayed, and forgotten: if thou wilt builde a glorious Church vnto God, see first your selues to be in charity with your neighbours, & suffer not them to be offended by your works. Thē when you come into your parish Churche, you bring with you the holy temple of God: as Saynt Paule sayth, you your selues be the very holy temples of God, and Christ sayth by his Prophet: in you I wil rest, and intend to make my mansion and abiding place: agayne, if you list to gild and paynt Christ in your Churches, and honour him in vestimentes, see that before your eyes the poore people dye not for lacke of meat, drinke, and clothing. Then do you decke the very true temple of God, and honour him in rich vestures, that will neuer be worne, and so forth vse your selues according vnto the commaundementes: and then finally set vp your candles, & they will report what a glorious light remayneth in your hartes: for it is not sitting to see a dead man light candles. Then I say go your pilgrimages, builde your materiall Churches, doe all your voluntary workes, & they will then represent vnto God, and testify with you, that you haue prouided him a gloryous place in your hartes. But beware I say agayne, that you doe not runne so farre into your voluntarye workes that ye do quite forget your necessary workes of mercye, which you are bound to keepe: you must haue euer a good respect vnto the best and worthiest workes toward God, to be done first and with more efficacy, and the other to be done secondarilye. Thus if you doe with the other that I haue spoken of before, you may come according to the tenor of your cardes, and offer your oblations and prayers to our Lord Iesu Christ, who will both heare and accept them to your euerlasting ioy and glory, to the whiche he bring vs, and all those whom he suffered deathe for. Amen.

¶A note of William Gie.

ONe William Gie seruant with Mayster Reuet marchant, bought a Bible and seruice booke of Richard Waterson, who then dwelt with maister Duixle in Pauls Churchyarde, and one Spilman bound the booke: and when the sayd Gye had enquired for the sayde Richard to haue his booke at Duxele, aunswere was made that hee was not within, and so the sayde Gie went his way to Spilmans for the booke: and because it was not done left it there, and immediately searche was made in Spilmans house, and the sayd bible and seruice booke was founde & caryed to Boner then Bishop of London, hee hauing the bookes commaunded Spilman for the binding thereof to Lollardes Tower, and as Cluny went for the key therof Spilman conueyed himselfe awaye. After that Waterson and Gie being apprehended by Robin Caly, Iohn Hil, & Iohn Auales, and being two dayes in the Counter, were brought before Boner and other Commissioners. Beyng examined D. Story demanded Gye: Wherfore he bought the Bible. He aunswered to serue God withal. Then said Boner: our Lady matines would serue a christen man to serue God. The Bible sayd Story, would breed heresies: a bibble babel were more fit thee. So they concluded that eyther of them shoulde haue xl. stripes lacking one, and Boner sayd it was the law. And they sayd to Waterson, if he would pay xl. poūd, he should be released of his stripes at length they came to x.li. & when they saw he would not they made a warrāt to mayster Grafton, and sent Waterson and Gie to Bride well to be beaten vpon the Crosse. And because the matter shoulde not be slightly handled, Story was sent with thē to see it done. Gie being whipped vpon the Crosse, intercession was made that he might be forgeuen part of his penaunce.

¶A note of Michaels wyfe.

MIchaels wife afore mentioned pag. 1893. being prisoner in Ipswiche for religion,Referre this to the pag. 1893. resorted dayly from the prison to her husbandes house, and returned agayn, keeping fayth and promise. And her husband thereat beyng fearefull, she would comfort him, saying: she came not to trouble him, neither shoulde hee susteyne trouble by her. Wherfore she would will him to be of good cheare, for her comming was of good will to see him and her children, & not to bring him into trouble, but to shew her duety therin while she might haue libertie.

¶A note of Iohn Spycer.

IN Queene Maryes time, there was one Iohn Spicer, of whome mention is made pag. 1894. he being at the stake ready to geue his lyfe for the truth,This belongeth to the pag. 1894. a bagge of gonpouder was brought him by his sonne. And an other stā ding by (one named maister Beckinham) tooke the gonpowder of his sonne, and put it vnder the girdle of ye sayd Spicer, and exhorted him to be strong in the Lord: also diuers of the sheriffes seruaunts comforted him in like maner, and desired him not to faynt. Unto whome Spicer aunswered. Doubt ye not of me (sayth he) my soule is quiet: but be you strong and stand fast in the Lord Iesus, and commit your selfe to him in ye confession of his holy mame and profession of his truth.

¶A note of Mandrell.

MAndrell standing at the stake as is mentioned before, pag. 1894.Referre this to the pag. 1894. Doctor Ieffray the Chauncellour spake to him, wishing him to yelde to the Doctoures, who many hundreth yeares had taught otherwise then hee doth beleue. &c. Unto whome Mandrell aunswered. M. Chauncellour sayd he, trouble me with none of youre Doctours whatsoeuer they say: but bring me the booke of God the olde Testament and the new, and I will aunswere you. What sayest thou Mandrel (quod he) by the sayntes in the Church, the image of our Lady, of the crucifixe, and other holy Sayntes? be they not necessary. &c. yes M. Chauncellour, sayd hee, very necessary to rost a shoulder of mutton. Then Doctor Billing, a frier once, standing by, sayd. Mayster Chauncellour, quod hee, heare howe these heretickes speake agaynst the crucifixe and the holy crosse, and yet the holy Crosse is mentioned in all the tongues, both Hebrew, Greek, and Latine. For in Latine it is called t. in Greeke tau &c. Whereupon one Thomas Gilford, a marchaunt of Poole standing by, sayd: ah mercifull Lord, sayd he, is not this a maruellous matter for a poore man thus to be charged and put to the paynes of fire for t. tau?

When Maundrell and Spicer were examined before the Chauncellour, the Chauncellour called them, saying. Come on, come on, sayth he, thou Spicer art to blame, for thou haste taught Maundrell these heresies. Thou arte by thy occupation a Brickeleyer: Yea that I am. And can sing in the Quyre: Yea, that I can sayth he. And can play on the Orgaynes. True sayth hee. Well then sayde the Chauncellour, and thou hast marred this poore man and hast taught him all these heresies. No Mayster Chauncellour (quoth he) I haue not taught him, but I haue read to him. He is able thankes be to God, to teache both you and me.

¶A note of Elizabeth Pepper.

[Page]

Referre this to the page. 1916.ELizabeth Pepper before mentioned, pag. 1916. when she was burned at Stratford, was xj. weekes gone wt child, as she then testified to one Bosomes wife, who then vnloosed her neckerchiefe, saying moreouer whē she was asked, why she did not tell them, aunswered, why (quoth she) they know it well enough. Oh suche is the bloudy hartes of this cruell generation, that no occasion can stay them from their mischieuous murdering of the saintes of the Lord, that truly professe Christ crucified onely, and alone, for the satisfaction of their sinnes.

¶A note of one confessing Gods truth at the Gallowes.

A Notorious fellone, one Dick Adams, beyng vpon the gallowes making his confession, and ready to be caste downe from the ladder, was desired at that instant by one maistres Harries the Grammer schoolemaisters wyfe, to remember the blessed sacrament before he died, to whome the said Adams sayde: marrie maistresse neuer in better tyme, who went vp to the toppe of the ladder, and sayde it was the most abhominable idoll that euer was, and willed all men to take it so: for we haue bene greatly deceyued thereby. Whereupon the Shiriffe caused him to holde his peace, and to take his death patiently. He went down to his place and was cast from the ladder, speaking to his last worde, that it was an abhominable Idoll, his bodye therfore was buryed out of the Church yarde by the high way, who although he was a chiefe in his life, yet he earnestly repented thereof, that I doubt not but he dyed the childe of God, and not vnworthy to be put in the register of the Lordes accepted Confessors.

¶A note of Gertrude Crokehay.

IN the late dayes of queene Mary, among other straūge dealinge of the Papistes with the faythfull,Referre this to the page 1955. and to the yeare of the Lord 1556. this is not with the rest to be forgotten that a godly Matrone named Gertrude Crokhay, the wife of Mayster Robert Crokehay dwellinge then at S. Katherins by the Tower of London, absteyned her selfe from the Popish church. And she being in her husbands house it happened in an. 1556. that the foolish popishe Saynt Nicholas went aboute the Parish, which she vnderstanding shut her doores agaynst him, and would not suffer him to come within her house. Then Doctor Mallet hearing therof (and being thē maister of the sayd Saint Katherins) the next day came to her with xx. at his tayle, thinking belike to fray her, and asked why she would not the night before let in Saynt Nicholas, and receiue his blessing. &c. To whom she aunswered thus. Syr, I know no Saynt Nicholas, sayd she, that came hither, Yes quoth Mallet, here was one that represēted S. Nicolas. In deed sir, sayd she, here was one that is my neighbours childe, but not S. Nicholas. For S. Nicholas is in heauen, I was afrayd of them that came with him to haue had my purse cutte by them. For I haue heard of men robbed by Saint Nicholas Clerkes. &c. So Mallet perceiuing nothing to be gotten at her handes, went his way as he came, and she for that time so escaped.

Then in an. 1557. a litle before Whitsontide, it happened that the sayd Gertrude aunswered for a childe that was baptised of one Thomas Saunders, whiche childe was christened secretly in a house after the order of the seruice booke in king Edwardes time, and that being shortly knowne to her enemies, she was sought for, which vnderstanding nothing therof, wēt beyond the sea into Gelderland for to see certayne lands that should haue come to her childrē in the right of her first husband, who was a straū ger borne. And being there about a quarter of a yeare, at the length comming homeward by Antwarpe, chaunced to meet with one Iohn Iohnson, a dutch man, alias Iohn Dewille of Antwarpe, shipper, who seing her there, went of malice to the Margraue, and accused her to be an Anabaptist, whereby she was taken and caried to prison. The cause why this noughtye man did thus, was for that hee claymed of Mayster Crokhay her husband a piece of money which was not his due, for a shippe, that the sayd master Crokhay bought of him: and for that he could not get it, wrought this displeasure. Well, she being in prison, lay there a fortnight: in whiche time she sawe some, that were Prisoners there, who priuily were drowned in Renishe wine fattes, and after secretly put in sackes and cast into the Riuer. Now she, good woman, thinking to be so serued, tooke thereby such feare that it brought the beginning of her sickenes, of the which at length she dyed.

Then at the last she was called before the Margraue and charged with Anabaptistrye, which shee there vtterly denyed, & detested the error, declaring before him in dutch her fayth boldly, without any feare. So the Margraue hearing the same, in the ende being well pleased with her profession, at the sute of some of her frendes deliuered her out of prison, but tooke away her booke, and so she came ouer into England agayne. And being at home in her husbandes house, he thinking to finde meanes to gette her to go abroad, made one Uicars a yeoman of the Tower hys frend, who was great with Boner, to worke that liberty for her. Now this Uicars making meanes to Boner for the same, Boner put the matter ouer to Darbishyre hys Chauncellour, who enioyned her to geue certeyne money to poore folkes, and to goe on the Wednesday and sonday after to Church to Euensong, which she so did, and afterward had such trouble in her conscience thereby, that shee thought verely God had cast her off, and that she shoulde be damned and neuer saued, so not long after this it happened mayster Rough of whom mention is made Page 2034. came to her house,Read before pag. 2034. vnto whō she made mone of her vnquietnes for going to Church, and desired his counsell what she might doe, that should best please God and ease her troubled soule &c. Unto whō M. Rough replied many comfortable sentences of scripture to comfort her, and in the end gaue her counsell to goe to the christian congregation, which secretly the persecuted had, and confesse her fault vnto them, and so to be receiued into theyr felowship agayne: which hearing that, was glad and entended so to do, and so would haue done if sore sicknes had not immediatly preuented the same. But when doctor Mallet heard by one Robert Hemminges, Woodmonger, that she laye very sicke in deed, which Hemminges was her great enemy, he came to her twise to perswade her to recant and to receiue (as the Papistes terme it) the rites of the Church. Unto whom she aunswered she could not, nor would, for that she was subiect to vomet and therfore he would not, (she was sure she sayd) haue her, to cast vp theyr God agayne, as she should do if she did receiue it. And so immediatly vometed in deed, wherfore he seing that, went frō her into the hall to her daughter named Clare sacke, and tolde her, if her mother would not receiue, she should not be buryed in christian burial, as he termed it. Then Clare went and tolde her sicke mother what he sayde vnto her. Which hearing the same, spake these wordes following. Oh (sayd she) how happy am I, that I shall not rise wyth them, but agaynst them. Well (quoth she) the earth is the Lordes and all that therein is, and therfore I commit the matter to him. &c.

Shortly hereupon, that is the 27. day of March 1558. the sayd Doctor Mallet came agayne to her with one D. West Queene Maryes Chapleyne. And comming in, hee saluted her, and tolde her that he had brought her a good learned man to perswade her, who was one of ye queenes Chapleines. &c. and therefore he desired her to heare and beleue him, in that he should say. &c. Then D. West exhorted her to receiue theyr Sacrament, and to be aneled, for he sayd, she was strong enough for it. &c. Unto whom she aunswered, that shee was able and strong enough to receiue it in deede, but she woulde not, for that it was abhominable. &c. Then sayd West, ye be in an ill minde: doe ye thinke to dye a christian woman? yea sayd she that I do. I pray you sayd West, how came you first into that opinion. Mary (sayd she) there he is that first taught it me (meaning D. Mallet) at the mariage of my brother & his sister, where I heard him earnestly preach this doctrine, whiche I now do holde. And if God shall lay our sinnes to our charge, if we repent not, muche more damnable is his offence, being once a publicke Preacher of the same, & nowe to turne from it. Then Mallet tolde her he was then deceiued, by little newfangled two peny bookes, as you bee now (sayd he) but now I am otherwise perswaded, as I would haue you, and to receiue the Sacrament, whiche if you would, you should, I warrant you be saued, my soule for yours. At those wordes she earnestly desired them to be content, for sayth she, ye be come to rob and to draw me from my Christ, which I tell you truth you shall not doe, for I will neuer consent to you while I liue. When West heard her saye so, he drewe his stoole nigher to heare her speake, and being dronken, he fell downe, whereby Mallet was fayne to helpe him vp agayne, and so immediatly after they departed thence. And the xiij. day of Aprill next after that, she dyed constantly in the Lord, and yelded her soule and life into his holy handes, with these wordes. Oh Lord into thy handes receiue my soule, and so immediatly gaue vp her life vnto the Lord, to whome be prayse for euer. Amen.

While she was beyond sea, as is sayd before, Mayster Crokhay her husband, by the procurement of D. Mallet, [Page] was cited to come before Mayster Hussey the Commissary, who had it not bene for that he made meanes vnto the sayd Hussey before) woulde haue sent him to prison, and bound him in recognisaunce to seeke her out. But he more easily escaped theyr handes by frendship, as before I haue sayd.

Now when D. Mallet heard of her death, M. Crokhay, and one Robert Hemminges, Bailiefe of S. Katherins, being before him for ye burying of her, he sayd plainely, she should be buried nigh to some high way, & a marke set vp, in token that an hereticke was buryed there. Then the sayd Hemminges tolde him, the hogges would scrape her vp, which were not decent nor best, and M. Crokhay intreated she might be buryed in his Garden, whiche at length he graunted, and willed the sayde Hemminges to set it done, and that he should be sure he buryed her there in deede.

After, when the corpes was brought to the sayd Garden, the sayd Robert Hemminges the Bailife would needes see it opened, which when the couer was taken of, the wife of the sayd Hemmings put her hand wtin the sheete, & felt the hayre of the sayde dead corpes, saying: now will I iustify that she is here, and so she did, telling Mallet that those her handes did feele her: this is the effecte of thys Story.

Now since the comming in of Queene Elizabeth the sayd D. Mallet came to the sayd M. Crokhay and asked him forgeuenes, alleadging this verse of the Poet.

¶Amantium irae amoris redintegratio est.

The Lord geue him repentaunce, and grace to seeke perfect frendwip with him, if it be his blessed will. Amen.

¶A note of William Woode.

ACcording as I haue sent vnto you the true recorde of my examination before the Doctors aboue mētioned, so I thougt it not inconuenient to send you likewise certayne uotes of my other two deliueraunces in Queene Maryes time, and this I doe not as God knoweth to get any prayse to my selfe or to reproche any other, but that God may be glorified in his workes, and that our brethrē may knowe that though there be, many times, but little help in earth,Two notable deliuerances of William Woodman. yet that there is more in heauen: About a month after my examination, there was one Apleby and hys wife, that were persecuted from Maydstone in Kent came to my house in Strowde & desired me that he might haue a place in my house for him and his wife for a tyme, because persecution was so hote, that hee coulde no longer stay there, and I at his instaunce let him haue a place with me, but within a fortnight after the Papists espyed him and complayned of him to the Bishop of Rochester, and the bishop sent his chiefe man called Raphe Crowch, and he caryed him to Rochester before the Byshop & the sayd Apleby stood in the defence of the trueth boldly, and the Bishoppe sent both hym and his wife to the Iayle of Maidstone, and there they were burned for the Testimony of the Gospell of God. And the Friday fortnight after I was in the market at Rochester talking with an other man, and the sayde Raphe Crowch was sent for me and he comming within a stones cast of me where I was talking with my neighbour George Smally, and one William Stanley a papist dwelling also in Strowde, met with the sayd Crowch, and they two talked together a whyle, and I doubted that they talked of me because many times in theyr talke they looked on me, and then the said Raphe Crowch went ouer the streete to an other officer or constable whiche knewe not me, and sent the sayde Constable for me, and comming for me, knowing my neyghbour, George Smally tooke him in the steade of me, and caryed him to the Byshop, and when he came before hym the Byshop sayd to the officers this is not he knaue, thys is not he knaue, and the bishop checked the Mayor & hys officers and sayd that they mocked him, because he caryed the other man for me, suche was the mighty prouidence of God to defend me, and the Mayor the same night sent 40. Billes and menne with other weapons to beset my house to take me, but the Lord kept me from them and deliuered me out of theyr handes, to hym be glory therefore, Amen.

The third time that the Lorde deliuered me was on Easter day next after, I had bene at London all the Lent and on Easter euen at night I came home to Strowde to to my wife, and a childe of three yeares olde tolde one of the neighbours that her father was come home. And on Easter day after theyr popishe euensong was done, came Maister Read Thomas Crowch brother to the abouesaid Raphe Crowch, William Stanley, Thomas Bettes, Lionell Newman and Roger Braunche, with a 60. people or there aboutes and searched my house very straightly for me, but as Gods prouidence was, there was mault a drying vppon the Kell, and they searched so narrowly for me that I was glad to heaue vp a corner of ye hayre wheron the mault lay, and went into the Kell hole, and there stood till they were gone, and so I escaped from them, but within an houre after there came a woman to my wyfe to borrow a brush, and spyed me thorough the key hole of a dore, and she carying tidinges abroad. Immediately came a great company of men and beset my house rounde about, and I said to my wife, you see that these foure men seeke for my life, that is, Maister Read, Thomas Crowch William Stanley, and Thomas Bettes, for I doe thinke that none of the rest will lay handes on me, and therefore I pray thee wife follow these 4. men, and talke lowde to them yt I may heare & so escape, & if they search on ye backe side I may auoyd on ye street side, & be of good comfort for our liues are in Gods hand, and though there be little helpe here on earth, yet there is help enough from heauen; and when these men were searching on the backside, I went into the streete, among as I gesse an 100. people, and none of them layd handes on me, neyther sayde they anye thing to me, so I went out of the towne, & lay there at an honest mans house at the parish of Cobham that night.

And at that same time also two of my neighbours, honest men and of good wealth, the one called Iohn Pemmet a fisherman, the other named Iohn Bayly a glouer, because they came not to theyr popish Church to buy none of their Idolatrous wares, were complayned of to the Iustices, who did binde them to aunswere for theyr fayth before the Iudges at the ascises whiche were holden at midsommer after as I remember at Rochester in ye pallace yard, and there was at that tyme a sayle cloth of a ship tyed to the top of the Byshops Pallace wall to keep away the sonne from the Iudges because it was hote, and the winde blew and shooke the sayle, so that when these two men were called to be examined, and when they shoulde haue aunswered, there fell from the top of the wall, 3. or 4. great stones vpon the Iudges neckes, so that some of thē whiche sate on the Benche were sore hurt and maymed so that they arose sodenly all amased and departed, and the two men were deliuered.

From Tuddenham in Suff. the 25. day of Iuly. 1583.

Per me Gulielmum Wood, Vicarium de Tuddenham.

The history of Iohn Alcocke.

THis Iohn Alcocke or Aucock, of whome mention is made before pag. 1561. was a very faythfull and honest man, by his occupation a woad setter, singularly wel learned in ye holy scriptures, and in all his conuersation a iust and righteous man, that feared God, and studyed to do in deed that thing that he had learned in the scriptures. Nowe after that sir Richard Yeaman was driuen away, and the people on sondayes and other dayes came to the Church, and had no man to teach them any thinge (for as yet person Newall was not come to Hadley to dwel, nor had gotten any Curate. Besides that, the lawes made by king Eward were in force, and the latin mumblinges not yet receaued euery where.) Iohn Alcocke therefore tooke the english booke vsed by king Edward, exhorting the people to pray with him, and so red certain prayers in english before them: and moreouer hee gaue them godly lessons and exhortations out of the chapters that he red vnto them. For this, the Bishoppe of Winchester Steuen Gardiner sent for him, cast him into Newgate at London where after many examinations and troubles, for that he woulde not submitte himselfe to aske forgeuenesse of the Pope, and to be reconciled to the romish religion, he was cast into the lower doungeon, where with euill keeping, and sicknesse of the house he dyed in prison. Thus dyed he a martyr of Christes veritie, whiche hee hartely loued and constantly confessed, and receaued the garland of a well foughten battell at the hand of the Lorde. His body was cast out and buryed in a dounghill, for the Papists would in all thinges be like themselues: therfore would they not so much as suffer the dead bodyes to haue honest and conuenient sepulture.

He wrote two Epistles to Hadley, whiche followe here.

*The first Epistle of Iohn Alcocke.

GRace be with you, and peace from the father and our Lord Iesus Christ, which gaue himself for our sinnes, that he might deliuer vs from this present euill world,Gal. 1. according [Page] to the will of God our father, to whome be praise for euer and euer, Amen.

Oh my brethren of Hadley, why are ye so soone turned from them which called you in the grace of Christ vnto an other doctrine, whiche is nothing els but that there be some which trouble you, and entēd to peruert the gospell of the Lord and sauiour Iesus Christ. Neuerthelesse though these shoulde come vnto you that haue bene your true preachers, and preache an other way of saluatiō, then by Iesus Christes death and passion, hold them accursed. Yea if it were an Aungell came from heauen, and woulde tell you that the sacrifice of Christes body vpon the crosse,Heb. 9.10. Christes [...]. oute for all euer, for all the sinnes of all those which shalbe saued, were not sufficient: accursed be he. If he were an aungell, or what soeuer he were, that would say that our seruice in English were not right Gods seruice, but will better allow that moste wicked mumming that you nowe haue.Church seruice. Those what soeuer they be, except they doe repent & allow the Gospell of Iesus Christ, they shall neuer come into that kingdome, that Christ hath prepared for those yt be his. Wherefore my dearly beloued brethren of Hadley, remember you well what you haue bene taught heretofore of the Lorde Gods true and simple Prophetes,True Prophetes. that onely did wish your health and consolation.

Do not my good brethren, I pray you, forget the comfortable worde of our Lorde and sauiour Iesus Christe. Come vnto me all you that are troubled and loden,Math. 11. with the daungers that yeare in these stormy dayes, and heare my wordes and beleue them, and you shal see the vnspeakable comfort that you shal receue. The Lord is my shepheard,Psal. 23. sayth the Prophet Dauid, so yt I cā want nothyng. He feedeth his sheepe in greene pastures, and leadeth thē vnto cleare and holsome waters of comfort. I am that good Shepheard sayth our Sauiour Iesus Christe: for I geue my lyfe for my sheepe,Iohn. 10. and I knowe my sheepe, and my sheepe know me: but my sheepe will not know an hyerling: for hee careth not but onely for his God the belly, and so seeketh the destruction of theyr soules. Therefore beware of hirelinges, you that count your selues the sheep of Iesus Christ.Hyrelinges. Be sure that ye know his voyce and obey it, and be not deceiued through straunge voyces, but goe from them, and earnestly abide by your professiō that you haue made in your baptisme, and shrinke not from it. For if you do, you shall declare your selues to be a vayne people, and without vnderstanding. And for this cause doth God plague his people, and suffereth them to be deceiued with false Prophets & wicked men,A vayne people. Esay. 1. I pray you note what that Prophet Esay sayth to the people of those dayes, because they were slipping from the Lord theyr God, which had done so maruellous workes for them, as you well do know in the historyes of the Bible. Heare O heauen (sayeth he) and harken thou earth, for the Lord hath spoken, I haue nourished and brought vppe children, but they haue done wickedly agaynst me. The Oxe hath knowne hys owner, and the Asse his maysters Cribbe: but Israel hath receiued no knowledge. My people hath no vnderstanding. Alas for this sinnefull nation, a people of great iniquity, a froward generation, vnnaturall children. They haue forsaken the Lorde, they haue prouoked his wrath & are gone backeward.Ierem. 2. Harken also what the Prophet Hieremy sayth. Be astonyed ye heauens, be afrayde and ashamed at suche a thing, sayeth the Lorde, for my people hath done two euilles. They haue forsaken me, the well of the waters of life, and digged them brokē pittes that can hold no water. Is Israel a bond seruaunt or one of the householde of the Lord? Why then is he so spoiled? Why then do they roare and cry vpō him as a Lyon? Understand those thinges now in these dayes that the Prophet spake of thē, O my brethren of Hadley. Why commeth this plague vpon vs, that we haue now in these dayes and other times? Harken what the Prophets say: commeth not this vpon thee because thou hast forsaken the Lord thy God?An euill & hurtfull thing. Thyne owne wickednesse shall reproue thee, and thy turning away shall condemne thee, that thou mayst know and vnderstand, how euill and hurtful a thing it is, that thou hast forsaken the Lord thy God, and not feared him, sayth the Lord God of hostes, the holy one of Israell, that is to say: he that maketh Israell holy.Israell. And vnderstande by Israell, the children of God, and those things that were spoken to the carnall Israel, are spoken vnto vs, that are or should be the spirituall Israell. Grace be with you all. Amen.

Yours, Iohn Alcock Prisoner for Gods word, in Newgate at London.

*The second Epistle of Iohn Alcock.

MY Brethren of Hadley, note well what S. Paul said in the x. chap. to the Corinth. Brethren I would you should not be ignoraunt of this,A letter. that our fathers were all vnder the cloud, and all passed through the Sea,1. Cor. 10. and were baptised vnder Moyses, in the cloud and in the sea, & dyd all eate one spirituall meate, and dronke of one spirituall drinke, They dronke of that spiritual rocke that foloweth them, which rocke was Christ: neuerthelesse in manye of them had God no delight, for they were ouer smittē in the wildernesse. These are examples vnto vs, tha [...] we should not lust after euill thinges as they lusted, that is to say: we should stand forth to defend the verity of God, which we do right well, alas, were it not for losse of goodes, we do so much lust after them, that we will rather say, there is no God,Lusters after euill thinges. then we will professe his word to be truth to the losing of our goodes. And our Sauiour Christ sayth, he that is not content to forsake Father and Mother, Wife, and children, house and lande, corne and cattell, yea, and hys owne life for my truthes sake, is not meete for me.Marke. 10. And if we bee not for our Lorde God, then we muste needes be meete for the Deuill, and we must needes be seruauntes to one of them. If we bee not ashamed of the Gospell of our Lord and Sauiour Iesus Christ, but earnestly confesse it, to the vttermost of our power, thē are we sure to be confessed of our Lord and Sauior Iesus Christ, and that before ye Angels in heauen to be his seruants.Confession of the Gospell. Luke. 12. But if we will so lust to keepe our goodes, and rather deny hym then to loose our goodes, then doth it folow whose seruantes we are. Therefore my deare brethren of Hadley, beware that you doe not consent to any thing agaynst your conscience. For if you do, beware of Gods great wrath. I exhort you therfore (my beloued brethren in the Lord, and Sauior Iesus Christ) to stand fast in your profession, and become not manifest runne awayes from the truth of our Lord God, but stick earnestly to it, and doubt not but our Lord God wil be vnto you a strong defence and refuge in the needfull time. Bow downe thine eare O Lorde (sayth Dauid) and heare me, for I am poore and in misery. Bee mercifull vnto me O Lord, for I will call dayly vpō thee:Inuocation and prayer. Psalme. 86. comfort the soule of thy seruaunt, for vnto thee O Lord do I lift vp my soule. For thou Lord art good and gracious, and of great mercy, vnto all thē that call vpon thee. Geue eare Lorde vnto my prayer, and ponder the voyce of my humble petition. All nations whom thou hast made, shall come and worship thee, O Lord, & shall glorify thy name. For thou art great, and doest wonderfull things: thou art God alone, Teach me thy wayes Oh Lord, and I will walke in thy truth: O knit my hart vnto thee, that I may feare thy name. I will thanke thee O my God with all my hart, and will prayse thy name for euer. O you Christen people of Hadley, comfort your selues one another, in these notable psalmes of dauid, & the whole bible.Psalmes of Dauid are comfortable. The Bible is a iewell. Embrace ye notable iewell of our Lord God the bible, & endeuor your selues to walke the way that it doth teach you.

My good brethren: we as helpers, sayth S. Paule doe exhort you that ye receiue not the grace of God in vayne. For behold, now is the accepted time, now is the daye of saluation. Let vs beware that we take sure hold while we haue time, for time will away. While wee haue the lighte walke in it, least when ye would desire it,2. Cor. 6. ye can not haue it. Understand the light to be the knowledge of Christe, & to obey, that is to haue the light. For that cause came our Sauiour Iesus Christe, to make himselfe knowne vnto those that did receiue him.Iohn. 12. He gaue power to be ye sonnes of God, and so to bee made inheritours of his kingdome, which shal neuer haue end: who would not be glad to become the kinges sonne,Iohn. 1. that he therby might be partaker of the kingdome that neuer shall haue end? O vayne man what art thou that will refuse euerlasting life for a day or two, or an hower? thou canst not tell howe short.Vanitie of this lyfe. Open thine eies, & see thine owne cōfort & refuge to christ. O flie & refuse this worldly wisedōe:Worldly wisedome. for worldly wisedom doth shut out the wisedome of God. For the word of the crosse is foolishnesse vnto them that perish: but vnto vs whiche are saued, it is the power of God. For it is written:1. Cor. 1. I will destroy the wisedome of the wise, and will cast away the vnderstanding of the prudent. Where are the wise? where are the Scribes? where are the disputers of this worlde? hath not god made the wisedom of this world foolishnes? For in so muche, as the worlde by the wisedome thereof, knew not God in his wisedome: it pleased God through foolishnesse of preaching to saue them that beleue. For the Iewes require tokens, and the Greekes aske after wysedome: but we preach Christ crucified, sayth S. Paule, to the Iewes an occasion of falling: and vnto the Greekes (a people that are wise in theyr owne conceites) to them is the preaching of Christ crucified foolishnesse. But vnto them that are called both Iewes and Greekes, we preach Christ the power of God and the wisedome of God. For the foolishnes of God is wiser then men, and the weaknes of God is stronger then men. Brethren looke vpon your [Page] calling, how that not many wise men after the fleshe, not many mighty, not many of high degree, are called. But that which is foolish before the world, hath God chosen, that he might confound the wise: and that which is despised before the worlde hath he chosen, and that whiche is nothing, that he might destroy that which is ought, that no flesh should reioyce. Of the same are ye also in Christe Iesu, whiche is made of God vnto vs wisedome & righteousnes, and sanctifying and redemption, according as it is written: he that reioyseth should reioyce in the Lorde, that your fayth should not stand in the wisedome of men, but in the power of God. We speake of this wisedome among them that are perfecte, not the wisedome of thys world, nor the rulers of this world, which go to nought, but we speake of the wisedome of God, which the carnall man doth not vnderstand. The naturall man perceiueth nothing of the spirite of God. It is foolishnes with hym. But God hath opened it to vs, by his spirite. For the spirite searcheth out all thinges. Wherefore my deare Brethren, trye your selues well, whether ye haue the spirite of Christ or no.Spirite of Christ. If you haue the spirite of Christ, then are ye dead concerning sinne: but ye are aliue vnto god, through Iesus Christ. If this spirite dwell in you, then will ye increase and go forward in your profession, & not feare what flesh may do vnto the carkasse. Therefore, stand fast in the liberty wherewith Christ hath made you free,Galat. 5. and bee not wrapped vp agayne in the yoake of bondage, that is to say: to go from God by wicked life, or serue God an other way then he hath commaunded in his holy word. I truste you go forward my deare Brethren and Sisterne in your promise that you made to your Lorde God in your baptisme: I pray God open vnto you the knowledge of hym selfe, and lighten the eyes of your vnderstanding, that ye may know what is the hope of your calling, and what the riches of his glorious inheritaunce is vpon the Sayntes. For ye are the chosen generation,1. Pet. 2. the kingly Priesthoode, that holy nation, that peculiar people, that should shewe the vertues of him which hath called you out of darcknes into his maruellous light, that is to say, to feare God and to worke righteousnesse, and so to receiue the end of your fayth, the saluation of your soules. This is a true saying: if we be dead with Christ, we shall liue with him also. If we be patient, [...]. Tim. 2. we shall also reigne with him. If we denye him, he also shall denye vs. If we beleue not, yet he abydeth faythfull, he can not deny himselfe. The very God of peace sanctify you throughout, and I pray God that your whole spirit,1. Thess. 5. soule, and bodyes be kept blameles vnto the cōming of our Lord Iesus. Faythfull is he that hath called you, which will also do it. Brethren, pray for vs, and great all the brethren among you.

By me your brother in the Lord and Sauiour Christ, Iohn Alcocke Prisoner in the Lorde, at Newgate.

❧Geue glory to God.

GOd be mercifull to thee O England, & send thee great number of such faythfull Fathers and godly Pastors, as Doctor Taylour was, to guide thee, feede thee, and cō fort thee, after thy great miseries and troubles, that thou hast suffered vnder the tyrannous captiuitye and rage of the Romaine Antichrist, and such rauening Wolues, as haue without all mercy murdered thy godly and learned preachers, and geue all men grace to consider, that suche horrible plagues and mutations, haue iustly fallen vpon this Realme for sinne, and with vnfayned hartes to turne to GOD, who as he hath scourged vs with lesse plagues then we deserued: so calleth vs agayne by his vndeserued and vnspeakeable mercy vnto repentaunce and amendement of our liuing. It is doubtles now high time to turn vnfaynedly to God, and to correct our sinnefull liuinges, and to remember what S. Iohn Baptist sayd.Math. 3. The Axe is now set to the root of the tree, and euery tree that bringeth not forth good fruit shall be hewne downe and caste into the fire. For this may all men assure themselues of, both rich and poore, high and low, olde and yong, that the almighty, zelous, and righteous God, will not suffer the sinnefull and wicked life of the vngodly, vnrepētant, that contemne his mercy nowe profered vnto them, to be vnpunished, but as he hath from the beginning of the world shewed himselfe a righteous Iudge, and punisher of wickednes, euen so will he do stil now. God expulsed our first parentes, Adam and Heua from Paradise, and layd vpon them and vpon vs all these miseries,Gen. 3. sickenesses, calamities and death, that we dayly feele, and miserably are oppressed withal. God in Noahs dayes drowned the whole world,Gen. 8.9. onely eight persons were preserued. God burnt vp Sodom and Gomor, with fyre and brimstone frō heauen, and destroyed those Cityes and all the Countrey about.Gen. 1 [...]. Luke. 19. God gaue ouer Hierusalem called the holy Citty of God, and deliuered his owne people the Iewes into perpetuall captiuitye. If we seeke the cause of these punishmentes, was it not sinnefull liuing & vnrepentant harts? What should I recite the calamities of other lands, seyng Gods iudgementes hath not bene vnexecuted vpon this Realme of England for sinnefull liuing?Reade Beda and our Englishe Chronicles. The olde Brytaynes were with Cadwallader theyr king, constrayned to flye, and leaue this land, because of pestilence & famyne, what miseries & destructions brought the Danes in with them? and what troubles susteyned the inhabitauntes of this Realme afore the same were agayne driuē out? What bloudshed was here in king William Conquerors daies? were not the noble men slayne, and gentlemen brought into bondage? were not their matrons defiled, and theyr daughters geuen to be kitchen drudges vnder the Normandes proud Ladyes? were not theyr landes, houses & possessions diuided by lote vnto straungers? Their golde and siluer wherein they trusted, was the bayte that theyr enemyes hunted after, what a plague was the ciuill war betwene the kinges and Barons? what horrible bloudshed was in this Realme, till at the last Gods mercifull prouidence ended those miseries by the happy ioyning of the 2. regall houses together in the mariage of king Henry 7. What miseries haue chaunced in our time, we haue not onely sene and heard, but we haue felt them, and God be praised, had our partes of them. Doubtles this all hath chaunced for the sinnes of the people,Sinne is the cause of plagues. Ierem. 6. as the Prophet Ieremy playnely teacheth, saying: who is a wise man that vnderstandeth this? And to whome shall the word of the Lords mouth come, that he may preach it forth? why hath the land perished, and is burnt like a wildernesse, so that no man may passe through it? And the Lord sayth: because they haue forsaken my law, which I haue geuen them, & they haue not hearde my voyce, and haue not walked in them, and haue gone after the vanity of theyr owne harts. And after Baalim the Images of Baall, which they haue learned of theyr fathers, we see here playnely the contēpt of Gods word, and of the preachers of the same, walking after theyr couetous mindes and leudnesse of theyr hartes, and folowing of their idolatrous inuentions, brought the wrath of God vpon the people,Eccle. 10. as witnessed also Iesus Syrach, saying: because of vnrighteous dealing, wrong, blasphemies, and diuers deceites, a Realme shalbe translated frō one people to an other. And a litle after he sayth: the Lorde hath brought the congregations of the wicked to dishonour, and destroyd them vnto the ende. God hath destroyd the seates of proud Princes, and set vp the meek in their stead. God hath withered the root of the proud nations, and planted the lowly amōg them. God hath ouerthrowne the Landes of the Heathen, and destroyed them vnto the ground. He hath caused them to wither awaye: He hath brought them to nought, and made the memoriall of them to cease from the earth. But what auaileth it to read such threates of God, if we beleue them not? Or, if we beleue them to be Gods threates, and despise thē? Doubtlesse the Lorde is righteous, a ielous God, a Punisher of of sinne, as he sayth himselfe. I punish the sinnes of the fathers vpon theyr childrē, vnto the third and fourth generatiō, of them that hate me.Exod. 20. God geue vs grace to remember this, and with speedye and vnfayned repentaunce to turne vnto God. I say (vnfayned repentaunce) and not (alas) as we haue done in times past like hypocrites to dissemble with God and man, making Gods holy worde nothing els but a cloke to couer our malice, couetousnesse, whoredome, pride, excesse, glotony, wrath, enuy, hatred, murder, with all other wicked liuing most detestable in the sight of God. If men will well consider themselues, they haue long enough dissembled and heaped the wrath of God heauy enough vpon theyr heades. It is now high time to become a new people, to amend in deed,High tyme to turne to God. Ieremie. 3. and to folow the counsell of the holy Ghost, saying vnto vs by the Prophet Hieremy. Why do mortal men murmur agaynst God? let them murmur agaynst theyr own sinnes. Let vs search our owne wayes, and let vs seek and returne vnto the Lorde. Let vs lift vp our hartes and handes vnto the Lord in heauen, for we haue done wickedly and prouoked the Lord to wrath, and therefore wilt thou not be entreated. Doubtles the Lord will not be entreated, except men very earnestly turne vnto him, we haue felt in our selues, and seene before our eyes, that when GOD striketh, no man can be able to abide the heauy stroke of his fist. Hee hath hitherto corrected vs with mercy, as a father: let vs thanke him, returne vnfaynedly, so will he not extend his wrath as a Iudge. His will is, that we should returne & liue, & not perish with the wicked.Ezech. 33. I liue (sayth the Lord) [Page] and will not the death of a sinner, but that he be conuerted and liue. Here the godly othe certifieth vs of forgeuenes, & requireth an vnfayned conuersion vnto God, that ts, that men acknowledge in hart theyr wicked liuing & be sory, that euer they haue with wicked lyuyng offended agaynst that so good and louing a father, and truste to haue forgeuenes through Christes bloud, and fully and firmely set theyr hartes to serue GOD, and to walke the wayes of his commaundementes all the dayes of theyr life. Then shall we be the true Christians, built vpon the corner stone Christ, not wauering or chaunging at euery puffe of winde, not seeking an Epicurish life in all voluptuous and vaine vanitie, not rauening extortioning, or with vsury oppressing the poore and nedy, but stedfast, vnmoueable, liuing in the feare of Gods iudgementes, and trust vpon his mercy, mortifying our brutish and carnall lustes, being mercifull and helpeful to the poore and nedy, wayting for the blessed time when Christ shall call vs, to be ready & accepted before him. Our merciful Lord & good Father graunt vs grace so to doe, for the loue of his deare sonne Iesus Christ, our certayne and most deare Sauior, to whom with the father & the holy ghost, be all honor for euer and euer. Amen.

Psalme. Cxv.

Precious in the sighte of the Lord is the death of his sayntes.

Apocalips. vi.

These are they which are come out of great troubles, and haue washed theyr clothes, and made them white in the bloude of the lambe.

¶Certayne Cautions of the Authour to the Reader, of thinges to be considered in reading this story.

AMongst other escapes and ouersightes in the Edition of this story committed, part of them we leaue to thine owne gentle castigation gentle reader: certaine other specialities there be, whereof wee thought it good and expedient to geue thee warning as hereafter followeth.

First, when mention is made pag. 34. of Peters being at Rome and suffering at Rome, following certayne Authors:Cautions of the Author to the Reader. yet forsomuch as other writers there be, & reasons to proue that he was not at Rome. I desire thee therfore that this my affirmation may not preiudice other mens iudgementes, if anye see or can say further in that matter.

Touching the story of the Turkes, where as I in following our Christian Authours writing of the Turkes, haue noted in the pag. 747. Solymannus to be the 12. Turke, after Ortomannus as they do all record: I haue found since by the computation of the Turkes set forth in the Table of theyr owne discent, the sayde Solymannus to be but ye 6. emperor of the Turks: & this Solimannus his sonne which now reygneth, to be but ye twelfe. Which I thought here to signifie vnto thee, because of theyr own turkish prophecie noted in the pag. 771. lest in construing of that Prophecie being in the same place expounded, thou be deceiued.

Item 1245. where mayster George Blag is named to be one of the priuie chamber: here is to be noted also that although he were not admitted as one of the priuy chamber yet his ordinary resort thither and to the kinges presence there, was such, as although hee were not one of them, yet was he so commonly taken.

Item, pag. 1367. in the story of the Duke of Somerset, where it is sayde that at the returne of the Earle of Warwicke out of Norfolke there was a consultation amongst the Lordes assembling themselues together in the house of M. Yorke. &c. agaynst the Duke of Somerset: here is to be noted that the comming of the Lordes to the said house of M. Yorke was not immediately vpon the Duke of Northumberlandes returne, but first hee went to Warwicke, and from thence after a space came to the house aforesayd.

Item, here is also to be noted touching the sayd Duke of Somerset, that albeit at his death relation is made of a sodeine falling of the people, as was at the taking of christ this is not to be expounded as though I compared in any part the Duke of Somerset with Christ.

And though I do something more attribute to the cō mendation of the sayd Duke of Somerset, which dyed so constantly in his religion, yet I desire thee gentle reader, so to take it, not that I did euer meane to derogate or empeyre the martiall prayse or [...]actes of other men, which also are to be commended in suche thinges where they well deserued.

Item, touching the same Duke of Somerset, where the story sayth, pag. 1367. he was attaynted, read indited.

Item, pag. 1418. where mention is made of one Nicolas Underwood to be the betrayer of the Duke of Suffolke:This Nicholas Vnderwoode dwelleth now at Coton by Nunne Eaton▪ and Laurence in Nunne Eaton. ioyne with the sayd Underwood also Nicolas Laurence, alias Nicolas Ethell keeper of Asteley Parke, who taking vpon him and promising to keepe the Duke, for 2. or three dayes vntill hee might finde some meanes to escape, conueyed him into an hollowe tree, and after moste trayterously bewrayed him.

Item, fol. 1419. in the Storye of Syr Thomas Wyat there is also to be corrected, that where the story sayth that he was taken by Syr Clement Parson, which was not so, nor he no such knight, amend it thus, that he first came to Clarentius being sent vnto him, and afterward yealded him to Syr Mortis Bartly.

Briefly and in generall, besides these castigations aboue noted, if thou finde any other committed in the printing hereof, gently I desire thee gentle reader, to bestowe a little paynes with thine owne hand to amend them.

*Notes omitted of them that were burnt at Bristowe.

THe viij. daye of August 1953. was brought Wil. Sarton weauer of Bristow,Referre this to the pag. 1953. William Sarton Martyr burnt at Bristow. before one Dalbie Chauncellour of Bristow aforesaid, and by him committed to prison and also condemned, for holding that the sacrament was a signe of an holy thing: also he denyed, that the flesh and bloud of Christ is there after their words of consecration: he was burned the xviij. of september. 1556. and as he wēt to the fire, he sang ye Psalmes. The Sheriffe Ioh. Griffith had prepared greene wood to burne him, but one mayster Iohn Pikes pitieng the man, caused diuers to goe wyth him to Ridland, halfe a myle of, who brought good store of helme sheaues, which in deede made good dispatch with little payne, in comparison to that he should haue suffered with the greene woode. In the meane space, whilest they went for the sheues, the sayde Sarton made many good exhortations to the people, and after dyed constantly and patiently with great ioyfulnes.

*A note of Prestes wyfe of Exceter.

IN Cornewall not farre from Launceston,Referre this to the pag. 2051. within the Dioces of Exceter, in Queene Maryes dayes, dwelled a poore man, whose name was Prest, his wife beyng an honest woman, very simple, but of good zeale and vpright life, being taught by God, in hearing of his worde (albeit it was in those dayes very seldome preached anye where) and feeling a sweete taste thereof, framed her lyfe a new after the rule of the same. And banished quite from her,Prestes wyfe of Exceter Martyr. all the popishe dregges of superstition and hipocrisie, & gaue her selfe wholly to prayer, and inuocating the name of God, both for the afflicted Church of Christ in those dayes very dangerously rost and tormoyled: as also for her own inward contentation, and spirituall consolation, whiche she no little felt to her vnspeakeable ioy, and incomparable comfort. And when some, who before had known her sawe that marueilous chaunge in her, and (as the cruell serpent) enueying her felicitie, went vpō the same immediately and accused her to certayn Iustices of the shire, being extreme enemies to the truth and very persecutors of the same, who taking the matter in hande, as very glad of such occasion, sent for her to the place where she was, and began at the second, if not at the first dash, to demaund her beliefe in theyr popish sacrament of the aulter.

The good poore woman, who had learned, not to bee ashamed to confesse her mayster Christ, before menne, and to render accōptes of her fayth, when it was asked, tould freely and franckly her opinion therein, and hid backe nothing, that eyther shee thought might profite them, if they had anye grace to receiue it, or els might sounde to Gods glory and prayse, though it were neuer so muche by them threatned and rebuked. Whereupon shee was forthwyth committed to the Gayle of Launceston, where she remayned a quarter of a yeare, or thereaboutes, and afterwards was dispatched of that vile and filthy prison, and deliuered ouer to the handes of two champions of the Popes, ye one called Doctor Raynoldes, Deane of Exceter, and the other named mayster Blaxton,Doctour Raynoldes Deane of Exceter and Maister Blackston treasurer of the Churche of Exceter popishe persecutours. treasurer of ye same church men surely feruent hote in the furtheraunce of the romysh affayres, and in withstanding the truth of the pure euangelicall gospell. So the time that this good poore woman was vnder theyr handes, shee had many sore conflictes by them. And the sayd Blaxton hauing a Concubine, whiche sondry tymes resorted to him, with other of his gossippes alwayes when they came, this sayde good woman was called forth to his house, and there to make his minion with the rest of his company some mirth, hee woulde examine her, with such mocking maner, in deriding the truth that it would haue vexed any christian soule to haue seene [Page] it. Then when he had long vsed his foolishnes in this sort and had sported himselfe enough in deriding this chrysten martyr: in the end sent her to prison agayn, and there kept her very miserably, sauing sometimes he woulde send for her, when hys foresayd gest came to him, to vse with her his accustomed folly aforesayd. But in fine, the vile wretches (after many combattes, and scoffing, perswasions) when they had played the parte of a cat with a mouse at length they condemned her & deliuered her ouer to the secular power, who within shorte space after most cruelly brought her forth to the place where she should suffer, and there in great contempt of the truth (which she most constantly confessed) they consumed her carcas immediately with fire into ashes: which she very patiētly suffered, and most ioyfully receiued, yelding her soule and lyfe to the Lord, and her body to the tormentors, for the whiche the Lordes name therefore be praysed, Amen.

¶The martirdome of one Snel, burned about Richmond in Queene Maryes tyme, omitted in this history.

AT Bedaile a market towne in Yorkshyre, were two men in the latter dayes of Queene Mary,The Martyrdome of one Snel by Richmond. the one named Iohn Snel, and the other Richard Snel. Who being suspected for Religion, were sent vnto Richmond, where Doctor Dakins had commission from the Bishop of Chester to haue the examination of them.

This Doctor Dakins many times conferred wyth them, sometimes threatning fire and fagot if they woulde not recant, and sometimes flattering them with fayre fables if they would returne into the holy catholick church. But they stood constantly to the sure rocke Iesus Christ, in whome they put theyr whole trust and confidence, whiles at last being so sore imprisoned that theyr toes rotted of, and the one of them could not go without crouches they brought thē to the church by compulsion, where the one of them heard their abhominable Masse, hauing a certaine summe of mony geuen him by the beneuolence of the people, and so departed thence: but the first newes that was heard of hym within three or foure dayes was that he had drowned him self in a riuer running by Richmond called Swaile.

Immediately after D. Dakins geuing sentence that ye other should be burnt,Gods punishment vpon the Doctour that condemned Snel. came home to hys house and neuer ioyed after, but dyed. The Commissary of Richmond named Hillinges, preached at his burning, exhorting him to returne to the Churche, but hys labour was in vayne, the constant martyr standing strongly to the fayth which hee professed.

Then being brought to the stake, whereunto hee was tyed by a girdle of iron, there was geuen vnto him gunpouder and a little straw was layd vnder his feete, and set round about with smale woode and tarre barrels, the fire was put in the straw, which by and by flamyng about his head, he cryed thrise together: Christ helpe me: Insomuch that one Robert Atkinson being present, sayde: hold fast there & we wil all pray for thee. Thus this blessed martyr ended his life.

¶A story of one Laremouth, omitted in the body of the story.

ALbeit I am loth to insert any thing in this book which may seeme incredible or strange to ordinary working for quarelling aduersaryes, whiche doe nothing but spye what they may cauill: yet forsomuch as besides other reporters the person is yet aliue, called Thorne a godly minister, which heard it of the mouth of the party himselfe, I thought therefore first for the incredible strangenes therof neither to place this storye in the bodye of these Actes and Monumentes, and yet in some outcorner of the booke not vtterly to passe it vntouched, for the reader to consider it, and to credite it as he seeth cause. The story is this.

There was one Laremouth, otherwise called Williamson, Chaplayne to Lady Anne of Cleue, a Scotishman, to whome being in prison in Queene Maryes daies, it was sayd, as he thought, thus sounding in hys eares: arise and go thy wayes.The marueilous deliueraunce of one Laremouth. Whereunto when he gaue no great heed at the first, the second time it was sayd to him agayne in the same wordes. Upon this as he fell to his prayers, it was sayd the thyrd time likewise to him, arise and go thy way, which was about halfe an houre after. So he arising vpon the same, immediately a peece of the prison wall fell downe, and as the officers came in at the outwarde gate of the Castle or prison, he leaping ouer the ditche escaped, and in the way meeting a certayne beggar, chaunged hys cote with him, and comming to the Sea shore, where hee found a vessell ready to go ouer, was taken in, and escaped the search, which was straytly layd for hym in all the coū try ouer.

¶A little short letter of William Hunter sent out of prison to his mother a little before hys martirdome, to be referred and placed in his story, pag. 1538.

MOst reuerent & louing mother, after my most humble wyfe I haue me harty commēded vnto you▪ desiring you to pray vnto God most hartely for me,A letter of William Hunter to his mother a little before his burning. that I may haue his blessing and yours, the which I esteeme more worth vnto me, thē any worldly treasure. In this present letter you shall vnderstand the cause of my writing vnto you at this tyme, that I am in good health and prosperitie, as euer I was in this present life. Wherefore I render thankes vnto almightye God for it, who alone is moste woorthye of all prayse, trusting in God you bee in health also. Furthermore I certifie you wherefore my father contínueth here, to the intent to heare some godly and ioyfull tidynges, both for soule and body, whiche I trust it shalbe to your singular comfort and consolation, and to the great reioysing of all other of my frendes. Therefore I desire you, gentle mother to admonish my brother vnto a godly life, with dilligent attendance and to pray for me, considering his bound duety, that God may by your faythfull prayer, ayd and strengthen me in this my prosperous iourney and course, whiche I run trusting to obtayne a crowne of euerlasting life, whiche doth euer endure.

No more vnto you at this time, but God preserue you vnto euerlasting life. So be it.

¶The Oration in effecte of Sir Nicholas Bacon Knight, Lord Keeper of the great Seale of England spoken in the Starre Chamber the 29. of December in the 10. yeare of the reigne of our Souereigne Lady Elizabeth by the grace of God of England, Fraunce, and Ireland Queene, Defender of the fayth &c. And in the yeare of our Lord God .1567. Then being present.

Mathew, Archbishop of Caunterbury.

William, Marques of Northhampton.

Fraunces, Earle of Bedford.

Lord Clinton, Admirall of England.

William Howard, Lord Chamberleyne.

Byshop of London.

Lord Gray of Wilton.

Sir Edward Rogers Knight, Controler.

Sir Ambrose Caue Knight, Chanc. of the duchy.

Sir William Cicill Knight, principall Secretary.

Sir Fraunces Knolles Knight, Vicechamberleyne.

Sir Walter Mildemay Knight, Chauncelor of the Eschequer.

Lord Cattelene chiefe Iustice of the kings bench.

Lord Dyer chiefe Iustice of the common place.

Sir William Cordale Knight, M. of the Rolles.

Iustice Weston.

Iustice Welch.

Iustice Southcotes.

Iustice Carowes.

IT is geuen to the Queenes Maiestye to vnderstand that certayne of her Subiectes by theyr euill dispositions do sow and spread abroad diuers sedicions to the derogation and dishonor, first of almighty God, in the state of Religion stablished by the lawes of this Realme and also to the dishonor of her highnesse in disprouing her lawfull right of supremacy amongest her subiectes. And this that they doe, is not done as in secrecy or by stealth, but openly auouched, & in all companyes disputed on. And thus by theyr bold attemptes seme not to obey or regard the authority of lawes nor the quiet of her subiectes. As for example, by bringing in and spreading abroad diuers leud libels and sedicious bookes from beyonde the seas, and in suche boldnes that they do commend those writers in their sedicious bookes conteining manifest matter agaynste the estate established. Which boldnesse of men so Vniuersally and euery where seene and heard, cannot be thought to be done but by the comfort and ayd or at the least way winckt at by thē whō the Queenes highnes hath placed in authority to repres these insolencyes. And the Queenes highnes can not more iustlye charge any for this disorder, then such who be in commissiōs [Page] chosen to represse these disorders. If it be aunswered me that they cannot see such opē boldnes & factious, disorders: I must say that they haue no eyes to see, & if they heare not of suche contemptuous talke and speeche, I may say that they haue no eares. I would haue those men iudge what will come of these vnbridled speeches in the end, if reformatiōs be not had therof. What cōmeth of factions & seditions we haue bene taught of late yeares what the fruites be, which I beseech God long to defend vs from. If such disorders be hot redressed by law, then must force & violence reforme. Which when they take place may fortune fall assoone on thē that seeme to haue least consideration in this matter. If force and violence preuayle, then ye know that law is put to silence, and cannot be executed, which should onely maynteine good order. If it be replyed agaynst me, that to the suppressing of these open talkes there is no law, which by speciall letter can charge any man offender, I must say, that whatsoeuer the letter of the law be, the meaning of the law was and is cleane contrary to the liberty of these doinges. If it be sayd, that no man can be charged by the law except it can be proued agaynst him, that his speeche and deedes be done maliciously: what ye call malice I can not tel. But if the bringing in of these sedicious bookes make mēs mindes to be at variance one with one another, destruction of mindes maketh sedicions, seditions bring in tumults, tumults worke insurrections and rebellion, Insurrections make depopulations and desolations, and bringeth in vtter ruine & destruction of mens bodies, goodes & landes: And if any sow the roote wherof these men come, & yet can be sayd that he hath no mallice, or that he doth not maliciously labour to destroye both publicke & priuate wealth, I can not tell what act may be thought to be done maliciously. And further if it be sayd to me that the man which should be charged with offēce must be proued to haue done his acte aduisedly: To that I answere: If any bring in those hookes, distribute them to others, commend & defend them, & yet can not be charged to haue done aduisedly, I haue no skill of their aduisednesse. If it be sayde that the law intreateth of such actes as be directly derogatory and of none other, what is direct ouerthwarting the Law, when the contrary thereof is playnely treated, holden and defended, and the truth by argumentes condemned. It maye be sayd agayne that the worlde doth not now like extremitye in lawes penal and calleth them bloudy lawes. As for extreme and bloudy lawes I haue neuer liked of them. But where the execution of such lawes touching halfe a dosen offenders, and the not execution may bring in daunger halfe a hundred. I thinke this law nor the execution therof may iustly be called extreme and bloudy. In such like comparison I may vtter my meaning as to make a difference betwene whipping & hanging. In deed though whipping may be thought extreme, yet if by whipping a man may escape hanging, in this respect, not whipping bringeth in this bloudinesse and extremity and not the execution of the law: And better it were, a man to bee twise whipped then once hanged: The paynes do differre, but wise men will soone consider the diuersity. The truth is to suffer disobedient subiectes to take boldnes agaynst the lawes of God & their prince, to wincke at the obstinate minds of such as be vnbridled in theyr affections: to mainteine a forraigne power of the Byshop of Rome, directly agaynst the Princes prerogatiue stablished by lawes, is not this to hatch dissentiō, to chearish sedition? To extoll the writinges of such, who by all their wittes deuise to supplant the princes lawfull authority: If these doinges be not meanes to the disturbance & vtter ruine of the Realme, I know not what is good gouernance. If these be not the sparkes of Rebellion: What be they. Thus much hauing spoken to your wisedomes, I doubt not of your assenting with me, the rather also because I vtter them vnto you as from the Queenes Maiesty by commaundement, who doth require of vs all a more dilligēce in execution of lawes, then is spyed commonly abroad: Whereby we shall do our duties to almighty God the better, declare our allegiance to our Souereigne, regard the maiesty of the lawes, loue the quiet of our country, and procure the safety of our selues.

God saue the Queene.

And here I trust, we are now come to an end of al our English Martyrs which hetherto haue bene burnt, for the veritie of the gospell, if we adde besides to the same, a godly countryman more of ours, one named Richard Atkins an Hartfordshyre man, who of late about two yeares past in the reigne of this our gracious Queene, an. 1581. most miserably was tormented at Babilon, that is in ye citie of Rome. The cause and maner of whose suffering and martirdome here ensueth, taken out of a certayne late printed story, and testified by such as were present witnes and beholders of the same most tragicall execution. The purport of whiche story in wordes, as is put downe by the said reporter, here vnder followeth.

*A true report of the horrible, and merciles martyrdome of one Richard Atkins, an Englishe man, with extreeme tormentes, and most cruell rage of furious tyrantes persecutors, put to death at Rome.

ABout the month of Iuly, an. 1581. one Richard Atkins borne in Hartfordshire an english man came to Rome and hauing found the englishe Colledge, knocked at the dore. To whome diuers of the studentes there came out, to welcome him, vnderstanding that he was an Englishe man. Among other talk had with him, they willed him to goe to the hospitall, and there to receiue his meat and lodging, according as the order was appoynted, whereunto he aunswered, I come not (my countrimen) to any suche intent, as you iudge, but I come louingly to rebuke the great misorder of your liues, whiche I greeue to heare, and pity to beholde, I come likewise to let youre proude Antichrist vnderstand, that hee doth offend the heauenly maiestie, robbe God of his honour, and poysoneth the whole world with his abhominable blasphemies: making them homage stockes, and stones, and that filthy sacramēt which is nothing els but a foolish Idol. When they heard these wordes one Hugh Griffin, a Welche man, and a student in the Colledge caused him to be put in the Inquisition, where how they examined him, and howe he aunswered them, I know not, but after certayn dayes he was set at libertie agayne. And one day going in the streete, he met a priest carying the sacrament, whiche offending hys conscience, to see the people so crouche and bow downe to it: he caught at it to haue throwne it downe, but missing of his purpose, and being iudged by the people, that hee dyd catch at the holinesse, that (they say) commeth from the sacrament, vppon mere deuotion, hee was let passe, and nothing sayd to him: few dayes after, hee came to S. Peters Churche, where diuers gentlemen, and other were hearing Masse, and the Priest at the eleuation: he vsing no reuerence, stepped among the people to the aultar, & threw downe the Chalice with the wine, striuing likewise to haue pulled the cake out of the priestes handes, for whiche diuers rose vp, and beate hym with theyr fistes, and one drewe his rapier, and woulde haue slayne him: so that in briefe he was caryed to prison where hee was examined, wherfore he had committed such a hainous offence: wherunto he aunswered, that he came purposely for that intent to rebuke the popes wickednes, and theyr Idolatry. Upon this he was condemned to be burned: which sentence, he sayd, hee was right willing to suffer, and the rather because the summe of his offence, pertayned to the glorye of God. During the time he remayned in prison sundry English men, came vnto him, willing him to be sory, for that he hadde done, and to recant from his damnable opinion, but all the meanes they vsed were in vayne, hee confuted theyr dealinges by diuers places of scripture, and willed them to be sory for theyr wickednesse, while God did permit thē tyme, els they were in danger of euerlasting damnation: these wordes made the English men departe, for they could not abide to heare them. Within a while after, he was set vpō an Asse, without any saddle, he being from the middle vpward naked, hauing some englishe priestes with him to talke with him, but he regarded them not, but spake to the people in so good a language as he could, and told them they were in a wrong way, and therfore willed them for Christes sake, to haue regard to ye sauing of theyr soules. All the way as he went, there were foure did nothing els but thrust at his body with burning Torches, whereat he neuer moued, nor shronke one iote, but with a cherefull countenaunce, laboured to perswade the people often bending his body to meet the torches, as they were thrust at him, and woulde take them in hys owne hand, and hold them burning still vppon his body, whereat the people not a little wondered. Thus he continued almost ye space of halfe a mile, till he came before S. Peters, where the place of execution was. When he was come to ye place of execution, there they had made a deuise, not to make the [Page] fire about him, but to burne his legges first, whiche they did: he not dismaying any whit, but suffered all meruaylous cherefully, whiche moued the people to such a quandary as was not in Rome many a day. Then they offered him a crosse and willed him to embrace it in token that hee dyed a christian, but he put it away with hys hand, telling them, that they were euill men to trouble him with suche paltry, when he was preparing himselfe to God, whome he beheld in maiestie, and mercy, ready to receaue him into the eternall rest. They seeing him in this minde, departed saying, let vs goe, and leaue him to the deuill, whome hee serues. Thus ended this faythfull souldiour, and Martyr of Christe, who is no doubt, in glory with hys mayster, whereunto God graunt vs all to come, Amen.

This is faythfully auouched by Iohn Young, who was at that tyme and a good while after in Rome, in seruice with mayster Doctor Morton, who seing the Martirdome of this man, when he came home to hys house in presence of M. Smith his sonne, M. Creede, and the sayd Ioh. Young spake as followeth. Surely this fellow was meruaylous obstinate, hee nothing regarded the good counsayle which was vsed to hym, nor shronke all the way, when the torches wer thrust at hys naked body. Beside in the place of execution hee did not faynt nor cry one iote in the fire, albeit they tormēted him very cruelly, and burned him by degrees as his legges first, to put him to the greater payne, yet all this he did but smile a [...]. Doubtlesse, but that the worde of God cannot be but true, els we might iudge this fellow to be of God: for who could haue suffered so much payne as he did? but truely I beleeue the Deuill was in him.

*The cursed lyfe, and bloudy end of Doctor Story a cruell persecuter of Christ in hys members.

I had thought christian reader here to haue made an end, and to haue concluded the volume of this booke, had not the remembraunce of Doctour Story an Archenemy to Christes gospell, and a bloudy persecutor of Gods people come into my minde. The discourse of whose lyfe, and doinges, I thought good here briefly to lay open to the view of the world as followeth. This Doctor Story beeing an Englishe man by byrth,Stories education, and birthe. and from his infancie not onely missed in papistry, but also euen as it were by nature earnestly affected to the same, and growing somewhat to riper yeares, in the dayes of Queene Mary became a most bloudy tyrant, and cruel persecutor of Christ in his members (as all the stories in this booke almost doe declare) Thus hee raging all the raygne of the foresayde Queene Mary agaynst the infallible truth of Christes Gospel,Story a bloudy persecutour. and the true professors thereof, neuer ceased till hee had consumed to ashes: two or three hundred blessed martyrs who willingly gaue their liues for the testimony of his truthe, and thinking theyr punishment in the fire not cruell enough,Story inuenting new tormentes for the Martyrs. went about to inuent new tormentes for the holy martyrs of Christe, suche was his hatred to the trueth of Christes Gospell: but in the ende the Lorde God looking vpon the affliction, and cruell bloudshedding of his seruauntes, tooke away Queene Mary the great pillar of papistry: After whome succeeded Ladye Elizabeth nowe Queene of Englande, who staying the bloudy sworde of persecution from ragyng any further, caused the same Doctor Story to be apprehended, and committed to ward with many other his complices,Story apprehended. sworne enemies to Christes glorious gospell. The sayd story hauing bene a while deteined in prison, at the last by what meanes I knowe not,Story conueyed himselfe ouer the Seas, where he continued a bloudy persecutour. Story obtayned a commission to search for Enlishe bookes. brake forth of hold, and conueyed himselfe ouer ye seas where he continued a most bloudy persecutor, still raging against Gods saynctes with fire and sworde. In somuche as hee growing to be familiar and right deare to Duke Dalua in Antwerpe, receiued a speciall commission from him to search the Shippes for goodes forfayted and for english bookes, and such like.

And in this fauour and authoritie hee continued there for a spare, by the which meanes he did muche hurte, and brought many a good man and woman to trouble, and extreme perill of life thorough his bloud thyrstye cruelty: but at the last the Lord (when the measure of his iniquitie was full) proceeded in iudgement agaynst him, and cut him off from the face of the earth, according to the prayers of many a good man, whiche came to passe in order as followeth.Story intendeth the ouerthrow of England. It being certainly knowne (for the bruite thereof was gone forth into al landes) that he not onely intended the subuersion, and ouerthrowe of his natiue countrey of England by bringing in forreigne hostilitie, if by anye meanes he might compasse it, but also dayly and hourely murthered gods people, there was this platform layd (by Gods prouidence no doubt) that one M. Parker a marchaunt should sayle vnto Antwerpe,A platforme layde to apprehend Story. and by some meanes to conuey Story into England.

This Parker arriuing at Antwerpe, suborned certain to repayre to Doctor Story and to signifie vnto him, that there was an english ship come, fraught wt marchandize, & that if he would make search thereof himselfe, he should find store of english books, & other things for his purpose. Story hearing this and suspecting nothing, made haste towardes the ship thinking to make the same his praye, and comming a boord searched for english heretical books (as hee called them) and going downe vnder the hatches because he would be sure to haue theyr bloud if hee coulde,Story searched the Englishe shippes for bookes, and is apprehended and brought into England. they clapped downe the hatches, hoysed vp their sayles, hauing (as God would) a good gale, & sayled away into England where they arriuing, presented this bloudy butcher, and trayterous rebell Story, to the no litle reioysing of many and Englishe hart. He being now committed to prison, cōtinued there a good space: during all which time, he was labored and solicited daily by wise, and learned fathers, to recant his deuillishe and erroneous opinions to conforme himselfe to the trueth, and to acknowledge the Queenes Maiesties supremacy. All which he vtterly denyed to the death, saying that he was sworne subiecte to the King of Spayne, and was no subiecte to the Queene of England, nor she his souereigne Queene, and therfore (as he well deserued) he was condemned (as a traytor to God, the Queenes Maiesty, & the Realme) to be drawne,Story a traytor, hanged, drawne, & quartered. hanged, and quartered, which was performed accordingly, he being layde vpon an hurdle, and drawne from the tower along the streetes to Tiborn, where he being hanged till he was halfe dead, was cut downe and stripped, & (which is not to be forgot) when the executioner had cut off his priuy mēbers, he rushing vp vpon a sodeine gaue him a blow vpon the eare, to the great wonder of all that stood by, and thus ended this bloudy Nemrode his wretched life, whose iudgemēt I leaue to the Lord.

*A not [...] of Raphe Lurdane persecuter of George Eagles.

IN the history of George Eagles, alias Trudgeouer the world, pag. 2009. mention is made of his apprehension jn a corne field, where by the benefite of the heighth of the corne, and breadth of the field he had escaped, had not one of his persecuters with more malicious crafte climed a high tree to view ouer the place, & so descried him. This persecutor named Raph Lurdane (as we haue since learned) a lewd felow of life for theft and whoredome, was within few yeares after he had apprehended the foresayd George Eagles for gayne of money, attached of felony for stealing horse, condemned, and hanged in the same place, & Towne of Chelmesford, where George Eagles before suffered Martyrdome.

¶A briefe Note concerning the horrible Massaker in Fraunce. an. 1572.

HEre before the closing vppe of this booke, in no case woulde bee vnremembred the tragicall and furious Massaker in Fraunce,The cruell Massaker in Fraunce. wherein were murdered so many hundrethes, and thousands of Gods good Martyrs. But because the true narration of this lamentable story is set forth in english at large, in a booke by it selfe, and extant in print already, it shall the lesse neede nowe to discourse that matter with any new repetition: only a briefe touch of summary notes for remembraunce maye suffice. And first for breuity sake, to ouerpasse the bloudy bouchery of the Romish Catholickes in Orynge, agaynst the Protestantes,Persecution in the City of Oringe. most fiercely and vnawares breaking into theyr houses, and there without mercy killing man, woman & child: of whom some being spoyled and naked they threw out of theyr loftes into the streetes, some they smothered in theyr houses with smoake, with sword & weapon, sparing none, the karkases of some they threwe to dogges which was an. 1570. in the reign of Charles 9.Anno. 1570. Persecution at Rhoane. Likewyse to passeouer the cruell slaughter at Rhoane, whereas the Protestants being at a Sermon without the City Wals vpon the kings edict, the Catholiques in fury ranne vpon them comming home,40. slaine, comming from a Sermon. Persecution at Diepe. and slew of them aboue 40. at least, many moe they wounded. This example of Roane styrred vp the Papists in Dyepe to practise the like rage also agaynst the Christians there returning from the sermon, whose slaughter had bene the greater, had they not more wisely before bene prouided of weapon, for theyr own defence at need. All which happened about the same yeare aforesayd. an. 1570. but these with such like I briefly ouerslippe, to enter now into the matter aboue promised, [Page] that is briefly to entreat of the horrible and most barbarous massaker wroughte in Paris, suche as I suppose, was neuer heard of before in no ciuill dissention amōgest the very heathen. In few wordes to touch the substaunce of the matter.

After long troubles in Fraunce, the Catholique side foreseing no good to be done agaynst the Protestantes by open force, began to deuise how by crafty meanes to entrap them.The horrible Massaker at Paris. The kinges dissembled pretence. And that by two maner of wayes: The one by pretending a power to be sent into the lower countrey, wherof the Amirall to be the Captayne, not that the king so meant in deed, but onely to vnderstand thereby, what power and force the Amirall hadde vnder him, who they were, and what were theyr names. The second was by a certeine mariage suborned, betwene the Prince of Nauare, and the kinges sister. To this pretensed mariage, it was deuised that all the chiefest Protestantes of Fraunce shoulde be inuited,The names of all the fauourers of the Amirall discreyde. A bloudy mariage betweene the kinges sister and Prince of Nauarre. and meete in Paris. Emong whome first they began with the Queene of Nauare, Mother to the Prince, that should mary the kings sister, attempting by all meanes possible to obteine her consent thereunto. She being then at Rochell, and allured by many fayre wordes to repayre vnto the king, consented at length to come, and was receiued at Paris, where she after much a do, at length being wonne to the kinges minde, and prouiding for the mariage, shortly vpon the same fell sicke, & within fiue daies departed: not without suspitiō, as some sayd, of poyson. But her body being opened, no signe of poyson could there be founde, saue onely that a certayne Poticary made his brag that he had killed the Queene, by certayne venemous odours and smelles by hym confected.

After this notwithstanding the mariage still goyng forward, the Amirall, Prince of Nauare, Condee, wyth diuers other chiefe states of the Protestantes, induced by the kinges letters and many fayre promises, at last were brought to Paris. Where with great solēnity they were receiued, but especially the Amirall. To make the matter short. The day of the mariage came, which was the 18. of August. an. 1572. which mariage being celebrate and solē nised by the Cardinall of Borbone, vpon an high stage set vp of purpose without the Churche walles,Anno. 1572. August. 18. the Prince of Nauare, & Condee, came downe, wayting for the kinges sister being then at Masse. This done, they resorted altogether to the Bishops Palace, to dinner. At euening they were had to a Palace in the middle of Paris to Supper. Not long after this,August. 22. being the 22. of August, the Amirall comming from the Counsell table, by the way was stroken with a Pistolet charged with iij. pellets, in both hys armes. He being thus wounded and yet still remayning in Paris,Amirall wounded with a pistolet shot out of a Window. although the Uidam gaue him counsell to flye away, it so fell out that certayne souldiors were appoynted in diuers places of the Citty to be ready at a watchword at the commaundemēt of the Prince. Upon which watchword geuē, they burst out to the slaughter of ye protestantes, first beginning with the Amirall himselfe, who being wounded with many sore woundes was cast oute of the window into the street, where his head being first stroken of, and imbalmed with spices to bee sent to the Pope,Amirall slaine in his bedde, and throwne out of the Window. the sauadge people raging agaynst him, cut of hys armes and priuy members, and so drawing him 3. dayes through the streetes of Paris, they dragged him to ye place of execution, out of the City, and there hanged him vp by his heeles to the greater shew and scorne of him.

After the Martyrdome of this good man, the armed souldiours with rage and violence ranne vpon all other of the same profession, slaying and killing all the Protestantes they knew or coulde finde within the Citty gates inclosed. This bloudye slaughter continued the space of many dayes, but especially the greatest slaughter was in the three first dayes,10. thousand slayne in 3. dayes. Ex historia Rich. dinothi lib. 5. in which were numbred to be slayne, as the story writeth, aboue x. thousand, men and women, old and young, of all sorts and conditions. The bodies of the dead were caryed in Cartes to be throwne in the Riuer, so that not onely the Riuer was all steined therwith, but also whole streames in certayn places of the City did runne with goare bloud of the slayne bodyes. So greate was the outrage of that Heathenish persecution, that not onely the Protestantes, but also certayne whome they thought indifferent Papists they put to the sword in sted of Protestantes. In the number of them that were slayne of the more learned sort, was Petrus Ramus, also Lambinus an other notorious learned man, Plateanus, Lomenius, Chapesius, Petrus Ramus. Lambinus with other slaine. with others.

And not onely within the walles of Paris this vprore was conteined but extended farther into other cities and quarters of the Realme, especially Lyons, Orliens, Tholous, and Roane. In which cities it is almost incredible, nor scarse euer heard of in any natiō,Commentaria de statu Galliae part. 3. what crueltye was shewed, what numbers of good men were destroyed in so much that with in the space of one moneth xxx. thousand at least of religious Protestantes are numbred to be slayne, as is credib [...]ely reported and storyed in the cōmē taryes of them which testify purposely of the matter.

Furthermore here is to be noted, that when the Pope first heard of this bloudy styrre, he with his Cardinalles made such ioy at Rome, with theyr procession, with their gunshot and singing Te Deum, that in honor of that festiuall acte, a iubile [...] was commaunded by the Pope wyth great indulgence, and much solemnity,The spirite and charity of the Pope to be noted. wherby thou hast here to discerne, and iudge, with what spirite and charity these Catholiques are moued to mainteine their religion withall, which otherwise would fall to the ground with out all hope of recouery. Likewise in Fraunce no lesse reioysing there was vpon the xxviij. day of the sayd Moneth,28. of August. the king commaunding publique processions thorow the whole City to be made, with bonefires, ringing and singing, where the king himselfe, with the Queene his mother, and his whole Court resorting together to the Church, gaue thankes and land to GOD, for that so worthy victory atchieued vpon S. Bartholomews day agaynst the Protestantes,S. Bartlemew bloudy day. whome they thought to be vtterly ouerthrowne and vanquished in all that Realme for euer.

And in very deede to mans thinking might appeare no lesse after such a great destruction of the Protestantes hauing lost so many worthy and noble captaynes as thē were cutte of,The great distresse of the Protestantes in Fraunce. whereupon many for feare reuoking their religion, returned to the pope, diuers fled out of ye realme such as would not turn, keeping themselues secret, durst not be knowne nor seene, so that it was past all hope of man, that the Gospell shoulde euer haue any more place in Fraunce: but suche is the admirable working of the Lord, where mans helpe and hope most▪ fayleth there hee most sheweth his strength and helpeth, as here is to bee seene and noted.Gods helping hand at neede. For where as the litle small remnant of the Gospell side, being now brought to vtter desperation were now ready to geue ouer vnto the king, and many were gone already agaynst cōscience, yelding to time, yet the Lord of his goodnes so wrought, that many were stayed and reclaymed agayne through the occasion first of them in Rochell:The towne of Rochell example to other townes. Who hearing of the cruell massaker in Paris, and slaughter at Tholous, most constantly with valiaunt hartes (the Lord so working) thought to stand to theyr defence agaynst the kinges power, by whose example certayne other Cities,The cityes of the Protestante [...] take courage to defende themselues. hearing therof tooke no litle courage to do the like, as namely Montalbane, the Citty called Nemansium, Sansere in Occitamia, Milialdum, Mirebellum, Fuduzia, with other townes and Citties moe: who being confederate together, exhorted one an other to be circumspect and take good heede of the false dissembling practises not to be trusted of the mercilesse papistes, entending nothing but bloud and destruction.

These thinges thus passing at Rochell, the king hearing thereof,Bironius. geueth in commaundement to Capteyne Strozzius, & Guardius to see to Rochell. After thys he sendeth a noble man one Biromus, requiring of the Rochell men to receiue him for theyr Gouernour vnder the king. Of this great consultation being had, at length the Rochell men began to condescend vpon certayne conditions, which being not easily graunted vnto, and especially they hearing in the mean time what was done to others of theyr felowes, which had submitted themselues, thought it so better to stand to the defence of theyr liues & consciences and to aduenture the worst.Rochelme stand to their deliuery. Whereupon began great siege and battery to be layde agaynste Rochell both by land and sea, which was an, 1572. about the 4. day of December, it woulde require an other volume, to describe all thinges, during the time of this siege, yt passed on either side, betwene the kinges part, and the towne of Rochell, briefly to runne ouer some parts of the matter. In the beginning of the next yeare folowing, which was an. 1573. in the moneth of Ianuary cōmaundement was geuen out by the king to all and sondry nobles and piers of Fraunce, vpon great punishment,Rochell first besieged by Bironius. Anno. 1573. The whole power of Fraunce set agaynst Rochell. to addresse themselues in moste forceable wise to the assaulting of Rochell. Wherupon a great concourse of all the nobility, with the whole power of Fraunce, was there assembled, amongst whom was also the Prince of Aniow, the kinges Brother (who there not long after was proclaymed kyng of Polonie) accompanied with his other Brother Duke Alanson, Nauare, Condie, & other a great nūber of states besides. Thus the whole power of Fraūce being gathered agaynst one poore Towne, had not the mighty hande of the Lord stood on theyr side, it had bene vnpossible for thē to escape. Duryng the time of this siege, which lasted [Page] about 7. monethes,The sieg [...] of Rochel during 7. monethes. 7. Assaultes agaynst Rochell. what skirmishes and conflicts were on both sides, it would requyre a lōg tractatiō. To make short, 7. principal assaults were geuen to the poore town of Rochell, with all the power that Fraunce could make. In all which assaultes euer the Popes catholick side had the worst. Concerning the first assault thus I finde written, that within the space of xxvj. dayes, were charged agaynst the walles and houses of Rochell, to the number of xxx. thousand shot of yron bullets and globes, wherby a great breach was made for the aduersary to inuade the City: but such was the courage of them within, not men onely, but also of women, matrons, and maydens with spits, fire, & such other weapon as came to hande, that the aduersary was driuen backe, with no small slaughter of theyr souldiours: onely of the townesmen were slayne & wounded to the number of lx. persons. Likewise in the secōd assault 2000. great fielde peaces were layde against the towne, whereupon the aduersary attempted the next day to inuade the towne: but through the industry of the souldiors and citizens, and also of women and maydes, the inuaders were forced at length to flye away faster thē they came. No better successe had all the assaults that folowed: Wherby consider (gentle reader) with thy selfe in what great distresse these good men were in, not of Rochell onely, but of other Cityes also, during these 7. Monethes aboue mentioned, had not the mighty hand of the Lord almighty susteined them. Concerning whose wondrous operation for his seruants in these hard distresses, three memorable thinges I finde in History to be noted.

The one concerning the siege of Sanser, which City being terribly battered and raysed with gunshot of great Cannons,Three notable examples of Gods great mercy in preseruing his seruauntes. & field pieces, hauing at one siege no lesse then iij. thousand bullets and gunstones flying vppon them, wherwith the cristes of their helmets were pierced, their sleeues, their hose, their ha [...]tes pierced, theyr weapons in their handes broken, their walles shaken, theyr houses rent downe, yet not one person slayne nor wounded with all this, saue onely at the first a certeine mayden with the blast of the shot flying by her was stroken downe & died.

The 2. thing to be noted is this, that in the same City during all the time of the siege, which lasted 7. Monethes and halfe,The 2. example. for all the ordinaunce, and battering pieces discharged agaynst them, which are numbred to 6. thousand not so much as xxv. persons in all were slayne.

The third example no lesse memorable was at Rochell: Whereas the poorer sort began to lacke corne & victuall,The 3. miraculous worke of God, in sending in fishe. there was sent to them euery day in the Riuer (by the hand of the Lord no doubt) a great multitude of fishe (called surdones) which the poorer people did vse in stead of bread. Which fish the same day as the siege brake vppe, departed, and came no more. Testifyed by them, whiche were present there in Rochell all the time.

What number was lost on both sides, during all this 7. monethes warre, it is not certeinely knowne. Of the kinges Campe what number was slayne,132. Captaynes of the Kinges army slaine. by this it may be coniectured, that 132. of theyr Captaynes were killed & slayne, of whom the chiefest was Duke damoule.

To close vp this tragicall story, concerning the breaking vp of this 7. Monethes siege, thus it fell out, that shortly after the seuenth assaulte geuen agaynst Rochell,Peace concluded betweene the King and the Protestantes. Duke Aniow the kinges brother made King of Poleland. Peace agreed and concluded betweene the King and Protestantes of Rochel and certayne other Cityes. which was an. 1573. about the moneth of Iune, worde came to the Campe, that Duke Andius the kinges brother, was proclaymed king of Polonie. Wherat great ioy was in the Campe. By occasion whereof, the new king more willing to haue peace, entred talke with thē of Rochell, who as he shewed himselfe to them not vngentle, so found he thē again, to him not vnconformable. Whervpon a certeine agreemēt pacificatory was concluded betwene them, vpon conditions. Which agrement the new Polone king eftsoones preferred to the Frenche King hys Brother not without some sute and intercession to haue it ratified. The king also himselfe partly being weary of these chargeable warres, was the more willing to assent therunto. And thus at length, through the Lordes great worke, the kinges royal consent vnder forme of an Edict, was sette downe in writing, and confirmed by the king, conteining 25. Articles. In which also wer included certeine other Cittyes of the Protestantes, graunting to them benefit of peace and liberty of religion. This edicte or mandate sent downe from the king by his Heralde at armes, Bironius in the kinges name caused to be solemnely proclaymed at Rochell. an. 1573. the x. day of Iune.Anno. 1573. [...]unii. 10.

The yeare next folowing. 1574. for two thinges seemeth fatall and famous, for the death first of Charles the 9. the french king, also most of all for the death of Charles Cardinall of Lorayne, brother to Guise. Of the maner of the Cardinals death I finde litle mentiō in stories.The death of Charles 9. French King and of the Cardinall of Lorayne. Touching the kinges death although Ric. Dinothus sayth nothing, for feare belike, because he being a french man, hys name is expressed and known: but an other story (whom the sayd Dinothus doth followe) bearing no name, sayeth thus, that he dyed the xxv. day of May, vpon Whitson euen, being of the age of 25. yeares: and addeth more, profluuio sanguinis illum laborasse certū est. Certayne it is that his sickenes came of bleeding. And sayth further: Cōstans fert fama, illum dum evarijs corporis partibus sanguis emanaret, in lecto saepe volutatum, The maner of Charles the French Kings death to be noted. inter horribilium blasphemiarū diras, tantā sanguinis vim proiecisse, vt paucas post horas mortuus [...]uerit. That is. The constant report so goeth, that his bloud gushing out by diuers partes of his body, he tossing in his bedde, and casting out many horrible blasphemies, layed vpon pillowes with his heeles vpward, and head downeward, voyded so much bloud at his mouth, that in few houres he dyed. Which story if it be true, as is recorded and testified,Ex Commentarijs, de Statu Gallico part. 4. may be a spectable and example to all persecuting kinges and Princes polluted with the bloud of Christian Martyrs. And thus muche briefely touching the late terrible persecution in Fraunce.

¶The Conclusion of the worke.

ANd thus to conclude (good Christian Reader) this present tractation not for lacke of matter, but to shorten rather the matter for largenes of the volume, I here stay for this present time with further addition of more discourse either to ouerweary thee with longer tediousnes, or ouercharge the booke with longer prolixity, hauing hitherto set forth the Actes and Proceedinges of the whole Church of Christ, namely of the Church of England, although not in such particular perfectiō, that nothing hath ouerpassed vs. Yet in such generall sufficiency, that I trust not very much hath escaped vs, necessary to be knowne, touching the principall affayres, doinges and proceedinges of the Church and Churchmen. Wherein may be seene the whole state, order, discent, course and continuaunce of the same, the encrease and decrease of true religion, the creeping in of superstition, the horrible troubles of persecution, the wonderfull assistaunce of the almighty in mainteining his truth, the glorious constancy of Christes Martyrs, the rage of the enemyes, the alteration of times, the trauelles and troubles of the Church, from the first primatiue age of Christes Gospel, to the end of Queen Mary, and the beginning of this our gracious Queene Elizabeth. During the time of her happy reigne, which hath hetherto continued (through the gracious protection of the Lord) the space now of 24. yeres, as my wish is, so I would be glad, the good wil of the Lord were so, that no more matter of such lamētable stories may euer bee offered hereafter to write vpon. But so it is I cannot tel how, the elder the world waxeth, the longer it continueth, the nerer it hasteneth to his end, the more Sathan [...]ageth: geuing still new matter of writing bookes and volumes: In so much that if all were recorded and committed to history, that within the sayd compasse of this Queenes reigne hitherto, hath happened in Scotland, Flanders, France, Spayne, Germany, besides this our owne Countrey of England and Ireland, with other Countryes moe, I verely suppose one Eusebius or Polyhistor, whiche Plinnye writeth of, woulde not suffice thereunto. But of these incidentes and occurrentes hereafter more, as it shall please the Lord to geue grace and space. In the meane time the grace of the Lord Iesus worke with thee (gentle Reader) in all thy studious readinges. And while thou hast space so employ thy selfe to read, that by reading thou mayst learne dayly to knowe that may profite thy soule, may teach thee experience, may arme thee with pacience, and instruct thee in all spirituall knowledge more and more, to thy perpetuall comfort and saluation in Christ Iesu our Lord, to whome be glory in Secula Seculorum. Amen.

FINIS.

❧A diligent Table or Index, of the most notable and memorable thyngs contained in the whole volume of this Booke: wherein if thou wilt finde any thing (good Reader) reuolue in thy mynde the letter wherewith the word beginneth, and the number of the Page shall direct thee vnto it.

[Page]

§

A ante B.

A. B. C. agaynst the Popes Clergie. 841.843.

Abuses in ye Church, require reformatiō not defection. 1873

Abbey of Peterborow. 133.

Abbeis suppressed in England. 1101.

Abbey of Exceter. 141.

Abbey of Stowe built. 184.

Abbey of S. Edmundsbury. 161.

Abbeis and Nunries founded, and vpon what causes. 149.454.

Abbey of S. Albons built, and by whom. 133.

Abbey of Gisburne and Readyng, bu [...]lt. 199.

Abbey of Glastenbury. 150.

Abbeis dissolued in Englande by K Henry the 8. 1070.

Abbeis burned. ibid.

Abbey lands restored by Q. Mary. 1559.1560.

Abbey of Bangor. 119.

Abbeis and Monasteries in England, infinite, built by Saxone Kings. 133.

Abbeis dissolued by Cromwell. 1179.1180.

Abbey of Couentry built. 165.

Abbey of Ely. 133.

Abbey of Gloucester built. ibid.

Abbey of Knouesburgh & others, built. ibid.

Abbeis and religious houses built, for what causes. 1180.

Abbot of Carilocus, his sodain and dreadfull death. 2106.

Abbot of Glastenbury. 150.

Abbots not instituted by Christ. 680.

Abbot Capellensis cruelly handled for the Gospell. 873.

Abbot of Peterborow thrust out of the Court of Rome, for denying the Popes kinsman a benefice. 287.

Abbot of Abbingdon amerced by ye Pope in 50. markes for denying a benefice to an Italian. 291.

Abbot of S. Albones sueth to the Pope. ibid.

Abbot of Westminster more conformable to yeld and submit him selfe to the doctrine of the Protestants then the rest of the Papists in the disputation at Westminster. 2125

Abdias authoritie suspected. 35.

Abiurers names in a table. 1040.1041.1042.1277.1401.

Abiuration of good men of Leicester .506. their penance. ibid.

Abiuration in the diocesse of Lincolne. 837.

Abiuration in Northfolke & Suffolke, of certaine good men & women. 661.

Abiurers vnder Chichesley. 641.

Abiuration of the good Lord Cobham, counterfaited by the Papists. 565.

Abiurations of sundry persones. 527.641.814.

Abrogation of holydaies. 1259.

Absolution by Cardinall Poole. 1478.1479.

Absolution for mony. 290.

Absolution abused. 287.330.

Absolution by the Bishop of Norwich. 446.

Abuses of the sea of Rome declared. 1778.1779.

Abuses in the Lordes supper. 28.1778.

Abuses in the popish auricular confession. 1172.

§

A C.

Accidences cannot bee the Sacrament of Christes naturall body. 1137.

Accidences cannot be the sacrament of Christes naturall body. 1137.

Accidents of the sacrament cannot stand without their subiect. 426.

Accusation disprooued by a miracle. 165.

Accuser conuerted, and martyred with Iames the apostle. 32.

Accusation false, deuised by harlots against the christians. 83.

Achill [...]us Martyr. 40.

Achon yelded to the christians. 245.

Achaicus with 10000. Martyrs moe. 40.

Acts of the sixe articles howe they proceeded. 1135.

Acts of King Edward repealed. 1466.

Acts of K. Edgar. 154.155.

Actes of King Richard in his voiage to the holy land. 243.244.246.248.

Acworth Orator of the Uniuersity of Cambridge. His Oration at the restitution of M. Bucer and Paulus Phagius. 1964.1965.1966.

§

A D.

Adam Merimouth compiler of the story of K. Edward. 395.

Adam Damlip persecuted in Calis .1223. His martyrdom. 1229

Adams a fellon, his confession of the truth at the gallowes, and dehortation from papistry. 2145.

Adam Chelingdone Archbishop of Cant. 336.

Adam Wallace, his story and martyrdome. 1272.1273.

Adams Martyr. 1240.

Adam Foster Martyr, his story, persecution, and cruell martyrdome. 1917.1918.

Adlington, his story and Martyrdome. 1914.1915.

Admonition to Coniurers & Sorcerers. 167.

Adherall, his death & buriall. 1914.

Adoration of reliques. 28.

Adoration of the sacrament brought in, by whom. 1403.

Adoration of the sacrament disproued. 1361.1152.1149.

Adrianus 6. Pope, his railing letter against Luther to the Princes of Germany. 855.

Adulphus Martyr. 885.

Adultery punished of God. 76.

§

A E.

Aelfricus, his epistles in Saxon against the reall presence. 1140.1141.

Aeneas his epistle to the Rector of the Uniuersitie of Colen. 700.

§

A G.

Agapitus a blessed Martyr. 58.

Agathon with many others, Martyrs. 63.

Agnes, her wonderfull storye, and constant martyrdome. 94.95.

Agnes George Martyr. 1914.1915.

Agnes Grehill Martyr, her life and story. 1277.

Agnes Siluerside, alias Smith, martyr, her story & godly Martyrdome. 2007.2008.

Agnes Wardal, her memorable story. 1940.

Agnes Stanley Martyr, her story and martyrdome. 1974.1975.1976.

Agnus appointed to bee thrise sung at the Masse .137. how brought into the masse. 1403.

Agricola with his seruaunt Uitalis, Martyrs. 91.

Agnes Snoth, her story. 1859.

Agnes Potten Martyr, her story and martyrdome. 1893.

Agnes Bongeor Martyr, burned at Colchester for the Gospell. 2020.

§

A I.

Aidanus a Scottish bishop, his liberalitie to the poore. 122.

Aishton examined. 437.

§

A L.

Alanus Copus aunswered, for reproouing this booke of Acts and monuments. 580.581.582.569 570.572.574 576.702.703.

Alanus author of our Ladies psalter .726. saith our Lady was in loue with him, and sucketh her pappes. ibid.

Albane the first Martyr in England. 89.

Alba besieged of the Turks. 721.

Albane his legend disprooued. 88.

Albanus conuerted, and how .88. his constant martyrdome. ibid.

Albert duke of Saxonie .722. called dextra manus imperij. 726.

Albertus Emperour. 720.

Albertus a bloudy murtherer. 314.

Albes and Corporasses in the masse ordeined. 1404.

Albingenses when they began. 261 their opinions and persecutions for the truth. 267.273.

Albingenses falsly suspected of heresie .270. slaine by the Pope in Spaine. 280.

Alchoron of Mahumet mingled wt diuers lawes. 736.

Alcibiades, his straite fast reprooued. 50.

Alcocke Confessor, his story and death. 2046.

Alcocke Martyr, for readyng of Gods word to the people, in the absence of their pastor, troubled, committed to prison, and dieth in the same .2146. his epistles. 2146 2147.2148.

Aldredus Archb. of Yorke, depriued by the Pope. 169.

Allerton Martyr, his story, examination and martyrdome. 2013.2014.2015.2016.2017.

Alexander Alesius. 1182.

Alexander elect Bishop of Ierusalem by miracle .55. his old age & death. ibid.

Alexander confessor, and bishop of Ierusalem. 54.

Alexander Hosman Martyr, his story and martyrdome. 1983.1984.

Alexander Seuerus Emperor .57. his stomacke agaynst corrupte iudges. ibid.

Alexander, his pietie, life, and godlines. 76.

Alexander Seaton, hys Sermon with notes thereupon, gathered by his aduersaries .1206. his penance. ibid.

Alexander Lane Martyr, his story and martyrdome. 2047.

Alexander the Pope curseth the Emperour, and treadeth on his necke. 204.

Alexander the Phrygian Martyr. 37.

Alexander keeper of Newgate, a tyrant to Gods saintes, his rotten stinkyng death .2101. hys sonne died a sodaine death. ibid. his sonne in lawe also rotted away. ibid.

Alexander 2. refuseth the papacie, because he was not elect by the Emperour. 5.

Alexander Gouch Martyr, his story and martyrdome. 2048.2049.

Alexander bishop of Rome Martyr. 38.

Alexander Wimshurst, his trouble and deliuerance. 2072.

Alexāder Andrew Gailer of Newgate, compared with Alexander the Coppersmith. 1493.

Alexander the Pope knockt about the pate by Hildebrand. 169.

Alfrede king, his life and commendations .143. his death, children, and learning. 145.

Alfrede, his bold attempt. 142.

Alfrede heire of the crowne, tormē ted with cruel death. 163.

Aleworth his story. 1683.

Alfrede his story repeated. 163.

Aliens expelled out of England. 258.

Alice Snoth Martyr, her story and martyrdome. 2053.

Alice Benden Martyr, her story, cruell handlyng in prison, and Martyrdome for the Gospell. 1980.1981.

Alice Mount, her story, trouble, & persecution for the truth. 2005.2006.2007.2008.

Alice Coberley, her trouble for the Gospel. 1894.

Alice Potkins famished in prison for the Gospell. 1954.

Alice Perries, concubine to King Edward .3. 425.

Alice Driuer Martyr, her story and Martyrdome. 2048.2049.

Alice Doly persecuted. 984.

Allen Martyr his story. 1707.

Alleuinus a Saxon, a great learned man. 129.

Allegation against the sixe articles. 1136.

Almes what it is. 461.

Alleluia suspended in tyme of Lent. 169.

All Saints day first inuented. 137.

Alsoules and Bernard Colledge in Oxford built. 704.

Alsoules day first brought in. 167.

Alphonsus king Phillips confessor against the burning of heretikes. 1529.

Alphonsus his talke with Bradford in prison. 1617.1618.

Alpherus restored Priestes with their wyues. 158.

Altar how to be vnderstood, where it is, and who is the true aultar. 1991.

Altar what it signifieth. 1821.

Alured king of the East Saxons built the Uniuersitie of Oxford. 393.

Alured king of England, a godly prince .141. his great commendation. ibid.

§

A M.

Ambassadours of the Bohemians [Page] sent to the councel of Basil, with their acts there atchieued. 588.589.602.653.657.675.

Ambition of the popish spiritualtie. 1752.

Ambrose a godly professor, dyed in prison in Maidstone. 2004.

Ambrose Martyr, his story & martyrdome for the verity of Christes Gospell. 1895.1896.1897.1898.

Amersham men, their penaunce, burn [...] in the cheeke for Lollardie. 774

Amedeus made Archbishop of Lions in France. 682.683.

Amed [...]us Duke, elected Pope .689 his tragicall discourse and history. 689.690.691.692.

Ammon with diuers others, martyrs. 62.

Amurathes the 2. Turkish Emperour, his bloudy story. 738.

Ammonius a christian writer. 59.

§

A N.

Anabaptists executed. 1049.

Anastasius 3. Pope. 146.

Ananias & Saphira his wife, their death, what information or instru [...]tion it y [...]ldeth to ye church. 490.

Andreas de Castro, and Burdealius Gospellers 200. yeares a [...]one. 390.

Andrew buried in the fields. 1702.

Andrew the apostle, his Martyrdome .32. his wordes to ye councell, and feruencie against Idolatry. ibid.

Andrew Alexander keper of Newgate a bloudy persecuter, & cruel to Gods saints, compared to Alexander the Coppersmith. 1493.

Andrew Hewer Martyr. 1036.

Ando [...]us Martyr. 55.

Angel of the Popes pallace thrown downe by lightning. 734.

Angrogne or Angrognians, their bloudy persecutions for ye truth. 955.956.957.958.959.960.961.962.

Anne Lacy Gentlewomā, her trouble for the Gospell, with her deliuerance. 2073.2074.

Anne Bullen maried to king Henry the 8. 1049

Anne Queene, wife to K. Richard 2. her rare and woorthy commendations. 507.

Anne of Cleue maried to K. Henry 8.1134. diuorced from him againe. 1190.1210.

Anne the mother of S. Mary conceiued with child by a kisse as the Papists dreame. 801

Anne Whar [...]on an ennemy to the truth, and to the good lady Iane. 2128.

Anne Askew, her story .1234. her examinations .1235.1236.1237 her racking .1239. her condemnation, confession, and Martyrdome. 1240.

Anne Albright, her story and martyrdome. 1859.

Anne Kneuet, her trouble and deliuery. 2072.

Annates what it is. 853.858.

Anne Potten, her trouble and persecution for the Gospel. ▪1704.

Anne Albright alias Champnes, Martyr, her story and Martyrdome. 1859.

Annointing of two sortes in scripture. 473.482.

Anselme Archb. of Cant. his lyfe and story .185. he contendeth wt the king. ibid. his pall brought to Cant. ibid.

Anselme writeth to the Pope, flieth out of England, and cōplaineth of the king and bishops. 186

Anselme with his successours placed at the right foote of the Pope in generall counsels. 186

Anselme recōciled to the king putteth priestes from theyr wyues, his actes synodall. 194

Anselme forbad Priestes mariage first in England. 1152.1149

Anselmes reasons agaynst Priests mariage. 1165

Aunsweres concerning Marbecke to the cauilling Aduersaryes. 1221

Anterius Bishop of Rome, Martyr. 59

Anthimus Byshop of Nichomedia with many others martirs. 78

Anthony Burward martyr. 1708

Antiquity of Priestes mariage. 1154

Antichrist described. 455.478

Antichrist his linage and ofspring described. 481

Antichrist who. 482

Antichrist head and tayle. 563

Antichristes time. 480

Antichrist reueiled, and why, 480

Antichrist compared with Antiochus. 763

Antichrist is the Pope. 1002.1286

Antichrist of Rome not Christes geneall Uicar. 1626

Antioch takē of the christians. 185

Antiochus a figure of Antichrist. 763

Antiquity, Uniuersality, & Unity sufficient to prooue the Church of the Protestantes by. 1811

Anthony Dalaber his loue to M. Garret .1195. his trouble & persecution .1196, his penaunce. 1197

Anthony Parsons his story and persecution .1213. his indictmēt and condēnation .1218. his death and Martyrdome. 1220

Antoninus Pius his letters to the commons of Asia in fauor of the Christians. 41

Anthropophagy what. 1443.

§

A P.

Appeale not to be made from generall counsels to the Pope. 674

Appeale of Cranmer Archbishop of Caunterbury .1882. the causes of his sayd appeale. ibid.

Appeale can none make out of Englande without the consent and leaue of the king. 1851

Appellation to the Pope, not vsed in William Conquerors tyme. 185

Appellations to Rome forbidden in England and Fraunce. 4.

Appellation to Rome agaynst king Henry the third. 272

Appellation of the king of Fraunce and the Nobles agaynste Pope Boniface .8. 344.346

Appellation of Anselme agaynste the king. 185

Appeale of the Monkes of Caunterbury frō the king to the pope. 336

Appeale forbidde to be made to the Pope. 697

Appeale to the sea Apostolique. 60

Appeale of Iohn Hus to Christ. 611

Appeale of ech countrey to be firste to his Metropolitane, then to a prouinciall, or general Councell. 10

Aper his death. 77.

Apollonia a godly Martyr. 61.

Apolonius Martyr his Apology of the Christians to the Emperour, accused by his owne seruaunt. 52.

Apollogie of M. Morice, defending the cause of M. Richard Turner a faythfull preacher in Kent. 1868.1869.

Apology of Cyprian in defence of the Christians. 68.

Apollinaris his Apology of the Christians. 50.

Apollogies by Iustine in defence of the Christians. 49.

Apostata who so called. 1729.

Apowell a mocker of Gods word, and Religion punished of God. 2102.2103.

Apostles many of them were maryed. 1154.1152.1142.

Apostles equall in authoritie .1119. and not one superiour to an other in dignitie, calling, or office. 1062.

Apostles not authors of binding and losing, but munsters therof. 1105.

Applebie martyr his story, persecution, and martyrdome for the truth of Gods word. 1979.1980.

Apprice martyr his story. 1909.1910.

Appendix of this booke or story, containing such things▪ as were eyther omitted in the body of the history, or els newly inserted. 2126.2127.2128.2129.

§

A. R.

Archbishop of Caunterbury hys cruell handling of the Archbish. of Yorke, drawing him through mire and dyrt. 247.

Archbishop, and metropolitane not all one. 11.12.

Archbishop of Caunterbury refuseth to come to the Parliament at Yorke. 4.21.

Archbishop of Antioche and Constantinople excommunicate the Pope. 284.

Archbishops of Canterbury from Augustine to Ethelbert. 134.

Archbishops of Canterb. 167. Archbishops of Canterbury placed at the right foot of the Pope in generall councels. 186.

Archbishops of London and York, made by Austen. 118.

Archbishops of London, and York flie into Wales. 114.

Archbishoprike of Cant. bought with ye tythes of all Eng. 273.

Archbishops of London, and York one ordayneth an other. 121.

Archbishoppricke translated from London to Canterbury. 120.

Archbishops of Canterbury and York, at strife about Crossebearing. 227.

Archbishops of Canterbury from Egbert to William Conqueror. 170.

Arelatensis his great patience .685. his godly othe. 689.

Ardly his story, and martyrdome. 1582.1583.

Argumentes assumed of signes & tokens, how they hold. 1948.

Arguments prouing the Donation of Constantine to be forged. 105.

Argumentes for the popes supremacy refelled. 14.15.

Argumentes for the authoritie of the Romish church confuted. 2.

Argentine in the daies of king Edward protestant, in Q. Maries time a bloudy persecutor of gods saintes. 1941.

Aristides a Philosopher of Athēs, defendeth Christes veritie before the Emperour. 41.

Armachanus his story .409.393. his oration agaynst the fryers 410. his death. 414.

Arnulphus his story and martyrdome. 199.

Arnaldus de Noua villa condemned. 717.

Armes of England taken downe and Armes of Spayne set vp. 1472.

Armoure of Churchmen. 19.

Arnoldus his story .2106. killed himselfe with his owne dagger. ibid.

Articles of Richard Gibson propounded to Boner, to be aunswered vnto. 2034.

Articles sent to Winchester by the king and Councell, for hym to subscribe vnto. 1357.

Articles obiected agaynst Cardinall Wolsey. 996.

Articles propounded agaynst the Pope. 343.

Articles agaynst Iohn Cardmaker and Ioh. Warne with their aunsweres. 1579.

Articles agaynst M. Philpot. 1813.

Articles for the inquiry of go [...]d bookes to the Wardens of the company. 1598.

Articles out of Setons Sermon. 1206

Articles of queene Mary directed to the Byshops for the installing of Papistry agayne. 1424

Articles decreed vpon in the Coū sell of Constance. 644

Articles of peace betwene Englād and Scotland. 368.379

Articles of Iohn Hus to be inquired of, 650

Articles agaynst Winchester with his aunsweres to the same. 1350 1351.1352

Articles ministred to 7. Godly martyrs, taken at Islington by Bishop Boner. 2037.2038

Articles set vp vpon church dores agaynst king Henry the 4. 518.519

Articles of the studentes of Paris agaynst the Friers. 408.409

Articles gathered out of Ioh. Hus his bookes, and falsly wrested by the Papistes. 613.614.615

Articles of Cardinall Poole to bee inquired of in his visitation. 1969

Articles of Winchester agaynst D. Barnes with his reply. 1198

Articles agaynst Iohn Hus obiected in the Counsel of Constāce. 600

Articles of the Parliamente of Fraunce agaynst the Pope. 353 354

Articles of Iohn Wickeliffe condemned in the Counsell of Constance. 449.450

Articles deuised by king Henry 8. for reformation of Religion. 1094.1095.1096

Arthur his trouble and persecuciō. 998.999.

Arundell Archbyshop of Caunt. and the Byshop of London, persecutors of the Gospel .507. proued a traytor by parliament .512 banished the land. ibid.

Arundell Bishop of Caunterbury his death. 2103

§

A S.

Asclepiades bishop of Antioch cō fessor .55. Martyred. 61

Ashes prohibited to be vsed in time of Lent. 1299

Ashdons wife martyr her story. 1983.1984

Ashwednesdaye at Basill of Gods owne making. 872

Assembly of the Nobles at Chesterfield where they were ouerthrowne. 335

Assembly of the Nobles at Salisbury. 198

Assirius a riche senatour Martyr. 75

§

A T.

Athalas martyr plucked in sonder. 98

Atkins Martyr, his story & Martyrdome for the trueth of Christes Gospell at Rome. 2151.2152.

Athens razed to the ground by the Turkes. 742

Athelwolphe sonne of king Egbert 136

§

A. V.

Aucocke his trouble for the Gospel dyed in prison, and buryed in the fieldes. 1561.

Audley Lord his pittie vppon the persecuted with his iudgement of the popish priestes. 1228.

Aue Maria a salutation no praier. 1741.

Augustine Packington the Byshop of Londons marchaunt. 1019.

Auies 10. for one Pater noster. 1601.

Auinion taken by the Pope and French king. 271.

Auington martyr his story. 1914.

[Page]Aultar where it is, howe to be taken, and who is the true aultar. 1991.1992.

Auies tolling by whome inuented. 710.

Aultars taken downe, and why .1331. with reasons prouing the same. ibid.

Aurelius Ambrosius hys comming into England. 113.

Aurelius Martyr. 65.

Aurelianus his merueilous abstinence and death. 75.

Aurelianus mouer of the ix. persecution agaynst the Christians. 75.76.77.

Auricular confession not grounded vpon the word of God. 27.493.75.1105.

Auricular confession why instituted, why to be detested. 1653.

Auricular confession with the abuses thereof 1172. when it began, and by whom .1172.1404. Reproued .493. ye minister of Lust .508. Not necessary. 540.

Austen Barnher seruaunt to M. Latimer and a good minister. 1654.

Austen sent into England by Gregory .116. his questions to the Pope wherein he desireth to be resolued .116. Aunsweres to the same questions. 117.

Austen made Archbishop, hys letany miracles and story .116. hys great and excessiue pride. 119.

Authority of the Church. 1824

Authority of the Church alledged agaynst Heretickes, and why. 1616

Authority of Councelles aboue the Pope. 593

Authors writing of the my [...]acles of certayne Martyrs suspected. 4 5

Authors of the Turkes story. 757

Authors of the Canon law reproued .493. found contrary to thē selues. 495

Authors disagreement aboute the liues and times of certayne martyrs. 38

§

A Z.

Azades an Euenuche, and a courtier Martyred for the truth. 98

§

B ante A.

BAbilas bishop of Antioch, Martyr, his godly story, life and constant Martyrdome for the truth. 61.

Backster, her noble story. 664.

Bagley priest and Martyr▪ his story and martyrdome. 666.

Bakers and Millers punishment, first inuented. 339.

Baiazetes the 2. the x. Emperour of the Turkes. 744.

Baiazetes the 4. Turkish Emperour, his story .738. ouercome of Tamerlanes. 739.

Baifield Martyr, his story .1021. articles ministred agaynst hym, with his aunswers to the same .1021.1022. his condemnation, degradation, and martyrdome. 1203.1204.

Baker Martyr, his story & Martyrdome. 2058.

Baldwine elect Archb. of Canterbury, his strife with the monks. 239.

Bane doctor, a cruell persecutor of Gods saints. 1954.

Bangor Abbey built. 119.

Baulding a persecuter, strikē with lightning. 2101.

Baptisme abuses .28. how abused by the papists .1693. water therof geueth not the holy ghost. ibi.

Baptising in riuers, & not in fontes vsed. 119.

Baptisme without bishoppyng, is sufficient, and saueth .1306. how to be ministred to Infidels .1842 how to the children of the Christians. ibid.

Baptisme in the mother tongue to be administred. 1104.1105.

Baptisme of water no cause of fayth. 1994.

Baptisme may be ministred to any singular person .1816. not in the fayth of ye promisers .1810.1818 of great antiquitie in the church .1840. is of God, and not of men. ibid. ought to be ministred to the English people in english. 1904

Baptisme in the faith of the true church of Christ, and not in the tottering faith of the promisers. 1813.1818.

Baptisme vsed amongest the olde Romains, without so many foolish ceremonies as it is now pestered withall. 119.

Baptising of bels and of dead men. 6.159.861.

Barnes doctor, his story, & trouble for the Gospell .1192. he beareth a fagot and flieth into Germany .1193. sent as Embassador .1194.1203. his death and martyrdome. 1199.1200.

Barbara finall widow, her story & martyrdom with 6. others. 1980 1981.

Barnes of the Popes destroyed. 275.

Barons of England, their warre with K. Henry the 3. 331.332.333.334.

Barons, their supplication in the behalfe of Iohn Hus. 605.

Barriers and Turney sport turned into bloudshed. 338.

Barton Chancellor of Oxford. 434

Bartholomew the apostle, crucified and beheaded. 32.

Barber, his recantation at Oxford. 1207.

Bartholomew Cornemonger, hys persecution and trouble. 642.

Bamford Martyr, his story. 1602.

Bartholomews built. 191.

Barton persecuted. 641.

Bartholomeus Cassaneus plaged of God. 2107.

Bartholomew a Bookebinder Martyr. 955.

Barthelet Greene Gentlemā martyr, his story .1844.1851. His apprehension. ibid. his letter to M. Philpot .1852. his examination, condemnation, and confession .1853.1854.1855. his letters 1855.1856. his martirdom. 1858

Barwike recouered from out of ye handes of the Scots. 340.341.

Barwike yelded vp to K. Edward the 3. who appointed captaines ouer it. 376.

Barwike geuen to the Scottes by K. Henry .6. 712.

Basill reformeth religion. 871.

Basill graunteth safeconduct to the Christian Bohemians for their commyng to the Councell. 657.675.

Basill Citizens wise behauiour at the Councell. 682.

Basilides of a persecutor, made a most constant Martyr. 54.

Bassianus Emperour, surnamed Carocalla. 57

Bassinet doctor, his orations. 946.

Basset his story and persecution. 1039.

Baineham Martyr, his tragicall story, 1027. his condemnation & constant martyrdome. 1028.1029.1030.

Badby his persecution, examination and martyrdome. 521.522.

Battaile betwene Edmund Ironside and king Canutus, stayed by an Oration. 162.

Battaile bloudy betwene 2. Popes for S. Peters chaire. 169.

Battaile at Barnet. 715.

Battaile at Tewkesbury. 716.

Battaile of Prince Edward with Erle Simon at Eusham. 333.

Battaile betweene the K. of England and his Barons. 332.

Battaile betweene William Conqueror and Harold. 166.

Battaile vpon the sea betweene K. Edward the 3. and the French men. 377.

Battaile betweene king Henry the 6. and K. Edward the 4. 712.

Battaile at Exham. 713.

Battaile of Brimford, with verses thereof. 148

§

B E.

Beades first vsed. 711

Bennet preserued by Gods prouidence. 1075

Beach Martyr her story and martyrdome. 1906

Beare bayting in the Thames before the king. 1185

Beard the Promoter his wretched death. 2101

Beast of the Apocalips expounded 100.482

Beaton Archbishop of Scotland, Persecuter, slayne in his owne Castle. 2106

Beach Martyr his story and martyrdome. 1906

Becket his life and story .205.206 hee refuseth to come to Northhampton to the Councell, hys goodes confiscate 209. condemned of periury, called traytor of the king and nobles 211. flyeth the Realme, and chaungeth hys name 212. his Epistles to the Pope .214.215.216. prooued a Traytor and no Sayncte, hys holy daies put downe, his shrine razed .1134. his image broken & defaced .1529. his death .224. his lying myracles. 225

Beda a famous Clerke his story. 127

Beggers supplication. 1014

Begger whipt at Salisbury. 2062

Begger the stouter, the nobler fryer. 264

Belward Martyr his story persecution and martyrdome. 660

Beliefe of Ioh. Warne. 1580.1581

Belles wearing of cotes. 861

Belles ringing broughte into the Masse. 1404

Belles christened. 6.861

Bell and candle before the Sacrament who brought in. 259

Belgradum besieged .740. defended by the noble act of a Bohemian. 743

Benden Martyr her story, cruell handling in prison, and martyrdome. 1980.1981

Bennet his story. 1220

Bennet Martyr his story. 1037 1038.1040

Benet Pope vnpoped himselfe. 168

Bennet and Collet. 1105

Bennet an old woman persecuted. 2036

Bent his story. 1030

Benfield a yong girle a blasphemer of Gods maiesty plagued of god, and dyeth. 2103

Benefield Knight his crueltye to the good Lady Elizabeth in Q. Maryes dayes. 2094.2905.2906.2907.2908.

Benefices and other ecclesiasticall dignities valued. 429.430

Benbridge his story and martyrdome. 2046.2047

Benno Cardinall. 169

Benno his Epistle agaynst Pope Hildebrand. 176.177

Benion Martyr his story & Martyrdome. 2052

Benedictus .5. Pope. 159

Benedicte or Benet, inuentour of glasse windowes. 122.127

Benedict common notary. 477

Benedictus the 6. Pope slayne in Prison. 159

Benedictus 12. Pope, a Monke of Benedictes order. 373

Benold Martyr burned at Colchester his story. 2007.2008

Bentham Minister of the congregation in London in Queene Maryes time, his story .2074 2075. his deliuerance out of danger by the mercifull prouidence of God. ibid.

Beniamin his story 99. his Martyrdome. ibid.

Berengarea, or B [...]negera. 244

Berengarius driuen to recantatiō. 168

Berengarius his often recātations and story 1157. his opinions of the Sacrament. 1148

Berda maried to Ethelbert on cō dition to enioy her religion. 114

Berne reformeth religion. 870

Bernerdine Monkes come in. 197

Berneham Chauncellour of Norwich a Persecutor. 660

Berinus sente by Honorius into england to preach, his lying miracle. 122

Bergonienūs reproued. 73

Berty his story and trouble. 2078.2079.2080

Berrey Chancelour stricken with sodeyne death. 2099

Berry a cruell persecuter his fearefull death. 2036

§

B. I.

Bishop of Rome called Dominus frater. 10.

Bishops of Rome howe they first came vp, and rose to this excessiue pompe. 780.

Bishops and priestes in olde tyme all one, and equall in authority. 1105.

Bishops in the primitiue Churche maryed, and had theyr wyues. 62.1154.

Bishop of Ely deposed by the Nobles, bayted of women, and complayneth of the king and nobles to the Pope. 247.

Bishops of Sarum, and Lincolne taken, and led with ropes about their neckes. 20.

Bishops not to be condemned vnder Lxxii. witnesses. 137.

Bishops highest title what it ought to be. 11.

Bishop eaten with rattes for hys vnmercifulnes to the poore in a yeare of death. 184.

Bishop of Rome often called archbishop, metropolitane, patriarck, and primate. 10.

Bishopprickes in Germanie. 50.172.733.

Bishops sea of Deirham first began. 160.

Bishops of Germany obedient to theyr Prince, before the Pope. 308.

Bishoppes purchasing Lordships and maners. 235.

Bishops committed to the Tower in Queene Elizabethes dayes. 2125.

Bishops romishe displaced by Q. Elizabeth and good Byshops put in theyr places. 2125.

Bishoppes of greater power, then Priestes how. 680.

Bishop vniuersall what it is. 21.

Bishops in the primitiue Churche martyred for the Gospell. 780.

Byshoppes of Rome .26. together martyrs, except 4. 562.

Bishop of Norwiche his story at Lennam, where hee was well beaten for his arrogant pride. 428.

Bishop of Sarum put from hys consecration. 336.

Bishops of Fraunce there appeale from Pope Boniface to a generall councell. 346.

Bishop of Florence Martyr. 196.

Bishoppe of Rome cited, and appeared before the councell. 96.

Bishop of Norwiche the Popes warriour. 446.

Bishop of Hereford, his processe against Will. Swinderby Martyr. 465.466

Bishoppe of Winchester his great trouble to the realme in K. Henry the 3. dayes. 278.279.

Bishop of Bytures hys sermon aagaynst the Fryers. 392.

Bishop Eduin elect prolocutor in the Parliament of Fraunce to speake for the Clergy .354. hys aunswere to the Lorde Peters protestation. 354.355.357.358.

Bishop of Rome condemned by a whole councell. 96.

Bishoprike of Ely first planted. [Page]198.

Bishop of Ely troubled the realme in king Richards absence .246.247. rid with 1500. horses, hys abhominable pride. 246.

Bishoppes chosen not without the voyces of the people. 65.

Bishop of Rome forbidden to bee called vniuersall bishop ouer all the world. 11.

Bishops of Germany excommunicate the Popes legate and Cardinall. 308.

Bishop of Exceter beheaded at the Standard in Chepe. 372

Bishops of Rome falsifiers of Nicene councell▪ 4.10.

Bishops made by Queene Mary, and placed, other good Bishops displaced. 1467.

Bishops displaced. 1408.

Bishop chieft, or head, how it is to be taken. 11.15.

Bishops forbid to appeale ouer sea to the Pope. 11.

Bishops of England seale to the Popes tribute. 287.

Bishop of Luthonis his answer to the supplication of the nobles of Bohemia. 602.

Bishop of Nazareth his testimony for Iohn Hus. 597.

Bishop of Aix his bloudy oration .945. he was a cruell persecuter. 946.

Bishoppes condemned to the mettals. 66.

Bishops of Canterb. placed at the right foote of the Pope, in generall councels. 186.

Bishoppes in olde tyme subiect to Kings and Emperors. 6.174.

Bishops godly remooued frō their places by Queene Mary, and sheepebiters put in their places. 1408.1418.

Bishop Farrer his tragicall history .1544. articles exhibite [...] against him .1544.1545. his aunswers to the same .1546. his condemnation and martyrdom. 1555

Bishops of England agaynst the Pope. 1064

Bishops that died before Q. Mary, & bishops that died after her death in a summe. 2101.2102.

Bishops adulterous two, slayne in the councell of Trent. 2107.

Bishops 28. in England in Kyng Lucius tyme. 107.

Bishops and their elections in the primitiue church. 4.

Bishops, apostles and prophets, euer subiect to temporall and ciuill magistrates. 1608.

Bishops made L. Chauncellours, with the mischiefes and inconueniences that spring therof. 1520.

Bishops of Rome, why estemed aboue other bish. 1758. proued Antichrists. ibid. are not heads ouer the church of Christ. 1811.1812.

Bishops of the popes making displaced. 2102.

Bishops of Rome a great many Martyrs. 95.

Bishops and priests of England against Images. 131.

Bilney Martyr, his excellent story 998. articles obiected against him 1001. his notable dialogue .1002 his recantation .1003. he burneth his hand and fingers in a candle .1012. his constant and glorious martyrdome. 1013.

Bill set vpon the townehouse doore at Ipswich. 1232.

Bindyng and loosing, what it is, and how it is done by the ministers. 1106

Bindyng and loosing of Satan examined. 398.

Bibliothecarie of the Popes suspected, and why. 4.

Bibles printed at Paris .1191. staid by English bishops. ibid.

Bibliades Martyr. 47.

§

B O.

Body of Christ is locall, and but in one place at once. 1128.

Bodies of christians not permitted to be buried. 37.

Body of Christ cannot be the Sacrament of his body. 1137.

Body must ioyne with the spirite & mynd in the seruing of god. 1908

Bohemians their tragicall story, trouble and persecution for the truth. 588.

Bohemians wholy against ye pope and his doynges .589. writte in the behalfe of Iohn Hus .602. their godly exhortation to kinges and princes .653. sent for to the Councell of Basill, their safe cō duct for their comming thether, and the maner of their receiuyng there .657.675. wherein they disented from the church of Rome .657. their goyng vp to the councell .691. their articles debated of .692. they are permitted to haue Communion vnder both kynds .694. their petitions to the councell. 693.696.

Bookes of holy scripture which be autentique. 61.

Bookes of scripture burned & consumed. 77.

Bookes of scripture burned by K. Henry the 8. 1246.

Bookes forbid by K. Henry the 8. to be printed. 1134.

Bookes translated by Alfrede. 144

Bookes against transubstantiation burned by the papists. 1141.

Bookes of Latine seruice suppressed and abolished. 1330

Bookes of Luther burned in chepeside. 1207

Bookes of conclusion for reformation exhibited to the parliament. 507.

Bookeseller with Bibles about his necke burned. 947.

Booke of Cranmer loste in the Thames, found, and deliuered to a popish priest. 1185

Booke called opus tripartitum. 200.

Bookes of common prayer by kyng Edward .6. 1303

Bookes restrained by Queen Mary. 1598

Bookes hard to be got for Friers. 411.

Bookes in English forbidde by the bishops. 1017.1018

Booke whether lawfull to sweare by it, or not. 529.

Bones of P. Martirs wife in Oxford taken vp & buried in a dung hil by ye papists, reduced againe & interred in a decent tombe. 1968

Bones of Wickliff burned after his death. 463.

Boniface the 7. drawn through the streetes in Rome. 159.

Boniface Archb. of Magunce, hys popish acts. 129.

Boniface his abhominable lyfe, hee had rather be a dog then a Frēchmā .344. accused of infinit crimes 345.

Boniface 8. besieged, taken prisoner, his infinite treasure .348. his death. 349

Boniface 8. author of the decretals. 342

Boniface 8.2. his pride and shamefull death. 159.342.

Boniface 1. falsifieth the councel of Nice. 4.

Boniface an Englishman, Archbishop of Mentz in Germany. 128

Boniface 3.1.2. first bringers in of the Popes vsurped supremacie. 120.

Boners visitation, with his ridiculous behauiour at certain places .1474. his Mandate to abolish scriptures and writings vppon churchwals .1475. hys preface to Winchesters booke De vera obedientia. 1060

Boners whole history wt his actes and doyngs .1292.1296. sent as Embassadour into Fraunce, hys letters to the L. Cromwel .1088 1089. his comming vp by the gospell .1092. his letter to Clunny for ye abolishing of images .1293. committed to the Marshalsee .1296. his continuāce there .2125. pro. esse against hym .1309. hys recantation .1310. he is enioyned to preach at Paules crosse. ibid. leaueth out the article of ye kings authoritie .1311. conuented before the commissioners, with hys behauiour there .1312. his protestation .1313. his answers to the articles obiected agaynste hym .1319. his interrogatories .1320. hee refuseth Secretary Smith .1324. his appeale .1325. depriued 1329. his letters and supplications. 1330

Boners death and filthy end. 2114

Boniface 3. Bishop of Rome, obtained of Phocas to be called vniuersall Bishop. 782.

Bonauenture author of our Ladies Psalter .1598. compiler of the rosarie of our Lady no lesse blasphemous than the other. 1601.

Bongey Martyr his story & martyrdome. 1714.

Bongeor martyr burned at Colchester, his story. 2007.2008.

Borthwicke Knight his story .1259. Articles against him, with his answeres to the same .1260. his great commendation, & withall his condemnation for ye truth. 1265.

Breaking of the hoste. 1404.

Brewster Martyr. 818.

Browne Martyr. 805.1292.1293

Bowyer Martyr his story & martyrdome. 1914.

Bosomes wife her trouble, and deliuery. 2072.

Bosworth field. 722.

Bostone pardons .1178. theyr excessiue price. ibid.

Boston burned. 339.

Bourne his Sermon at Paules Crosse, where hee had a dagger throwne at him. 1409.1407.

Bourne deliuered from the rage of the people, at Paules Crosse thorow the meanes of Maister Bradford preacher and martyr. 1604.

Boulstring of falshood, and iniquitie. 1755.

Bowchurch rose in London ouerthrowne with 600. houses with a tempest. 184.

Boyes 300. placed in benefices in England by the Pope. 287.

Boyes beaten by Boner in goyng to Fulham. 2062.

§

B. L.

Blacke friers there originall. 259.

Blacke heath field. 800.

Blage Knight his great trouble and persecution. 1245.

Bland preacher and martyr, hys story .1665. apprehended .1666. his confutation of the popishe transubstantiation .1671.1672. hys martyrdome. 1673.1676.

Blaudina her cruell handling by ye Ethnikes, her paciēce, constancie and martyrdome. 46.37.

Blasphemy punished. 2103.

Blasphemy of the Popes religion. 726.

Blacke Crosse of Scotland. 375.

Black friers by Ludgate built. 339.

Bloud and strangled why forbid, in the primitiue Church. 56.

Bloud rayned in Yorke. 132,

Bloud of hayles .1110. proued to be the bloud of a ducke. 1742.

Bloud of Christians spilt, to cease the sweating sickenes. 885.

Blondus taken with a lye, in writing in the Popes behalfe. 303.304.

Blomfield persecutor his death. 2101.

§

B. R.

Bradford, Saunders, and others theyr declaration out of prison concerning the disputation. 1470.

Bradford martyr, his excellent story .1603. cast into prison .1604 his examinations and answeres .1606.1608.1609. his talk with certayn Bish. 1615.1616. wyth friers, 1617. his condemnation .1623. his constant death & martyrdome .1624. his letters. 1625 1628.1630.

Bradway persecutor bereft of hys wittes. 2101

Brasen Nose Colledge in Oxford built. 820.

Bradbridge Martyr her story. 1979.

Bradbrige Martyr his story. 1970

Brodbrige Martyr. 1708.

Bread and wine, why geuen in the sacrament of the Lordes supper, 1973. ought not a [...] any hād to be worshipped. 1974.

Bread representeth the bodye of Christ. 1128.

Bradbriges widow, and Martyr, her story and martyrdome. 1980 1981.

Britayne inuaded by the Saxons and deuided into 7. kingdomes how wekened, and destroyed of the Saxons. 108.109.

Britayne kinges who they were. 108.

Britaynes and Scotte [...] vsed not the rites of Rome. 119.

Britaynes neuer persecuted before Dioclesian. 108.

Britaynes destroyed and the causes why. 114.

Britaynes persecuted by the heathen Saxons. 113.

Britaynes called to the fayth, by the speciall election of God. 480.

Bristanus Bishop of Winchester his fabulous miracle. 148.

Brimford battell with certayne verses therof. 148.

Brice his deliuery. 2081.

Briget a popish Sainct. 419.

Bridewell obtayned of the king to set poore men on worke. 1774.

Brokes his Oration to D. Cranmer in Oxford. 1872.1873.

Browne his trouble, and deliueraunce. 2065.

Browne Martyr, his story. 2053.

Browne martyr his story, & martyrdome, apprehended, condemned, and burned. 1844.1857.1858.

Broke his trouble for the Gospel. 1225.

Brockmayl consul of Chester. 819

Brother false to Thorpe. 539.

§

B. V.

Bucer, & Paulus Phagius bones taken vppe in Cambridge, and burnt with theyr bookes, at the visitation holden there. 1956.

Bull of Pope Leo .10. agaynst Martin Luther .1280. with the aunsweres of Luther to the same rayling Bull. 1281.

Buts Doct. a friend to Cranmer. 1866.

Bull of the Pope for exempting of the Clergye, from all tributes taxes, and subsidies. 349.

Bull blasphemous of Pope Clement. 374.

Bulles from Rome to Oxford agaynst Iohn Wickliffe, and hys doctrine. 431.432.433.422.

Bull of Pope Hildebrand agaynst Priestes mariage. 175.

Bull of Pope Bonifacius 9. against the Lollardes. 503.

Bulles from the Pope to Henry Spencer Bishop of Norwiche to fight in hys Warres. 446.

Bull of Pope Martin agaynst the gospellers. 648.

Bull of the Pope agaynst Iohn Hus. 553.

Bulles of the Pope forbid in England by king Edward the 3. 421.

Bull of the pope for the conception of the virgine Mary. 801.

Buying and selling of praiers pardons, and the like abhominable before God. 498

Burton his story. 1226.

Burton Bayly of Crowland plagued [Page] for setting vp the masse. 2100.

Burton not suffered to be buryed in christian buriall. 1715.

Burton his tragicall story, & cruel martyrdome in Spayne for the true testimonie of Iesus Christ and hys Gospell. 2056.2057.

Burrell hys persecution. 665.

Burhered his death at Rome in the English house there. 141.

Burgate Martyr. 2058.

Bury Abby, and the towne, theyr ciuill commotion and dissention amongest themselues. 374.

Burning▪ the statute thereof proued insufficient .441. repealed by the king. ibid.

Burward Martyr. 1708.

Burgeses vnlawfully thrust out of the Parliament house in Q. Maryes dayes. 2117.

§

C A.

CAbriers and Merindoll, their tragical & bloudye persecution for their constancie in the truth of christes gospell. 943

Cadolus a Lumbard made Pope by the Emperour. 168.

Calender of the booke of Actes and Monuments defended. 581

Calice besieged .386. won and subdued. 387.

Calice persecuted. 1223.1226.1230.

Calice men 13. sent to London, and there dismissed. 1228.

Callyng of God diuers. 547.

Calepinus the 5. Turkish Emperour. 739.

Calue councell where the people fel. 158.

Calocerius Martyr. 41

Calixtus bish. of Rome martyr. 57

Calaway goldsmith of London, and his wyfe, their story. 1230.

Caiphas deposed. 31

Caligula worshipped as God. 30 31

Caligula a poysoning tyraunt, hys death. 31

Calabria persecuted for the gospell, and destroyed by the Papistes. 942

Campeius cardinall, Embassadour into England .986. his mules loden with rosted egges and olde shooes. ibid.

Cambridge censure agaynst the Popes supremacie. 1059

Cambridge too ready to receyue the masse in Queene Maries days. 1466.

Cambridge common schooles builded. 133

Canons of the Popes lawes contrary to themselues. 546

Canon of the masse, with the Rubricke of the same, full of blasphemy and abhomination. 1398.1399

Canon of the masse authorised. 259

Canonicall scripture only to be read in the church of God. 7.

Canon law reprooued. 402

Canterbury consumed with fire. 227

Canutus cutteth of the noses and hands of his pledges .161. hys superstitious pilgrimage to Rome. 163.

Canutus a Dane king of england, his voiage to Rome, buildeth there an hospitall, commaundeth very presumpteously the sea to obey him .164. his lawes. ibid.

Canterbury colledge built. 396

Canterbury taken of the Danes, & burnt. 161.

Canutus his lawes. 779

Candles bearyng on Candlemas day how it first came vp .146. forbid to be vsed. 1299.

Canon law full of heresie. 546

Capras besieged and taken of the Emperour. 315

Captiues vnder the Turkes, their extreme misery. 758

Cardinall Wolsey hys pompe and pride. 986.

Cardinall Otho his legacie into england .265. his grieuous exactiōs and oppressions. 266

Cardinall Cambray in the councell of Constance. 608.

Cardinall of Florence. 606.

Cardinall Sadolet. 949.

Cardinals depriued of their liuings in England. 421

Cardinal of Winchester sent to raise warre against the Bohemians .656. accused by Humfrey Duke and Lord Protectour .704. falleth into premunire, is prooued a traitor, and dyeth vngodly. 706

Cardinall Campeius Legate from the Pope into Germany .862. hee is an extreme enemy to Priestes mariage. 865

Cardinals, what mischief commeth by them. 1070

Cardinall Iulian his Epistle to Eugenius the Pope. 697.698.

Cardinall Poole hys returne into England .1475. his oration in the Parliament house .1476. hys absolution to England, his letter to the Pope for ioy of Englandes conuersion. ibid.

Cardinals conspiracies against the Emperour. 180.

Carelesse his death in the Kynges Bench, his examination and answers .1919.1920. his Letters. 1924.1926.1930.1933.

Carpenter martyred at Bristow. 1953.

Cardmaker Martyr, his story and martyrdome. 1578.1579.

Carpenter Martyr, his story and martyrdome. 884.885.

Carman Martyr, his story .2035. his martyrdome. 2036.

Caruer in Spayne burned for breking his Image. 930.

Carmer Martyr. 1708.

Caruer Martyr, his story & martyrdome. 1680.1682

Carus Emperour, slaine wt lightnyng. 76.

Cardanus in prayse of K. Edward the 6. 1296.

Carolus Molineus vpon the decretals of Pope Gregory the 9. 313.

Carbuncle in the Popes Miter, worth 6000. florens. 351

Carinus slayne. 76.

Carolus 9. frenche king plagued of God. 2112.

Carolus magnus called v. generall councelles, and was euer liberall to the sea of Rome. 131.

Carder martyr his story and martirdome. 1276.

Carolostadius casteth downe images in Germany. 862.

Carlile, and new castle kayes some time of England. 375.

Cassianus his tragicall and lamentable story stabbed in with pen-kniues by his own schollers and so martyred. 92.93.

Cassadorus his Epistle to Englād concerning the abuses of ye pope 352.

Castellanus a bloudy persecutor, plagued of God. 2109.

Cases papall wherin the pope may dispence are 51. in number as the Papistes hold. 793.

Castle of Lewes besieged. 333.

Castellane Doctor, and martyr, his trouble and persecution .878. degraded .879. his martyrdom. 880

Catologue of martyrs suffering vnder Licinius. 92.

Catalogue of such Normaynes as were aduaunced to seigniories, after the conquest of Englande. 183.

Catalogue of such as suffered vnder Decius. 64.

Catalogue of such nobles, as came with William Conquerour into England. 183.

Catechumini what it signifieth in our tongue. 1842.

Catte with a shauen crowne hanged on a peare of gallowes in Cheapeside in Q. Maries [...]ime. 1469.

Catholi [...]ke defined. 1824.1825

Catmer martyr her story and martyrdome. 1859.

Caueat emptor, a ballad of Fecknams. 1560

Caueat for England. 32.

Cawches martyr her story, persecution, and martyrdome. 1943.1944.

Cawbridge burned. 1131.

Cautions for the vnderstanding of the law. 980.981.

Cautions to the reader of thinges to be considered in the volume of this history. 2149.

Causton and Higbed of Essex their story .1539. theyr martyrdome for the Gospell. 1542.

Causes temporall, brought into the spirituall Court for mony .861. Causes of the destruction of the britaynes. 114.

Causes 13. of aduauncing the sea of Rome. 18.

Causes of our fall distincted. 22.

Cauell Martyr his story and martirdome. 1895.1896.

§

C. E.

Cecilia a godly woman martyr. 58.

Celulphus king of Northumberland. 127.

Celulphus a king made a monke. 127.

Celestinus Pope his creation, and death 313. crowned the Emperour Henricus with his feete. 784.

Celebration of the sonday. 53.

Censing of the sacrament. 1404.

Cerinthus the hereticke shunned of Iohn the Euangelist. 36.

Ceremonyes why inuented .1494. diuersly vsed in the primitiue Churche caused no breache of charitie being estemed as thyngs of small waight. 44.

Ceremonies in outward thinges little or nothing esteemed of in the primatiue Church. 44.

Ceremonies falsely ascribed to Pistus inuention. 314.

Cesar moueth ye senators of Rome to receaue the fayth of Christ. 30.

§

C H.

Chadsey doctor, his mutabilitie and wauering inconstancie. 2102.

Champbell Frier, his end. 2103.

Charles the great, his letter to Offa. 131.

Charles the 5. elected Emperour. 847

Charles Duke of Burgoine slaine. 723.

Charles Brandon. 729.

Charles Ioseph, a bloudy villayne murtherer of Richard Hunne. 809.

Chaucer his treatise against the friers, intituled Iack Upland. 261.262.263.264.266.

Chaucer his bookes, and rare commendations. 839.

Chalice of gold enacted by the councell of Tibur and Rhenes. 57

Chalices of glasse. 1404

Chapters of the Bible first distincted by Stephen Laughton. 272.

Charterhouse monkes, their originall .185. they enter the Realme of England. 233

Charterhouse churchyard made. 387.

Chastitie not to be vrged vpon any weake brother. 53

Chase Martyr, his cruell and extreme handlyng .774. murthered in prison. 775

Chamberlaine Martyr, his story. 1601.1602.1603.1604.

Chapman Martyr, his story and martyrdome. 1036

Champion sent to Calis to preach. 1224

Chelingdone Archb. of Cant. 336.

Cheremon bishop, maried a wyfe, & was martyred. 62.

Chester a place of learnyng .143. repayred, and enlarged. 147.

Childrē compelled to set fire to their parents. 585.838.

Child his confession agaynst Idolatry .89. with his martyrdome for the same. ibid.

Children of priests made legitimate 1176.

Children departing without Baptisme, are not condemned .1613.492. their estate in so dying. 1587 1995.1996.

Child of Iohn Fetties scourged to death by Boner. 2055.2056

Children two, crucified by ye Iews 233.

Children of Merindoll their godly education and bringyng vp. 940.950.

Childe crucified of the Iewes in Lincolne. 327

Child of Queene Mary. 1597

Children of christen parentes, why receiued to Baptisme. 1842

Children martyrs. 64

Children of King Edward the elder. 147

Childbed of Queen Mary pretensed. 1596

Childericus the French king deposed, and Pipinus intruded. 129

Chichester persecuted by the Papists. 2024.

Chit [...]enden with his felowes famished in prison in Cant. for the gospell. 1954.1955

Christes words in callyng Peter a rocke, expounded. Thre things to be noted in them. 1.

Christe refused of the Senate of Rome, and why 30. they are plaged for their refusing of him. ibi.

Christ, whether a begger or not. 717.

Christ a seruaunt vppon earth, the Pope a Lord. 404.

Christes church. 101.

Christ of the priest and bakers makyng. 1652.

Christian man defined after ye popes mynd and doctrine. 29.

Christs death and the benefits therof. 16

Christians ouerthrowen in Egypt and slaine. 300

Christians in Calabria kylled lyke Calues. 942.

Christians in Shrewsbury. 532

Christians certaine that fainted. 46

Christians may go to law one with another, and sinne not. 1000

Christ the obiect of our fayth. 22

Christians of the primitiue Church caried God in their hartes .51. they are falsly accused and slaundered .48. condemned to the mettals. 66

Christians falsly slandered. 54

Christenmas his trouble and deliuerance. 2071.

Christening of bels. 159.1405

Christopher Browne Martyr, his story and martyrdome. 2053

Christopher Parker hys death. 2112

Christopher Landsdale Courtier, his fearefull and terrible ende. 2104.2105.

Christes body present to the fayth of the receiuer. 1614.1616.

Christopher Shomaker Martyr his story and martyrdome. 819.

Christopher Ward martyr his story .1678. hys articles, answeres condemnation and martyrdome. 1678.1679.

Christian George martyr his story. 2037.

Christopherson elected Byshop of Chichester. 1956.

Christopher Lister his story and martyrdome. 1909.

Christopherus 1. Pope. 146.

Church of God increaseth by persecution. 38.

Churche of the East, and of Rome differ about Easter day. 44.

Church of Winchester built. 133.

Church of Lincolne built. 133.

Church of Rome how it came vpp by degrees. 2.

Church deuided into 5. diuersities of t [...]es. 1.

Church visible what. 30.

Churche of Christ deuided into 2. [Page] sortes of people. 30.

Church of Rome considered in 4. thinges title, lyfe, iurisdiction, & doctrine. 1.

Church of Rome with her corruptions described. 2.

Church militant of 3. partes. 611.

Churche of Rome persecuteth the catholicke church of Christ. 24.

Church not builded vpon Peter. 1758.

Churche not tyed to any particular place. 1760.

Church before Christes comming and church after Christes comming all one. 1766.

Churche of Rome reuolting from the apostolicall truth hath set vp an other Religion .1775. neuer was vniuersall. 1801.

Church defined .1824. both visible, and inuisible. ibid.

Church of Winchcōb built by Kenulphus. 130.

Churche of the Iewes a figure of ye Church of Rome sueth to the Church of Antioche to yeld vnto her. 96.

Churche of England gouerned by the Popes Canons. 97.

Churche of the Grecians, and Latines wherein they differ. 187.

Churche of London suspended for not ringing at the Byshops cō ming. 555.

Church new of the Popes making 1287.

Church of Rome examined .1601. conuict of manifest idolatry. ibi.

Churche of Christe howe visible .1613. howe to be knowne. ibid. col. 2. euer visible .1616. not tyed to tyme or place. 1622.

Church of Rome how commended and why of the fathers. 2.

Church of Rome reuolted from the Church of Rome. 3.

Church of Rome distincted. 2.3.

Churche of Rome erreth in three poyntes in her iurisdiction. 5.

Church aboue the Apostles. 14.

Church of Christ how to be gouerned. 19.

Church of Mi [...]ayne first brought vnder the church of Rome. 168.

Churche of Rome hathe declined from the Churche of Rome, not w [...]. 3.

Church of Rome her practises to get money infinite, but specially 15. 3.4.

Church of Rome, and the vniuersall church two diuers thinges. 1287.

Churche of Rome not vniuersall but equiuoce onely. 2.

Churche of Rome hath lost the liquor wherewith shee was first seasoned. 20.

Churche of Rome degenerate to newe paganisme. 23.

Church of Rome in wordes catholicke, in deedes hethenish. 24.

Church of Rome, and of the Pharisies compared together. 24.

Church of Rome degenerate from the image of the true Churche. 281.1800.

Church of Rome proued not to be catholicke. 284.

Church where it is, and in whome it consisteth. 417.

Church of two sortes. 533.

Church goodes expended. 557.

Church hath no power ouer ye scriptures .726. knowne by the scriptures onely. 1617.

Chusing of the Popes in cōclaues. 595.

§

C I.

Cicelie Ormes Martyr, her story and martyrdome. 2023

Cities, townes and castles, built & repaired. 147.

Cities subdued to the Turke. 744.

Citizens of Basill, their woorthye commendations. 682.

Citizens of Londō toll free through all England. 272

Cistercian or white monkes order. 185.

Ciuile dissention betweene Kyng Henry the 3. and his nobles. 330

Cyrillus Martyr. 76

§

C L.

Clarke Martyr. 878

Clarke with his fellowes famished in Cant. for the Gospell. 1954

Clarke a papist, enemy to the Gospell, hangeth himselfe. 2101

Clarke a great learned man died in the cardinals pryson at Oxford. 997

Clarkes subiect to the lawe temporall. 223

Claimundus President of Corpus Christi colledge. 1209

Claydon Currier, his story .639. his condemnation & martyrdom. 640

Claudius punished by God. 74

Claudius a quiet Emperour. 75

Claudius Nero Emperour, a tyrant. 31

Claude de Asses persecutour, hys death. 2109

Clarke Martyr, his story and martyrdome. 1231.1232.

Clergy of England deny contribution to the Pope. 288

Clergy of England deny tribute to the kyng. 349.

Clergy of England deny to contribute to the Pope. 266.267.370

Clergy ought not to sit of lyfe and death by the scriptures. 562.

Clergy subiect to the ciuile law, and may be punished by ye same. 459.

Clergy of England set free fro all ciuile impositions, tributes, taxes, or els whatsoeuer by the Pope. 849

Clergy geueth 18840. poundes to be relesed of the premunire. 1052

Clergy of Fraunce, their obiections in denying the Popes exactions. 270.

Clergy of Fraunce, their letter to the Pope, agaynst the Pope him selfe. 347

Clement 5. his coronation, with the great slaughter of noble men at the same. 351.

Clement the 7. his sentence definitiue agaynst the diuorce of king Henry 8. 1279.1280.

Clement Byshop of Rome Martyr. 38.

Clemens Alexandrinus. 53.

Clement the 2. Pope. 168.

Clementines. 351.

Clony the Byshoppe of Londons Somner, 1293. and keeper of the Colehouse. ibid.

Clodoueus first christened king of France. 7

§

C O.

Cobbe Martyr, his story and martyrdome. 1708

Cobham Lord, his lamentable history, his persecution and trouble 557.558.559. his examination & answers .560.561.562. his condemnation .564. his beliefe. 566

Coberley her trouble for the Gospell. 694

Coberley Martyr, his story. 1894.

Cobham her defence against Alanus Copus. 702.

Cockram men dislike their Rode, and goe about to haue a new one made. 1474.

Coker Martyr, his story and martyrdome. 1688.

Codrinus king of Denmarke. 340.

Collet Deane of Paules, hys notable story. 838.839

Cole of Magdalene college in Oxford. 1194.1203.

Collier, Wright, and 4. other Martyrs at Cant. 1688.

Collins with his dog burned. 1131

Colledge of Eaton, and Kinges colledge in Cambridge built. 712

Colchester persecuted, & prisoners 22. apprehended there, and caried vp to London. 1971.1972.1973 1974

Collectors for the Popes money. 287.

Cole his sermon at Bishop Cranmers death in Oxford. 1885.1886

Communion to be ministred in both kyndes. 1300

Communion celebrate wyth the Lordes prayer onely by S. Peter. 52

Communion with the vse therof in the primitiue church. 16

Communion in one kynde defended by the Papists. 1760

Communion of the church wherein it consisteth. 1617

Commotion against king Henry 3. and the causes therof. 329

Communion table, why rather to be after the forme of a boord, or vsuall table, then of an altar, with reasons and arguments vpō the same. 1331.

Commission bloudy of king Philip and Queene Mary, agaynst the professors of the gospel of Christ. 1970.1971

Commission sent from the Pope wt sentence diffinitiue against Tho. Cranmer Archb. of Canterbury. 2132.2133.

Commission to burne true Preachers. 1483.

Comparison betwene the Syrians and the Turkes. 763.

Comparison betweene the kyngdom of this world, and the kyngdom of the Pope. 19.

Comparison betweene the Pope, & a bird fethered with straunge fethers. 408.

Complaint of the nobles of England of the oppressions of Rome. 265

Complaintes of the abuses of the clergy in the parliament of Frāce 354.355

Complaint of the Ploughman. 398 399.

Computation of yeares. 115.

Complaint of such as fauoured the Gospell in Ipswich in Queene Maries dayes. 2089.2090

Commendator of S. Anthony plagued. 2106.

Commaundementes of the Pope more regarded then Christes cō mandements be. 500

Commotion betweene the Towne and Abbey of Bury. 374

Common women in the Councell of Constance. 596.

Cōmodus the Emperor, hys pride, his skil in throwing a dart. 52.

Communion in both kindes, denied by the councell of Constance. 596

Constantine a spectacle to all princes to follow. 103.

Constantinus and Licinius theyr constitutions imperiall for the establishing of christiā religion. 86

Constantinus pope a lay man, deposed his eyes put out. 130.

Constancie of Martyrs at theyr death. 80.

Constancie of Christians in the truth. 42.

Constance murthered by the procurement of vortiger. 108.

Constantinople won by ye Turks made theyr imperiall seate. 708.

Countryes wonne by the Turkes from the Christians. 760.761.

Conrade archbishop cleareth Iohn Hus. 598.

Constable of Fraunce hys cruell vow disapoynted. 2109.

Confession of Patricke Patchingam sent out of Newgate to certayne of hys friendes. 2141.2142.

Countrey man put to death for the Gospell. 882.883.

Conclusions exhibited to the parliament in London for reformation. 507.

Coniurers, and sorcerers warned and admonished. 167.

Congregation at Stoke in Suffolke with the description, & discourse therof. 2073.2074.2075.

Congregation in London. 2074.

Conscience must not be dissembled in matters of religion. 1782.

Conception of our Lady brought into the Churche. 696.

Conception of Mary in great contention amongest the Friers. 800.801.802

Conclaue wherein the Popes be chosen. 595.

Confession what it is, and to whom it ought to be made. 1269.

Confession of three kindes. 1171.

Confession auriculare with the abuses therein committed. 1172.

Confession of a childe agaynst Idolatry with his cruell death and martyrdome for the same. 90.

Confessiō auricular detestable .16 [...] why instituted, why not lawful. ibid.

Confessor to our Lady who was after the Papistes. 48.

Conference betweene M. Latimer and M. Ridley in prison. 1718.1720.1722.1723.1724.

Confessours 3. dyed in Chichester Prison. 1954

Confession of Iohn Warnes belief. 1580.1581

Confiteor in the Masse abhominable. 1587

Confiteor brought in by pope Damasus. 1401

Confirmation of childrē instituted. 58

Concordus Martyr spitteth in the Idols face. 45

Cornet his trouble and deliuery by Gods prouidence. 2081

Conduit in fleete streete built. 712.

Conduit in Cheepe. 339

Coniectures prouing the Lady Eleanor, and Roger Onley not to be guilty of treason. 703

Consecration what it meaneth. 1363

Contention betwene Courtney bishop of London▪ the Lord Marshal, and the Duke of Lancaster. 247

Courte remoued from London to Yorke. 513

Contention about the diuorcing of Priestes wiues. 192

Contention betwene Pope Gregory the 9. and the Citizens of Rome. 281

Contention betwene Cyprian and Stephanus bishop of Rome. 71

Contention betwene the Archbyshop of Yorke, and the Deane. 235.236

Contention betwene the Archbyshop of Canterbury, & the Prior of the same. 227

Contention amongest friers about the conception of Mary the mother of Christ. 242.251

Contention betwene the 2. Archbyshops of Canterbury, and Yorke for the supremacy. 172.173

Contention betweene the Archbyshops of Caunterbury & Yorke about bearing of the Crosse. 227

Contention betwene the friers, and the studentes of Paris. 328

Contention of the Archbyshoppes, who should sit on the right hande of the Cardinall. 228

Contention betwene the Friers of Fraunce, & the Prelates of Paris. 392

Contention betweene Boner and Winchester. 1089.1090

Contention betwene king Henry 1. & Anselme Archbishop of Caū terbury, about doing homage to the king. 192

Contention betweene the Archb. of Caunterbury & the Monkes, about trifles. 236.237.239▪

Contention betweene the Kyng of Englande and the Monkes of Caunterburye, for choosing the Archbishop. 238

Contention betwne the french king and king Iohn, 255

Contention betweene the Pope and king Iohn, about the consecrating of an Archb. 220.251.241

Contention betweene the Pope and Friderike the Emperour, for the election and depriuation of Bishops. 298.

Contention of the Archb. of Cant. and Yorke, who should sit on the [Page] right hand of th [...] Cardinal. 265

Contention and schisme in ye popes church. 272

Conspiracies of Pope Innocent against Frederike the Emperor 297.

Concubines permitted of the Pope for money. 862

Constantinople taken by ye Turks. 742

Conquests in England. 171

Conradus Hager. 390

Constantius his worthy commendations, his fauour to the Christians. 81

Constantinus Magnus borne in Englande .108. first christened Emperour, his fauour to ye christians. 101.102.103.

Constantine his donation prooued to be false .105. his liberalitie in geuing to the church .104. his liberalitie to schooles, and pitie to the poore. ibid. his graunt for the Popes supremacie prooued false .115. hee kisseth the woundes of them that suffered for Christes sake. ibid.

Constantines law for the Popes election suspected and examined. 4

Constantinus imbracing christian bishops. 781

Constantine writeth to Sapores in fauour of the Christians .99. his Epistle to his subiects in the East. 102

Conuocation of S. Frideswide in Oxford. 444

Conuocation in Paules in Londō. 1410

Councel of Cloneshoe with the decrees there enacted. 128

Councels of the Popes, one burne an others decrees. 146

Councel of Constance against Wicliffe, his articles and bookes. 449

Councell of Constance a sacrilegious councell. 1150.

Councell of the prelates of Prage, agaynst the gospellers. 589

Councell, and the church aboue the Pope. 671.672 674.

Councell of Nice falsified by the Pope. 4.

Councels generall called by Emperours. 1068

Councell at Thetford in England, with the acts therof. 125

Councels may and do erre. 1117

Councell aboue the Pope. 670.

Councell of Basill dissolued. 700

Councels called by the Emperors, without the Pope. 676

Councell of Nice constituted other bishops equall in authority to the Pope. 10.

Councel of Carthage .6.4. had great contention about the Popes supremacie. 10.11.12.

Councell wicked, what harme it doth. 68

Councell of Winchester. 172.

Councell of Laterane. 168

Councell of Frankford. 373.

Councell of Pise. 553

Councell of Brixia agaynst Pope Hildebrand. 181

Councell of Ratisbone. 865

Councell of priestes against Henry Sutphen. 875

Councel of Laterane inuented trā substantiatiō, and established the same for a true and infallible doctrine. 1152.1149

Councell of London with the acts thereof. 174

Councell of Trecas with the decrees of the same. 196

Concilium Gangrense, & Constantinopolitanum. 1135

Councell of Rome vnder Hildebrand against priests. 1164

Councell of Winchester agaynste priests mariage. 1167

Councels in the primitiue Churche concluded, that none should appeale to Rome out of their owne prouinces. 1055

Councell of Constance .593. Prelates there assembled. ibid. their orders and decrees .593. they deny the communiō in both kynds .596. their outrage against Iohn Hus. 606

Concilium Lateranense. 205

Councell of the nobles agaynst the bishop of Ely, he is deposed, clothed in womens apparell, bayted of women, complaineth of the K. and the nobles. 247

Councell of Rhemes with the acts thereof. 198.

Councell of Laterane hatched the egge of transubstantiation. 253

Councel of Constance decreed, that the Pope should be subiect to the Councell. 673

Councell of king Henry the 8. deuided in religion. 1201

Councell of Rome, where an Oule appeared before the Pope. 592

Councell of Constance condemneth Iohn Hus, & burneth his bones 464.

Councell of Basill with the determinations therof. 668

Councell of Luserne with the constitutions thereof. 867

Councels, fathers, and histories, their testimonies agaynst Images. 2130.2131

Cooe martyr, his story and martirdome. 1707.1708

Cope aunswered for reprouing this booke of Actes & Monumentes. 580.582.583

Cooper of Watsam in the Countye of Suffolke, Carpenter falselye slaundered of certeyne wordes, accused thereof, arrayned, condemned, and put to death for the same by the bloudy Papistes. 2099.2100

Cornelius a Romayne first baptised of all the Romaynes. 20

Cornelius Martyr, Byshoppe of Rome, his story, constancy, accusatiō for writing to Cyprian his martyrdome. 64.65.66

Cornelius Bongey Martyr. 1714

Corneford Martyr his story and martyrdome. 2053

Corne vpon the grounde tythed to the Pope. 273

Cornemonger his trouble and persecution. 642

Cornewall a Tanner murthered for the Gospell, by the bloudsucking Papistes. 1669

Corruption growne in the Church by much peace. 76

Corpus Christi feaste inuented by whom. 507.351

Coronation of Pope Felix the fifte 690

Cotes Bishop of Chester a cruell persecuter of Christ in his members. 1565

Cotten martyr, his story and martyrdome. 2042

Couentry Martyrs. 975

Couentry persecuted for the Gospell. 776.777.778

Couētry how, and by whom made free, with libertyes aperteyning thereto. 165

Cowle of S. Fraunces remitting the 4. part of penance. 1001

Court of the pope translated to Auion in Fraunce. 351

Court of the king aboue the Popes Court, or Bishops consistory. 473

Couerdale writ for into Englande by the king of Denmarke. 1529 1530

Couering of the aulters. 1404

Coxe a popishe Promoter sodenly dyed. 2101

§

C R.

Cranmer sent Ambassadour, to dispute aboute the mariage of the king, 1121. made Archb. of Canterbury. ibid.

Cranmer withstandeth the sixe articles in the Parliament house. 1136

Cranmer with the Lady Iane arreigned of treason in the Guilde Hall, Cranmer quit of treason .1418. Cranmer, Ridley, Latimer sent to Oxforde to dispute .1428. condemned all three together. 1403.

Cranmer charged wrōgfully with falsifying the Doctors, and Fathers, his answere in clearing of himselfe. 2135

Cranmer Godfather to king Edward & Lady Elizabeth. 1054

Crampe ringes of Winchesters. 1350

Craishfield Martyr his story examination, condemnation, and Martyrdome. 2009.2010.2011

Cradle for Queene Maryes child, with verses therupon. 1597

Creame and oyle. 53.60

Creed who brought into the masse. 1402

Cressens a Philosopher procurer of Iustinus death. 44

Crescentius Cardinall, President of the Councell of Trent hys terrible and fearefull end. 2106 2107

Crome committed to the Fleete. 1467

Crowne of Englande not of suche great reuenewes, as the Popes were, out of the same. 289.389

Croniclers reproued of errours in theyr Cronologies. 577

Crompe his story. 443

Crow miraculously preserued vpon the seas with his new Testament. 1913

Crosse appeared to Cōstantine the great in the ayre. 85

Crosse of golde borne before the Pope. 137

Crosse how to be honored. 567

Crosse not to be worshipped. 85

Crosse bearing cause of great strife betwene the Arbishop of Caunterbury and the Archbishoppe of Yorke. 227.228

Crokhay a Godly woman troubled for her godly zeale to the truth, & detestatiō of papistry. 2145.2146

Crosse in this life, a token of Gods election .1652. oughte paciently to be borne of euery true Christian man .1835. what fruit it bringeth. ibid.

Crosbowmaker his story. 1229.

Creed not made al by the Apostles. 684.685

Crosmans wife her trouble & deliuery. 2073

Cromwell his notable Story, his rare commendation .1177. hys voyage to Rome, with his actes there .1178. receiued into ye Cardinalles seruice, complayned of to the king, made knight, M. of the Roles, and Earle of Essex .1179 he was a great suppressor of Abbeyes 1181. his Oration to the Byshoppes .1182. his curtesy to his olde frendes .1186. apprehē ded, and crimes laid agaynst him 1187. his death. 1190

Cromwell the onely preferrer of Boner, 1088

§

C V.

Cup debarred in the administratiō of the Lordes supper. 1778

Custome for woll raysed. 388

Custome letteth Edwine to bee Christened. 121

Custome and Ueritye a Dialogue betwene them. 1388

Custome without truth, & agaynst truth what. 121

Custome of sinne a perilous, and daungerous matter. 1932

Cuspinianus girdeth the pope. 304

Cutbert Symson his story .2031 his fingers grated thorow wyth an arrow, racked .2032. his visiō 2033. articles ministred agaynst him .2033. his martirdome. 2034

Cutbert Archbishop of Caunterbury his synodall decrees. 128

Cuthlake a Popish Saint .125. his lying miracles. ibid.

Cursse of the pope hurteth not, but rather profiteth the godly. 545.546

Cursing with booke, bell, and candle. 202.1038

Curssinges of Papistes taken for great blessinges. 1038

Curde Martyr burned at Northhampton. 202 [...]

§

C Y.

Cyprian his Apollogy for the christians. 68

Cyprian banished for the Gospell, and writeth to the chris [...]ia [...]s out of exile, exhorting them to constancy in the trueth .66. his countrey and education, he was elect Byshop of Carthage, his modestye, patience. visions, and moste constaunt Martyrdome for the truth of Christes Gospell .69. his Sentences. 70

Cyprians diuers of that name. 71

§

D. A.

DAbney his trouble & happy deliuerance. 2071.

Dale a popishe promoter eaten wyth lice. 2101.

Dale troubled for the gospels truth and dyed in prison. 2045.2046.

Dalaber his story. 1195.1196.1197.1198.

Dami [...]ta taken of the Christians. 273.268.

Damasus the 2. Pope. 168.

Damasus subdued of the Sarazens. 737.

Damlip persecuted in Calice .1223 his martyrdome. 1229.

Danes, and their story 135. they inuade England. ibid.

Danes driuen frō Norfolke, Chester, and diuers other places .142. at the last expelled England. 163.

Danes by conspiracy slayne thorough out all England. 161.

Danes field at Merton. 141.

Dane gilt released. 199.

Dane gilt. 160.

Dantes an Italian writer against the Pope. 390.

Dandalus submitteth himselfe for his crueltie. 368.

Daruell Gatheren a filthy idoll in Wales. 1100.

Daughter compelled to set fire to her father. 774.

Dangerfield and his wife theyr tragicall history. 1953.

Dauies a childe vnder 12. yeares of age, condemned for the sixe articles, and preserued. 2073.

Dauid of Wales. 119.

Dauid king of Scottes inuadeth England, and is taken prisoner. 386.

Dauid beaten a persecutor, his fearfull d [...]ath. 1272.

Dauids stocke feared of the Empyre of Rome .40.48. is sought for, and murthered. ibid.

Day martyr his story. 2037

§

D. E.

Dead men excommunicate by the Pope. 393.

Death of Martyrs, the life of the Gospell. 1932.

Death of Charles 9. frenche kyng, with the Cardinall of Lorayne. 2154.

Death of Hus, and Hierome of Prage reuenged. 656.

Death of king Lucius. 107.

Debnam hanged for taking downe Douer Court Roode. 1031.

Decius Emperoure a persecutor. 59.60.

Decius a tyraunt, a cruell persecutor of poore Christians, his death 66.

Declaration of the preachers in prison. 1469.

Decretall Epistles confuted. 58.

Decree that no secular man, should geue any spiritual liuing. 169.

Decree beginning ego Ludouicus proued false. 5.

Decrees of the councell of Basill godly. 696.

Decrees of Fabianus forged. 60

Decrees of Anselme. 194.

Decrees of Laterane councell in [Page] Rome. 230.

Decree of Spyres resisted by the Protestantes. 872.

Decrees of Pope Urbanus. 185.

Dedication of Churches. 53.

Dedication of Churches. 1404.

Degradation of an archbishop wi [...]h the order and ridiculous manner thereof. 2133.2134.2135.

Degradation frō the order of deaconship, subdeaconship, Benet, and Colet, exorcising readership, dorekeeper, or sextonship. 2134.2135.

Degradation of Thom. Cranmer Archbishop of Canterbury. 2133.2134.1883

Degradation ridiculous of ye popes best maner. 517.

Degradation of M. Hooper. 1768.

Degradation popishe, the manner thereof. 879.

Deicham why so called. 115.

Degrees in the Church distincted. 21.

Degrees of Mariage forbid by the Pope. 859.

Degrees prohibited by the lawes of God to mary in. 1053

Defence of Richard Hunne against Syr Thomas More, and Alanus Copus. 811.

Defence of the Lord Cobham agaynst Ala. Copus. 568.

Defence of M. Bilney agaynst sir Thomas More. 1008.1009.

Deposition concerning the murthering of Richard Hunne. 810.

Defence of Wickliffe by Ioh. Hus in Prage. 451.452.

Defence of the Garnesey story agaynst M. Harding. 1946.1947 1948.

Defender of the fayth, no meete title for any man. 1754.

Defection of the Romish Church, from the old fayth and church of Rome. 23.29.

Demaundes for the Papistes to aunswere vnto. 17.

Denyers returne agayne to theyr former profession. 37.

Denie Martyr hys story and martyrdome. 1912.

Denis Burgis Martyr his story. 1983.1994.

Denley martyr his story and martyrdome. 1683.1684.1686.1688.

Denton burned in his owne house. 2103.

Deposition agaynst M. Bilney. 1000.

Derifall his story, and martyrdom. 1914.1915.1916.

Description of Lollardes Tower, with the sondry kindes of tormentes therein. 1703.

Descension of Christ into hell. 873

Deuotion without knowledge is hurtfull. 1114.

Deuill and the pope alike. 1890.

Deuenish martyr. 2033.2034.

Deuill tame his story. 2108.

§

D. I.

Diadumenus, Emperour. 57.

Dialogue betweene Tho. Bilney and frier Brusiard. 1002.

Dialogue betweene custome and truth. 1388.

Dicke Adams his confession of the truth at the gallows, & dehortation from papistry. 2145

Didacy a crafty Fryer temptyng Iohn Hus. 600.

Didimus a good christian souldier martyr, preseruer of Theodora her chastitie. 63.

Diet of Norenberge. 854.

Difference betweene Byshoppes, and Priestes, how it is come. 1066.

Difference betweene the Churche of Rome, that nowe is, and the Churche of Rome, that was. 1.2.3.4.5.6.7.8.9.12.14.20.281.107.

Difference betweene Priests, and Monkes. 150.1181.

Difference betweene the Greeke Churche & the Romayn church. 286.287.186.

Difference about the celebration of Easter. 44.45.54.

Difference betweene the law, and the Gospell. 26.

Difference betweene Peter, and the Pope. 1120.

Difference betweene Christes naturall body, and the sacrament thereof. 1145.

Difference betweene the Papistes and the Protestantes in the reall presence of the Lordes supper. 1761

Dignities ecclesiasticall in the hāds of strangers valued. 429

Dighton murtherer of his Prince. 728

Dionisius Corinthius, an ecclesiasticall writer. 53

Dionisius willed by God to flie persecution. 62

Dionisius Areopagita hys booke de Hierarchia suspected. 53

Dionisius bishop of Alexandria wt others banished, his story .72. his death. 73

Dionisius bishop of Alexādria writeth to Fabius. 61

Dionisius Alexandrinus, his Epistle to Germanus. 62.

Dines Martyr, his story and martyrdome. 2042

Dioclesian Emperor, a tyrant, raiser of the x. persecution. 77

Dioclesian & Maximiliā tired with persecuting of Christians, gaue vp their kingdoms. 81

Dioclesian his death. 86

Dirige for the dead. 137

Dirike Caruer Martyr, hys apprehension, examination and condemnatiō .1680. his martirdome. 1682

Dissention amongst the Monks of Canterbury, for the electiō of the Archb. 258.

Discord, what hurt it worketh in the church and common wealth. 330.258.241.172.173.236.1367

Discorde alwayes in the Popes church. 241

Dissention betweene the Archb. of Canterb. and the church of Lincolne. 327

Dissention betweene Kyng Henry 3. and his nobles. 330.

Dissention betweene the Couent & Prior of Durham, and the king. 272

Dissention amonijst Friers, about the conception of Mary. 800

Discord betweene the L. Protector the Admirall, and the Earle of Warwike. 1367

Discent of the B. of Rome. 1758

Dispensations, what mischiefs they do, and what euils spring thereout. 285

Dissolution of Abbeys by the lorde Cromwell. 1179.1180

Dissolution of Abbeis and religious houses in England. 1101.1102

Dissention between the Friers and the students of Paris. 328

Dissention betweene Pope Eugenius and the councell of Basill. 668

Disputation betweene the Papistes and Protestantes in the beginning of Q. Elizabeths raigne at Westminster. 2119.2120.2121.2122

Disputation of religion in Paules in London, in the Conuocation house aboute the reall presence .1410. dissolued by Queene Mary. 1417

Disputation in the Uniuersitie of Prage. 456.457

Disputation at Cambridge aboute transubstantiation, and the reall presence. 1376.1377.1378

Disputation in Oxford by Peter Martyr and others, against trā substantiation. 1373.

Disputation in the councell of Basill. 678.679

Disputation betweene Austen and the Waldenses. 231

Disputation betweene the Romish bishops and the Scottish bish. about Easter day. 123

Disputation at Lypsia. 847

Disputation at Baden in Heluetia .869. at Berne. ibid.

Disputation by M. Latimer, Crā mer and Ridley, at Oxford. 1428 1429

Disputation betweene D. Barnes and Stephen Gardiner. 1198

Dispensations for mony. 285

Diuorce of K. Henry the 8. decided by D. Cranmer. 1860, 1861 1862

§

D O.

Dobbe persecuted for the Gospell, & dyeth in prison. 1297

Doctrine of the apostle S. Paule in a summe. 20

Doctrine erroneous of the Church of Rome concernyng sinne. 26

Doctrine of the Pope, & of Christ compared. 485

Doctrine of the Pope what it is .2. more gaineful then holy scripture ibid.

Doctrine of the Popes church corrupt examined. 19

Doctrine of the Pope, the summe & finall scope. 20

Doctrine of S. Paule reduced to v. points. 16

Doctrine of the law and of the Gospell. 976

Doctrine of the Pope, what good stuffe it containeth. 1772

Doctrine of Rome concerning faith and iustification erroneous. 26.

Doctrine erroneous of the papistes concernyng penance. 26

Doctrine erroneous of the papistes in the sacraments. 28

Doctrine of the papists corrupt, cō cernyng ciuile maiestrates. 29

Doctors read with indifferēt iudgement, make more against the papists then with them. 1854

Doctor Weston Prolocutor in the disputation in London. 1410

Doctor Redman his confession at his death. 1360

Doctor London a bloudy persecuter. 1213

Doctor Coxe schoolemaister to K. Edward the 6. 1295

Doctor Sandes his trouble for the Gospell, and happy deliueraunce by the singuler prouidence of god. 2086.2087.2088.2089.

Doctor Whittington Chauncellor, a cruel persecuter, slayne of a bul. 775.776

Doct. Collet Deane of Paules, his story. 838

Doctor Story his impudent words in the parliamēt house .2125. his bloudy cruelty to Christes Martyrs by his owne confession. ibidem.

Doctor Story a cruell and bloudie persecutor, his bloudy ende and death at Tyborne. 2152

Dog clothed in a Rochet vnder the name of B. Gardiner. 2078

Dog of the English Embassadors bite the Pope by the great toe. 1861.

Doly her trouble and persecutiō for the Gospell. 984

Dolphin with the French, discomfited at Cassels. 387

Domicianus Cesar, his extreme tiranny. 35.36

Domicianus maketh inquirie for Dauids stocke, and murthereth them. 48

Dominion of the Turkes parted into foure families. 737.

Dominion temporall and spirituall of Rome. 499.

Domicius Nero a tyrant, his cruell end and ouerthrow. 31

Dominion of the Turke large and ample. 760.761.762.764.766.768

Donation of Constantine to the Romish papall sea prooued to be falsifyed by many inuincible reasons, and argumentes. 105

Donations of Carolus magnus, & Otho to Rome. 159

Donation of Pipinus falsely taken for the donation of Constantine. 130

Donation of Constantine forged. 105.390

Donations geuen to religious men by king Ethelbald. 133

Donation of king Athelwolfus to the Clergy. 136

Dorobernia and Caunterbury taken for one. 174

Doues their nature. 1297

Douer court Martyrs theyr story, trouble, and Martyrdome for pulling downe of Idols. 1031 1032

Douer head City of Kent. 172

§

D R.

Draycot Chauncellour of Liechfield a bloudy Persecutour of the poore Sayntes of God. 1954

Draycots Sermon against Ioane Wast a blinde woman and martyr. 1952

Drakes martyr his story .1895. his examination and death. 1896 1897.1898

Dreames of Dustone. 157

Dreames not to be regarded. 152

Dronkennesse well auoyded by the pollicy of king Edgar. 155

Drowry Martyr. 1911.1912

Drayner called Iustice nine holes, a bloudy and cruell persecutour, his story. 2112

§

D V.

Dunning, Chauncellour, his sodeine and fearefull death. 2099

Duchesse of Suffolke her tragicall and lamentable story .2078. her trouble & extremity for the Gospell. 2079.2080

Duke of Clarence drowned in a Butte of Malmessie. 717

Duke of Northumberland committed to the Tower, and condemned to dye .1407. beheaded 1423

Duke of Buckingham speaketh for the Protector, in the Guilde hall. 728

Duke Ethelwold slayne. 141

Duke of Suffolke beheaded. 1467.706

Duke Elfread his punishment for periury. 148

Duke Edrike a bloudy persecutor, a cruell murtherer, and put himselfe to death. 162

Duke Robert prisoner. 191

Duke of Glocester made Protector .727. accuseth his Mother, his bloudy tyranny. 727.728

Duke of Northumberlād & Duke of Herford both banished. 514

Duke of Glocester beheaded by K. Richard 2. 513

Duke of Lancaster, and Lord Hē ry Persie great frends to Wickliefe. 425

Duke Alpherus restorer of Priestes and their Wiues. 158

Duke of Austrige punished of god. 248

Duke Albert his bloudy slaughter in Boheme. 656

Duke of Northfolke slayne. 729

Duke of Mantua, denieth the pope his City, for his counsell. 1133

Duke of Guise slayne before Orleance. 2112

Duke of Guise his bloudy purpose disapoynted. 2109

Duke of Northumberlande sente forth agaynst Queene Marye, committed to the Tower. 1465

Duke of Sommerset his History .1367. committed to the Tower, with articles layd agaynst hym .1370. his death, and rare commendation. 1371.1372.

Dunstanes roodes miracle. 158

Dunstane Chittendene, with the rest of his fellowes famished for the gospell in the Castle of Canterbury. 1954.1955

Dunstane, Abbot of Glastenbury, his false and lying myracles 150 made Bishop of Worcester .152 seduceth king Edgar, 156. hys [Page] his dreames. 157

Dunstane a post setter, a sorcerer .156. his death. 160

Durandus. 950

Dunkirke where writinges were set vppe agaynst King Henry .8. 1055

Duty of husbandes and wiues, one towardes an other. 1933

Dutch Martyrs. 928

Dungate martyr, his story & martyrdome. 1949.1950

Dunninges the bloudye Chauncellour his cruelty .1703. his sodeine and fearefull kind of death. 2036

§

E. A.

EAster day in strife, for the obseruation therof .54. disputed of 123.124.

Eating of Christe, what it is. 494.

Eating of whitemeate in lent set at libertie. 1210

Eastland martyr his story .2037. his articles obiected against him 2038. his condemnation and, cō stant martyrdome. 2039.

Eares of Christians slayne for the Gospell, ix. sackes full. 339.

Earle of Kent put guiltlesly to death. 376.

Earle of Notingham made Duke of Northfolke. 514.

Earle of Warwicke flyeth into France, and hys returne agayne into England. 713.

Earle Henry of Richmond hys ariuance in Wales .728. his huge warres with king Richard. 729

Earle Simon his pride after victory gott. 333.

Earle Symon with other slayne in the battayle at Eusham. 334.

Earle of Warwicke with the Lord Mountacute slayne. 715.

Earthquake, morayne, and pestilence in England. 198.

Earthquake at Wickliffes examination. 436.

§

E. C.

Ecclesiasticall iurisdiction abused in the romishe churche. 5.6.

Ecclesiasticall persons subiecte to the temporall power. 6.

Ecclesiasticall persons exempt by the Pope, from all subiection to kinges, and princes. 192.

Ecclesiasticall promotions in the handes of straungers valued. 429.

Eckius the popes stout champion hys end. 2107.

Eckius hys reasons for the supremacie 847. agaynst M. Luther 850.851.845.849. agaynst Carolostadius .847. his reasons for the authoritie of the Romyshe Churche. 2.

§

E. D.

Edwardes three that were kinges before the conquest. 159

Edward .1. king of England hys lyfe and story .339. he and hys Barons at strife .349. peace cō cluded betwixt them, with theyr petitions to the king .350. hee denyeth first fruites to the pope .352. hys death and epitaphe. 366.

Edward .2. his bloudy murther of his nobles .371. taken and imprisoned. 373.

Edward 2. his raygne, his lyfe, and story. 366.

Edward 3. crowned, 374. marieth the Earle of Henault his daughter called Philip. 375.

Edward 3. his letter to the Deane and chapter of Paules, agaynst Iohn Stafford Archbishop of Caunterbury, 383.

Edward 3. his letters to the King and nobles of Fraunce .377.38.367. taketh the king of France prisoner 388. contendeth wyth the Pope, and restrayneth hys bulles from comming into England. 389.

Edward 3, denyeth the popes prouisions and reseruations .383. his voyage into Fraunce defieth the French king .384. his acts there .385. he claymeth the crowne of France .383. bewitched of a woman, by the helpe of a frier .425. his death. 428.

Edward 4. crowned 713. maryed to Elizabeth Gray. ibid. taken prisoner by the Earle of of Warwicke. ibid. had victory in 9. battayles hym selfe being presente 717. hys sonne borne at Westminster in Sanctuary. 714.

Edward 4 his warres and contention with the Erle of Warwike .713. hys death. 727.

Edward called the martyr, his story 157. proued a bastard. ibid.

Edward called the Martyr, murthered of his stepmother, & her seruant. 159

Edward the confessor, hys story. 164.

Edward proued a bastard, & wrōgfully made king. 158.157

Edward borne in bastardy of Elfled king Edgars concubine. 156

Edward 5. and his lamentable history. 727.

Edward 6. his raigne, his rare cō mendations, and vertues .1295.1296. deliuereth the bible to the bishops .1294. reformeth religion 1297.1298. sendeth for learned men into the realme .1296. setteth forth Gods word .1298. calleth a parliament .1299. setteth forth the booke of common praier .1301 represseth superstitiō .1302.1303 aunswereth the rebels in Deuonshire and Cornewall .1305. hys death. 1395.

Edward 6. his instruction geuen to Sir Anth. Seintleger knight, of his priuy chamber, beyng of a corrupt iudgement in the Sacrament of the Eucharist. 2139.2140.

Edward Seymor erle of Hereford made duke of Somerset, protector of the realme, and gouernour of the kings person. 1296

Edward Plantagenet beheaded. 731.

Edward prince slayne. 716

Edward sonne of K. Hen. 3. wounded with a poisoned knife. 337

Edward the elder his story. 146

Edward the confessor his Shrine. 336.

Edward duke of Somerset, Lord Protector, his trouble. 1367

Edward Burton, not suffred to be buried in christian buriall. 1715

Edward Benet preserued by gods prouidence. 2075

Edward Freese Martyr his story. 1027

Edward Grew his trouble and deliuery. 2065

Edward Sharp martyred at Bristow. 1953

Edgore his terrible death. 2104

Edwine hindered from being christened by custome .121. his miraculous conuersion baptised in Yorke. ibid.

Edwine king of Britain, his trouble and miraculous calling to the fayth. 120

Edwine king, an enemy to monks, suspended, and dieth. 152

Edwine king of Northumberland, enemy to Monkes. 114

Edelburge poysoned her husband. 132

Edenborough won from the Englishmen by the Scottes. 368.379.

Edina taken of the Turkes, their barbarous cruelty shewed vpon the poore christians there. 752

Edrike a traitor executed. 162

Edgar his story .152. his actes and noble exploites .154.155.156. A great builder and repairer of monasteries. ibid. his blemishes .155 his lawes .779. his death. 156

Edgar his oration to the Clergy. 169.

Edmund king of Eastangles, called S. Edmund, his story. 114.115.140

Edmund king, murthered on hys priuy. 162

Edmund Ironside. 162

Edmund Archbishop of Caunterbury canonized a Saynte .280. condemned in Rome in a thowsand markes. 285

Edmund Peerson his accusation agaynst Bayfield. 1048

Edward Prince born of Q. Iane 1087

Edmund Poole Martyr, his story and martyrdome. 1912

Edmund Hurst Martyr, his story. 1914.1915

Edmundus king of England. 150

Edmund Allin Martyr his story, persecution, examination and martyrdome. 1979.1980

Edmūd Stafford bringer in of the Popes bulles. 430

Edmūd Boner a furtherer of printing the Bibles at Paris .1191. made Bishoppe of London ibid. became a notable Papist. 1192.1194.1296.1397.1349.1487.

§

E G,

Egbert king of Kent taken Prisoner. 130

Egbertus crowned king, his victory agaynst the Danes. 135

Egbert of a king made a Monke. 131

Egesippus an ecclesiasticall writer. 53

Egelred king his coronation & life described. 160

Egfride made king of Northumberland. 124.

Egges eating made heresye of the Papistes. 1043

§

E. L.

Eleanor Cobham her defence agaynst Alanus Copus .702. proued no traytor. ibid.

Election of the Byshop of Rome geuen to the Emperoure .159. resteth only in the emperor .298. confirmed & ratified to be in the Emperours iurisdiction. 299.

Election of Bishops in the power of euery king in hys own country till Hildebrandes time. 300.

Election of ministers in the olde tyme not without the consent of the people. 1105.

Electors of the Emperour 7. and who be they. 160.

Election of the Bishop of Rome in whome it consisteth. 5.

Election or predestination wyth notes vpō the same. 1657.1658.

Election standeth vpon grace, not merites .1994. vpon the fewest number not the most. 1996.

Eldadus Byshop of Glocester. 113.

Elfricus archbishop of Caunterbury his bookes proued antentique .1139. his bookes agaynst transubstantia [...]ion. 1140.

Eleuation of the sacrament by Honorius brought in. 1403.

Eleuation, and odoration by whom inuented. 1149.1152.

Elfleda proued a Nunne, and her childe a bastard. 156.

Elizabeth Barton called the holye mayd of Kent, with her conspirators executed. 1054.

Elizabeth a blind mayd martyr her story, and martyrdome. 1914

Elizabeth Cooper Martyr burned at Norwiche her story and martyrdome. 2005.

Elizabeth, called S. Elizabeth her lyfe, and story: 268.273.

Elizabeth Q. of England her happy byrth. 1054.

Elizabeth nowe Q. of Englande committed to the tower by Q. Mary her great trouble .1425. committed to sir Iohn Williams Sir Henry Benefilde. 1471.

Ely Bishoppricke planted. 198.

Ely persecutor. 1211.

Elizabeth Lawson her trouble, & deliueraunce. 2070.2072.

Elizabeth Pepper martyr her story and glorious Martyrdome. 1914.1915.

Elizabeth Folkes martyr her story and martyrdome. 2007.2008.

Elizabeth Stamford. 814.

Ellis martyr her story. 1910.1911.

Elizabeth Thackuell Martyr her story, and death. 1910.1911.

Elizabeth Young 2065. her troubles, and deliuerance. 2065.2066.2067.2068.2068.2070.

Elizabeth Lady, nowe Queene of England her miraculous preseruation, and great trouble in Queene Maryes dayes .2091.2092.2094.2095.2096.2098. sent for being sicke to London .2091. charged with Wiats conconspiracie, cleareth her innocencie thereof, is committed to the tower .2092. restrayned of her owne seruauntes .2093. in great feare and doubt of life .2904. cō mitted to the custody of sir Henry Benefield, and sent prisoner to Woodstocke. ibid. is sore sicke, and writeth to the Queene her sister .2095. wisheth her selfe a milke mayd .2096. brought into Queene Maryes bedchamber .2096. set at libertie .2097. proclaymed Queene of Englande. 2097.2098.

Ellerker a bloudy peresecutor, hys bloudy end. 2101.

Elphegus archbishop of Caunterbury stoned to death. 161.

Elutherius wyth hys mother Anthia Martyrs. 41.

Elutherius the Pope, called Lucius king of Englande Chrystes vicare. 107.

Elutherius Bishop of Rome. 107.

Elsinus archbishop of Canterbury hys death. 151.

§

E M.

Emperours plagued for refusing & persecuting of Christ. 31

Emilianus slew Gallus and Uolusianus, Emperours. 67

Emperours of Rome but kings of the Romaynes, till they be confirmed by the Pope. 351.710

Emperour Sigismund who burned Iohn Hus, fayne to entreat for peace. 656

Emperour, the French King and King of Scottes, sette agaynst Henry 8. K. of England. 1087

Emperour 5. yeares without buriall 197

Empyre of Germany decayed and the causes thereof. 374

Emperors kissing the Popes feet. 783

Emperour excommunicate. 197

Empyre translated from Greece to Fraunce, from Fraunce to the Almaynes. 131

§

E N.

Englande whether it receiued the Gospell from Rome or not. 106 1061

England noted of cruelty. 701

English men martyred in Spayne for the Gospell. 2058

Englande plagued by the Popes Legates. 199

England conuerted to the fayth of Christ. 53

Englande deuided by a wall from Scotland. 57

England had 7. kinges in the Saxons time. 109

England 5. tymes conquered. 136.171

England, whether it receyued the Gospell before K. Lucius dayes or not. 53.

England, why plagued of ye Danes 139

England described. 109

England interdicted by the Pope. 251.242

[Page]Englishmen scourged for their vniust oppressing of the Britaines. 171

Englishmen saued at the takyng of Calice. 2075

Englishmē winne the city of Messana .243. and set vp the armes of England. ibid.

Englishmen good asses. 423

Engist his voyage into England, his death. 113

§

E P.

Epistle of Constantine to hys subiects inhabiting the East. 102

Epistle of Elutherius Bishop of Rome, to king Lucius. 107.

Epistles of Becket to Pope Alexander. 214.115.116

Epistle of Iohn Hus, of his goyng vp to the councell of Constance. 597

Epistle of Elfricus agaynst transubstantiation. 1140.1141

Epistle of Uolusianus concernyng priests mariage. 1154

Epistle of Phillip Melancthon agaynst the 6. articles. 1172

Epistle and gospell in the Masse. 1402

Epistles decretall confuted. 96

Epistle of Sergius the Pope, to haue Bede sent to Rome. 127

Epistle of Dionisius B. of Alexandria to Fabius. 61

Epistle of B. Hooper in Latin sent to the conuocation house concernyng matters of religion. 2135 2136

Epistle of Marcellinus. 96

Epistles decretall of Marcellus. 96.

Epistle of Gregory B. of Rome, to them that came to preach in England. 115

Epistle of Gregory to Austen in England. 116

Epistle of the Archbish. of Canterbury, to the B. of London, conteinyng the effect of the history of the L. Cobham. 565

Epistle of Marcellus to Maxentius blanched. 96

Epistle of Constantine to Sapores in fauour of the christians. 99

Epistles of Benno cōcernyng pope Hildebrand. 176.177.178

Epistle of Waltramus to Ludouicus. 190.

Epistles of Alcocke. 2146.2147 2148

Epistles decretall of the bishops of Rome examined. 96.97

Epistle of Antoninus Pius Emperour to the commons of Asia. 41.

Epistle to the Hebrews. 35

Epistles of S. Paule to the seuen churches. 35

Epistle of Plinie to Traiane. 39

Epistle of Traiane to Plinie. 40

Epimachus with many other martyrs. 62

Epitaphe of M. Iohn Bradford, preacher and Martyr, his death. 1624

Epitaph vpon the death of Doctor Cranmer Archb. of Canterb. 1893

Epitaph or funerall verse of doctor Redman, vpon the death of M. Bucer. 1968

Epitaph of the Lady Iane. 1423

Epitaph of Carolus the 9. French king .2112. Henry 2. & Fraunces his sonne. ibid.

§

E R.

Errors of the Papists in the Sacrament of the Lordes supper. 1891

Errors noted in the Doctors. 70

Errors in Baptisme. 28

Errors of the Papists in teachyng Freewill. 28

Errors in the Popes church concernyng matrimony. 28

Errours in all writers, except the scriptures. 477

Eremites order when they first began. 204

Erpwaldus king of the Estangles conuerted to Christ. 121

§

E. S.

Esche Martyr, his story and martyrdome. 874.

§

E T.

Ethelbert builder of Paules. 114

Ethelbald his donation to religious men. 133

Ethelbert first christened Kyng of Kent .114. murthered by Offa .129. withholden from Austens doctrine vpon old custome. 116

Ethelbert and Sigebert, builders of Paules. 120.

Ethelbald king. 140

Ethelwoldus bishop of Winchester, and setter vp of Monkery. 152

Ethelwold his excellent profounde learnyng. 147

Ethelburge Queene, made Nunne of Barkyng. 127

Ethelstone of Britaine hys story. 147.

Eaton colledge founded by Kyng Henry .6. 262.712

Ethelbright. 140

§

E V.

Eucharist in time of necessity committed to a boy. 64

Eud [...] Duke of Burgundy against the Popes decrees 200. yeares since. 390

Euangelium eternum of the Fryers abhominable and detestable. 322

Eusebius Deacon of Alexandria martired for the truth of the gospell .52. his worthy commendation. 72

Euaristus Bishop of Rome, and Martyr .38. his ordinances. 39

Eustachius with his wife & children martyred for Christ. 40

Euphrosina martyr. 4

Eugenia Martyr, her excellent hystory. 73

Eugenius 4. Pope celebrate firste the counsell of Basill. 668

Eunuche a Courtier whose name was Azades Martyred for the Gospell. 98

Euring Martyr her story. 2007

Eulalia a godly virgine her notable story, her wisedome, constancy, & martyrdome. 93.94

Euill men eate not spiritually nor corporally the body, and bloud of Christ for then they could not be condemned. 1996.1997

Euidences declaring the antiquity of Priestes mariage. 1167.1168 1169

Euidences proouing ecclesiasticall persons to haue bene subiecte to the temporall power, euer since the beginning. 6

Eusham field. 334

Eusham Abbey founded, & burnte. 1180

§

E X.

Exaction and extortion of the pope in Englande described in a table. 284.285

Exactions of the pope intollerable, denyed of the clergy of England and Fraunce. 266.267.268

Examples of the rare chastitye of Christians. 63

Examples notable of Christian corage in confessing of Christ. 63

Examination of Stephen Gratwicke Martyr with his aunsweres. 1977.1978

Exam Battayle with the successe thereof. 713

Example notable of a souldiour biting off his tongue, and spitting it in the face of an harlot. 63

Examples of Gods plagues vpon the deniers of his sacred trueth. 64

Example of Peter slaying of Ananias and Saphira falsely wrested by the Papistes. 490

Exaltation of the Pope, aboue kinges and princes. 782

Excommunicatiō of Henricus the Emperor by Hildebrand. 179

Excommunication the seconde of Hildebrand, agaynst the Emperour. 180

Excommunication was in the olde time the greatest punishment, in matters of fayth and conscience that could be. 1854

Excommunication how to be feared and when. 612

Excommunication requireth consent of the church. 1113

Excommunication abused by the papistes manifolde wise. 19.193

Excommunication in the Churche of Rome abused. 860

Exeter Colledge built. 372

Execution at Norwich. 339

Exiles in Queene Maryes tyme for religion how many. 800

Exorcising of Priestes. 497

Extreame vnction reproued. 725

§

F. A.

FAbian chosen bishop of Rome miraculously. 60.

Fathers their testimonies against Images. 2130.2131

Fabianus martyr .60. hys ordinances suspected. ibid.

Fachell geueth iudgement agaynst faynting of certaine Christians. 46.

Fayth recouereth that which was lost by the law. .22.

Fayth why it onely iustifieth. 22.977.

Fayth in Christ what it is. 977.

Fayth of the godfathers, and godmothers sanctifieth not the child but theyr dilligence may helpe in seeing him catechised. 1995.

Fayth the meane wherby we are known to be elected .1658. what it is .1656. whereof it taketh his force and strength. ibid.

Faith planted in Rome in the days of Tiberius, before Peter came there .1758.1803. faith the foundation of ye church ibid. not grounded on the ciuill Law. 1802.

Fayth of the Pope hangeth vppon the multitude .1805. was neuer vniuersall. 1804.

Fayth ought not to be compelled. 1817.

Fayth wherein it consisteth. 1824.

Fayth sometimes to bee couered with loue. 1933.

Fayth onely iustifieth. 26.21.22.1116.1117.1658.

Fayth in Souldiers notable. 78.

Fyyth defined. 677.1659.

Fayth first planted in Englande whether it came from Rome or not. 106

Fayth came out of Britayne not from Rome. 480.

Fayth of the Turkes, Iewes and Papistes. 22.

Fayth of the olde Romaynes good 20.

Faith iustifieth 3. maner of wayes. 23.

Fayth, not babtisme in water saueth. 1994.

Fayth cause of good workes. 26.

Fayth and iustification falsly applied by the Papistes. 25.26.

Farrar Bishop hys tragicall story with articles agaynst hym exhibited .1544. hys aunswere to the same .1546. hys condemnation, and Martyrdome .1555. hys letters. 1556

Famyne and death in Englande. 369.

Fast to be perswaded, not coacted. 1110.

Fayrefaxe scourged for the Gospel 2058.2059.

Fathers how farre they ought to be followed. 1823.

Faustinus Martyr. 41.

Fasting straight of Alcibiades corrected. 50.

Faustus Martyr. 73.

Faukes de breut rebelleth agaynst king Henry. 258.

§

F. E.

Feast of the speare, & of the nayles. 393.

Feastes ordayned by the Pope. 557

Feast of Corpus Christi by whome inuented. 507.

Feastes of all soules, & Alhallowes by whome. 1404.

Feete of the Pope kissed of ye Emperoures. 129.

Feare of sinne, death, and distrust in Gods promises, two pellettes wherwith the Deuill assaulteth Gods seruauntes .1925.1926. the remedies therof. 1926.

Fetties wife strocken by Gods hād for persecuting of his saints 2103.

Feare of God consisteth in three thinges. 357.

Fecknam hys talke with the Lady Iane. 1419.

Felicitas with her 7. Children martyred. 44.

Felix B. of Rome Martyr. 75

Felix 5. Pope hys coronation, royaltie, valuation of hys Crowne. 690.

Ferdinandus king of Hungary .748. hys decree at Spires. 872.

Fetty, with the martyrdome of hys childe. 2055.2056.

Fewrus Martyr hys story, & martirdome. 914.

§

F I.

Fire in hell, whether materiall or not. 1741.

Fire thought to be in S. Maries Church in Oxford. 1208.

Figuratiue speache howe to bee knowne .1393. what it is. 1950.

Filmer, Testwood, Marbeck, and Bennet, their story. 1219.

Fisher Bishop of Rochester persecutor hys end. 2101

Filmer hys trouble and persecution .1213. his wife, her suite for hym .1217. hys death. 1220.

Finall Martyr his story and martyrdome. 1970.

First fruits brought in by the pope 352. denied to be paid vnto him. ibid.

First fruites and impropriations brought in by the pope, and abused. 5.

Fishcock Martyr his story & martyrdome. 1980.1981

Fish Author of the booke called the supplication of beggers. 1013 1014

Fisher Bishop of Rochester an enemy to Christes Gospell .1068 beheaded. 1069

Fifte parte of all the goodes of the Cleargy graunted to the Pope. 285.

Fitziames Bishop of London hys death. 804

Fiue Martyrs burnt at Canterb. 1708

Fiuetene Martyrs and confessors imprisoned at one time in Caunterbury for the truth .1954. fiue famished. ibid.

§

F L.

Flauia a Consuls daughter. banished for the Christian fayth. 48

Flying in time of persecution whether it be lawfull or not. 1781 1782

Florence a Turner his trouble and displing. 656

Flower Martyr his story and persecution .1574. his communicatiō with Robert Smith. ibid. Articles agaynst him .1575. his condemnation and martyrdome. 1577

Floyd Martyr his story. 2037.2038.2039

§

F O.

Foreman Martyr. 1949

Formosus .1. Pope of Rome. 145

[Page]Forme of prayers appoynted by Constantine to his souldiours. 104

Forret Martyr his story, with other his companions. 1206

Forrest Martyr. 982

Fortune his story. 1918.1919

Forme of disgrading an Archbyshop, after the maner that the papistes vse it. 2133.2134.2135

Fonte halowing after the maner of the Papistes. 1405

Foster Martyr, famished for the Gospell. 1954

Foster, Lawyer of Suffolke with Iohn Clearke of Hadley Papistes. 1519

Foster Martyr, his story, persecucution, and cruell Martyrdome. 1917.1918

Foure thinges considered in the church of Rome, title, iurisdictiō, life and doctrine. 1

Foure thinges to bee considered of all men vnder affliction of the Crosse. 1646

Foxford Doctor and Chauncellor to Byshop Stokesley, hys sodeyne death. 2101

Fox Byshop of Herford .1183. his Oration to the Byshops. ibid.

Foure Martyrs at Mayfield. 1953

§

F R.

Frances the French K. his death. 2112

Franciscus 2. burned at Auinion. 391

Frances San Romaine Martyr, his godly story .928.929. his cō stant death and martyrdom. 930

France interdicted, and why. 200

Frebarne his trouble and persecution. 1184

French kyng a persecuter, slayne in iustyng, by Montgomery. 2110

Frebarnes wyfe, her story, who beyng with child▪ longed for a piece of meat in Lent, cast into pryson for eatyng thereof, with her husband also, their extreme misery in the prison. 1184.

Friers in France, their tragicall history. 1291

Frederike the Emperour, relieueth the French army. 293.265

Frederike cursed of the Pope, but God blesseth hym. 204.2947

Frederike 2. his contention wyth Honorius 3. Pope .298.299. hys voyage towardes Ierusalem to warre agaynst the Turke .300. hys sicknesse .301. he is excommunicate by the Pope, purgeth hymselfe, writeth to the kyng of England, and is crowned kyng of Ierusalem. 301.302

Fredericus 1. called Barbarossa holdeth the Popes stirrop, and is blamed for holdyng it on the left side. 202.789.174.

Frederike 2. Emperor crowned in Ierusalem .302. hys letter to all the world agaynst the Pope. 307 306

Frederike Duke of Austrich, proclaymed traytor. 593

Frederike the Emperour drowned in a Riuer at the siege of Achon. 243

Fredericus Emperor. 720

Frederike byshop of Utrike killed by the French Queene. 137

Frederike 2. hys tragicall history .297. hys godly end. 315

Frederike the Emperor procedeth agaynst the Pope, and setteth his owne name before the popes .203 his letter to all Prelates agaynst the Pope. 204

Freese Martyr his story. 1027

Friendship none but amongst godly [...]ersons. ibid.

Friend trusty, what a treasure hee is. 1930

French kyng supporteth Becket agaynst the kyng of England. 212

French kyng and king Iohn, at variance. 255

Freewill, with the errours therein of the papists. 28

Frith hys trouble for the Gospell prophesieth of the restoryng of the truth in England, and refuseth to be set at libertie. 2127.

Frith hys testimoniall of M. Tindall .1079. his excellēt story .1079 condemned and martyred, 1035.1036.1037

Friers their commyng in. 1181

Frier Forest executed for rebellion. 1100

Friers originall. 259

Friers dead men, and quicke beggers. 261

Friers Obseruants, their originall. 259

Friers confuted in a disputation at Paris. 408

Friers what harme they doe to all the world, their theft at Oxford. 411

Frier Champbell accuser of Patrike Hamelton, his end. 2103

Frier of Munster striken wt lightnyng. 2106

Frier a godly poore man, with a woman sister to George Eagles, Martyrs. 2012

Friers compared to Iudas, & very aptly for their trecheries. 264

Friers that write agaynst Armachanus. 414.

Franciscan Friers of sundry sects. 259

Franciscane Friers. 800

Friers are the pillers and proppes of the Popes church. 259

Friers 4. burned. 402.798

Friers two, Martyrs. 731

Friers cause of great trouble in the church .409. accused of horrible crimes. 506

Friers confuted and altogether reiected of the students of Paris. 408.409

Friers of Fraunce against the prelates .392. their priuiledges confuted in a disputation at Paris. 393

Frier Iohn a Spaniard, succeeded doctor Peter Martyr in the Diuinitie lecture at Oxford .1936. a blasphemous papist. ibid. reiected of Iulius Palmer, who was a most godly and constant Martyr for the Gospell of Christ. 1936

Fronton his trouble in Spayne. 2057.2058

Fructuosus bishop of Tarracona, with his two Deacons martyrs. 74.

Funerall superstition, altogether forbidden in any respect to bee vsed of Christians. 7

Fust Martyr, his story, and martyrdome. 1689.1690.1702

§

G A.

GAius Byshoppe of Rome and martyr. 75.

Gallowes set vp in London in sondry streetes. 1469.

Gallus, and Uolusianus Emperours 66.

Galienus a good Emperour gaue peace to the Church. 74.

Gardiner Bishoppe of Winchester his story .1339. a great hinderer of the Gospell .1245.283. committed to the marshalsey .1296. hys letters in defence of images 1340.1348 sondry letters to the L. protector .1342.1345. articles obiected agaynst him wt hys answers to the same .1350.1351 sequestration against him .1358. sentence of depriuation agaynst him .1359.1360. not worthye the name of a learned man .1785 his mutabilitie ibi▪ his inconstancie, and treason agaynst the king 1786. his sermons preached before kinge Edwarde .6.1788.1789.1790. hee repugneth the popes supremacie, images, ceremonies, monkeries, chauntries .1791. his disagreement both frō others, and with himselfe also .1792. his 12 new found articles 1793. hys fearfull death. 1785.

Gardiner his stincking death. 2099 2101.

Garret Tryest knight persecutor his sodayne death. 2108.

Garnesey story defended from the slaunderous penne of M. Harding archpapist. 1946.1947.1948.

Garret his story, and martyrdome. 1194.1197.1199.1200.

Gardiner martyr hys tragicall story 1364. his cruell and patient Martyrdome. 1366.

Garmentes precious forbidde to priestes. 137.

Garret a preacher sent to Calice to preache. 1224.

Gaueston a wicked doer about K. Edward 2. 367.

Geoffry Chawcer agaynst fryers. 261.

George Ambrose Martyr his story and death. 1895.1896.1867.1898

George Blage knight his trouble. 1245

George Brodbridge martyr. 1708

George Catmer Martyr. 1708.

George Carpenter Martyr. 884 885

George Eagles Martyr his story, persecution, examination, & martyrdome. 2009.2010

George Constantine a Persecutor. 1019

George King Martyr .1689. buried in the fieldes. 1702

George Agnes Martyr. 1914.1915

George King of Bohemia cōdemned of heresy. 711

George Marsh Martyr his story, trouble, and persecution .1561.1562. his examinations and answeares .1563.1564.1566. hys martyrdome for the Gospel 1567 his letters. 1567.1568.1569.1570.1573

George Pogiebracius a wise, and godly man, his death. 722.723

George Roper Martyr. 1794

Georgius a young man of Cappadocea Martyred. 92

Georgius Scanderbeius .740. his valiaunt Actes and memorable deedes. ibid.

George Steuens Martyr his story, and martirdome. 1983.1984

George Scarles Martyr. 1914.1915

George Stafford reader in Cambridge. 997

George Tankerfielde Martyr hys story and martyrdome. 1689.1690.1691

George Wischart Gentleman hys story, and trouble .1267. his exaaminations and answeres .1268 his prayer, and Martyrdome. 1271

General Councels aboue the Pope 596. neuer toke him for supreame head. 1804

Geneua reformeth Religion. 870

Germaynes commended for theyr few othes, and appeasing of controuersies and debates. 1118

Germaynes complaynt agaynst the Court of Rome. 159

Germaines the decay of their Empyre with the causes therof. 374

Germany spoyled through ciuil dissention by the Pope. 314

Germaynes theyr departure from the vniuersity of Prage, & why. 601.608

Germaynes complaint of the popes intollerable exactions .724. theyr second complaynt. 732

Germayne Martyr. 1279.

Germanus Patriach of Constantinople his letters to pope Grery .9. 282.

Germanicus a godly and constant martyr. 42.

Gertrude Crockhey his story and deliuery. 2082.

Gertrude Crockhey a godly woman in daunger of trouble for refusing of the foolishe, popishe Sainct Nicholas▪ She promiseth for a child baptised, is sought for, flyeth ouer seas, is there accu [...]sed of heresie, and imprisoned by meanes of one Iohn Iohnson a Dutchman of Antwerpe, her deliueraunce▪ her comming into Englande, her great trouble here, her detestation of papistry, her constancie in the trueth to the ende, her godlye death .2145. her body not suffered to be buryed in the churchyarde but in a garden. 2146.

Gemes the Turkes brother poysoned by the Pope. 734.

Geffray Plantagenet. 199

Gerhardus Ridder a writer against the Pope. 391.

§

G I.

Gildas preached to the olde Brytaynes. 32.

Giles Brakelman boroughmaister of Gaunt persecutor, plagued. 2108.

Gilbertus Necromancer, made an Archbishop. 159.

Gibellius, & Guelphes frō whence they came. 308.

Giles Cardinall defendeth Robert Grosthead to the Pope. 324.

Gie whipped in Bridewell for buiyng a bible to serue God withall. 2144.

Gilford Dudly beheaded. 1423.

Gilbertines order began. 201.

§

G O.

Godfathers, and Godmothers in Baptisme. 53.

Godwine a wicked Earle of England hys death. 165.

Godfathers not to be followed in al thinges, but as they follow God 3.

Godfathers, and godmothers theyr fayth saueth not the infante. 1995.

Gordian Emperour. 59.

Gore Martyr hys trouble for the gospell dyed in prison. 1795.

Gower Martyr hys story. 839.

Good and badde in the Churche of God. 609.

Good workes iustifie not, but follow the iustified. 23.

Goe to Masse can no Christian wt out breach of conscience. 1647

Gordius his worthye storye, hys Constancie, answeres and moste glorious martyrdome. 90.

Goldsmithes, Caruers, and suche like needles in a common welth, and to be banished forth. 1110.

Gonnes when first inuented. 708.

Gouche martyr, hys story, & Martyrdome. 2048.

Gospell brought into Boheme by meanes of Wickliffes bookes. 464.

Gospellers their godly endes. 2114

Gospell of S. Iohn translated into english by Bede. 127.1115.

Gospell ought to bee in Englishe tongue. 1000.

Gospell the doctrine thereof. 976.

Gospell wherein it consisteth, 539.

Gospell and the lawe whereto they appertayne. 1655.

Gospell of Mathewe in Hebrewe. 53.

Gossips inhibited by the Popes lawes to mary. 29.

Gossopry no cause to dissolue matrimony. 545.

Goose Martyr. 717.

§

G L.

Glasse windowes who first inuented, and brought in. 122.127

Glasing when it first began. 122

Gloria in excelsis ordeyned by the Pope to be song in the blasphemous Masse. 130.141

Gloria Patri appoynted. 1404

Glouers. theyr story, trouble and persecution. 1709.1710.1711.1712.1713

§

G R.

Grantham Churche burned wyth [Page] lightning. 269

Gracianus. 201

Gray Friers first in Englande began. 199

Gracianus Compiler of the popes decrees reproued. 299

Gratian his blinde distinction disproued. 71

Graduall with Alleluia in ye masse. 1402

Gratwicke Martyr his examination and aunsweres .1977.1978. his martyrdome. ibid.

Granter his story and recantation. 642

Gray a Smith accused of heresy. 1185

Gregorius 1. Bishop of Rome, refused the name of vniuersall Byshop .12.13. his Epistle to Austen in England 115. he writeth to Eulogius Patriarch of Alexandria, about the supremacy .13. his letter to king Ethelbert. 118.

Gregory 9. brought horrible impiety into Christes Churche .300. his death. 311

Gregory 9. at variaunce with the Romaynes .281. his treasons against Fredericke the Emperor. 302.303

Gregory 12. periured. 553

Gregory calleth the Emperor hys Lord. 118

Gregory Parke Martyr. 1794

Gregory caried through Rome vppon a Camell with hys face towards the Camels tayle. 197

Gregory a place of his agaynst the supremacy examined. 13

Gregory .9. first restrained lay men from readyng and instructing others in scriptures. 1979

Gregorius Ariminensis. 390

Gregory Basset his persecution. 1039

Gregory Crowe meruailously preserued vppon the seas with hys new testament. 1913

Greeke Church and Latin wherein they differ. 186

Greeke church denieth subiectiō to the church of Rome. 282.351

Grecians excused in departyng frō the church of Rome. 282.292

Grecia all gone from the Church of Rome. 282

Gre [...]ill martyr, her lyfe and story. 1277

Greuāces of the Germains against the court of Rome. 859.733

Greuances agaynst the Clergy of England. 995

Greene scourged. 2060.2061.2062

Greene hys trouble and deliuery. 2065

Grimwood witnesse agaynst Iohn Cooper, hys terrible death. 2100

Grineus hys storye deliuered by gods prouidence. 2077.2078

Groues wyfe Martyr, her story. 1983.1984

§

G V.

Guin, Askin and Palmer, their story and constant martyrdome for the truth. 1939.1940

Guelphes and Gibellines are factions in Rome. 2.342

Guilermus Ockā writeth against the Pope. 389

Gunilda Empresse, saued frō death by a dwarfe. 163

Guarlacus Reader in the Uniuersitie of Louaine, hys death. 2106

Gualterus the Popes Legate cō meth into England. 185

Gulielmus de sancto amore writeth agaynst the Pope, and is cōdemned for an heretike of the Pope. 317.318

Guillemine Gilbert her trouble and persecutiō .1943.1944. her martyrdome for the gospell. 1944.

Guido and Sybilla, their notable history. 234

Guines taken. 387

Gunterus Emperour poysoned. 374

Gunners of the Turkes, Christians. 748

Gutrum prince of the Danes christened. 142

Gurmundus. 115

§

H A.

HAdrian Emperor 40. writeth to the proconsull of Asia, in fauour of the Christians 41. his death ibid.

Hadrian his proud letter to the byshops of Germany. 203

Hadrian an english man Pope .202 his letter to Fridericke with answere to the same. 203

Hadley the firste that receiued the Gospell in England. 1518

Hallowing of Churches abused by the Papistes. 860

Hallowing of Aultars. 1404

Hallowing of flowers and braunches. 1405

Hartes hall in Oxford built. 372

Hall noted of vntruth. 578

Haull Martyr his story and martyrdome. 1678.1679

Halingdale Martyr. 2025.2026.2027

Hampton court geuen to the king. 987

Hamelton his story, burned in scotland, his articles condemnation & martirdome. 972.973, 974

Hamond Martyr his story & martyrdome. 1909

Hayle Martyr his story and martyrdome. 1689.1701

Haliwell Martyr, his story & Martyrdome. 1914.1915

Hatte of Cardinall Woolsey wyth the royalty thereof. 989

Harpoole Martyr his story. 1906

Harding his Story and Martyrdome. 983

Harold last king of the Saxons. 166

Harland Martyr his story. 1914

Harpsfield his Disputation to bee made Doctor. 1459

Harris scourged. 2062

Harold Harefoot king of England 162

Harlots rule all at Rome. 146

Harold takē of the Normans. 1065

Haruy persecutor his terrible end. 2103

Hart Martyr his story. 1953

Hay Martyr his story and Martyrdome. 1970

Harrison Martyr. 1277

Hare his trouble and persecution in Calice. 1224

Harwood Martyr, his story, and martyrdome. 1689.1702

Hardeknoute the laste Kyng of the Danes, that ruled in Englande. 163

Haukes Martyr his excellent story .1585. his examination .1586 1588. his wonderfull & constant Martyrdome. 1591.1592

Harries Martyr his story. 2037

Hayles Iustice his trouble & persecution .1410. committed to the Tower .1467. his tragicall story .1532. would haue killed himselfe, at last drowned himselfe in a Riuer. 1533

Hale Martyr his story. 2052

Hayward Martyr. 1708

Hauington of new colledge in Oxford Papist, drowned himselfe. 2104

Hastlen Gunner of Bulloyne hys trouble for the Gospell and deliueraunce by the prouidence of God. 2137.2138

§

H E.

Head supreame of the Uniuersall church, Christ Iesus onely, not the Pope, and euery kyng in his prouince. 1894

Heades of children 6000. found in the Popes motes thorough the restraint of Priests lawfull mariage. 139.1155

Head of the church kyng of England prooued by records. 340

Heluetians their history. 865

Heliogabalus his monstrous lyfe. 57. slayne by hys souldiours. ibid.

Helene Euryng Martyr, her story and martyrdome. 2007.2008

Helena maried to Constantius. 77

Henry the 2. French kyng a bloudy persecuter of Gods people, slayne in Iustyng by Montgomery. 2110

Henry Benifield a cruell keeper of the good Lady Elizabeth in Q. Maries dayes. 2094.2095.2096.2097.2098

Henry Smith Lawyer, his terrible end. 2105

Henry 3. his warres with hys nobles .279. sore wounded, summoned a Parliament & is restored to his dignity. 334

Henry .4. crowned .514. his bloudy murthers, his statute ex officio, first that euer tormented christians with fire of English kyngs .518. articles agaynst hym, hee prooued periured .519. hys death. 557

Henricus de Hassia agaynste the Pope. 420

Henry Cesar condemned of treason. 304

Henry duke entreth into England .201.202. peace concluded betweene hym and king Stephen. ibid.

Henry the 4. Emperour excommunicate by 4 Popes. 119.

Henry Forest martyr. 982

Henry Crompe. 443.

Henricus 6. Emperour poysoned in the hoste. 351.

Henry Dauy Martyr. 2049.

Henry Earle of Richmond obtayneth the crowne, and raygneth by the name of Henry ye seuenth 729. hys death. 776.777.

Henricus 4. wayteth 3. days, & 3. nightes at the popes gates barefoote, and barelegged for absolution .792.785. surrendereth hys crowne to the Pope. 786.

Henry the fift called Princeps Sacerdotum .585. crowned 558. hys death. 657.

Heraclas Bishoppe of Alexandria .60. called Pope, yet no bishoppe of Rome. ibid.

Heresie none comparable to the heresie of the papistes. 610.

Heresie what is after the Papists. 610

Heresies falsly gathered by the papistes out of Tindals bookes, and wrested otherwise then hee meant them .1247.1248.1249.1250. heretickes in the primatiue Church condemned onely to exile. 1806.

Hereticke what it is. 1426.

Herford his trouble, and persecutiō for the gospell. 444.

Hermes his reuelation concerning Easter day. 53.

Henry .8. his mariage with hys brothers wife .800.1049. wryteth agaynst Luther, and therefore is called defender of ye fayth .854. called at Rome by proxie .1071. abolisheth the Pope out of Eng. 1056. hys Oration to Cardinall Campeius 1050. hys protestation, and actes agaynst the Pope .1056.1083. his defēce of the suppression of the Pope, to ye K. of France 1071. maryed to lady Iane .1083. hys protestatiō to the emperor, and other peeres why hee refused to come or send to ye popes councel .1132. maryed to Lady Katherine Haward, & reformeth religion .1210.1259. dys death, and the maner therof. 1289.1259.

Henry Chichesley Archbishoppe of Caunterbury a cruell persecuter .588. his death. 704

Henry Earle, Duke of Lancaster sent ouer to Gascoigne, his liberality to his souldiours. 384

Henry Crompe. 443

Henry 6. crowned .658. his maryage with queene Margaret .705. he is committed to the Tower .713. restored againe to the crown 714. committed the second time to the Tower, where he dyed. 715.716

Henry 3. reconciled to Hubert and other his Nobles, expelleth the Pictauians, and forreiners from his Court. 280

Henry king of Almayne vpon certayne conditions, made emperor by the Pope. 244

Henry Uoes a Fryer Martir in Germany. 474

Henry Adlingtō, Henry Wye their story and martyrdome. 1914.1915

Henry 1. his reigne .191. his death. 200

Henry 2. king of Englande kisseth the knee of the Popes Legate. 788

Henry Laurence Martyr with 5. other moe in Caunterburye for the Gospell. 1688

Henry Ramsey Martyr his articles 1974. his aunsweres 1975. his condemnation and constaunt Martyrdome. 1976

Henry Sutphen Martyr his story .875. his death conspired by Monkes and Fryers .877. his cruel Martyrdome for the truth. 878

Herode his miserable ende, dyed in exile. 31

Herbert his much adoe to diuorce Priests from their wyues. 192

Herst Martyr, his story and Martyrdome. 2053

Heron with other Martyrs. 62

Hewet Martyr, his story and martyrdome. 1036.1037

§

H. I.

Hierome of Prage his tragicall history appeareth before the councell at Constance .632. his abiuration .633. accused agayne, and brought before the councell .634. his Oration to the Councel .635 his eloquence prophesie, condemnation, and cruell martyrdome. 636

Hierome his story. 1192

Hierome Sauonarola hys articles obiected agaynst him, his answer and martyrdome. 732

Hierusalem besieged. 737

Higinus bishop of Rome, Martyr. 53

Hierusalem enlarged .41. called by a new name A [...]liopolis. ibid conquered by the christians .185. taken by the Saracens. 233

Higbed and Causton their pitifull history .1539. articles obiected against them .1539. their answers to the articles .1540. their confession 1541. their constant Martyrdome for the truth. 1542

Hide Martyr, her story, examination and answers .1974. her condemnation and martyrdome. 1975.1976

Hildegardis a Prophetisse .201. Hildegardis her prophesies of Rome. 461

Hildebrand alias Gregory 7. cause of much trouble in the churche of God .174. his monstrous life and tragical history .174. knockt pope Alexander about the pate. 169

Hildebrand and Calixtus extortors of priests mariage. 1153

Hildebrand an enemy to Priestes mariage, his letter agaynst the same .175. hee was a notorious sorcerer, he excommunicate Hermannus the Emperor, is cast into prison, and deposed by ye councell of Wormes .178. cause of all the mischiefe that hath raigned amongest the Popes euer since .182. compared to Ieroboam .185 he extorteth election of Bishops out of the handes of the Emperour. 299

Hildegardis prophesies agaynste Monkes and Fryers. 460.461

Hitten his trouble, persecution and apprehension for the truth .2136. his examination, aunsweres condemnation and martyrdom. 2137

[Page]Histories, councels, and fathers agaynst the worshippyng of Images. 2130.2131

Hitten Martyr his story .997. his martirdome. 998

Hinshaw his scourging at Fulhā by Boner. 2043.2044

Hippolitus, Bishop and Martyr. 59

Hypocrisy a double wickednesse. 1780

§

H O,

Hoc est corpus meum, what it meaneth .495. expounded. 1388 1389.1128.1129.1130

Hofmayster his fearefull death. 2105

Hooke martyred at Chester for the Gospell and the trueth thereof. 1954

Hooper his excellent story .1502. his complaynt agaynst Boner .1311 his letters ful of most godly comforte .1482. his going foorth of England, and his returne againe 1503. made Bishop of Glocester, his diligence in preaching, depriued of his Bishopricke .1505. defendeth Priestes mariage .1506. Imprisoned in the fleet. ibid. hys 1.2.3. and last examinatiōs .1507 his degradatiō .1508. his purgation of his false bruted recantation. ibid. his going to Glocester to be burned .1508. his constaunt martyrdome .1509.1510. his letters. 1511.1512.1514.1516

Hooper his Epistle to the conuocation house concerning matters of religion. 2135

Holland martyr. 2037.2038.2039

Holy dayes complained of .200. they are the cause of muche euill. ibid. they are infinite in the Popes Church .860. they are suppressed and put downe. 1094

Horsey Chauncellor to the Bishop of London, conspired Richarde Huns death. 809

Hosius Pighius and Eckius their argumentes for the authority of the church of Rome. 2

Host in the Pix deuided into three partes. 137.

Host with the maner of breaking of the same. 1404

Honorius Prior of Caunterburye dyed at Rome. 241

Honorius the Pope his story. 258

Honorius author of worshipping the Sacrament. 1390

Hospitals of Rome for English pilgrimes. 163

Hooke martyred at Chichester for the gospell. 1688

Hornby his story & deliuerie. 2082

Horne Martyr, his story. 1910.1911.1953

Holmes his story. 838

Holyday Martyr, his story. 2037 2038.2039

Holy water coniured. 497

Holy bread and holy water, as the Papists call them, not prooueable by scripture. 1588

Holy water found out first. 39

Holy bread by whom first of all inuented. 1404

Homes of the Gard a cruell & mercilesse knaue. 1526

Honeden Martyr, his story & martyrdome. 665.666

Hospitall of Bartholomew built in London. 191

Holland the bish. of Londons Somner. 1184

Houses of almes how many sufficient for England. 508

Holy dayes abrogate & put downe. 1259

Holcot gentleman, hys trouble for bringing a booke to Cranmer Archb. of Cant. remayning prisoner for the truth of the Gospel in Bocardo in Oxford. 2135.

Holy ghost Christes vicar on earth, and how. 1822

Homage done to kyng Edgar. 155

Horton Minister, his deliuery by Gods prouidence. 2081

Hope what it is. 978

Hormisda his history. 99

Horsus slayne. 113

§

H. V.

Hubba capitayne of the Danes, inuadeth England. 114

Hubert Lord chiefe iustice of England, a great worker against the popes extortiōs .269.275. broght into hatred with the king by the Romish prelates .276. flyeth to sanctuary .276. bereft of all hys goods .277. cast into prison, and at last reconciled to the king againe. 278

Hubberdine a rayling preacher agaynst M. Latimer his daunsing sermon 1742. fell out of the pulpit and brake his legge. 1743

Hudson Martyr his story and persecution. 1970.

Hudson Martyr his story. 2035.

Hugh Foxe Martyr, his story and martyrdome. 2033.2034

Hugo Bishop of Lincol [...]e redeemeth hys Byshoppricke for a 1000. markes. 258.

Hugo de sancto victore. 201.

Hugh Lauerocke martyr. 1910

Hugh Pye Priest. 660.

Hugh Spencer & hys sonne, there exceeding, and far surmounting pride .371. executed as they well deserued. 373.

Hugh Latimer martyr his actes & doinges 1730. first a Papist, conuerted by M. Bilney. ibid. his exellente sermon in Cambridge of the Cardes .1731.1732.1734. his story in sauing a poore woman .1735. his reply to a certayne barking frier in Cambridge .1734 1735. cited 1736. his letter to the archbishop of Canterbury 1736.1737. Articles deuised by the bishop for him to subscribe vnto 1737. made Bishop of Worcester 1738. preacheth before K. Edw. 6. 1739. cast into the Tower .1740. his letter to M. Morice .1741. writ agaynst by Sherwoode .1743. hys aunswere .1744. his other godly letters to sondry persons .1746.1748.1750 1752.1755 his appearaunce before the Commissioners .1762. hys examination and answeres .1763.1766. hys martyrdome & death in Oxford 1769.1770

Huggard meeter to eate a puddyng rather then to dispute of Scripture. 1591.

Hulderiche byshop of Ashborough his exile in defence of Priestes mariage. 137.

Hull seruaunt to Doctor Taylour 1520.

Hullier his story and martyrdome .1907.1908.1909. a note of hym further. 2004.

Hullier martyr hys story. 1906.1907.

Humfrey Duke, Lord protectour agaynst the Cardinall of Winchester 703. hys articles exhibited agaynst the sayde Cardinall 704. his story, and death. 704.705.706.

Humfrey Middleton Martyr hys story and persecution .1673. hys martyrdome. 1676

Humfrey Mummouth hys story, 997.

Humanitie of Christe, cannot be in many places at once. 1687.1951.

Humilitie the por [...]er of Chrystes schoole. 1788.

Hunne martyr, hys story 805. articles obiected agaynst him with hys aunsweres .806. murthered in prison .806.807▪ burned after hys death .808. hys defence agaynst Syr Thomas More, and Ala. Copus. 811.

Hunter hys letter to hys mother. 2150.

Huniades gouernour of Hungary. 720.

Huniades hys victoryes agaynst the Turkes. 740.

Hunt confessor his story. 2054.

Hunter martyr hys excellent story. 1536.1577.

Hurst deliuered by Gods prouidence. 2075.2076.2077

Hurst Martyr. 1914.1915.

Hurly burly betweene Popes. 200

Hus his publique defence of Wickliffe. 451.452.453.

Hus hys excellent story, cited by the pope, and excommunicate .588. banished Prage .590. hys obiections agaynst the Doctours degrees .599.590. his safe conduct with hys letters certificatory of hys goyng vpp to the Councell .596. hys personall appearaunce before the Pope, and Cardinals 599. falleth sicke in prison, hathe articles obiected agaynst hym, with his aunsweres 600. hys books writtē in prison .601. his protestation .604. hys false accusations .606. hys appeale from the Councell .611. his degradation .623. hys sentence definitiue of condemnation .622.624. hys deathe and martyrdome for the gospell of Iesus Christ .624. his letters. 626.627.628.

Hutt martyr, her story and martyrdome. 1910.1911.

§

I A.

IAcobus Latomus enemy to the gospel, brought to madnes and desperation. 2106

Iacobus Misnensis an olde auncient writer agaynst the Pope. 420

Iacobus priest, Martyr. 98

Iackson his story. 1950.1949

Iackson Martyr, his story & martyrdome. 1914.1915

Iacke Cade. 711

Iacke Straw his rebellion in england. 434

Iacke Upland. 261.264

Iames Abbes Martyr, hys story. 1683

Iames Ashley Martyr, hys storye and martyrdome. 2047

Iames Austoo Martyr, his story and martyrdome. 2013.2014.2016.2017.2018.2019

Iames Bainham Martyr .1027 articles ministred agaynst hym, he submitteth hymselfe .1028. his abiuration and penance .1030. he returneth to the truth again, and is condemned .1029. hys godly death and martyrdome, 1030

Iames Brewster Martyr. 818.

Iames George his death in prison, and buried in the fields. 1482

Iames Gore his trouble for the gospell died in prison. 1795

Iames Harris scourged. 2062

Iames Morden martyr, his story and martyrdome. 774

Iames Morton martyr. 1207

Iames Morris Martyr, his story and martyrdome. 1983.1984

Iames the apostle elected bishop of Ierusalem .32.33. cast downe from the pynacle of the Church, and Martyred for the trueth of Iesus Christ. ibid. his accuser conuerted & martyred with him. ibid.

Iames the apostle, how it chanceth that he is thought of some to bee the setter vp of the masse. 1401

Iames Pilkington his sermon at the restoring of Mar. Bucer & Paulus Phagius again. 1966.1967

Iames Tuttie Martyr. 1708

Iames Tyrrell a bloudy murtherer. 728

Iames Treuisam buried in the fieldes and summoned after hys death. 1665

Iane daughter to Henrye Lorde Gray▪ Duke of Suffolk proclaimed Queene .1406. beheaded immediatly after .1422. her Epitaph 1423. her godly letters. 1420

Iane Lady, her lamentable storye, trouble and death. 1419.1420.1422

Iane Lady, wife to the Lord Gilford brought into displeasure wt the Lady Mary, for her Godlye zeale, by Lady Anne Wharton. 2128

Iane Queene maried to K. Henry the 8. 1083. her death in childbed. 1087

Ianizarie amongest the Turkes what they be. 741.730

§

I D.

Idle and vayne swearing pestiferous. 538

Idolatry offensiue to Infidels. 1001

Idoll and Image their difference. 1588

§

I E.

Iewes destroyed .235. one baptised, and after reuolted agayne. ibid. they slayne, & theyr houses burnt in London. ibid. they crucifye a childe at Lincolne .327. at Norwich another, 201, banished out of England and Fraunce. 327

Iew through his owne superstitiō drowned in a Priuy. 327

Theyr fayth. 22

Iewes burnt at Northhampton. 327

Iew martyred in Turky kept still his colour & sauor lying 3. dayes in the streetes. 972

Iewes destroyed by Titus & Uaspasion .31. their second destruction .41. euer enemies to Christians. 43

Ieffrey Hurst deliuered by Gods prouidence. 2075.2076.2077

§

I G.

Ignatius his martyrdome, deuoured with wilde beastes. His godly life and Christian zeale. 40.41.

Ignoraunce of the trueth will not excuse any man. 1775

§

I L.

Ile of Wight last conuerted to the fayth of Christ. 124

Ile of Ely assaulted by Prince Edward. 335

§

I M.

Imber fast first ordeyned by whō and where. 58.197

Images in England abolished. 1095.1096

Image of the Trinity an abhominable thing. 508.534

Images with theyr false lying miracles reproued. 534.

Images not to be worshipped. 470 563.564.1110

Images subuerted by Emperours and maynteined by the Pope. 129

Images of God what be. 1111

Images suppressed by kinge Edward the 6. 1300

Image maker burned in Spayne for the trueth of Christes Gosspell. 930

Images are not to be worshipped, adored ne to be placed in Churches, or oratories. 2128.2129.2130.2131.2132

Images good to roste a shoulder of mutton by, but good for nothing els. 2144

Images destroyed at Zuricke. 869

Images of the Gentiles, and of the Christians. 868

Image of the Crucifix at Constā tinople. 742

Image worship who first decreed. 130

Images in England abolished. 1095.1096

Image of the Trinity an abhominable thing. 508.534

Images defended to be laye mens bookes by Pope Adrian. 130

Imprisonment perteyneth not to ye Clergy. 354

Images reproued by Thorpe. 534

Image of Antichrist, exalting himselfe [Page] aboue all that is called God. 784

Immunity of the Clergy. 860

Images throwne downe at Basil. 871

Impropriations, and first fruites. abused by the Pope. 5

Impropriations deuillish and vngodly & cause of muche wickednes. 862

Imber fast or deined by whō wherfore and when. 58.197

Incense. 1404.

Inconueniences that follow the taking away of Gods word. 1904

Indenture concerning the 22. prisoners apprehended at Colchester. 1972.

Inditement of the Lorde Cobham Syr Roger Acton, and others. 575.

Indulgences of the Pope blasphemous and wicked. 844

Infantes murthered, and found in Lenton Abby. 1947.

Ingar and Hubbe captains of the Danes .140. slayne, in Englefield. 141.114.

Iniunctions of king Henry 8. for reformation of religion. 1094.1095.1096.

Innocentius 2. pope, vsurper. 200.

Innocentius 4. made Pope, to sit in the seate of pestilence .313. hys crueltie and death. ibid.

Innocentius 3. Pope ennemy to Chrstes Church, hys acts & decrees. 259.

Innocentius 8. his bloudy cruelty. 711.

Ina his Lawes. 778.

Inquisition of Spayne most bloudy how it is vsed, and what vnspekable hurt, commeth by it. 930.931.932.933.

Inquisition at Cambridge by the inquisitours with the processe, and burning of Bucer, & Paulus Phagius bones. 1956.1958 1960.1962.1963.1966.1968.

Inquisition agaynst euill officers. 350.

Inquisition at Oxford. 526.

Inquisitiō bloud [...], of the 6. Articles by king Henry the 8. 1136.

Inquisition bloudy by Pope Martin. 651.

Insurrections, and rebellions the causes thereof. 1753.

Interrogatories ministred to Thomas Arthure, and M. Bilney. 999.

Interpretation of the prophesies of the Turke, and Pope. 769.

Introit of the Masse by whome it was introduced. 1401.

Inuocation. 1108.

Inuocation of saynctes. 28.

§

I. O.

Iohn Alcocke martyr troubled for reading Gods word to the people in the absence of their pastor apprehended, committed to prison and dyeth in the same. 2146.

Iohn Andrew bookbinder a persecutor, plagued. 2109.

Iohn Apprice martyr. 1909.1910.

Ioh. Aishton troubled & exam. 437

Iohn Adams Martyr. ibid.

Iohn Auerth a popish priest. 1519

Iohannes Anglicus Cardinall, hys words to the Pope. 290

Iohn Aucocke dyed in prison, and buried in the fields. 1561

Iohn Aleworth died in pryson. 1683

Iohn Bradford Martyr, his excellent story .1603. his lyfe and education. ibid. appeaseth the rage at Paules crosse .1604. imprisoned, ibid. his conference with Winchester and the commissioners .1605 his sundry examinations .1606.1607.1608.1610.1611. hys priuate talke with Harpsfield and others .1612.1613.1614. wyth certayne Bishops .1615.1616. with Friers .1617.1618. with others .1620.1622. his condemnation .1623. hys glorious martyrdome .1624. hys letters. 1625 1626.1628.1630.1664.1638.1666.

Iohn Badby, his story and grieuous persecution .521. his constancy and martyrdome for the truth. 522

Ioane Boughton Martyr. 731

Iohn Barton persecuted. 641

Ioane Beach Martyr. 1906

Iohn Browne his story .1292. hys martyrdome. 1293

Iohn Bent Martyr. 1030

Iohn Baker Martyr. 2058

Ioane Bradbridge Martyr, her story. 1979

Iohn Browne Martyr. 805

Iohn Butler his story. 1226

Iohn Bland preacher and Martyr his story .1665. apprehēded .1666 hys examination▪ and aunswers .1667.1668. his appearaunce in the spirituall court, with his answers there .1670. his confutation of transubstantiation .1671 1672.1674.1676. his death and prayer at the same. 1676

Iobita Martyr. 41

Iohn Castellane doctor and martyr, his trouble and persecution .878. his degradation .879. hys martyrdome. 880

Iohn Cornford Martyr, his story and martyrdome. 2053

Iohn Cheeke, his story, recantation, repentance and death. 1955

Iohn Clarke, Iohn Archer wyth their fellowes famished in the castle at Canterb. for the Gospell. 1954

Iohn Carelesse hys death in the Kings Bench, his examinatiōs, and aunswers .1919.1920. hys letters. 1921.1922.1924.1926.1928.1930.1932.1933

Iohn Cardmaker his trouble, persecution and martyrdome. 1578.1579.1580.

Iohn Ardley his story, articles ministred against him with his answers .1582. his martyrdome. 1583

Iohn Cooke Martyr, his story and martyrdome. 2047

Iohn Cauell Martyr, his story. 1895.1896

Iohn Chapman Martyr. 1036

Iohn Cornet his deliuery. 2081

Iohn Clarke Martyr. 878

Iohn Alcocke confessor, hys story and death. 2046

Iohn Clement, hys death and buriall. 1914

Iohn Claidon Currier, his story .639. hys condemnation & Martyrdome. 640

Iohn de Clum, his great loue to Iohn Hus, his Epistle of comfort vnto hym. 621

Iohn de Clum frend to Ioh. Hus 599

Iohn Derifall, Iohn Routh their story and martyrdome. 1914 1915.1916.1917

Iohn Deny Martyr. 1912

Iohn Deuenish Martyr, his story. 2033.2034

Iohn Dauid Martyr. 2049.2050.

Iohn Dighton murtherer of hys Prince. 728

Iohn Dauies, his trouble and deliuery. 2073

Iohn Denley, Iohn Newman, with Patrike Patchinghā, martyrs .1683. articles obiected against them .1684. their answers ibid. their christian beliefe & confession. 1687.1684

Iohn de Roma a terrible persecutor, hys fearefull death. 2107 2108.2109

Iohn the Euangelist, his excellent story. 36

Iohn the Euangelist exiled into Pathmos, released agayne. 36

Iohn Esche Martyr. 874

Iōh. Fishcocke Martyr, his story and martyrdome for the Gospell at Cant. with vi. moe his fellow Martyrs. 198.1981

Iohn Floyd Martyr▪ his story and martyrdome. 2037.2038.2039

Ioh. Frankish martyr, his trouble and persecution .1673. his martyrdome. 1676

Iohn Foreman Martyr, his story. 1949.

Iohn Fisher bishop of Rochester, an enemy to Christes Gospell .1068. beheaded in the end. 1069.

Iohn Frith his trouble for the gospell .2126. refuseth to be deliuered out of prison & prophesieth of the restoryng of the truth in england. 2127

Iohn Frith hys story .1031. set in the stocks at Reading .1032. his reasons vpō the sacrament .1033 his letter to his friendes .1034. sentence of condemnation geuen agaynst hym .1035. his constant martyrdome. 1036.1037

Ioh. Frontō, his trouble in Spain 2056.2057.2058

Iohn Glouer and Robert Glouer, their story, persecution and trouble .1709.1710.1712.1713. are excommunicate beyng dead, and buried in the fields. 1714

Iohn Glouer, his trouble and deliuerance. 2071

Iohn Galle hys trouble. 642

Iohn Florence a Turner, his trouble and displyng. 659

Iohn Gostwicke knight, accuser of Cranmer in the parliamēt house 1867

Iohn Gates knight, beheded with sir Tho. Palmer. 1408

Iohn Gower. 839

Iohn Goddesell, his trouble & persecution. 660

Iohn Goose Martyr. 717

Iohn Holyday Martyr, his story. 2037.2038

Iohn Halingdale Martyr, his story and martyrdome. 2025.2026.2027

Iohn Hullier Martyr, burned at Cambridge. 2004

Iohn Huglein Martyr, hys story. 884

Ioh. Harpole, Ioane Beach martyrs, their story. 1906.

Iohn Hullier minister and martyr, his story and letters. 1906.1907 1908.1909

Iohn Hamond, Iohn Spenser martyrs. 1909

Ioane Hornes Martyr. 1910.1911.

Iohn Hamelton bishop of S. Dauids, a persecuter. 1272

Iohannes Huniades, his victories against the Turkes. 740

Iohn Herst Martyr, his story and martirdome. 2053

Iohn Hart Martyr, hys story. 1953

Iohn Horne, and a woman, Martyrs. 1935

Iohn Hus his story, cited and excōmunicate .588. banished Prage 590. his obiections agaynst the doctors decrees .599.590. his safe conduct, his letters of hys goyng vp to the Councell, 596. hys appearance before the Pope & cardinall .599. his sicknes and imprisonment, articles obiected against hym with hys aunsweres .600. his bookes writ in prisonne .601. his protestation .604. hys false accusations .606. hys appeale .611. his degradation .623. his sentence of condemnatiō .622 his martyrdome & burning .624. his letters. 626.627.628

Iohn Haywood his recantation 1231

Iohn Hunt Confessor his story. 2054

Iohn Iohnson Martyr his storye burned at Colchester. 2007.2008.2009

Iohn Iackson his story. 1950.1949

Iohn Iourdelay, Teler & Dwarfe abiured. 641

Iohn King of England his story. 249

Iohn Kurd martyr his story. 2021

Iohn Lacels Martyr. 1240

Iohn Longlande his Sermon on good Fridaye before the king at Greenewich. 1097

Iohn Lawrēce, his story .1542. his Martyrdome and death. 1543

Iohn Longland Bishoppe of Lincolne a Persecutour of good men .820. his articles ministred to the poore members of Christ. ibid.

Iohn Lomas Martyr, his story. 1859

Iohn Leafe Martyr his story .1623. his examinations, & martyrdome. 1623.1624

Iohn Launder Martyr his storye, his confession, examination, and aunsweares .1680. his articles obiected agaynste him, with his aunsweres to the same. 1681

Ioyce Lewes Martyr her story, and martyrdome at Liechfielde. 2012

Iohn Lambert his story, and persecution .1101. articles obiected agaynst him, with his seuerall answeres to the same articles .1102 1103.1104.1105.1106. his new trouble .1121. his learned & godly disputation before the king, and Nobles .1122. his condemnation .1123. his constaunt suffering of Martyrdome for the truth .1124 his treatise of the Sacrament to the king. 1125

Iohn Meluyn his trouble for the Gospell, his letter out of Newgate concerning the Eucharist of the Lordes supper. 2140.2141

Iohn Martin plagued. 2108

Iohn Morin Lieutenant criminall of the Prouost of Paris, a persecutor plagued of God. 2109

Ioane Manninges Martyr her story. 1979

Iohn Milles scourged by Boner. 2044

Iohn Martin a cruell persecutour his death. 955

Iohn Maunsell a riche Priest. 330

Iohannes Mountziger a Protestant agaynst the Pope. 419

Iohn Maundrell, William Coberley, and Iohn Spicer Martyrs theyr story. 1894

Iohn Marbecke his trouble, persecution, & sondry examinations, 1214. his wiues sute to the Bishop for him .1216. his Inditement .1219. saued from the fire, & why. 1220

Iohn Mace his story and death. 1909

Iohn a Neatheard Martyr. 724

Iohn Norris. 1917

Iohn Newman his story and examinations. 1850.1951

Iohn Noyes martyr his story and apprehension .2021. his martyrdome. 2022

Iohn Fortune his story, his examinations, and aunsweres. 1918 1919

Ioane Norman. 838

Iohn Oswald Martyr his story. 1914.

Iohn Oxlinus preacher his persecution for the Gospell. 869

Iohn Puruey his recantation and imprisonment .543. hys articles collected out of his bookes. 544.

Iohn Patriarche of Constantinople began first to vsurpe ye name of vniuersall Byshop. 12.

Iohn Patriarche of Alexandria his life and conuersation. 119.

Iohn Porter his story and Martyrdome. 1206.

Iohn Philpot of Tenderden martyr, hys story, and martyrdome. 1970.

Iohn Philpot martyr, his excellēt story, his actes, and doynges .1795. his examinations and aunsweres .1796.1797.1798. hys condemnation .1826.1829. hys martyrdome, and deathe .1830. his letters. 1831.1832.1834.1838.1840.1842.1844.

Iohannes de Poliaco. 391.

Iohn de [...]Poliaco recanteth at Paris. 309.

Iohn 10. Pope. 146.

[Page]Iohn 13. Pope wounded & almost slayne in adultery. 159.

Iohn 14. Pope cast into prison. 159.

Iohn 15. Pope murthered. 159

Iohn Roughe minister, and Martyr, his story and martyrdome .2028.2029.2034.2030.2031. his letters. 2030.2031

Iohn de Rupe Scissa a protestant his trouble and persecution for the truth. 390

Iohannes Rochtailada martyr hys story. 391.

Iohn Ruse persecutor, plagued by the hand of God. 2109.

Iohn Russell, Lorde priuy seale Lieuetenaunt ouer the kynges armie in the West. 1307.1308.

Iohn Slade Martyr. 804.

Iohn Segou [...]s in the Counsell of Basill. 670.

Iohannes Seneca excōmunicate. 317

Iohn Simson martyr hys storye, and Martyrdome. 1582.1583.

Iohn Spicer martyr hys constancie at the stake. 2144.

Iohn Streete hys trouble. 1473.

Iohn Stilman Martyr .814. hys constant martyrdome. 815.

Ioane Sole, Ioane Catmer martyrs theyr storyes. 1850.

Iohn Scriuener martyr. 838.

Iohn Stafford Archbish. of Canterbury .383. hys letter to kyng Edward .3. 382.

Iohn Tewkesbury a godly martyr, his story .1024. hys abiuraration .1026. his martyrdome. ibid.

Iohn Tudson Martyr hys story .1844. his condemnation & martirdome. 1857.1858.

Iohn Thurstane confessor. 2000.

Ioane Trunchfield her trouble for the Gospell .1704. her story and mar [...]yrdome. 1893.

Iohn Tooly hys story, and deathe digged out of hys graue, processe agaynst him after hys deathe .1583.1584. burned. 1585.

Ioane Waste a blinde woman in Darby Martyr .1951. articles ministred to her .1952. her martyrdome. 1952.

Ioh. Webbe martyr hys story. 1794

Iohn Went artificer his story. ibid. cōdemned .1857. martyred. 1858

Ioane Warren alias Lashforde mayd her story .1844. her condē nation and constant martyrdom. 1857.1858.

Ioh. Wade, Ioane Laishfield martirs▪ 1689.1702.

Iohn Warne hys story and martirdome. 1578.1579.1580.

Iohn de Wesalis persecuted .724. his Articles .726. hys opinions. 726.

Iohn Waldon Priest hys trouble & martyrdome. 661.

Iohn Wickliffe his story, sent ambassadour by the king .423. hys blemishes .424. his conclusions to the Bishops .432. his expositions vppon the same .433. his epistle to Pope Urbanus 6.445. hys bookes, and friendes .447. his bookes condēned in the councell of constance .449.450. his defence by Iohn Hus .451. hys bones burnt after his death .463 his bookes burnt in Prage by Swinco. 607.

Iohn Whiteman shoomaker martyr hys lamentable story .2112.2113.2114. hys martyrdō. ibid.

§

I P.

Ipswich persecuted. 2089.2090

§

I R.

Ireland when, and by whom conuerted to England. 226.227

Ironsyde king of Englande .162. his intended battell with King Canutus. Stayed by an Oration. ibid.

Ireneus made Minister, and commended to Elutherius. 50

Ireneus Bishop of Lyons & martir. 55

Irene the Empresse burned the deade bodye of Constantine her husbande, and set vp Images at Constantinople. 132

§

I S.

Isakius enemy to english men. 244

Isakius king of Cyprus yeldeth to king Richard. 245

Ischirion Martyr, his story. 62

Isabell Queene, Wife to king Edward .2. goeth into Fraunce, returneth agayne with a great power, taketh the king and setteth vp her sonne .370.371.372. she is found with child by Syr Roger Mortimer. 376

Isabell Foster Martyr, her story .1844. her condemnation .1857. her martyrdome. 1858

Islington persecuted, and 22. godly persons taken there in prayer. 2037.2038

§

I T.

Italian Martyrs. 934

Ita missa est in the Masse. 1404

Italy in the number of bishopricks surmounteth all other nations. 680

Italian Priests of England spoiled of theyr corne. 275

Italiās receiued greater reuenews out of England, then the crowne it selfe. 389.289

§

I V.

Iustinus his history. 37.

Iustine proueth all kinde of Philosophy, is miraculously conuerted by an old man, is baptised wt all his household, writeth an Apology in defence of ye christians. 48.49.50

Iulianus Martyr his story. 62

Iudgement how vsed in the primitiue church, and the maner therof. 1807

Iueson Martyr his story & martirdome. 1682.1683

Iulius Palmer a vertuous, & learned young man, his story .1934 his education. ibid. was once an enemy to the truth .1934. his cō uersion .1935. persecuted .1936. reiected of his Mother. ibid. betrayed, and apprehended .1937. his first examination with articles obiected agaynst him .1937.1938. his 2. examination, ibid. his condemnation, and martirdome .1939.1940. his Epitaph. ibid.

Iulins Palmer thinketh it no hard matter to burne to a spirituall man that is able to deuide a sonder the soule from the body. 2141

Iudgementes of the papistes concerning heretickes, of three sorts 1278.1286.

Iustices of peace, exhorted. 1302.

Iudgementes of the fathers vppon these wordes, hoc est corpus meum. 1394.

Iua or Iue king of the West Saxons. 125.

Iuleddo a vertuous widow martyr her story, and martyrdome. 1622.

Iustices become iuglers. 1755.

Iudgement of God, & Ciuill iudgment vnlike. 1805.

Iudge a persecutour plagued by Gods iudgement. 2107.2109.

Iulius a senator conuerted to christ 52. baptised with al his houshold and martyred, being beaten to death with cudgels. 52.

Iudges corrupted, a fearfull, and terrible example thereof. 196.

Iulius Pope, hys abhominable Sodometrie, and filthines of lyfe, hys blasphemy for a pecocke .1560. hys death, funerall, and collects. ibid.

Iulian Cardinall the popes warriour in Boheme, hys bloudy crueltie .656. hys Oration at the councel of Basill to the Bohemians. 657.675.

Iudiciall law of Moses, whether now in force or not. 488

Iurisdiction vsurped of the Pope, receyued into England but of late yeares. 514

Iulian cardinall of S. Angell, hys Epistle to Eugenius Bishop of Rome. 697

Iulius 2. Pope, his periury, cast the keyes of S. Peter into Tyber, is deposed. 735

Iudge Hales his trouble .1410. committed to the Tower .1467. hys tragicall story .1532. would haue killed hymselfe .1533. at the last drowned hymselfe. ibid.

Iubilie first began at Rome. 342

Iurisdiction of the Romish church examined. 4

Iurisdiction of the Pope, resisted in France. 4

Iustices of Assises deuided into 6. circuites. 227

Iue kyng made himselfe a monke, hys lawes to his subiects. 127

Iulian Liuyng, her trouble for the Gospell deliuered by Gods prouidence. 2063.2064

Iustification by fayth, and not by the law. 44.1116.977.980

Iurisdiction of the Pope. 1

Iulitta her story, her exhortation to the people, her constant martyrdome. 95

Iudas lips. 508

Iudas whether he receiued the body of Christ or not. 1950

Iudas called Thaddeus, put to death. 32

Iustus with hys brother Onam Martyrs. 41

Iustinus a godly Martyr .44. hys worthy praises & constant martyrdome. 45

§

K A.

KAlender of the Pope conteineth a double abhomination in it. 582

Katherine the virgin her story, farced wt false lying miracles .95. her prophesies of reformatiō of the churche. 419

Katherine Dowager Queene diuorced from king Hēry .8.1054 1055. her death. 1082

Katherine Parre maried to Kyng Henry .8. her trouble for the gospel .1218.1219, 1242. her extreme sickenes .1243. her miraculous deliuery out of all her troubles. 1244

Katherine Haward maried to king Henry .8.1210. her death. ibid.

Katherine, Duchesse of Suffolke her tragicall story, and lamentable extremity susteyned for the gospell. 2078.2079.2080.2081

Katherine Knight alias Katherine Timley Martyr, her story examination, condemnation & Martyrdome, for the truth of Christs Gospell. 2053.2054

Katherine Hut Martyr her story and constant martyrdome. 1910

Katherine Allen Martyr her story and Martyrdome. 1979

Katherine Cawches her trouble, & Martyrdome. 1943.1944

§

K E.

Keyes mistaken in the Popes Canons. 492

Keyes of Christes Kingdome. 491 492

Keyes of the Churche, what they are 1106. and to whom they are geuen. 1039.675

Kenulphus king of the West Saxons slayne. 129

Kerbie Martyr his story. 1231

Kenelmus king of Mercia slayne. 114

Kenilworth de [...]e. 335

Kenilworth besieged. ibid.

Kent persecuted. 642.1276

§

K I.

Kinges of Britayne from Lucius to the Saxons. 108.

Kinges of England proued by ancient records to be supreme head and gouernors next vnder God ouer the Churche of Englande, and other theyr dominions. 340.

Kinges of Englande chiefe gouernours as well in causes ecclesiasticall, as temporall. 8.

Kinges the vicares of Christ vpon earth. 166.

Kinges three doe homage to Kyng Edgar. 155.

Kynges of Eng. commonly troubled wyth archbishops. 350.

Kinges of Persia called Sapores. 97.

Kinges of England before ye Conquest, were gouernours as well in causes Ecclesiasticall as temporall. 779.

Kings making themselues monks. 127.134.

Kynges called Christes vicares, by the Popes themselues. 7.

Kinges may, and ought to depose wicked Popes, in case they deserue it. 546.

Kinges may take away temporalties from the clergy, in case they abuse the same. 457.

Kinges made slaues vnder ye pope. 241.

Kinges duety to punish the clergy. 418.

Kinges of the Saxons from Egbert, to Wil. Conquerour. 135.

Kings 7. rulyng in England. 109

Kinges making themselues religious persones whether they doe well or not. 115

Kings in tymes past had authoritie in spirituall causes. 147

Kings of the Saxons rulyng in england, described in a table. 110

King of England carefull for the chusing of the Archb. of Cant. 236

King of England hys penance for the death of Becket. 227.

King Arthur of England. 113

King of Fraunce his voyage to the holy land .292. hys acts there atchieued .293.294. his ouerthrow by the Infidels .295. hys ransom 276.296

King of Scotland doth homage to the king of England. 340

King of Portingale deposed. 200

King Alfrede his lyfe and commē dation. 143

King Edward the elder. 146

King Edward called the Martyr. prooued a bastard. 157

K. Edmund his story & raign. 150.

King Iohn his raigne .247. diuorced from his wyfe, his letters to the Pope .250.251. is accused of the Pope .253. is poysoned by a monke. 256

King Iohn offring hys crowne to Pandulphus Legate. 787

King Edward 6. hys instruction geuen to Sir Anthony Seintleger knight, of his priuy chāber beyng of a corrupt iudgement of the Eucharist. 2139.2140

King Henry 3. reconciled to his nobles, and banisheth forreiners from the Court. 280

King Iue his voyage to Rome, where he became a Monke. 127

King Oswold hys story, charitie, pitie, deuotion, and death. 122

King Offa and Kenredus make themselues monks. 129

King Phillip arriueth at Southhampton. 1471

King Richard and the Kyng of France concluded to conquer the holy land. 235

King Richard his voyage to the holy land, with his actes by the way. 243. [...]44

King Richard 1. his three daughters .249. hys death. ibid.

Kinigilsus kyng of Westsaxons cō uerted to Christ. 122

King what he is▪ his institutiō. 677

Kingdome of Christ feared of the [Page] Romaine Emperors. 48

Kingdome of the world, compared with the kyngdom of the Pope. 19

Kingdom of Christ in this world. 30

Kingdom of Northumberland ceaseth. 131

Kingdom of Mercia ceaseth. 132

Kissing of the Popes feet by Emperors. 129

King and Debnam hanged for takyng down the Rood, of Douercourt. 1031

King Martyr, his story and death for the Gospell. 1976

Kyng Martyr, buried in the fields. 1689.1702

§

K N.

Kneelyng to the sacrament forbid in Councels. 1390

Kneuet Lady her trouble, and deliuerance. 2072

Knightes of the Rhodes, their first originall. 200

Knights of s. Iohns order in England began. 367

Knight his story. 1542

§

L A.

LAcedemonians, their wonderfull constā cy. 681

Lacye gentlewoman, her trouble and deliuery. 2073

Lactea via, where and what it is. 1296

Lady Elizabeth, her miraculous preseruation in Queene Maries dayes. 2091.2092.2093.2094.2095.2096.2098

Lady honor persecuter, strikē mad. 2101

Lady Eleanor Cobham, her defence against Alanus Copus. 702

Lady Iane for her zeale to ye truth, brought in hatred with the Lady Mary, by one Ladye Anne Wharton. 2128

Lady Iane her talke with Fecknam .1419. her letters 1420. her death and prayer at the same. 1422

Lady Katharine duchesse of Suffolke, her tragicall story. 2078 2080

Lady Kneuet her trouble and deliuerie. 2072

Lady Mary her letters to K. Edward 6. and the councell .1332.1333.1335.1336.1338.1339. with answers to the same. ibid.

Lady Uane a great benefactor to Gods saints. 1838

Ladislaus a yong Pope. 720

Ladislaus and his dominions. 722

Ladislaus an enemy to the gospell .721. his strange fact at his death ibid.

Laishford Martyr, her story and martyrdome. 1689.1702

Lannam men in Suffolke ryse against the proud bishop of Norwich. 428.

Lambert Martyr, his story .1101. articles obiected agaynst him, his aunsweres to the articles .1101.1102. set at liberty .1121. hys disputation before the Kyng & nobles .1122. his constant martyrdome for the truth of Christs gospell. 1124

Lacels death and martyrdom .1240 his letter of the sacrament. 1241

Lambe Martyr, his story & Martyrdome. 1267

Lampes in the church. 1404

Lambeth when, and by whom first built. 233

Lambrith Archb. of Canterbury. 129

Launcelot Martyr, his story. 1279

Landesdale one of the gard, his story and terrible end. 2104.2105

Lanfrancus Archb. of Cant. 172

Lane Martyr, his story. 2047

Landes restored to Abbeys by Q. Mary. 1559.1560

Larke, and Germain Gardine, traitors agaynst the kings supremacie. 1230

Laremouth, his history and death. 2150

Latimer Preacher and Martyr, his excellent story .17 [...]0. made Bish. of Worcester .1738. cast into the Tower .1740. appeareth before the Commissioners .1762 his examination and aunsweres .1763.1764.1766. his Letters .1746.1748.1749.1750. hys death and constant martyrdome at Oxford. 1769.1770

Latimer cōplained of Boner .1311 disputeth at Oxford .1454.1455 1456.1428. condemned with doctor Cranmer and doctor Ridley. 1463

Latimer his sermon at Cambridge of the Cardes, conteinyng most excellent and comfortable doctrine for euery christian man to follow 2142.2143

Latine seruice reprooued, edifieth not. 1903

Latine seruice defended .1588. confuted. 1617

Latine masse first song at Constā tinople. 1404

Laurence his worthy history .71. tormented on a firie gridiron to the death. 72

Laurence Martyr. 1542

Laurence Pernam Martyr. 1914.1915

Laurence Martyr, with v. other burned in Cant. 1688

Laurence Gest Martyr, his story. 775

Laurentius Anglicus condemned by the Pope. 322

Laurentius Archb. after Austen. 119

Laurence Shiriffe sworne friende and seruant to the good lady Elizabeth his maistresse .2097. his faithfulnes towards her. ibid.

Launder Martyr, his story. 1680 1681

Lawson her trouble & deliuerance. 2070.2071

Lawson Martyr, his story. 1917 1918

Lauerocke Martyr. 1910

Lawes by the king and Nobles at Oxford. 329

Law of premunire, with the penalties. 419

Lawes of king Edward & others. 165.166

Law, and the gospell, their differēce 26.27

Lawes of Egelred agaynst wicked Iudges and Iusticers. 162

Lawes of Claredon. 207

Lawes of king Ethelstane concernyng Ecclesiasticall causes and tithes .149. hys lawes cōcerning thieues. 150

Laws of K. Alfrede & K. Edward 147

Lawes of Canutus. 164

Lands restored to Abbeis by Q. Mary. 1559.1560

Lawes of king Henry the 1. 191

Lawes whereto Becket Archb. of Cant. agreed, and agreed not. 206.207

Law how loosed, how not loosed by Christ. 483

Lawe of Moises, of all lawes the iustest. 488

Lawes Ecclesiasticall by kings of this realme, before the conquest. 779

Law with the doctrine thereof. 976.

Law and the Gospell wherto they serue. 1655

Lawes of the Pope and of England differ, and wherein. 1889 1890

§

L E.

Leaden hall built. 712

Learned men increase in christendome. 730

League betwixt ye Pages of Zuitzerland. 866

Leafe Martyr his story .1623. his examination, condemnation, and martyrdome. 1623.1624

Learned men agaynst the Pope. 398

Learned men agaynst Friers. 409

Learned men sent for into England. 1296

Legate commanding chastity, takē himselfe with an Harlot. 199

Legates of the Popes, not admitted of the Nobles .369. robbed of theyr treasure in the North coū trey. 370

Legate of the Popes restrayned from comming into England. 707

Legate du prat persecutor, his fearfull death. 2109

Legend and Masse booke of the papistes full of filthy and blasphemous lyes. 584

Legend of S. Albane disproued. 88

Legittimation of Priestes childrē. 1176

Leicester interdicted. 505

Leicester menne persecuted for the Gospell. 505

Lent fast, and the ordinances therof falsely ascribed to Telesphorus. 53

Lent and fasting the originall therof .52. diuersly kept. ibid.

Lelond Iustice his sodeine death. 2101

Lent fast brought in. 665.1404

Lennam towne riseth agaynst their Bishop, and swingeth him well. 428

Leonard Keisar martyr his story. 885

Leonard Cox scholemaister at Reding. 1032

Leo .8. Pope. 159

Leo .9. Pope. 168

Leonides Martyr. 54

Leofricus Earle of Mercia. 165

Lesson good for Ministers to seeke theyr lost sheepe. 36

Letter of Anselme to Ualtram bishop of Norenberge. 187

Letter of Anselme to K. Henry .1. 192

Letters of Anselme agaynst Priestes mariage. 195

Letter most excellent and worthy of all Christian men to be redde of Pomponius Algerius an Italian Martyr. 939

Letter of Tho. Becket to the Bishop of Norwich. 217

Letter of Boner to the L. Cromwell against Winchester. 1090

Letter of a certaine godly woman written to Boner, rebukyng him for his bloudy crueltie to Gods saints. 1842.1844.1845

Letter of Boniface B. of Mentz, and Martyr, to Ethelbald the kyng. 128

Letter of the brethren of France to the brethren of Asia. 46

Letters of the Councel of Calice against the Protestants. 1224

Letter of Iohn Kingstone commissary, to Byshop Boner concernyng the 22. prisoners apprehended at Colchester for the truth. 1971.1972.1973.

Letter of king Phillip out of England to the Pope. 1478.

Letter of king Henry 1. to ye pope. 192.

Leiton martyr hys story, and martyrdome. 1131.

Letter of Earle Lewes to Bishop Waltram. 190.191.

Letter of Lucifer to the Popes Clergy. 502.

Letter of Marcus Aurelius Antonius Emperour, to the senate of Rome, concerning the Christians. 51

Letters of Queene Mary to king Edward the 6. and the Councel with aunsweres to the same. 1332.1334.1335.1336.1337.1338.1339.

Lewes Gentlewoman Martyr burned at Lichfield. 2012.2013.

Letters of the Lady Mary, and the councell each to other. 1406.1407.1408.

Letters of the nobles, and commonaltie of Englande to the Pope. 291

Letters of Otho Archbishoppe of Caunterbury to the Prelates 151.

Letter of Pope Urbane to Baldwine Archbishop of Canterbury. 240.

Letters to the Pope concerning Becket. 220.221.

Letter of Pope Hadrian to Fredericke the Emperour, with aunswere to the same. 203.

Letter of Pope Alexander to Becket Archbishop of Canterbury with aunswere to the same. 208 209.216.

Letter of the Pope concerning the degradation of Thomas Cranmer Archbishop of Canterbury 2132.2133.

Letter of William Symmes to a certayne frend of hys. 2142.

Letter layd vpon Queene Maryes deske agaynst shee shoulde come to prayer, conteining an expostulation, and dehortation from the abhominable sinne of idolatry. 2139.

Letter of William Hunter to hys mother. 2150.

Letter of Queene Mary to the Duke of Northfolke. 2128.

Letter of one Iohn Meluine prisoner for Gods truth in Newgate 2140.

Letters of Constantine. 103.

Letters of Doctor Cranmer archbishop of Cant. 1889.1890.1891.1892.

Letter of Carolus Magnus to Offa for intreaty of peace. 131.

Letter of Fredericke the Emperor to all the world, agaynst ye Pope 306.307.

Letters of Germanus Patriarche of Constantinople to the Pope. and Cardinals. 282.283.

Letter of Hadrian to Minutius Fundanus for the staying of persecution. 41.

Letter of Hildebrand Pope against Priestes mariage. 175.

Letters of M. Hooper full of godly comfort and consolation. 1482.

Letters moe of M. Hooper Martyr. 1512.1514.1515.1516.

Letter of Hulderike to Pope Nicholas in defence of Priests mariage. 137.138.

Letters of Iohn Hus. 626.627.628.629.630.

Letters of king Richard 2. agaynst Walter Brute. 504.

Letter vnder the kinges authoritie to represse the Romayne benefices in England. 275.

Letters of the king of Denmarke in the behalfe of M. Couerdale with Queene Maryes aunsweres. 1529.1530.

Letter of king Henry 3. hys Confessor, declaring his acts and exploytes in Fraunce. 385.

Letter of the Pope for an Italian boy to be Prebende, or Chanon, with aunswere thereto by Robert Grosthead Bishop of Lincolne. 323.324

Letter of the Prisoners of Caunterbury throwne out of Prison declaring how the Papistes had and entended to famishe them to death. 1954

Letter of the Lord Protector aunswering to Winchester. 1344 1345

Letters of M. Saunders martyr. 1500.1501.1052

Letter of the suffraganes of Caū terbury to Becket, with his answere to the same. 218.219

Letter of Tonstall and Stokesley to Cardinall Poole. 1065

Letter of the Ladye Uane to M. Philpot. 1828

Letters agaynst Wickliffe. 435

Letter of Winchester in defence of Images with aunswere thereto. 1340.1341

Letters of Winchester to the Lord Protector. 1342.1343

[Page]Letter of Wolsy to Gardiner lieger at Rome, to be made pope. 990

Leuiticall Priestes deuided frō the people and wherein. 496

Lewlinus king of Wales warreth agaynst the king of England. 328

Lewes the french king warreth in Englande and is expelled out of the same .257. dieth at the siege of Auinion. 271

Lewes the french king his feruent sickenesse .292. his vow to visite the holy lande, his preparation to the voyage. ibid.

Le [...]r of Abingdon a Blasphemer of Gods Martyrs punished. 2103

Lewes the french king refuseth to warre in England .289.389. his vnfortunate voyage to the holye Land .292. ouerthrowne by the Turkes and Saracens .276.296 295 taken prisoner and roūsommed. ibid.

Leison Doctor his dyrefull end. 2136

§

L I.

Liberality of Constātine in geuing to Churches. 104

Liberty of the Citizens of London in going to warre. 372

Lib [...]rty christiā in outward vsages 56

Licinius Emperour, a tyrant an enemy to all learning, an Apostata his horrible vices .87. his death. 88

Licenses to preach. 532

Lie substantiall and reall. 2007

Liyng miracles reproued. 156.125

Lies innumerable in the Popes Church. 584

Life of the Monkes, and religious men, abhominable. 1180

Life to come, the blessed state therof. 681

Life of Tho. Becket, Archbishop of Caunterbury and Traytour. 205.206

Limits of England how farre they extend. 166

Lincolne persecuted. 982.983.984

Lincolne Minster bu [...]te. 184

Lincolne Dioces persecuted described in a Table. 821.822

Lineall discent of the B. of Rome. 1758

Lion Cawche Martyr his story, & constaunt Martyrdome for the truth of Gods word. 1914.1915

List [...]r his story and martyrdome. 1909

Lithall his story, and deliueraun [...]. 2064.

Liuingus priest a maryed manne. 1176.

§

L O.

Lollards (as the papists call ye true professors of the worde of God) burned in the cheek for theyr cō stancie in the truth. 774.

Lollardes Tower described. 1703.

Lollardes as the papistes called thē or rather good Christians, burned and hanged. 587.

Lollardes what they are, and from whence deriued. 465.

London consumed with fire .160. besieged by the Danes. ibid.

London bridge built with stone. 233.

Londoners defend theyr bishop and fall into a great fury. 427.

London persecuted. 802.799.

Lowicke martyr, his godly story, and martyrdome. 1970.

London persecuted for the 6. articles. 1202.

London▪ and Westminster at varyaunce about game. 279.

Londoners theyr assaulte agaynst the Duke of Lancaster, and the Lord Percie. 427.

Londoners take part with Wickliffe, and are great fauoures of hys doctrine .513. complayned of to the king by the Bishoppes. ibid.

Longland hys sermon on good friday before the king at Greenewiche .1097. hys filthy falshood and dissimulation. ibid.

Lomas Martyr hys story. 1859.

Lord Admirall beheaded on the tower hill. 1367

Lord of Alenc a good man. 944

Lordes of Bohemia writ in defēce of Iohn Hus .602. his apprehē sion and cruell martyrdome. 643

Lord of Reuest plagued. 2108

Lord Cobham his lamentable story and persecution .557. cited .558 excommunicate. ibid. his christian beliefe .559. his 1· and 2. examinations. His godly answeres, 560.561.562. his condemnation .564. his counterfeit abiuration by the Papistes .565. his beliefe, and cō fession of his fayth .566. his defence agaynste Alanus Copus .568. proued no Traytour, but a Godly Martyr .568.569. his slaunders .572. his inditement wt notes vpon the same. 575.

Lord Courtney made earle of Deuonshyre. 1417

Lord Dane or Lordane. 161

Lord Peter his Oration agaynst ye pope, in the parliament in france. 353.354

Lord Gilford Dudley maryed to ye vertuous Lady Iane. 1406

Lord Gray beheaded. 1469

Lord Hastings beheaded. 727

Lord Lifley Deputy of Calice cō mitted to the Tower. 1227

Lord Powes betrayer of the good L. Cobham. 643

Lordes prayer in English forbidde by the Papistes. 973

Lord Shandois his report agaynst the good Lady Elizabeth. 1425

Lord Stanley wounded. 727.

Lord Shefield slayne at Norwich. 1308.

Lord keeper hys Oration. 2150.2151.

Lord of Trinitie a wicked persecucutor. 962.

Loosing of Sathan examined. 397.

Loseby martyr, his story and persecution .1974. hys martyrdome. 1975.1976.

Lothbroke father to Inguar and Hubba, hys story. 140.

Loue commaunded in the Gospell. 483.

Loue of God goeth not by our deseruings, but by fayth in Iesus Christ. 1927.

§

L V.

Lucius king hys death. 107.

Lucius Bishop of Rome banished hys Epistles decretall. 67.

Lurdayne. 161

Lucius a worthy martyr. 45.

Lucius first christened king of Enland. 107.

Lucius sonne of Coilus king of Britayne bringeth the christian fayth into England. 107.108.

Lucius king hys death. 118.

Lucius 1. king of Britayne christined. 172.

Lucifers Epistle to the Popes Clergy. 502.

Ludouicus king of Hungary, and Boheme. 723.

Ludouicus Emperour crowned agaynst the good will of the Pope and therefore deposed by Benedicte the 12. and afterwarde by him poisoned. 373.

Ludouicus Pius and hys sonne Lotharius Emperors, their godly sanctions and lawes .8. deposed and poisoned by Pope Boniface .12. 373

Ludouike the yong French kyng, his story. 255

Ludouicus Pius Emperour, and kyng of Fraunce. 136

Ludouicus Pius, his decre against the profession of monkery. 7.

Luther his story and actes .841.843. why he wrote agaynst pardons .844. his appearance before the Cardinall Caie [...]anus .845.849. hys aunswers to the Cardinall .846. hys appeale and disputation with Eckius .847. his bookes burned .848.849. he burneth the Popes buls & decrees. ibid. hys actes before the Emperor at Wormes .849. hee is outlawed .853. why he permitted Images to stand, and wherein he dissented from Zuinglius .863. his prayer and maner of his deth. 864

Luserne grieuously persecuted for the Gospell. 955

Lush Martyr, his story, examination, condemnation and martyrdome. 2004

Lurden persecuter of George Eagles, accused of fellony, condemned and hanged in the same place where George Eagles was burned for the Gospell of Christ before. 2152

§

M A.

MAcar Martyr. 62

Mace his story. 1909

Macrinus with his Sonne Diadumenus. 57

Magistrates Ciuill theyr Office .8. compared with magistrates Ecclesiasticall. 19

Magistrates temporall ayders, not rulers in spirituall causes. 1874

Magdaline Colledge in Oxforde built. 706

Mahomet his wicked secte beginneth to spring. His Alkaron. 124

Mahumetes 7. Turk, emperor. 739

Mahumetes .9. turkish Emp. 742

Maior of London the first. 257

Maynardus his wicked fact. 701

Maistres Robertes her trouble, & deliueraunce. 2073

Malmes burye commended for his stile. 125

Mammea mother to the Emperor a good and deuout woman. 57

Man his story, trouble and Martyrdome. 817

Mancinellus writing agaynste the Pope, lost his handes and toung for his labour. 734

Manninges her story. 1879

Mallary his story, and recantation at Oxford. 1208

Mandrell Martyr his story. 1894

Mappal [...]us Martyr. 65

Marcellius Patauinus a writer agaynst the Pope. 389

Martin Meyr his Epistle to Aeneas Cardinall. 697

Martin Pope contrary to all other Popes .652. his bloudy inquisition. 651.652

Martinus the Popes Legate sent out of England in a w [...]nion. 288

Martin Doctour his Oration in Oxford, agaynst M. Cranmer. 1874

Marow bones of the Masse, after M. Latimer, what they be. 1455

Marke the Euangelist burned. 32

Marke Burges Martyr. 2058

Marked men of the Popes. 1783

Marsh hanged for taking down the rood o [...] Douer Court. 10 [...]1

Marsh his story, trouble and martyrdome. 1563.1564.1566

Marinus Martyr. 74

Mariage with Alinore the kinges Sister a Nunne dispensed withall by the Pope for money. 285

Mariage of Priestes made free by king Edward .6. 1301.1032

Marying in Lent punished. 1917

Maynard a great persecuter. 2007

Mariage lawful to all men .16. forbid by the Pope to the 5. or 6. degree. 29

Mariage of Priestes lawfull by the word of God .1117.1522. proued very auncient. 1154.

Mariage of Priestes not restrayned in England before Lanckfrancus dayes. 1165.1166.

Mariage of Priestes, when it began to be forbid. 137.

Mariage free to the Apostles, as well, as to others, and so to all men, in generall. 1988.

Mariage forbid to the 7. degree by the Pope .199. forbid in the third degree .249. lawfull for all men .16. forbid to Priestes by Anselme .195. by Pope Innocent, 253.

Mariage betweene king Henry 8. and Q. Anne Bullen. 1049.

Mariage with infidels what hurt it bringeth. 113.

Mariage betweene king Phillip, and Queene Mary, concluded .1418. she is falsly sayd to be wt childe. 1596.

Matrimony with the errors of the papists concerning the same. 28.

Matrimony ought to be ministred without mony. 1105.

Matrimony no sacrament. 1990.

Matrimony punished by the Papistes whoredome escapeth. 865.

Mar [...]yrs in the primitiue Churche infinite. 34.

Martyrs 40. together, their Christiā boldnes, and constant deaths 61. put in colde water ponds all the winter nightes. ibid.

Martirs of Fraunce refuse to bee called Martyrs, theyr singular modestie, and constancie. 50.

Martyrs 20000. burnt together in one Churche by Dioclesian the Emperour. 78.

Martyrs 42. theyr heades hanged vpon the gates of the City. 59.

Martyrs in Smirna twelue. 43.44.

Martirs in the primatiue Church. 32.34.35.36.37.38.40.44.

Martyrs diuersly tormented in the primatiue Churche. 79.80.

Martyrs of all ages, sexes, and kindes. 72.73.74.

Martyrs in the primitiue Churche infinite. 30.32.34.36.39.40.46.49.59.60.69.70.80.305.36.38.39.40.44.46 49.60.

Martyrdome more desired in olde time, then Bishopprikes nowe, and that needes not. 80.

Martyrs 100. in one day. 80.

Martyrs 17000. in one moneth. ibid.

Martyrs that suffered in the 10. persecutions theyr story. 88.

Martyrs innumerable in Persia .98. to the number of xvi. thousand. 99.100.

Martir the name what it doth signifie. 569.

Martyrs at Cabriers. 1000.

Martyrs wandring on Mountaynes. 63.

Martyrs strangled in prison .47. others starued. ibid.

Martyrs in Alfatia .100. burned in one day by Pope Innocent. 3.259.

Martyrs vnder Licinius. 87.88 90.91.92

Martyrs of Tyre in Phinicia. 78.

Martyrs 300. in Carthage. 73

Martyrs of Syria. 78

Martyrs in Spayne. 928

Martyrs in Spayne. 79

Martyrs in Fraunce. 79

Martyrs of Phrygia burnt wyth the whole city. 79.

Martirs before Wickliffe in diuers countries. 420

Martyrs in Kent before Luther. 1276.

Martyrs put to death, because they would acknowlege no mo Christes but one. 1726

Martyrs of Couentry. 973

Martyrs at Douercourt for pullyng downe of Idols. 1031

Martyrdome an high honor. 1784

Martin Luther, his articles and bookes condemned of the Pope .1282.1283. hys aunsweres to the railyng Bull of Pope Leo .10.1284. his aunswer to euery seuerall article .1288. his appeale to the generall councell. 1289

Marbecke his defence agaynst hys cauillyng aduersaries .1221. hys trouble and persecution .1214. saued from the fire and why▪ 1120. [Page] hys inditement. 1219.

Marcellinus reuolteth, afterward is martyred. 80

Marcellinus B. of Rome & Martyr. 95

Marcellus martyred. 96

Marcus Aurelius Antonius hys letter to the Senate of Rome concernyng the ceasing of persecuting the christians. 51

Marcus Antoninus Verus, Emperour. 42.

Marshall of S. Andrew slayne before Dreux. 2112

Martin de Pester Secretary of Gaunt his death. 2108

Marcus Arethusius his story. 99

Margery Polley her martyrdome. 1679

Margery Backster her story. 664

Margery Austo Martyr, her story and martyrdome. 2013.2014.2015.2016.2017.2018.2019

Margery Morris Martyr, her story and martyrdome. 1983 1984

Margaret Hide Martyr, her articles & answeres .1974.1975. her condemnation and martyrdome. 1975

Margaret Thurston martyr, burned at Colchester. 2020

Margaret Ellis Martyr, her story. 1910.1911

Margaret Mering Martyr, her story and martyrdome. 2027.2031.2032.2029.2034

Margaret Iourdeman Witche of Eye. 702

Mary the mother of Christ, a sinner. 1741

Mary Queen beginneth her raign 1406. promiseth not to alter religion .1407. proclaimed Queene. ibid. crowned .1410. her articles to the Ordinary for restoryng of papistry agayne .1424. her pro-Proclamation for expellyng of strangers .1425. her death. 2092

Mary Queene of England, her vnprosperous succes in al things that she went about. 2098.2099

Massaker in Fraunce most horrible and bloudy, the true description therof, executed by the tyrannous and mercilesse Papistes vpon the poore Sayntes of Christ for theyr constant professiō of the truth of God. 2152.2153.2154

Masse when it began to be vniuersall, and vniforme, and to be receiued in most Churches .130. profitable for nothing. 1587

Masse booke when it came in. 130

Masse propitiatory a derogation to Christes death .1444. agaynst the word of God, and auncient Fathers. 1445

Masse of S. Gregory beareth the swinge in Europe. 130

Masse priuate suppressed. 1302

Masse a hinderaunce to godlinesse .1398. moste contrary to Christes institution of his last supper. ibid. no sacrament of any holy thing. 1815

Masse the Chanon thereof, full of abhominable blasphemies. 1399

Masse with her abhominatiōs displayed .1043. not to be gone vnto of any Christian, with safety of conscience. 1647

Masse of Saynt Stephen to saue Becket the Tra [...]tour from his enemies. 210

Masse not of Christes institution. 1602

Masse layd downe first in Wittenberge. 854

Masse brought into Hadley wyth sword and buckler. 1519

Masses priuate abhominable. 1151

Masse iniurious to the death of Christ .1397. how old it is. 2040 how it sprang vp by piecemeale, by sundry men at sundry times. 1401

Masses for the dead, theyr foundations .508. vnprofitable. 665

Masse put downe at Zuricke .869. ouerthrowen at Berne, Basill, Geneua, Constance, Strausburgh & other places. 871.872.

Masses 3. appoynted on Christmas day, by whome. 1404.

Massey her story, and martyrdome 1943.1944.

Mattens of our Lady full of popish blasphemies. 1598.

Mattens saying instituted by man. 1114.

Mathias Parisiensis a writer agaynst the Pope, hys doctrine and protestation. 419.

Mathias stoned, and beheaded. 33.

Mathias, Huniades sonne, his worthy acts against the Turk .722. his great learning, and library. 723

Mathew the Apostle put to death. 33.

Mathew Bradbrige martyr, hys story, and martyrdome. 1970.

Mathew Richarbie martyr, hys story and martyrdome. 2037.2038.2039.

Mathew Plaise his trouble examination and aunsweres. 1982.1983.

Matild the Empresse her ariuance in England agaynst king Stephen. 201.

Matild daughter of king Henry heyre to the Crowne. 199.

Maturus, and Sanctio Martyrs 47.

Mantels theyr execution, and apollogie, against the slaunder of reuolting. 1468.

Mauricius his story .80. he and his companie martyred. 81.

Maundrell hys trouble for the gospell, with his constancie therein. 2144.

Maximilianus Emperour his mariage .729. his edicte agaynst the Pope. 734.

Maximilian Emperour writer of hys owne storyes .730. maryeth the Duches of Burgoyn. 729.

Maximilian Emperour his death. 847.

Maximinus his finall decree for ye christians, with hys large graūt his deathe. 86.87.

Maximinus Cesar Emperour 59 hys bloudy edicte agaynst the Christians, grauen in brasse 83.

Maximinus with 6. moe martyrs. 63.

Maximinus described, killeth hys Phisitions, is plagued of God, hys countermaund in the behalf of the Christians. 82.

Maximinus the Yonger his bloudy persecution. 83.

Maxentius a sorcerer, feared for his exorcismes .85. drowned in a riuer. ibid.

Maxentius Cesar hys shamefull inconstancie, and incontinency. 84.

Maydes 2. racked for Christ. 39.

Maydes two, sisters, and martyrs. 78.

Maxentius, and Pharao both drowned in theyr harnes. 2115.

Maximinus eaten vp with lice. 2115.

§

M E.

Measures of England made after the length of K. Henries arme. 191

Meates indifferent with thankesgeuyng. 16

Medleton Martyr, his story and martyrdome. 1673.1676

Mediator one, and what a mediator is. 1109

Mediator one onely is, namelye, Christ Iesus. 28

Memento for the dead. 1404

Men sold by the Pope like beasts. 346

Mendlesam in Suffolke persecuted. 1912

Menas an Egiptian, his story and lyfe. 90

Menna began to vsurpe the name of vniuersall bishop. 12.

Mekins Martyr, his story & martyrdome for the truth. 1202

Mellitus the first Bishop of London. 118

Meluin his trouble for the gospell, with his letter, concernyng the sacrament of the Lordes supper out of Newgate. 2140.2141

Mercy & pity commended amongst Christians. 488

Mercia deuided into v. bishoprikes 124

Merindoll and Cabriers, their tragicall history and persecution for the truth of Christes Gospell and constant profession thereof. 943

Merindoll and Cabriers destroyed by the papists with most bloudy cruelty. 952.953.954.

Mercuria with other Martyrs. 62.

Meriall his trouble & story. 1257.

Merimouth compiler of King Edwards story. 395

Messengers of the Popes hanged. 393

Merton colledge in Oxford built. 351

Messana wonne by the Christian Englishmen. 243

Metra a godly Martyr. 61

Methodius prophesies of ye turkes. 708

Metrodorus with others, Martyrs. 44

§

M I.

Michaels wyfe of Ipswich, troubled for the Gospell. 2144

Michaels wyfe Martyr. 1704

Michael generall of the black Friers, excommunicate for an heretike. 389

Michael house in Cambridge foū ded, 373

Michael de causis, enemy to Iohn Hus, his lyfe described. 599.

Miles Forrest murtherer of hys Prince. 728.

Miles Couerdale correcter of the Bibles printed at Paris. 1191

Milles his story and scourgyng by Boner. 2044.2045

Millers and Bakers their punishment, first inuented where and by whom. 339

Miltiades ecclesiasticall writer .53. last bishop of Rome in danger of persecution. 97

Milke issuyng forth at the beheadyng of S. Paule. 35

Milke of our Lady .1110. spouted into the eyes of S. Bernard. 1213

Milles Martyr, his story & Martyrdome. 2042

Militzius a Bohemian persecuted by the Pope. 237

Minorite Friers. 259

Minerius a bloudy persecuter .951 his wretched death. 953

Minerius plagued of God. 2107

Minge his trouble for the Gospell, died in prison. 1665

Minard his sodaine death. 2112

Miracle wrought by Narcissus. 54

Miracles of Images reprooued, & how the deuill may worke miracles in them. 535

Miracles lying, reprooued. 156

Miracles of Tho. Becket Archb. of Canterbury, and traitor to the crowne, false and counterfeit. 225.226

Miracle of an herbe touching the hein of Christes picture, to heale all diseases. 75

Miracle false wel spyed forth by K. Edward .1. 351

Miracles fayned. 35.125

Miracles 3. noted in Martin Luther. 864

Mistery and sacrament what difference betwixt them. 1990

Mistically what it is. 2001

Missa from whence deriued & howe deduced to suche corruption as now it is come to. 959.1397

Missa falsely deriued from the Hebrew. 959.960

Misia how conquered of the Turkes. 1125

Mischiefes, arising by restrayning of mariage. 29

§

M O.

Monkes of Bangor comming to Chester to pray, were all slayne and murthered. 119

Monkes their deuice to driue away theyr guestes. 2108

Monkes of the olde time, differed from the Monkes of latter daies and wherein .153. of 2. sortes in the primitiue Church. ibid.

Monkes of Canterbury striue for the election of theyr Archbishop. 239.250

Monkes of Cluniacke order by whom. 154

Monkes put out of Euesham Abbey. 150

Monkes of Dyrham in contention with theyr king. 172

Monkes of Canterbury their dissention with King Henry the 3. 272.258

Monks how they differ from priestes, and how they began in England. 150

Monkes of the old time. 154.1180

Monkes of Caunterbury slayne, & tithed. 161

Monkes displaced, seculer priestes put in. 152.249

Monkes of Norwich in contentiō with the Citizens. 339.

Monkes .6. for denying the supremacy executed. 1210

Monkes, Fryers. &c. enemies to spirituall pouerty. 1752

Monkes of Caunterbury, at strife with the Canons of Liechfield. 272

Monks whē they began to swarm in England. 152

Monke absolued for poysoninge of king Iohn, 256

Monkery howe it first beganne in England. 150

Monkery mother of superstition. 154

Monasteries of floriacke. 150

Monasteries, and Abbeyes builte whereupon, and for what causes for the most part. 154.279 1180

Monasteries builte by the Saxon kinges. 133

Money comming out of Englande to the Pope, of Bishoprickes, benefices, collations, and such lyke deuises infinite. 285.288

Money made of lether. 310

Montanus the Hereticke inuentor of fast, and of lent. 53

Morden Monk of Feuersham his sermon of confession. 540

Moone and his wife, theyr trouble for the Gospell, preserued frō the fire by Gods wonderfull prouidence. 1941.1942

Moone his trouble and persecution. 665.666

Mourning how it ought to be measured. 1927

Montgomery slew Henry ye french king in iusting at a triumph. 2110

Mowse his fearefull end. 2103

Morgan Bishop of S. Dauies, his fearefull death. 2099

Morgan Iustice stricken wt madnes. 2099

Morgan Iudge his wonderfull & fearefull death. 1423

More Martyr, his story and martyrdome. 1949.1950

Morant Martyr his story. 1976

Morice his▪ Letter or Apology of M. Turner Preacher in Kent. 1868.1869

Morton Martyr his story. 1207

Mortmayn. 339

Mortimer Earle of March, executed. 376

Mount his story, apprehension examination, condemnation & martyrdome. 2005.2006.2007

Moyses Tombe vnknowne to this day, and why. 1110

§

M. V.

Mustaphas murthered by his Neuew. [Page]740

Mungine examined and condemned to perpetuall prison. 64 [...]

Multitude are not to be folowed to do euill. 1993

Mummouth his story. 997

Murther or Massaker most horrible and bloudye of Gods sayntes in Fraunce, committed by the bloudthirsty papistes. 2152.2153 2154

§

N. A.

NAbuchodonosor hys dreame expounded. 489

Nagareta his inuectiue agaynste the Pope. 343.

Nayles wherewith our Sauiour Iesus Christ was nayled to the Crosse. 149

Names of Tyrantes. 81.

Names of those that were at the conquest of England. 182.

Names of honour, why geuen to Peter of the old Doctors. 1061.

Narcissus Bishop of Hierusalem hys notable age. 54.

Natalius confessor. 59.

Nazareth taken by Prince Edward. 337.

§

N. E.

Neckes of Emperours trod on by Antichristian Popes. 204.

Necromancie, southsaying, & witch craft from whence they came. 497.

Nee [...]eherd Martyr. 724.

Ner [...]us Martyr. 40.

Nero thought to be Antichrist. 34.

Nero Domitius hys wicked, and bloudy crueltie. 31.

Newe Colledge in Oxford built. 391.

Newgate built. 712.

Newman Martyr. 1683.1684.1687.1688.1950.1951.

§

N I.

Nichanor one of the 7. Deacons with 2000. moe martyred wyth S. Stephen. 32.

Nicene Councel falsified by Boniface .1. 4.

Nicholaus 2. Pope. 168

Nicholaus Orem his sermon before pope Urbane .5. 411.415.416

Nicholas Perdue Martyr his story and martirdome. ibid.

Nicholas Finall his story and constant martyrdome for the truth. 1970

Nicholas Amici diuine of Paris. 682

Nicholas Marsh hāged for taking downe the rood of Douer court. 1031

Nicholas Peeke martyred at Ipswich for the Gospell of Iesus Christ. 1131

Nicholas Chamberleine Martyr, his story 1601.1602

Nicholas Sheterden Martyr hys story .1673. his examination and aunsweres 1674. his martirdom .1676. his letters. 1678

Nicholas Hawle Martyr his story articles, examinatiō & answeres. 1678.1679

Nightingall Parson of Crondall in Kent, his fearefull end. 2100

Nicholas Belenian Martyr. 1240

Nicholas Herford his examination and trouble .437. his Sermon at Oxford vpon the ascention daye .442. cast into prison but by gods prouidence escapeth forth. 444

Nicholas Ridley Byshoppe, and Martyr his story .1717. the godly life of Ridley. ibid. his conferēce with M. Latimer in prisō. 1718 1719.1720. his Letters .1724.1726.1729. his examinatiō .1757 putteth on his cap at the naming of the Pope. ibid. articles ministred agaynst him and Mayster Latimer .1767.1768. his communication with Doct. Brookes 1767.1768. his supplication to Queene Mary .1768. his cōstant death and Martyrdome .1769.1770. his letters and farewelles .1770.1771.1772.1776. his treatise lamenting the chaunge of religion. 1778.1779.1782.1784

Nicholas Ridley his Treatise against the worshipping of Images. 2128.2129.2130.2131

Nicholas Chanon of Eye, turned his backe to the Sacrament .666 his trouble for the truth. ibid.

Nicholas Burton Martyr, hys cruell burning and martyrdome in Spayne. 2056.2057

Nicholas White Martyr his story and martyrdome. 1980.1981

Nichols Martyr his story & martyrdome. 1909

Nightingale a Popish Priest hys fearefull and sodeyne death. 1560.1561

Nilus Archbyshop of Thessalonica, a writer agaynst the Pope. 419.420

§

N O.

Nobles of Englād takē at Northhamton .331. put to death to the number of 22. 371

Nobles of Boheme labor for Iohn Hus .602. their supplication in his behalfe. ibid. their confutation of the aunswer of the bishop of Luthonis. 603

Nobleman goyng on pilgrimage plagued of God. 2108

Nobles of Germany, their answer to the popes letter against Marten Luther. 857

Nobles of England complayne of the oppressions of Rome. 265

Nobles of England, their supplication and submissiō to the pope in Queene Maries dayes. 1477

Nobles of Morauia, their letter in defence of Iohn Hus and Hierome of Prage, directed to the councell of Constance. 637

Nobilitie of the Britains murthered by the Saxons. 113

Noyes Martyr, his story & martyrdome. 2021.2022

Noremberge diet, or assembly. 854

Norfolke and Suffolke geuen to Gutrum. 147

Ioane Norman. 838

Normains conquere this land .163 murthered most vnmercifully by Godwine. ibid.

Normaines which liued after the conquest in England, and which were aduaunced to seigniories, and dignities. 183

Normandy lost by King Iohn to the French king. 250

Normandy and Aniow yelded to the French king, by the king of England. 328

Northfolke and Suffolke persecuted. 660.661.662

Northumberland kingdom ceaseth 131

Northcountrey wasted by William Conquerour and the Danes. 171

Norice his story. 1917

Note of a certayne good man one William Hastlin a gunner troubled in Bulloyne in the dayes of king Edward 6. for the Gospell of Iesus Christ with hys moste happy deliueraunce. 2137.2138.

Note of Iohn Frith, troubled and cruelly persecuted for the truth of Christes Gospell. 2126.2127.

Notes of M. Nicholas Ridley Bishop and martyr. 2131.

Note of Patricke Patingham his confession, sent out of Newgate to certayne of his frendes. 2141.2142.

Notes of the trouble, and persecution of Iulins Palmer. 2141.

Note of William Wood Martyr. 2146.

Note of Michaels Wife of Ipswiche troubled for the Gospell. 2144.

Notes of the true Church, and the false. 1006.

Notes of the true church of Christ 2114.

Notes vpon the doctrine of predestination and election. 1657.1658.1659.

Notes out of Setons sermon. 1206.

Notes aunswering the Byshoppe Eduens reasons. 364.365.

Notes out of the Councell of Carthage, agaynst the pope. 11.

Notes out of the Parliament against the Pope. 421.423.431.

Notes vpon Armachanus his sermon. 414.

Notes out of the Parliament in in the raigne of king Richard 2. agaynst the Pope. 512.

Notes of the true Church. 529.

Notes vppon Patrickes places. 979.

Note of Iohn Alcocke. 2146.

Note of Iohn Spicer martyr, and of his great constancie at ye stake 2144.

Note of Elizabeth Pepper. 2144.2145.

Note of Doctor Thomas Cranmer Archbishop of Canterbury. 2135.

Note of Bishop Farrar. 2136.

Note of Wil. Plane. 2128.

Note of Lady Iane. 2128.

Note of one Dicke Adams confessing ye truth vpon the gallowes, and exhorting the people from the abhominable Idolatry of the Papistes. 2145

Note of William Gie. 2144.

Note of Gertrude Crokehay a godly christian matrone wyth her trouble for the truth. 2145.

Norwiche spoyled by the Danes. 161.

Norwiche Churche and Cloyster built. 184.

Norton priory founded. 199

Nouatus heresie how it began. 64.65.

Nouum Castellum ouerthrowne of of the Turkes. 752.

§

N. V.

Numbers of the Apocalips expounded. 101.

Nunnes corrupt lyfe noted. 128.

Nunries founded vpon murthers. 159.

Nunrie of Shaftsbury built. 142.

Nunry of Winchester built. 145.

§

O B.

OBediēce of two sorts .533. of 3. kyndes. 611

Obedience to princes due .1060. to maiestrates in al things not contrary to Gods word. 1626.

How farre it stretcheth it self .1905 what hindereth true obedience. ibid.

Obiection of a late English writer in defence of the Popes supremacie, confuted. 13

Obiections of the papistes agaynst the Protestantes refusing their religion, answered. 2.3.

§

O C.

Ockam of Windsor, his knauery & abhominable periury. 1218

Octobonus the Popes Legate, his conuocation at London. 335

§

O D.

Odo Archb. of Cant. 151. his lying miracles. ibid.

§

O. E.

Oecolampadius, his historye and death· 873

§

O F.

Offa and Kenredus make themselues monkes at Rome. 129

Offrings bestowed vpon harlots. 1048

Offrings in the church. 1404

Offices of the law, and of the gospel compared. 977

Offertorie of the Masse. 1402

Office of a christian magistrate. 8.

Officials how inconuenient in the church their corruptions. 86

Officers of the court temporal, compared with the Officers of the court spirituall. 19

Office of a kyng described. 166

Office of the ecclesiasticall minister. 8.

Ofrike king of Denmarke ariueth in England. 141

§

O L.

Old man and new man, what their continuall war together is. 1655

Oliuer Chancellor, punished for his cruelty to Gods saints. 2112

§

O M.

Omnipotencie of God denied by the brood of cursed Papists. 1650

Omnipotencie of God how to bee vnderstood .1808. doth not prooue Christes body to bee really in the sacrament. 1951

Omnipotencie of Christ proueth no reall presence in the Sacrament. 1686

§

O P.

Opus tripartitum, a booke shewyng the enormities of the clergy. 200

§

O R.

Ordinances of Lent fast, falsly ascribed to Telesphorus. 53

Orders of priesthoode amongest the papists, inuented by the Deuill. 1105.

Order defined. 21

Orders religious, described in a table. 260

Order and disposing of this booke of Acts and Monuments. 30

Orders of Iesuites examined. 4

Order kept in the church, & what true order is. 21

Orders made merchaundise by the Pope and Prelates. 610

Order taken in the parliamēt house for Queene Maries child. 1480

Orders in the church, which lawful 21

Ordo Cluniacensis beginneth. 146.

Orchanes the second Emperour of the Turkes, how he came to hys Imperiall dignitie, his story. 7 [...]8

Organes in temples, mans deuise .536. suspended for not ringyng of the bels. 555

Organes in the church. 1404

Orem his sermon before pope Urbane. 5. 411.412.416

Ormes her story and martyrdome. 2023

Origene kept from martyrdome by his mother .54. his great praises. ibid. his scholers Martyrs .54. his fall and persecution, hys repentance, hys blemishes. 60

Originall sinne how it remaineth in vs, how taken away by Christ. 1995

Originall sinne, originall iustice. 26.

Oriall colledge in Oxford built. 374

Oration of the Lord Keeper. 2150 2151

Oration of K. Henry 8. to the parliament house .1233. with notes thereof. 1234

Oration of the Emperour to Iohn Hus. 608

Oration of Armachanus agaynste the Friers. 410

Oration of the Lord Peter in the parliament of Fraunce, with answere of the Prelates. 353

Oration of Doctor Bassinet. 946

Oratiō of Boner in praise of priesthood. 1426

Oration of Becket resigning hys Bishopricke to the Pope. 213

[Page]Oration of the Earle of Arundel to the Pope. 213

Oration of Queene Mary in guild Hall. 1418

Oration of K. Edgar to the Clergy. 169

Oration of the Bishop of Aix most cruell and bloudy. 945

Oration of the souldiers to ye Emperour. 80

Oration of Iohn Hayles to queene Elizabeth at the beginning of her raigne. 2115.2116.2117.2118

Oration of Peter de Uineis in the Emperors behalfe. 306.307

Oration of M. Acworth Oratour of the Uniuersity of Cambridge at the restitution of Bucer and Paulus Phagius agayne. 1964 1965.1966

Oration of K. Henry 8. his Embassadors, before the Emperour in defence of the kinges mariage. 1074

§

O S.

Oswold a zelous king preached the Gospell to the people. 114.121

Oswoldus Archbishop of Yorke a fauourer of Monkery. 150

Oswold Martyr his story. 1914

Osmond Martyr his story & martyrdome. 1602

Osborne Martyr his story. ibid.

Osbright his adultery. 140

Oswine trayterously murthered. 122

Os Porci the name of a porkish pope 140

§

O T.

Othe of the Bishops of Englande agaynst the Pope. 1057

Othe of Henry 4. Emperor to pope Hildebrand. 180

Othe betwene the french king and king Richarde, at theyr first going to holy land. 242.251

Othe of the Clergy to the king. 1053

Othes with theyr differences how lawful, how not, which be against charity, which not. 1608

Othes of Queene Mary sworne to the Pope and the realme, contradictory. 1891.1892

Othes how farre tollerable .1118. how farre lawfull. 500

Othes of Byshops to the Pope. 229.1053

Othe of the french king. 362

Otho the firste Emperour of the Germains .149. deposed .264. set vp agayne. ibid.

Otho Cardinall, the Popes Legatt pouleth England, is reiected in Scotland. 286

Otho Duke of Brunswicke, and his wife, theyr fidelity to ye Emperour. 314

Otho Cardinall his actes in England .265.266. kept out of Scotland and pou [...]eth England. 286

Otho Byshop of Constance rebuked of the Pope, for not displacing maried priestes. 175

Otho Cardinall feared in Oxford. 267

O [...]tomannus his life, and firste aduauncement. 738

§

O W.

Owle defacyng the Pope and hys Councell gathered together at Constance. 592

§

O X.

Oxford prouisions. 329

Oxford scholers, their skirmish amongst themselues. 393

Oxford famous for sincere religion. 526

Oxford Commissarie, his iurisdicon ouer the assise of breade and ale. 393

Oxford at variaunce with the vniuersitie of Cambridge. 328

Oxford at variance with the towns men, Scholers conquered, the towne interdicted. 393

Oxe gathered a christians body beyng slayne together, amongst the Turks. 758

§

O Y.

Oyle and creame, by whom it was first inuented and brought into the chucch of God. 60.1405

§

P. A.

PAcie Martyr, his sto- and martyrdome. 989

Pacience commēded. 486

Packington the Bishop of Londons Merchaunt. 1019

Palmer his story .1934. persecuted and apprehended .1937. his condemnation & most glorious martyrdome. 1939.1940

Palmes bearyng. 1043

Paleologus Emperour of Constantinople excommunicate, and why. 351

Palestina not holy, for Christ hys walkyng there. 425

Pamphilius bish. of Cesarea martyr. 78

Panormitan in the councell of Basill. 668.669

Pandolphus the Popes Legate made Bishop of Norwiche .255. his Epistle in commendation of Frederike .2. Emperour. 316

Pandolph accursed King Iohn by the commaundement of his maister the Pope. 252

Papa in olde tyme a common name to all bishoppes of higher knowledge and learnyng then others were. 8.12

Papacy reduced from Fraunce to Rome. 418

Papists their wretched ends. 2114

Papists neuer afflicted deepely in conscience. 20

Papistes vsurpe the name of the church & that falsly .1806. haue all one manner of solution of all arguments, namely fire & fagot. 1929.1930.

Papists three, executed for treason. 1201

Papists and Protestants their disputation at Westminster. 2120.2121.2122.2123.2124.2125

Papists stronge heretikes. 1258

Papists periured. 271

Papistes their tottering fayth .22. their erroures touchyng good workes. ibid.

Papistes in their decrees contrary to themselues. 11

Paphnutius his defence of priestes, and their mariages in the councell of Nice. 1118

Pardons by Pope Boniface the 8. 342

Pardon of Queene Elizabeth to the Garnesey men, that murthered the 3. blessed sayntes of God for the Gospell. 1945.1946.

Pardons of the pope blasphemous 844.

Pardons bought, and sold. 498.

Pardons deceauable 3. manner of wayes. 494.

Pardons of 40. dayes for bringing fagottes to burne good men. 983

Parker Archbishop of Cant. witnesse at the burning of Bilney. 1012.

Parker martyr. 1794.

Par [...]s Uniuersitie began. 143.

Parliamentes theyr inconstancie, & mutable instabilitie. 1720.

Parliament at Burie. 706.

Parliamentes in the reigne of king Richard .2. agaynst the Pope. 512.

Parliament at Yorke by king Edward the 3. 421.

Parma taken of the Pope and hys frendes .314. besieged of ye Emperour. ibid.

Parliament sommoned in Fraunce agaynst the Pope, with complayntes greeuous, and articles infinite agaynst his p [...]ling exactions. 353.354.355.356.

Parliament at Northamptō. 375.

Parliament at Salisbury. 376

Parliament at Paris by Phillip king of Fraunce. 343.

Parliament in Fraunce agaynst the Pope. 353.354.

Parliament of king Edward .6. 1299.

Parliamentes and theyr authorityes. 1187.

Parliament of Queene Mary wt the actes, and statutes therin determined. 1410.1466.

Parliamente in Queene Maryes dayes vnlawfully called. 2117

Parliament of K. Henry .8. 995

Parliament at Oxford. 279

Parsons of the Romaines in Enland despoyled of theyr rentes & corne. 275

Paschalis first beginner of Popish transubstantiation. 1147

Paschalis Pope his atyre, and maner of coronation .196. he setteth the sonne agaynst the father. ibid.

Pater [...]oste [...] in strife in Scotland .1274. brought into the Masse. 1403

Patriarch of Constantinople obteyned of Mauritius the Emperour to bee called by the name of vniuersal Patriarch, and resisted by Gregory Byshop of Rome. 13

Patriarches 4. equall in power and authority. 1062

Patriarches 4. appoynted by the councell of Nice, and why. 9

Patriarches 4. in Augustines time 1759

Patricke Pachingham Martyr .1683. his story and martirdome. 1684.1687

Patricke Hamelton his story burned in Scotland, his articles cō demnation and martyrdome. 974

Patrickes places. 976

Patricke Patingham his christian confession, sent out of Newgate to certeine of his frendes. 2141 2142

Pattins of glasse borne before the Priest. 57

Paulus Phagius and Bucer their bookes and [...]ones burnt in Cā bridge at the visitation there, holden by the appoyntment of the Cardinall. 1956

Paule and Peter suffer death vnder Nero Domicius for the gospell of Christ. 31

Paule his epistles to seuen Churches. 35

Paule the Apostle his doctrine reduced to 5. poyntes. 16.

Paule the Apostle conuerted whē. 30.

Paule neuer a member of the deuil 609.

Paule thappostle beheaded vnder Nero, hys wordes to hys wife going to execution. 34.

Paule manifesteth his doctrine before Nero, is condemned, and suffered. 35.

Palles deare at Rome. 172.

Palle geuen by the Pope, & howe 172.179. the price of Palles. ibid.

Palle of Anselme brought to Cā terbury. 185.

Paule Crawe a Bohemian martir 667.

Paule 1. Pope mayntayned images against the Emperour. 130.

Paules steeple set on fire by lightning. 704.

Paules Churche in London built by whome. 133.114.

Paulinus a good bishop conuerted king Edwine to the faythe of Christ. 121

Pauier town clerke of London an vtter enemy to the Gospell hanged himselfe. 1055.

Pax brought into the Masse. 1403

Paynter martyred. 1279.

Pauie towne clarke of London, persecutor, hanged himself. 2101

§

P E.

Peace of the Church howe long it endured. 76.

Peace betweene king Henry the 3. and hys nobles. 331.

Pearne hys sermon agaynst Bucer and Paulus Phagius in Camb. 1962.

Pecocke Bishoppe of Chester hys story. 709.

Peckham archbishop of Canterb. 349

Peeke hys story and martyrdome for the Gospell of Iesus Christ. 1131.

Pelagius the 2. Bishop of Rome withstoode the councell of Constāce in ye title of vniuersality. 12.

Penance enioyned kyng Edgar by Dunstane. 156

Penance of diuers persons. 731

Penance or repentance, wyth the errors thereof after the papists. 26

Penance popish, the maner thereof. 804

Penance of poore men, for not bringing L [...]tter to my L. horses. 555

Penance of Thomas Pie, Iohn Mendham, Iohn Beuerley, and Iohn Skilley. 663

Penance of poore women for pledgyng maistresse Ioyce Lewys. 2013

Penance enioyned Leicester abiurates. 506

Penance of kyng Henry 2. for the death of Becket. 227

Penance or repentance deuided into three partes· 26

Penalties of the 6. articles. 1135

Penalties for Priestes that haue wyues. 195

Penda king of the Mercians slain. 122

Penitentiarius Asini. 390

Pensions out of the cathedrall and conuentuall churches to ye Pope. 336

Pepper, her story and martyrdome. 1914.1915

Persecution commeth by no chance 100

Persecuters plagued of God. 58

Persecution the viij. with the cause thereof. 68

Persecution ceaseth for a time. 51

Persecution by hunger and pestilence. 84

Persecution hoat and grieuous amongest the Christians. 61.62

Persecution cōmeth by Gods prouidence and not by chaunce 1646 is an infallible token, and marke of the true Church. 1753

Persecutiōs in the primitiue churche tenne .34. the firste was sterred vp by Nero Domicius .34. The second by Domicius Emperour .35. The third by Traianus Emperour .39. The fourth vnder Marcus Antonius .42. The fifte vnder Seuerus Emperour .54. The sixt vnder Maximinus the Emperour .59. The seuenth vnder De [...]ius .59. The eighth vnder Emelianus, and others .68. The ninth vnder Aurelianus Emperour .75. The tenth vnder Dioclesian, whiche was a most bloudy persecutor. 77

Persecutiō in Angrogne, Lucerne S. Martin and Perouse. 955

Persecution in Antioche, Pontus, Alexandria and other places. 79

Persecution in Couentry. 776.777

Persecution in Chichester. 2024

Persecution in England. 79

Persecutions 4. in England before Austen 115

Persecuting Byshops in Queene Maries dayes comprehended in a summe. 2101.2102

Persecutors of Gods people punished of God. 2199.2100.2102 2104.2106.2108.2112

Persecution grieuous in Ipswich. 2089.2090

Persecution in the East ceaseth til the time of Wickliffe. 85

Persecution in the Emperours Campe. 78

Persecution in Europe, in Lyons in Fraunce and Uienna. 46

Persecution in Fraunce described in a Tabl [...]. 897

[Page]Persecution in Germany. 874.875 886

Persecution in Kent vnder Chichesley. 642

Persecution in Lincolne Diocesse. 982.983.984

Persecution in the diocesse of Lincolne in a table. 821.822

Persecution in Lichfield and Couentry, and of the trouble of good men and women there. 1955

Persecution in London dioces about the sixe articles. 1202

Persecution in London dioces .802 798. with their seuerall articles obiected. 799.803

Persecution in Nichomedia exceeceeding bloudy. 78.

Persecution in Scotland. 1266.1267.

Persecution in Spayne, Fraunce and sondry other places. 79.

Persecution in Suffolke. 1912.1913.

Persecution of the Waldensis. 230

Persecution in Windsor. 1211

Periury of the Papistes. 271.

Periury terrible punished .55. punished in Duke Elfred. 147.

Peregrinus martyr. 52.

Perris Concubine to king Edw. 3. 425.

Pernam Martyr. 1914.1215.

Perkin Werbeck fayning himselfe to be king Edwardes sonne. 799 36

Perouse greuously persecuted. 955.956.

Perotine Mass [...]y Martyr, her story and martyrdome. 1943.1944.

Antony Persons martyr hys story 1213.1218.1220.

Peter of Herford a Burgundian, a rich Bishop. 330.

Peterpence first inuented .114. stopped by king Henry the 8. 1053.48.

Peterpence graunted to the pope thorow the whole land of England. 136.51.

Peter Pence and other taxes forbid to be payd at Rome, by king Edward the 2.370. howe they came vp. ibid.

Petrus de rupibus made Byshop of Winchester. 279.57.

Peter Moone and his wife theyr trouble and persecution .1942. preserued by Gods merciful prouidence. ibid.

Petrus Flistedius Martyr. 885

Peter Gauestō his story, his pride, banished the land, receiued agayn apprehended of the nobles .367.368. beheaded. 369

Peter Wakefielde a false Prophet hanged. 253

Petrus Iohannes burned after hys death. 322

Peter Spengler Martyr drowned 880.881

Petrus Lumberdus Mayster of the sentences. 201

Peter Pateshul against friers. 506

Peter Martyrs wife her cruell handling at Oxforde of the Papistes. 1968

Peter the Apostle neuer Byshop of Rome .15. how called head of the Apostles. 18

Peters wife her death for the gospell. 34

Peter Liset author of the burning chamber plagued. 2190

Peter whether euer at Rome or not. 34

Peter his body clothed in siluer at Rome. 130

Peter had neuer more power geuen him then the rest of the Apostles 14. had no temporal sword geuen him. 403

Peter neuer head of the Church. 610

Peter no more Uicar of Christ thē the rest of the Apostles. 1119

Peter had no rule or preheminence ouer the rest of the Apostles. 1260.1263

Peter neuer built the Churche of Rome .1805. had no greater authority then other the Apostles. 1811.1812

Peterborough Abbeies foundatiō. 133

Person his story. 641

Petrouill Appleby Martyr her story and martyrdome. 1979

Pestilence grieuous in Englande. 387

Pestilence great in Basill. 688

Pestilence through the whole Romayne Monarchy. 66

§

P H.

Phillip thappostle 14. maryed. 33.

Philippus the first Christian Emperour slayne. 59.17.

Phillip Melancthon agaynst the sixe articles. 1172.

Phillip Humfrey martyr burned at Bury for the testimony of Christes Gospell. 2049.2050.

Phillip Repington his examination .437. his abiuration, made bishop and become a bloudy persecutor of Christe in his members. 444.530.539.27.

Phillip the Frenche King seeketh trayterously the death of Kyng Richard .244. his quipping letter to Pope Boniface 8.343. excommunicate by the Pope. 342.

Phillips a very Iudas, ye betrayer of good Maister Tindall .1077.1078. consumed in the end wyth lice. 1079.

Phillips his history. 1042.

Phillippus and Eugenia theyr story 73.

Phillip king of Fraunce, at varyaunce with Pope Boniface. 341

Philippus Bishop of Alexandria martyr. 74.

Phillippus for holding agaynst Images, los [...] both hys eyes, and kingdome. 47.129.

Philpot of Tenterden martyr hys story and Martyrdome. 1970.

Philpot his tragicall story, his disputation in ye conuocation house .1410.1411.1412. his lyfe hys first examination .1796. hys second 1797. the third 1798. fourth 1999. the fifte 1802. sixt .1806. seuenth .1802. eight .1814. ninth 1814. tenth .1816. eleuenth .1817 twelueth .1822. thirteenth 1824 his last examination, and condē nation .1826.1827. his beyng in the colehouse 1797.1798. hys constant death and moste victorious martyrdome 1830. hys letters. 1832.1833.1834.1835.1836.1840.1842.1844.

Philoramus his story, and Martirdome. 92

Phocas bishop of Pontus martyr. 40.

Phocas the wicked Emperour murthered the Emperor Mauritius. 120.

Photinus hys constancie in the trueth and martyrdome for the same. 47

§

P L.

Plague at Basill in tyme of the Councell. 688

Plane hys trouble for the Gospell, is racked, deliuered, and dieth. 2128

Plagues of God agaynst such as haue contemned and persecuted the Gospell. 31

Plankney of new Colledge in Oxford papist, drowned hymselfe. 2104

Plantagenet his story. 199

Pleimundus teacher to kyng Alfred .144. after made Archb. of Cant. ibid.

Plinie hys epistle to Traianus for the staying of persecution. 39

Ploughmans complaint. 398

Pluralities of benefices. 237

Plutarchus and Serenus his brother, Martyrs. 54

§

P O.

Pope Adrian an enemy to Luther. 854

Pope Alexander poisoneth ye turks brother committed to his custody. 734

Pope Alexāder refuseth to be pope vnlesse he were, confirmed by the emperor, and was therefore cast into prison, and deposed by Hildebrand. 5

Pope Alexander treadeth on the necke of Frederike the Emperour. 204

Pope Alexander his death. 330

Pope Boniface .8. besieged, & driuen to a straight, is taken, hys house ransackt, and he imprisoned. 348

Pope Clement taken prisoner. 988

Pope Celestine crowneth the emperour with hys feete. 244

Pope Gregory 9. wageth 35. Gall [...]s to spoyle the Emperoures coasts .305. hys edict agaynst the Emperour, refuseth to speake with hys Legates. ibid.

Pope Gregory the 9. flieth the citie of Rome, and warreth against it. 281

Pope Hildebrand hys tragicall story. 174

Pope Hildebrand excommunicatyng the Emperour, hys chayre burst vnder hym .176. he hireth one to slay the Emperor .177. casteth the sacrament into the fire, murthereth 3. persons not being conuict. ibid. putteth hys friend Centius in a barrell of nayles, killeth a widowes sonne after he had done hys penance. 177

Pope Ioane 8. a woman and pope, her lyfe and story. 137

Pope Iohn .15 159

Pope Iohn put in prson, his goodly qualities. 93

Pope Iohn .13. a wicked pope▪ hys prouerbe, deposed, wounded in adultery. 159

Pope Innocent his conspiracies against Friderike 2. Emperour. 297

Pope Innocent his death. 256

Pope Innocent the 4. would not be reconciled to the Emperour. 265

Pope Leo pleadeth his cause at the barre before the Emperour. 8

Pope Leo his death. 854

Pope Martin elected, his coronation. 644

Pope Martin his bloudy inquisition .651. contrary to all Popes. 552

Pope Paule 1. excommunicateth the Emperour for pulling downe of Images. 130

Pope Siluester cōpacted with the Deuill to be made pope, and was so, the Deuill promising him that he shoulde liue till he hadde sayde Masse in Ierusalem. 167

Pope Sergius chaunged Popes names. 137

Pope Stephen .2. 130

Pope Urbanus his letter to Baldwine Archbishop of Caunterbury. 240

Pope maketh the Emperour and lay men Asses. 390

Pope curseth all spirituall persons, that submit them selues to theyr liege King. 192

Pope iudged and deposed by the Councell of Brixia. 181

Pope with the Cardinalles, whether they may erre. 146

Popes letter for an Italian boy to be Canon or Prebend .323. with aunswere of Grosthead Byshop of Lincolne to the same. 324

Popes election wrong oute of the Emperors handes .5. muche different from the election of the old bishops in the primitiue Church. 4

Popes power falsly grounded vpon scripturs. 490

Pope hath no power or iurisdiction in other Princes dominions. 1133

Popes gaynes out of Englande in one yeare. 326

Popes Successors, rather to Romulus then to Peter. 204

Pope subiect to the Councell. 672

Popes in old time, submitted themselues to kinges and Emperors. 6

Popes doctrine more gaynefull thē the scripture. 2

Popes make themselues kinges & priestes, yea Christ himselfe. 482

Popes 3. at once in Rome. 167

Popes three at once an other time. 553

Pope may erre and how. 671

Pope stroken on the side by Robert Grosthead Byshop of Lincolne. 326

Popes founde falsifiers of Nicene councell. 10

Popedome vacant .2. yeares. 342

Pope his iurisdiction. 1.2.

Pope his errors touching remissiō of sinnes .28. his errors touching ciuill magistrates. 29

Pope hath nothing to do in temporall matters. 6

Popes haue b [...]ne maried thēselues. 690

Pope and Court of Rome, cause of all the mischiefe in Christendom. 292

Pope driuen out of Rome. 272

Pope not any member of Christes true church. 1507

Pope for his riches will pleade, sighte, and curse. 404

Popes caried on mens shoulders & the maner how. 790

Pope setteth the [...]ast & west churches together by the eares. 282

Pope may bee deposed, and howe 675. ought to be punished for euil doing, ought not to call generall councels alone, by hys owne authoritie. 676.1084.

Pope how he first rose vpp and by what meanes. 780.781.182.

Popes .9. in ix. yeares at Rome. 145

Pope setteth the sonne agaynst the father. 303.

Pope a murtherer, and authour of rebellion. 252.

Pope sixtus hys abhomination & death .726. hys Epitaphes. 727.

Popes curse compared to Domicianus thunder. 169.

Pope no successour of Peter proued by an argument. 17.

Pope commaundeth the Aungels. 374.

Pope may ere. 676.675.

Popes Bull to Oxford. 431.422.

Pope compared to Balaam. 343.

Pope put from hys reseruing of benefices in Eng. 418.

Pope a lay man, deposed, and hys eyes put out. 130.

Pope exalted aboue kinges, & princes. 782.

Popes deposed by Princes. 512.

Pope claymeth both swordes. 342.

Popes Gospell. 322

Popes .2. together at once. 159.

Pope a troubler of all the worlde 1084. how he succeedeth Peter. 1120.

Pope traytour to themperour. 180

Pope none to be chosen but by the confirmation of the Emperour. 168.

Pope hys regalitie to hys tytles. 9.

Popes two warre together, for S. Peters chayre. 169.

Pope a name common to learned men, in times past, it is a Cyrian worde, and signifieth Pater a father. 12.

Popes chosen in conclaues, & how 595.

Pope condemneth the Councell of Constantinople, for condemning of Images. 130.

Popes more then Princes. 174.

Pope is Antichrist. 322.

Pogiebracius Gouernour of Bohemia. 720

Policarpus his notable history, he flyeth persecution, prayeth for the Church, hath a vision of his burning .42. was scholer to S. Iohn the Euangelist .44. his constaunt death .43. his epistle to ye Philippians .44. he was had in greate authority in the Churches of Asia. 44

[Page]Pollydore Uirgill burned all other bookes for impayring of his credite. 1141

Pollidorus Virgillius an Italian, writer of our english Storyes. 371

Pollydore noted of vntruthe touching the Lord Cobham. 578

Polycrates Bishoppe of Ephesus 56

Pomponius Algerius an Italian Martyr .939. his notable godly, and comfortable letter. ibidem.

Poncianus Bishoppe of Rome. 59

Ports in England layde to stoppe the Popes Letters. 228

Poore found at Rome vpon church goodes. 67

Potten Martyr her story and martyrdome. 1893

Possessions of the Church. 546

Possessions and Riches of the pope 793.

Potencianus Martyr. 52

Potkins famyshed in pryson for the Gospell 1954

Pouerty of Christ expressed. 1752

Powder sent to Mayster Philpot to make incke of. 1819

Power lying of the Pope. 10

Powers two, of the keies and of the sword. 1759

Poyntz troubled for M. Tyndall. 1078

Pond Martyr his story .2038. hys martyrdome. 2039

Poole Cardinal his comming into England .1475. his absolution geuen to England. 1476.1477

Polley Martyr. 1679

Iohn Porter Martyr. 1206

Poole Martyr his story and martyrdome. 1912

Potto persecuter his end. 2103

Ponchet Archbishop of Towers, a bloudy Persecutour plagued of God. 2109

§

P R.

Prayer for money reprooued. 498

Prayer of a vicious priest, little auaileth. 498

Prayer appointed by Constantine to his souldiors. 104

Prayer to saints, and for the dead, not permitted by the worde of God. 1587

Prayer agaynst the Turks. 773

Prayers for Queene Maries child that it might be a male child. 1480.1481

Prayers in the mother tongue. 1094.2095

Prayer to bee sayd at the tyme of martyrdome. 1830.1831

Pragmatica sanctio, Sancti Ludouici. 8

Practises of the Pope and papists to get mony by. 3.4

Pragmatica sāctio enacted in Frāce in the dayes of Charles the 7. against the Pope. 724

Praxedis with her sister Potentiana christian virgins. 45

Preaching and prayers makyng in corners, a common thing in tyme of persecution. 569

Preachyng without licence in the olde testament, allowable before God and man. 1979

Preachyng without licence of him that is called. 655

Preaching without licence. 1111

Preach in tyme of necessitie may any lay man, or woman. 1112 1113.1114

Preaching not to bee left of for any persecution. 999

Preacher ought not to desist from preachyng Gods worde for any inhibition. 1111.1112

Preachers in prison, their godly declaration concernyng their disputation. 1469

Preachers of K. Edwards inhibited to preach. 1409.1407

Preface of the canon of the masse. 1402

Prebendship of Paules geuen both of the Pope and of the kyng at one tyme, to two seuerall persons 327. the Popes gift & donation preuailed, the kings fa [...]led. ibid.

Predestination and election with notes vpon the same. 1657.1658

Preheminence of the Church estemed after a double consideration. 8.9

Prelates in the councell of Constance. 596

Prelates of England charged to finde horse and harnesse for the Popes warres. 289

Prelates of Fraunce, their answer to the Lord Peter in the parliament of Fraunce. 354

Prelates of Fraunce agaynst the Friers. 392

Prelates ought to discharge their cures in their owne persons, and not by mercenaries. 1116

Premuni [...]e facias endeuoured of the papists to be dissolued. 702

Prestes wife burnt at Exceter for the Gospell .2049.2050.2051. her martyrdome. [...]022.

Presentation within 4. monthes. 421.

Prescription of time. 1805.

Premonstratensis monkes. 197.

Premunire with the penaltie therof. 419.

Princes two slayne Edwarde and Richard. 728.

Prince Edward borne. 376.

Priest godly hanged. 880.

Priestes first restrained from their wiues in England. 1152.1149.

Priestes mariage lawfull by Gods word. 1522.

Priest for casting the Popes Bull before his feete, burned. 391.

Priest of the North railing against Bishop Cranmer. 1863.

Priest burnt in king Henry .7. hys dayes. 731.

Priestes of Fraunce and Germamany stout agaynst the Popes proceeding for the restraynt of Priestes mariage. 175.176.

Priestes displaced, and Monkes put in theyr rowmes by Oswald 153.

Priestes of 3. sortes. 496.

Priestes had theyr wiues, till Anselmes time. 408.

Priestes and Monkes, why shauē on the crownes .126. Priestes crownes. ibid.

Priestes that preache not are slayers of the people .533. they can not absolutely forgeue sinne of themselues .540. forbid to haue wiues. 192.

Priestes restrayned theyr wiues. 67.

Priestes hadde wiues in king Edgars time. 154.

Priest a romaine, chanon of Pauls robbed of souldiers. 275.

Priestes are seruauntes to the cō gregation, not Maisters ouer it. 1007▪

Priestes office after the Popes order. 497

Priestes children made legittimate. 1176

Priestes and Monkes theyr mutuall contention. 158

Priestes of Bohem described. 591

Priestes payde for theyr wiues to the Pope. 199

Priesthood the order thereof. 545

Priesthood of Christ differeth from all other Priesthoodes. 496

Pride of Priestes. 403

Primatus or primacy what it signifieth. 1059

Primacy of Canterbury remoued to Liechfield. 129

Primer allowed in Queene Maryes time, full of horrible blasphemies and impieties. 1598

Princeps Sacerdotum intituled to K. Henry .5. 585

Princes as they geue the Pope primacy, so they may take it agayne, in case it be abused. 1085

Prin [...]es loose no honor by the Gospell. 2110

Printing and preaching inhibited by Q. Mary. 1408

Printing inuēted by whom, where and when. 707

Priuiledges graunted by the King to the Clergy by K. Edward .3. 384

Priuiledgies of the friers, confuted at Paris. 392

Priuate masse full of impietye and abhomination. 1174

Prisons turned into Churches & Churches into dens of theeues. 1 [...]21

Probations out of Councels, Fathers and histories, agaynst the worshippyng of Images. 2130.2131.2132.2133.2134

Proclamation most bloudy of king Phillip and Queene Mary agaynst the true professors of the Gospell. 1970.1971

Prou [...]ing Martyr, his godly story and martyrdome. 1970

Proclamation of king Henry 8. against the true professours of the Gospell. 1019

Proclamation against the L. Protector. 1368

Proclamation by king Phillip and Queene Mary, for the restraint of all good bookes. 1598

Processe of Fraunce agaynst the Pope. 344.345

Procession for ioy of Englands cō uersion. 1483

Prophesies of Hierome of Prage, Iohn Hus, Hildegardis, Brigit, Eri [...]hrea, Sibilla, & others, against the Turke and Pope. 770

Procession in London for ioy of the French king his recouery. 1070

Prophesies of the fall of the turks. 771

Procession in Cambridge, and the order thereof. 1963

Prophesies of the Turke & Pope expounded .756. whether is the greater Antichrist. 767

Prophets false and true, their difference. 1591

Prophesies of Maister Hierome of Prage. 636

Prophesies false not to be regarded 339.

Prophesies of the decay of the Romayne Church. 419.

Prophesies of Katherine, 419.

Prophesies of Hildegardus against the Pope, and the begging friers. 260.264.

Prophesies not to bee regarded .717. and how many thinges are to be considered in them .718. & how to auoyd them. 719▪

Prophesies, and prouerbial sentenses agaynst the pope, and church of Rome. 842.

Prophesies of the destruction of the Pope. 408

Prophetes must bee tryed by theyr doctrine. 487.

Prophesie agaynst the french king. 2110.

Prophesies of the Turke and pope 762.763.

Prophesies of reformation of the Church. 841.

Protestation of king Henry 8. and the clergy of England agaynst the Pope. 1083.

Protestantes, and Papistes theyr disputatiō at Westminster in the begynnyng of Q. Elizabethes raygne. 2120.2121.2122.2123.

Prouidence of God, in sauing hys people. 62.63.

Prouisions at Oxford. 329.

Prouisions of the Pope restrayned 421.

§

P V.

Publius Bishop of Athens and Martyr. 4

Punishment of God vpon the contemners and persecutors of hys Gospell. 30.31.32

Punishment of God vpon such, as either haue bene persecutours of his people, or els mockers, and contemners of his religion. 2099 2100.2101.2102.2103.2104.2105.2106.2107.2108.2109.2112

Punishment of Adultery belōgeth to secular Magistrates, rather then to Prelates. 546

Punishment of the Clergy in temporall mens handes. 423

Punishment of heretickes in olde t [...]e, more gentle then now, and how it was vsed. 1780

Ptolemeus with Lucius and sundry others Martyrs. 62.45

Punishment of the godly, to what end. 1632

Purification of women. 1735

Purgatories dreaming phantasies. 29

Purgatory the Popes pinfold. 1894

Purgatorye with the false feare therof, hath robbed all the world. 654

Purgatory none .1742. better then Lollardes Tower. 1741

Punishment of the damned soules. 1742

Purcas Martyr burned at Colchester. 2007.2008

Purenes of the primitiue Church, and how long it continued. 2109

Purpose of the Duke of Guise disapoynted. 2109

Puruey his story, his recantation and imprisonment .543. his articles gathered out of his bookes by his aduersaryes. 544

Pusices and his story. 98

Psalter translated into English by king Alfrede. 1115

Puttedew burned. 1131

Psalter translated into Saxon tō gue by a king of England. 1115

Psalter of our Lady full of popish blasphemyes, and sacrilegious impieties .1114.1598.1599.1600 who was the author, and inuentor thereof. 1598

§

Q. V.

QUadratus hys letter to the Emperor in defence of Christian religion. 41

Qualification of the sixe articles. 1230

Queenes and Kinges daughters made themselues Nunnes, their catalogue. 133.134

Queene Anne wyfe to K. Richard her rare commendatiōs .507. her death. ibid.

Queene Anne maried to K. Henry 8. 1134

Queene Anne Bullen her story, 1050. her commendations .1082.1054. her death. 1082

Queene Isabell sent into Fraunce to make agreement betwixt the king of Fraunce her brother, and king Edward king of England, her husband .371. she with her yong sonne the Prince proclaymed traitors, and returneth into England with a great power against her husband. 371.372

Queene Iane her death. 1087

Queene Katharine carnally known by Prince Arthur. 1051

Queene Katherine diuorced .1049 her death. 1082

Queene Katherine Parre, her troble for the Gospell .1242. her extreme sicknesse .1243. her miraculous deliuerie by the prouidēce of God out of all her trouble. 1244

Queene Margaret flyeth ye realme 713. returneth, and taketh sanctuary .716. warreth against king Edward the 4. and is taken prisoner. 716.

Queene Mary beginneth her blody raygne .1406. promiseth, not to altar the religion established in king Edward 6. hys dayes 1407. Proclaymed Queene, & crowned .1410.1466. Her articles to the Ordinary for restoring of papistry again, her proclamation for the expellinge of straungers and forrayners out of her land. 1425.

Queene Mary maryed to kinge Philippe .1467. falsly saide to be with childe. 1506.

Queene Mary her vnprosperous [Page] successe in persecutinge of Gods Sayntes, and in all thinges else she went about. 2098.2099

Queene with Childe by Syr Roger Mortimer. 376

Questions Catholicke of the Papistes concerning auriculer confession with theyr aunsweares. 48

Quest troubled and sore fined for Syr Nicholas Throgmorton. 1469.1473

Questions of Austen to the Pope .116. with his aunsweares to the same. 117.118

Quinque Ecclesiae a Citty, deliuered to the Turkes. 753

Quirinus with his household martyrs. 38

Qui pridie put into the Masse. 39

Quinta Martyr her story. 61

Quintilianus Emperor. 74

Quintus a Phrigian rash and bold. 42

§

R A.

RAble of religious orders. 260

Radolph elected archbishop of Canterbury refused of the Pope. 275

Rafe Alerton Martyr. his storye, examination, and Martyrdome .2013.2014.2015. his Letters. 2016.2017.2018.2019.

Rafe Bane Byshoppe of Couentry and Liechfielde a bloudy persecutor. 1916

Rafe Hare his trouble in Calice. 1224

Rafe Iackeson Martyr his story, and martyrdome. 1914.1915

Rafe Lurden Persecutour of George Eagles hanged in Chelmesford. 2152

Rafe Mungin examined and condemned to perpetuall Prison. 642

Rafe Sadler Knighte, sent Ambassadour to the Kyng of Scots, his Oration to the Kyng. 1070

Ragman Role deliuered to the Scots. 375

Rage of the Heathen agaynste the Christians. 46

Ramsey Martyr. 1202

Ramsey Martyr, his Articles and aunsweres 1974.1975. his condemnation and Martyrdome. 1976

Ranulph Earle of Chester denyeth to pay Tythes to the Pope. 273.

Raynold Eastland Martyr. 2037.2038.2039

Rattes deuouring a Byshoppe for his vnmercifulnesse to the poore in a yere of dearth. 184

Rattes theyr story. 947

Ratisbone dyet or assembly. 865

Rawlins White his story .1556. his condemnation .1557. his martyrdome. 1559

Rauensdale Martyr his story, and Martyrdome. 1953.

Rayne myraculouslye obteyned of the C [...]ristians. 51

Raynold Pecocke Byshop of Chiches [...]tr, his story. 709

Rayler agaynst Iames Abbeyes, Martyr, stricken madde. 2101

§

R E.

Reading of Scripture made heresy by the Papistes. 585

Reading towne takē by the Danes. 140

Read Martyr, his story and martyrdome. 1914

Readon Martyr▪ burned at Rome for the Gospell of Christ, his story and martyrdome. 667.668

Reall presence with the absurdities and inconueniences therof. 1443

Reasons why matters of controsy are not to be caried out of the Countries where they fel, to the Pope, to be decided. 10

Reasons prouing that no Christian may resort to the popish masse Mattens, and Euensong, with a good conscience. 1647

Reasons proouing the Religion in Q. Maryes tune to be nought. 1727

Rebellion in Cornewall, and Deuonshyre, with theyr Articles .1303. discomfited. 1304·1305.1307

Rebellion in Northfolke, Yorkeshyre, and diuers other places in the realme agaynst K. Edward. 6 1308

Rebellion in Lincolneshyre repressed .1086. in Yorkeshyre .1087. in Deuonshire and Cornwall. 1305

Recantation of Cranmer with his repentaunce for the same. 1884

Redman, Doctor his iudgement in cases of Religion. 1360

Reseruation of the Church, how it began and when. 840

Reseruation of the Sacrament, by whom introduced. 1404

Regiment of the Popes Churche, how far it differeth from the regiment of the primitiue church. 19

Register booke in euery Parish. 1096

Reimundus the good king of Tholouse, disinherited by the Pope .269. excommunicate. 271

Religion of the Protestantes, elder then the Religion of the sedicious Papistes, by 1000. yeares. 1821

Religion reformed at Zuricke .867. at Berne, Constance, Geneua & Strausburgh. 870

Religion set forth in the daies of K. Edwarde the sixte commended. 1902

Religion Christian, when it began .50. esteemed by Auncestors, and Graundfathers, by time & place. 1993

Religion of the Papistes more hurt full to the state of the Churche, then ye doctrine of the Lutherans. 2110

Religion reformed in king Edward 6. his dayes. 1298.1299

Religion going backeward in England and the causes why .1134. hindered by discord. 1373

Religion of Christ, and of the pope, 2. cleane contrary thinges. 29

Reliques adored. 28

Reliques offering, and Sacrifice, brought into the masse by whom 129

Remission of sinnes, foure thinges therein to be considered necessarily concurring. 27

Remission of sinnes sold for mony. 860

Remedies agaynst the temptations of the Deuill and the worlde. 1830.

Replye of the Prelates of Fraunce agaynst the Lord Peter. 354

Renold Pecocke his story. 709

Remerius Inquisitour agaynst the Waldenses. 236

Repington Canon of Leicester, after Bishop of Lincolne, a cruell persecutour. 442

Repington of a zelous Professour, become a most cruel and a bloudy persecutor of Christes poore mē bers. 437.444.530.539

Reuet his fearefull and straunge death: 1917.1918

Reuenewes goynge yearlye oute of Englande to the Pope, muche more then the Crowne it selfe. 326

Reynold Eastland Martir his story and Martirdome. 2037.2038 2039.

Resistance agaynste the Pope no new thing. 317

Restitution of Abbey landes by Q. Mary. 1559.1560

§

R I.

Richard 1. crowned king of England. 235

Richard king of England & Phillippe King of Fraunce, theyr cō clusion to go to the holy land. 235

Richarde Kyng of Englande hys voyage to the holy land .241.251 his Actes and Exploytes by the way, and there, achieued .243.244. chargeth the french kyng wt falshood 244. taken prisoner [...]ould to the Emperour, and is raunsomed. 248.

Richard the 2. hys commission and letters against the Gospellers 505. his letter to the Pope. 506.

Rich .2. his letters to Pope Boniface 9.509. his vertues and vices, deposed, with articles against him .513. hee beheaded his vncle innocently .513. is committed to the Tower, and dyed in prison. 514.

Richard 3. vsurper, crowned kyng of England .728. hys death. 729.

Richard king of Almayne hys death. 339.

Richard Archbishop of Caunterbury stayed frō goyng to Rome by the king. 233.

Richard Atkins Martyr his cruell death and Martyrdome at Rome for the Gospell, and the constaunt profession thereof. 2151.

Richard Belward hys trouble and persecution. 660.

Richard Belward hys testimony for the Lord Cobham. 577.

Richard Bayfield Marty, his story .1021. articles obiected against him. ibid. hys aunsweres to the same .1022. hys condemnation and degradatian .1023. his constant martyrdome for the trueth of Christes Gospell. 1024.

Richard Dobbes Alderman of London, and knight, his commē dations. 1774.

Richard Earle Marshall, hys admonition to the king .278. hys death. 280.

Richard Chauncellour of Lincoln, made archbishop of Caunterbury complayneth of his king, of Hubert Earle of Kent, and others to the Pope, and dyeth in comming from Rome. 274

Richard Day martyr hys story. 2037.

Richard Feurus Martyr. 914

Richard Grafton printer of the great Bibles. 1191.

Richard Houeden Martyr. 665.666.

Richard Lush Martyr, hys story, and condemnation and martyrdome. 2004.

Richard Denton burnt in hys own house, who before woulde not burne in the Lordes cause. 1717

Richarby Martyr his story. 2037.2038.2039.

Richard Spencer Martyr his story. 1202.

Richard Spurge his story. 1895.

Richard Sharpe Martyr his story and martyrdome. 2052.

Richard Turner, a faithfull preacher of Christes veritie in Kent hys trouble for the same. 1868.1869.

Richard Turming his story, and martyrdome. 639.640.

Richard Monke recanted. 642.

Richard Gibson Martyr, his story and Martyrdome .2025.2026.2027. his Articles propounded to Boner, to be aunswered vnto. 2034.

Richard Nichols Martyr, hys story and martyrdome. 1909.

Richard Lee notary. 477.

Richard Webbe his trouble for the Gospell. 1601

Richard Wich Priest, and Martyr taken for a Sainct. 701.

Richard Wilmot scourged for the Gospell. 2058.

Richard Wright, Richard Colliare and 4. others, martyrs at Canterbury▪ 1688.

Richard White confessor hys story. [...]054.

Richard Woodman Martyr, hys tragicall story .1983.1984. hys apprehension 1985. his first examination .1986. his second examination, and aunsweres .1989.1990. his 3. examination .1992. his fourth examination .1997.1998. his fift examination .1999.2000 his last examination, and aunsweres .2001.2002. his condemnation & martyrdome. 2003.

Ridleyes talke with Bourne. 1426.

Richard Rothe Martyr his story, and Martyrdome. 2013.2014.2015.2016.2017.

Richard Yeoman Martyr, burned at Norwiche for the Gospell, and the true profession thereof. 2045.

Richard Hook Martyred at Chichester for the trueth of the Gospell. 1688

Richard Hunne his story .805. articles obiected agaynst him wyth his aunsweres .806. murthered in Prison .806.807. his Corpes burned after his death, sentence definitiue agaynste him beinge deade .808. his Defence agaynste Syr Thomas More, and Alanus Copus, 811

Richard Mekins his story, & martyrdome. 1202

Richarde Pott [...] Persecutour hys death. 2103

Richard Pacie his story. 989

Ringing of Curphew by Thomas Arundell. 554

Ringing in the Archbishoppe at S. Albons. 555

Rigges Uicechaūcellor of Oxford. 502

Rictionarus a cruell Helhounde to the poore Christians, he made riuers of theyr bloud: 79

Ridley his treatise against the worshipping of Images, and setting of them vp in churches and temples. 2128.2129.2130.2131

Ridley refused of Queene Mary, to preach before her .1396. sent to Oxford to dispute. 1428

Ridley his excellent story .1717. his conference with Mayster Latimer in prison .1718.1719. articles ministred agaynst him .1760. hys Examinations, and Aunsweres .1761. his supplication to Quene Mary .1768. his death, and constant martyrdome for Gods truth 1769.1770. his letters, and farewelles to England. 1770.1774.1777.1779.1784.1786

Riches and pride of the Cleargy the fountayne of mischiefe. 210 [...]

Riches of the Popes Clergy how they ought to be employed. 2109

Riding of the Pope, & the maiesticall maner therof. 750

§

R O.

Robert De Artois a noble man of France, exciteth king Edward the 3. to make claym to the kingdome of Fraunce. 376.

Robert Brakenbery true to hys Prince. 728.

Robert Braybroke byshop of Lō don. 443.

Robert Bacon a bloudy and cruel [...] enemy to the Sayntes of God [...] 1912.

Robert Barnes hys story. 1192.

Robert Cosin Martyr, hys story. 818.

Robert Chapell his trouble, and persecution .641. abiured. ibid.

Robert Dynes Martyr, his story and Martyrdome. 2042.

Robert Drakes hys story .1895. hys examination and death. 1896.1897.1898.

Robert Edgore hys death. 2103.2104.

Robert Farrar of London a sore enemy, & filthy talker by ye good Lady Elizabeth. 2097.

Robert Grosthead made Byshop of Lincolne. 279.

Roberts Gentlewoman her trouble and deliueraunce. 2073.

[Page]Robert Grosthead Byshoppe of Lincolne, his cōmendatiō, books, trouble, and death .325. hys articles agaynst the Pope. 325.

Robert Glouer Martyr and his Brother, theyr trouble, persecution and death. 1709.1710.1711 1712.1713

Robertus Gallus his Prophesies agaynst the Pope. 322

Robert Harrison Martyr. 1277

Robert Kyng, Robert Debnam hanged for takynge downe the Roode of Douer Courte. 1031

Robert Kylwarby Archbyshoppe of Caunterbury. 336

Robert Lambe with other moe, Martyrs. 1267

Robert Lawson, Roger Bernard Martyrs, theyr Storyes. 1917 1918.1919

Robert Miles, aliâs Plūmer martyr his story. 2047

Robert Milles Martyr his story, and martyrdome. 2042

Robert Packington murthered. 1130

Robert Parson of Heggeley, hys examination and aunsweres. 641

Robert Pigot Martyr his Story examination and constaunt martyrdome. 1715.1716

Robert Smith Martyr .1689. his examinations and answeres .1691.1692.1693.1694. his Godly Letters to diuers of hys Frendes. 1696.1698.1699.1700.1701.1702

Robert Samuell Martyr his story and death .1703.1604. hys letters. 1705.1706.

Robert Twing spoyled of his benefice by the Papistes. 276

Robert Streater Martyr. 1708

Robert Southam Martyr his story & martyrdome. 2037.2038 2039

Robert Williams scourged. 2062

Roger Acton knight, why executed as a traytor. 587

Roger Byshop of London excommunicated the Popes Usurers. 278

Roger Clarke Martyr, his Story and Martyrdome. 1231.1232

Roger Holland Martyr .2037.2038.2039. his examination and aunsweares .2039.2040. his death and martyrdome. 2039 2042

Roger Mortimer earle of Marsh executed. 376

Roger Cooe his examination condemnatiō and martyrdome. 1707 1708

Rogers burned in Northfolke. 1241

Roger Onley proued not guilty of treason. 703

Rogers his story and martyrdome, 1484. his examinations, and answeares .1485.1486. hys condemnation .1488. his admonition to the Byshoppes out of prison .1489.1490. his Propheticall sayinges .1492. hys constaunt martyrdome for the truth. 1493

Rockewood Persecutor, hys death. 2101

Rood of Paules in London set vp, with Te Deum solemnly song. 1472

Roode sette vppe in Lankeshyre. 1474

Rhodes besieged .744. and wonne of the Turkes. 748

Rodolphe Archbishop of Caunterbury. 198

Rogation dayes in olde time, without superstition. 128

Rochester besieged of the Barons. 332

Rome why aduaunced aboue other Cittyes .18. sacked & destroyed. 987

Rome full of all abhominations .697. not the Catholicke Church and why. 1803

Rome not supreame head ouer other Churches. 1759

Rome described in her Colours. 322

Rome how it beganne to take head ouer other Churches. 120

Rome proued to be Babilon .478. Antichristes neast. 562

Romaynes punished by their owne Emperours for contemning [...] Christ and his true Religion. 31.

Romaynes olde theyr fayth. 20

Romanes 23. brought into England to be beneficed. 287

Romanus his lamentable history & death. 89 90

Romeshot confirmed by Canutus 163

Romish prelats displaced by queene Elizabeth and good Bishoppes placed in theyr stead. 2125

Rowland Taylour Doctour, and Martyr, his life▪ and story .1518 cited .1519. appeareth before Winchester, theyr conference together .1520. depriued of his benefice. 1521

Rounde Table built in Windsour. 384

Rough Martyr his story and martyrdome. 2028.2031.2034

Rollo a Dane, first Duke of Normandy. 141

Roper Martyr, his story persecution and death. 1794

Rochtailada Martyr his Story. 391

Rose his trouble for the Gospell .2082. his examinations .2083.2084.2085. his deliuery. 2086.2087

Rose Allin her story .2005. her hand burned by Edmund Tyrill. 2006 2007

Rose, Minister with 30. godly persons taken in Bowchurch at the Communion. 1480

Rota an Office in the Courte of Rome full of all abhomination. 857

Roy burned in Portingall for the Gospell. 1398.1027

Roth Martyr, his story and martyrdome. 2013.2014.2015.2016.2017.2018.2019

§

R V.

Rubricke of the 5. woundes after the Papistes. 1398

§

S A.

SAbinus publisheth ye Emperors decree. 82

Sabinianus Bishop of Rome. 120

Sabina Martyr his story. 4

Sacrament called breade of Saynt Paule, of the Chanon of the masse it selfe, and of the fathers. 534

Sacrament defined .1183. why called the body of Christ. 1392

Sacrament of the Lordes bodye called breade of Saynt Cyprian. 62

Sacrament hath two thinges in it to be noted. 500

Sacrament is not to be considered in nature, but what it is in mistery. 1432

Sacrament in one kind contrary to the worde of God, practise of the primitiue Church, and Fathers, in all ages. 1150.1151

Sacramentall mutation in ye Lordes Supper what, and howe. 1761

Sacrament hath both commaundement and promise annexed. 1611

Sacramentes are confirmations, of Gods grace towards his people. 1707

Sacrament made an Idoll by the Papistes. 28

Sacramentes take theyr names of those thinges, whiche they represent .1129. not Christes body in deede, but in representation onely. 1130

Sacramentes without theyr vse, are no Sacramentes .1809.1815 ministred in one kinde by the papistes .1820.1821. abused. ibid. oughte to bee ministred in bothe kindes, and not in one as the papistes do. 1890

Sacrament neither chaunged in substaunce nor accidence .1380. they are seales of Gods grace towardes vs. 1431

Sacrament of the Aultar, no Sacrament. 1977

Sacrament of the aultar ouerthroweth the Lordes supper. 1626

Sacramente of the Aultare▪ who brought in. 544

Sacrament of Penance. 544

Sacrifice of Christ once offered sufficient for all. 1432

Sacrifice propiciatory of the masse, is derogatory to Christes death and passion. 1761

Sacrifice of the Church, and Sacrifice for the Church. 1615

Sacrifice of Christ not many tymes offered, but once for all. 484

Sadoletus Cardinall his desperate death. 2106

Safe conducte graunted to Iohn Hus. 596

Sagaris Martyr. 4

Saladine slayeth Christian Captaynes, and is put to flight hymselfe. 245.246

Salisbury the first Byshop therof. 183

Sanctus his notable constancy and cruell martyrdome. 46

All Sayntes day first instituted wt the day of all soules. 137

Sayntes not to be called vppon or prayed vnto. 1108.1109

Sayntes are not to be worshipped. 1741

Sayntes of the Popes, Traytors. 579

Saynt Stephen the Ringleader of all Christes holy Martyrs. 32

Saynt Iohns Gospell translated into English by Beede 127

Saynt Iohn of Beuerleyes miracles reproued. 125

Saynt Iames the Apostle Martyred. 32

Saynt Edmond Chanon of Salisbury Canonized a Saynt. 270

San Romayne, his story and constant martyrdome for the trueth. 928.929.930

Saynt Peters body clothed in siluer in Rome. 130

Saynt Martin persecuted. 955

Saynt Bridget. 419

Saynt Elizabeth her Story. 273.268

San Bene [...]o. 931

Sarton burned at Bristow for the truth of Christes Gospell. 2149

Saunders his life and story .1493. Reader in the Colledge of Fothringa, and Lechfield, apprehē ded, his constancye in the trueth .1494. his examinations and aunsweres .1495. his constaunt martyrdom at Couentry .1498.1499 his letters. 1496.1499.1500.1502.1503

Sampson his story. 814

Sarum vse when deuised. 184

Sandes her Story and deliuery. 2082

Saphira and Sabina Martyrs. 38

Sathans loosing and binding expounded. 101

Sathan bound vp for 1000. yeares. Loosed how, and when. 297

Salte coniured and exorcized by the Papistes and how. 1405

Sautre his story .516. Articles layd agaynst him with his aunsweres to the same. ibid. his degradation and martyrdome. 518

Saule how brought vp, was a persecutour of Christ in his members conuerted called Paulus, sent to the Gentils to preach the Gospel of Iesus Christ. 35

Sauonarola Martyr, his story and persecution. 731

Saxie a Priest hanged in Gar [...] ners Porters Lodge. 1231

Saxons sent for into Britaine .108 they enter into England. 109

§

S C.

Scanderbeius hys Hystory, Actes, and doings agaynst the Turke. 730.741.

Schisme in Rome. 434

Schisme betwixte two Popes for the space of nine & thirty yeares. 436

Schisme in Scotland. 1273

Schisme betwixt the Greeke churche and the Church of Rome. 282

Schismes in the Romish Church. 241

Scholers of Oxforde agaynste the king .331. theyr skirmish amongest themselues. 393

Schooles erected in Cambridge. 133

Schole of Paules founded. 838

Scholes of learning in Englande two▪ one for Greeke famous, the other for Latine. 143

Scourging of a younge Childe of Fetties to death by Boner. 2055 2050

Scourgyng of Thomas Hinshaw by Boner, at Fulham. 2043.2044

Schismes amongest the Popes. 145

Scotus his Hystorye, accused of the Pope for an Hereticke. 144

Scotus slayne by hys Scholers. 145

Scotte Byshoppe of Chester hys aunsweare to Mayster Stokes hys Oration, at the burninge of Bucer, and Phagius boanes .1958.1959. his Oration before the condemnation of Bucer and Phagius. 1961

Scotlande neuer troubled with the Popes Legate. 286

Scottes driuen out of Irelande. 369

Scotlande subdued and conquered by the Kynge of Englande. 148

Scotlande title proper to England. 341

Scotlande persecuted. 1266.1267

Scotland chalenged of the Pope. 340

Scottishe Kynges haue done homage to the kinges of England. 340

Scottish king made by the King of England. 148

Scottes aunsweare to the king of Englandes alleagiance. 340

Scottes subdued to William Conqueror. 171

Scottes theyr warres with Kyng Edward 3. 375

Scripture oughte to be in the vulgare tongue .1115. are sufficient to saluation .1106.1107. howe many names it hath. ibid.

Scripture oughte not to bee withholden from the Laye people. 1116

Scriptures Canonicall onely to be read in the Church. 7

Scripture forbidde to be read, and expounded of no man .1979. forbidde to be readde by Pope Gregory .9. ibid. how knowne to bee Scripture. 1980

Scripture reading in English, heresy after the Papistes. 985

Scripture howe to bee examined. 1973

Scriuener Martyr. 838

Sclaunders false of the Christians. 37

§

S E.

Seauen Martyrs burned at Maidstone for the Gospel. 1978 1979

Seauen Martyrs at one fire in [Page] Caunterbury. 1980.1981

Seuen Sleepers. 63

Seaman an old woman persecuted 2036

Seaton his sermon with notes gathered thereout by his aduersaries. 1206

Searles Martyr. 1914.1915

Searche made in Cambridge for bookes, 1192

S [...]ama [...]n Martyr his story. 2035 2036

Secretary of Cranmer holpe by the Lord Cromwell. 1185

S [...]gouius in the Councell of Basill. 670

Segouius his Oration in the coū sell of Basill▪ 682.683

Segebert king of the West Saxōs slayne. 129

Sena [...]e of Rome moued to receiue Christ. 30

Sentence definitiue agaynst king Henry 8. by Pope Clement the 7. 1279.1280

Sentences of Cyprian. 70

Selling of pardons, orders, church hallowinges discipline, diriges▪ confessions, weddings, buryings, Sermons, and all thinges in the Popes Church. 499

Selling of prayer abhominable. 498

Serapion his story, repentaunce & reconciliation 64. Byshop of Antioch. 53

Serenus Grauius ▪ Defender of the Christian R [...]ligion. 41

Sergius Paulus, beheaded Formosus the Pope his Predecessor, after he was dead. 146

Sergius Pope, his Epistle to Celfride. 127

Seraphia Martyr. 4

Seraphin Martyr. 62

Seruus seruo [...]um Dei by whom inuented. 120

Seruice in latine reproued, no edefying in it .1903. the commodity thereof in our English tongue. 1904

Seruilianus Martyr. 4

Seruice in the Church in the vulgare tongue. 7.1890

Seuerus Cesar, an enemy to christians, warreth in Britany, and is slayne at Yorke. 57

Seuerus Emperour. 54

Sermon of Longlande Byshop of Lincolne agaynst the Pope. 1097

Sermon translated out of Saxon into English against transubstā tiation. 1145

Sermon of M. Latimer of the cardes in Cambridge full of Christian doctrine. 2142.2143.2144

Sermon of the Bishop of London before the condemnation of Iohn Hus. 621

Sermon of R. Wymbletō at Paules Crosse. 547.548

Sermon of Doctour Pearne of Cambridge agaynst Bucer, and Paulus Phagius, both greate learned men, 1962

Sermon of Doctor Pilkington at the restoring of Bucer and Paulus Phagius. 1966.1667

Seruaunt of a certayne marchaunt burnt at Leicester. 1914

Seruaunt of a certeine Taylour in Lipsa, his terrible end. 2106

§

S H.

Shawes sermon at Paules crosse. 727

Shadowes amōg christians ought to cease. 484

Shauen crownes of Priestes vsed. 126.364

Shauing of crownes why vsed of Priestes and Religious men. 364

Sharpe Martyr his story. 2052

Sharpe Martyred at Bristow. 1953

Sheterdine Martyr his story .1663 his examination and aunsweares 1674.1675. his martyrdom .1676 his Letters. 1678.

Sheriffe sworne Seru [...]unt to the good Lady Elizabeth & his faith fulnesse to her. 2097

Shoomaker martyred for the gospell in the towne of Northhampton. 1954

Shrift and confession to Priestes. 540

Shrowesbury men Persecutours of the Gospell. 532

Shypwracke of the Christians in Sicilia great and horrible. 337

§

S I.

Sibilla a prudent queene, & Guido theyr story. 234

Sigismundus Emperor. 719

Signes 39. to knowe a false Prophet or Preacher by. 317.318.319.320.321.322

Sigismundus Emperour his vnprosperous successe of all his affayres, after he refused the Gospell taking part with the Papistes. 2112

Sigebert built Paules Church. 114

Siluester 2. Pope a great sorcerer. ibid.

Alice Siluerside Martyr burned at Colchester her story and martyrdome. 2007.2008

Simeon Archbishop of Seleucia his story .97. his martyrdome. 98

Simeon byshop of Ierusalem crucified. 36▪ 4.364

Simon Fishe his storye .1013. author of the book called the supplication of beggers, he dyeth of the plague. 1014

Simon Sudbury Archbishoppe of Caunterbury .393. taken and be headed. 434

Simon Mountford minor taken prisoner. 331

Simon Miller Martyr, burned at Norwich, his story and martyrdome. 2005

Simon Fish the author of the book called the supplication of Beggers. 1013

Simon Cananeus crucified. 32

Simon a Deacon Martyr. 32

Simon Grin [...]us his trouble and maruelous deliuery by gods prouidence from all daunger. 2077 2078

Simon Wisedome abiured. 985

Simon Ioyne Martyr his story. 1909

Simony of the Popes Court complayned of by king Richard. 241.251

Simphorissa with her seuen childrē martyrs. 41

Simetrius with diuers other martyrs. 45

Symson Martyr his story. 2031 2033.2034

Single life though neuer so wicked preferred before godly matrimony by the Papistes. 29

Single life of Nunnes & widowes 508

Singing for soules departed, whether Priestes may do it or not. 498

Singing curious in cathedral churches. 200

Singing in Churches by whome brought in. 127

Sinne, the erroneous doctrine therof by the Papistes. 26

Sinne originall, and Iustice originall. 26

Sinne of Christians cause of persecution. 68

Sinode at Aquisgraue with the decrees thereof. 137

Sinode holden at Rome. 65

Sindiques what they were. 955

Sixe Articles with theyr penalties 1135. taken away by Kyng Edward .6. 1307

Sixe Articles with theyr acts how they proceeded. 1135.1136

§

S L.

Slaunders against the Christians. 48.54

Slaughter or massaker bloudy cō mitted by the Papistes in france agaynst the Protestantes, that is the true professors of gods truth. 2152.2153.2154

Slade Martyr his story and martyrdome. 2042

Sleepers seuen theyr fable. 63

Sleach Martyr his story and martyrdome 1914

§

S M.

Smith Martyr his story and martyrdome for the gospell .1691. his examination and answeres .1691 1692.1693.1694. his letters to diuers of his frendes. 1696.1697 1798.1699.1700.1701.1702

Smith Byshop of Lincolne a persecutor. 820

Smith a preacher at Calice his story. 1224.1226

Smith Lawyer his end. 2105

Smokye death of him that solde smoke. 57

§

S N.

Snell his martirdome for the truth at Richmond. 2150

§

S O.

Sonday kept holyday and why .53 104. and how long to continue. 157

Sodometry licensed by the Pope .711. ensued the restraynt of priestes mariage .1164. punished. ibid

Solymanns murthereth his owne father. 747

Somers his trouble for the Gospell. 1207

Souldiers theyr religion notable. 78

Souldier of Rome cōuerted by S. Laurence, and martyred, for the glorious gospel of Iesus Christ.

Souldiour Martyr. 62

Souldiers theyr godly example of chastity. 63

Souldier byting of his tongue, and spitting it in the face of an Harlot. 63

Soules in Purgatory, prayer for them. 498

Soule Masse goodly stuffe. 1404

Southhampton burnt by the frēch men. 377.378

Sodomitry crept into the Romish Church, after restraynt of maryage of Priestes, & punished with a flap of a F [...]x tayle. 194.104

Sophia with her thre childrē martyrs. 41

Southam Martyr his story. 2037.2038.2039

Sole Martyr her story. 1859

§

S P.

Spaniardes the first that doubted of king Henry 8. his mariage wt his brothers wife. 1049

Spaniardes and English mē their braule at Westminster. 1480

Spanish Martyrs. 928.929

Spalding murtherer of Richarde Hunne. 806.807

Sparrow Martyr his Story and martyrdome. 2 [...]25.2026.2027

Spencer and his sonne theyr farre surmounting pride .170 371. executed. 373

Spencer Martyr his story & martyrdome. 1202

Spicer his constancy at the Stake in profession of Christes gospell. 2144

Spilman for binding an english bible commaunded to the Tower, his escape whilest Cluney went for the keyes 2144

Spencer Martyr. 1909

Spengler Martyr. 880.881

Spicer Martyr. 1911

Spicer Martyr. 1894

Spirituall thinges not subiecte to the temporall powers. 180

Spra [...] his trouble and deliuery. 2081

Spurges theyr excellent Story. 1895

§

S T.

Stafford a good professor in the Uniuersity of Cambridge. 1013

Stafford Reader in Cambridge. 997

Stanislaus Znoma enemy to Ioh. Hus, his goyng to Constance, & dyed by the way. 599

Standart in Cheape built. 712

Statute of tratory obiected against the good Lord Cobham examined with notes vpon the same. 570

Statute of the sixe Articles. 1135

Statute of Malberge. 335

Statute of the sixe Articles by K. Henry the eight prooued vnable to burne men by. 586

Statutes against Heretickes reuiued. 1481

Statute of burning reproued & repealed. 441

Statute ex officio a bloudye Statute .523, broken by Kyng Henry the eight. 1052

Statute de comburendo proued insufficient, to burne any man by. 441

Stanley her story and martyrdome 1974.1975.1276

Stephen the first Ringleader of all Christes Martyrs in the Newe Testament. 32

Stephen King of Englande his reigne, taken prisoner and dieth. 201

Stephen Byshop of Rome cut off his Predecessors fingers & caste them into Tiber. 146

Stephen Cotten Martyr his story and martyrdome. 2042

Steuens his trouble for the Gospell. 1227

Stephen 9. Pope. 16 [...]

Stephen Langton Archbyshoppe of Caunterbury. 250

Stephen .2. Pope. 130

Stephen Gardiner against Doctor Barnes .1198. an enemy to Lady Elizabeth .1425. his Sermon at Paules Crosse in praise of K. Phillip. 1473

Stephen Palets enemy to Iohn Hus. 590

Stephen Knight▪ William Pygot, Iohn Laurence theyr Story. 1542

Stephen Wight Martyr, his story and martyrdome. 2042

Stephen Harwood Martyr .1289 his story and death. 1702

Stephen Gardiner Byshoppe of Winchester, Ambassadour to the French Kyng .1072. his reasons agaynst the supremacy .1058. his booke de vera obedientia against the Pope .1059. made Chauncellour of England. 1417

Stephens Martyr .1970

Stephen Cotten twise beaten of Boner. 2062

Stephen Kempe Martyr his story and godly martyrdome at Caunterbury. 1970.1971

Stephen Gratwicke Martyr hys Story and Martyrdome. 1977.1978.1979

Stench nought for the teeth. 647

Stigandus a couetous Byshoppe. 172

Stilman Martyr his story & martyrdome. 814.815

Strife and contention what mischiefe and inconuenience it bringeth to a christian commō wealth 77.78

Stile burned in Smithfielde with the Apocalips. 1279

Stiles or Titles of the Byshop of Rome. 8.67

Steelyard men theyr trouble, accused of Lollardy, and enioyned to beare Fagots. 1193

Style of the Pope new, by Robert Grosthead. 326

Stile of Queene Mary altered. 1426

Stokes his Oration to Queene Maryes Uisitours at the Uisitation in Cambridge. 1956.1957 1958

[Page]Stoke in Huff [...]l [...]k [...], where a congregation assembled, with the story therof. 2073.2074

Story a bloudy and cruell persecutor of Christ Iesus in his members .2152. deuiseth new tormentes for the Martyrs, flyeth ouer Seas, obteyneth a commission to search for English bookes. ibid. is taken and brought into Englād, remayneth obstinate & is drawn, hanged and quartered at Tiborn as he very well deserued. ibid. his impacience at his death, geueth the hangman a blowe vppon the eare &c. ibid.

Stow Abbey built. 184

Doctor Storyes Oration agaynst Thomas Cranmer Archbishop of Caunterbury. 1875

Stokes Standard bearer to the Papistes. 442.

Stocke of Dauid feared of the Romayne Emperours, persecutors. 40

Studentes of Paris in controuersie with the Fryers .328. there articles agaynst them. 408.409

Strausburgh reformeth religion. 870

Street troubled for goyng vnder the Priestes Canopy. 473

Streater Martyr his Story and martyrdome. 1708

Streat his story. 1473

Strigonium wonne of the Turks 753. bloudy cruelty of the Turkes executed there. ibid.

§

S V.

Suanus K. of Denmarcke his ariuance in England. 161

Subsidie gathered by the Pope, to fight withall agaynst the Bohemians. 642

Submission of certayne Gernsey men for burning the 3. women. 1945

Substaunce of bread, and wine not chaunged in the Sacrament. 1761

Substaunce of bread not chaunged in the Sacrament. 521

Succession of the Bishop no certeyne or essentiall poynt to know the true Church by. 1613.1614

Succession of Princes, the wante thereof what hurte it bringeth. 340.107

Succession locall without the succession of the trueth withall, nothing auayleth. 1825

Succession of conditions and life, maketh Peters successor, & heyre not of the place onely. 563

Successors of Peter, all good Byshoppes be, and not the Pope. 1120

Sutphen Martyr his story. 875

Succession apostolicall, double wise considered. 17

Succession of Peter. 1120

Succession of Bishops no certayne or essentiall poynte to knowe the true Church by. 1613.1614

Suffolcke persecuted. 660

Suffolke men assist Queene Mary to the Crowne. 1407

Suffolke persecuted. 1912

Sulpitius Martyr. 4

Sultanes first so called. 737

Summe of S. Paules doctrine. 20

Summary Collection of the errors heresies and absurdities of the Popes doctrine. 25.26.27.28.29

Summus Orbis Pontifex a proude title of the Pope, neuer vsed till the time of Boniface 3. & Phocas the wicked Emperor. 12

Supper of the Lord how ministred by our sauiour Christ, is a representation of hys body and bloud. 1973.

Supper of our Lorde, the true vse thereof .1174. why ordayned. 1431.

Supper of the Lorde requireth a communion. 1816.

Superalter what it is. 1519.

Supplication of all the nobles, and Commons of England to Pope Innocent 4. in the Councell of Lyons. 288.

Supplication of ye persecuted preachers dyrected to king Phillip & Queene Mary. 1483.

Supplication of beggars by fishe. 1014.1015.

Supplication of M. Philpot to the king and Queenes Maiesties. 1829.

Supplication of the inhabitants of Suffolk and Northfolke to Q. Maryes Commissioners. 1902 1903.1904.1905.1906.

Supplication of the Nobles in the Parliament house to ye pope 1477.

Supplication of the persecution in Muchbently to the Lord Darcy. 2005.

Supplication of the Nobles of Boheme, in the behalfe of Ioh. Hus. 602.

Superstition crept into the churche with Monkery. 153.

Suppression of Abbies by K. Hē ry the 8. 1101.1070

Supremacy of the Pope resisted by diuers Churches. 13.

Supremacy of the church of Rome reproued .1065.1066. neuer knowne to the auncient fathers. 1066.1067.

Supremacy of the Pope set vpp, and established in the Parliamēt of Queene Mary. 1481.

Supremacie of the Pope driuen out of England. 1094.

Supremacie of the Pope ouerthrowne, how it came vp. 1647.1648

Superioritie in the Churche what and how lawfull. 21.

Superioritie none, amongst the Apostles, proued by great and forcible reasons. 14.

Sueues his story. 99.

Suffragane of Douer brake hys necke after he had receaued the Cardinals blessing. 2099

§

S. W.

Swallowe persecutor of George Egles plagued of God for hys bloudy crueltie. 2009.2010.

Swallow a cruell tormentor of Gods sayntes, his end. 2103.

Swearing when, where, and how lawfull. 529.538.

Swearer hys terrible, and fearfull end. 2104.2105.

Swearing by a booke whether lawfull, and howe, where and when it is lawfull to sweare and take an othe. 529.

William Sweeting Martyr .804. his articles and Martyrdome. 818.

Swinderby hys story .464. cited 470. processe agaynst hym .471. his aunswere .472. condemned, hys appeale .473. hys forced abiuration .465. hys protestation, & letters .467. articles articulate agaynst him, falsely wrested by the maligne Papistes. 466.468

Swincherd made Bishop of Winchester. 142.

Swingfield bewrayer of one Angels wife, hys death. 2100.

Swithinus Byshop of Winchester hys fained monkish myracles. 137.

Swordes neuer geuen to the pope. 473.

Swordes blunt, and hangmen wery with murthering of Christians. 80

Sworde of the Pope, double. 499.

§

S Y.

Symphorissa with her .7. children martyrs. 41.

Symon a Deacon martyred. 32.

Symon zelotes crucified. 32.

Synode of Cloneshoe. 128.

§

T A.

TAble of the Martirs that suffered in Fraunce. 897.898

Table of the Nobles of Boheme. 638

Table of the Martyrs, that suffered in Germany. 886

Table of the Spanish Martyrs. 928

Table of certaine Countryes won frō Christendome by the turks. 760

Table of the successiō of the Archbishops of Caunterbury. 394.395.396

Table of the yeares of the Turkes and Saracens. 771

Table of the persecution in the dioces of Lincolne. 821.822.824

Table of the Popes extortions, exactions and oppressions in England. 284.282

Table of suche as abiured vnder Warrham Archbishop of Can̄ terbury. 1286.1278

Table of certayne persons abiuring with theyr articles. 1040

Table of the Saxon kinges, such as made themselues Monkes. 134

Table of the Saxon kinges, which raigned from Egbert, to Williā Conqueror. 135

Table of the kinges of Englande, that reigned with the Saxons, after theyr comming in. 112.113

Table of all orders of religion. 260

Table of the 7. Kingdomes of the Saxons ruling in England. 110

Table of the Italiā Martyrs. 934

Tacitus, & Florianus Emperors. 75

Tacianus commended. 45

Tamerlanes his victoryes againste the Turkes. 739

Tame deuill his story. 2108

Tamerlanes king of Persia a cruell Tyraunt. 739

Tancrede king of Cypres his maner of interteining of King Richard the first. 244

Tankerfield Martyr, his story examination condemnation and cō staunt martyrdome for the Gospell. 1689.1690.1681

Tartarians theyr spoyle in Christendome. 338

Tathe besieged of the cruell & merciles Turkes. 754

Tayler Doctor, Parson of Hadley his life and story .1518. his examinations .1521. his degradation .1524. his godly death and cō stant Martyrdome .1526.1527. his letters. 1528

Taylour his apprehēsion & trouble, with Articles obiected agaynste him .658. his martyrdome. 659

§

T E.

Te Deum song for Queen Maries child. 1476

Telesphorus Byshop of Rome & Martyr. 52

Templaries their order began. 200

Templaries burned at Paris. 368

Templaries of Ierusalem ouerthrowne. 294

Templaries put downe. 351.368

Temples destroyed. 77

Tempest horrible in England. 269

Tempting tooles of Sathā wherwith hee assaulteth the Godly 1925.

Tenne Martyrs sent at once to Boner Bishop of London to be examined. 1689.

Tenne blessed martyrs burned in C [...]lchester for the profession of Christes veritie. 2005.2006.2007.

Tenthes graunted to the Pope for for 7. yeares by the king of England. 335.

Tenthe parte of all moueables in England, and Ireland geuen to the Pope for the election of Richard the Archbishop of Caunterbury. 273.

Tertullian a great learned manne, his Apology in the behalfe of the Christians, his blemishes. 55.

Testimonie of the vniuersitie of Oxford, and of Iohn Hus, of Iohn Wickliffe. 448.

Testimonies for the principalitie of the Pope. 17

Tewkesbery battaile, whē, where, and how atchieued and ended. 716.

Tewkesbery a godly Martyr, hys story .1024. his martyrdome. 1026.

Testwood his trouble, and persecution with the cause thereof .1211. hys death. 1220.

Tewlerus an auncient preacher agaynst the Pope. 390.

§

T H.

Theodora Martyr. 4.

Theodoretus archbishop of Caunterbury beginner of misrule in the Englishe churche. 124.

Theodora a virgin martyr her story 63.

Theonus first archbishop of London. 172.

Theeues amongest the Romaines burnt in old time. 62.

Thirtene persons burned at stratford the bowe in one fire .1915. theyr agreement in theyr fayth. 1915.1916.

Thaddeus Martyr. 32.

Thackuell martyr, her storye and martyrdome. 1910.1911.

Theodorus martyr, his story. 99.

Theodorus 2. pope. 146

Theophilus ecclesiasticall writer. 53.

Theodulus Deacon of Alexander hys martyrdome. 38.

Theotechnus Byshop of Cesarea 35.

Thirlby hys story. 1090.

Thomas Audly speaker of the Parliament house .1053. made Lord Chauncellour of England 1054.

Tho. Arundell archbishop of Canterbury hys constitutiōs against the gospellers hys horrible death 587.588.

Thomas Arundell Archbishop of Caunterbury a bloudy persecutor. 507.

Thomas Arthur hys trouble, & persecution .998. articles ministred agaynst him. 999.

Thomas Benbridge Martyr hys story .2046. articles obiected agaynst him. ibid. his death and glorious martyrdome. 2047.

Thomas Barnard martyr his story. 774.

Thomas Bagley priest, and martir 666.

Thomas Brice hys trouble and deliuery. 2081.

Thomas Carman martyr. 2035.2036.

Thomas Becket described. 206.

Thomas Becket Chancellour of England 202. hys life and story 205. hys death .224. his shrine .258. proued a traytor, no saynct .224. hys lying miracles. 225.

Thomas Benold Martyr, burned at Colchester, hys story, & martyrdome. 2007.2008.

Thomas Bilney Martyr hys story .998. pulled out of the pulpit by friers, and articles layd to his charge .1001. hys dialogue .1002. hys [...], and recantation .1003. [...] returne from hys abiuration .1008. hee burneth hys owne fingers in a candle .1012. hys martyrdome for the trueth .1013. he recāted not at hys death as the papistes falsely slandered him .1011. hys defence agaynst Thomas Bernard Martyr. 1207.

Thomas Benet Martyr, hys story .1037. hys billes sette vpp agaynst the Pope .1037.1038. hys martyrdome. 1040.

Thomas Benion Martyr, hys story and martyrdome.. 2052

Thomas Brodehill hys trouble & [Page] story. 1601.

Thomas Browne martyr his story 1844. apprehended & brought before the Bishop .1857. condē ned. ibid. burned in the fire. 1858

Thomas Broke his trouble for the Gospell. 1225

Thomas Chase Martyr. 818

Thomas Christenmas his trouble and deliueraunce. 2071

Thomas Chase his cruell, and extreine handling .774. murthered in prison. 775

Thomas Croker his story & martyrdome. 1911.1912

Thomas Cobbe Martyr. 1708

Thomas Cranmer his Story. 1177

Thomas Cranmer Archbyshop of Caunterbury his excellent story .1859.1860. sent Amb [...]ssadour to Rome .1861. to the Emperour. ibid. made Archbishop of Caunterbury .1862. his life and rare commenda [...]ions .1862.1863.1864.1866.1867. accused to the king .1866.1867.1868. his great fauour wt the king. ibid. subcribed to King Edwardes Testament 1870. condemned of treason, released, accused of heresy, had to Oxford .1871.1872. his protestation before the Commissioners .1874. his talk with D. Martin .1876.1877. his interrogatories agaynst him .1877. his degradation .1881. his appeale .188 [...]. hys recantation and repentaunce for the same .1884▪ his death and glorious Martyrdome .1887. hys letters. 1890.1891.1892

Thomas Dobbe persecuted for the Gospell, his death in Prison. 1297

Thomas Dungate, Thom. More Martyrs theyr storyes. 1949 1950

Thomas Drowrye Martyr hys story and martyrdome. 1911 1912

Thom. Frebarne troubled for his wiues eating of flesh in Lent. 1184

Thomas Flyer slayne in Gods quarell. 1917

Thomas Fust & Thomas Leyes Martyrs. 1689.1702

Thomas Fayrefax scourged for the Gospell. 2058

Thomas Forret his story, with other his felow prisoners. 1206

Thomas Garret his story .1192. his trouble at Oxford .1194. his penance .1197. his Martyrdome for the truth. 1199.1200

Thomas Granter his recantation and story. 642.

Tho. Goldwell a popish priest his letter to the Bishop of Douer. 1669

Thomas Greene scourged. 2059.2060.2061.2062

Thomas Harland, Thomas Auington, Thomas Read Martyrs .1914. Tho. Whood, Tho. Bowyer Martyrs. ibid.

Thomas Hawkes Martyr his excellent story .1585. his examinatiōs .1586.1587.1588.1589.1590 his wonderfull constant martirdome .1591.1592. his Letters. 1594

Thomas Harding his trouble and martyrdome. 983

Thomas Hitton an honest poore man, his trouble, persecution, examinations, and martyrdome for the glory and trueth of Christes Gospell .997.998.2136.2137.2138. refuseth to sweare agaynst himselfe, remayneth constaunt in the truth to the ende, is condemned and martyred. 998.2138

Thomas Hudson Martyr. 1970

Thomas Hale Martyr his story. 2052

Thomas Horton his trouble and deliuery. 2081

Thom. Hinshaw scourged by Bonor, at Fulham. 2043.2044

Thomas Holms his story. 838

Thomas Hudson Martyr, his story. 2035.2036

Thomas Iohnson for swearing by the masse, put to penaunce. 1917

Thomas Loseby, Thomas Thyrtell Martyrs .1974. theyr Articles, examinations, aunsweres, condemnations and martyrdome. 1975.1976.1978

Thomas Hayward Martyr. 1708

Thomas Iueson martyr, his examination and aunsweres .1682. his martyrdome. 1683.

Thomas Leyes with others martyrs. 1702

Thomas More knight, made Lord Chauncellour of England .994. beheaded. 1069.

Thomas More knight his well deserued bloudy end. 2101.

Thomas Man his persecution, & trouble .815. articles obiected agaynst him .816. hys deathe and martyrdome. 817.

Thomas Moone hys trouble, and persecution. 665.

Thomas Mouse persecutor hys terrible death. 2103.

Thomas Morice Martyr. 775.

Thomas Osmund, William Bamford, Thomas Osburne Martyrs, theyr ioynte story. 1602.

Thomas Parret, his story. 1917.

Thomas Parnell scholer to Doctor Barnes. 1192.

Thomas Phillips his story. 1042.

Thomas Rhedon a Frenche man martyr, his story .667. burned at Rome. 668.

Thomas Rauensdale martyr. 1953

Thomas Rose hys troubles, for the Gospell in Queene Maryes dayes .2082. his examination .2083.2084.2085. hys deliueraunce. 2086.2087.

Thomas Sprat of Kent his deliuery in Queene Maryes dayes. 2081.

Thomas Spicer Martyr. 1911.1912.

Thomas Spurge Rich. Spurge theyr story. 1895.

Thomas Stephens martyr. 1970.

Thomas Spurdance Martyr hys story examination and martyrdome. 2024.2025.

Thomas Somers hys trouble for the Gospell. 1207.

Thomas Wattes martir, hys story and examination, sent vp to Boner by the Iustices of Essex .1594. Articles obiected agaynst him, with hys aunsweres .1595 hys sentence condemnatory, and martyrdome. 1596.

Thomas Whittle Priest Martyr hys story .1844. articles agaynst him. ibid. beaten on the face by Boner .1845. hys recantation & repentaunce thereof .1845. hys condemnation and martyrdome. 1846.1858.1847.1848.

Tho. Wiat his insurrection in Kent 1418. beheaded on the Tower hill. 1419.

Thomas Wolsey Cardinall, hys story. 986.

Thomas thappostle martyred. 32.

Tholouse persecuted by the French king, and Pope. 269.

Thornton Doctor, Bishop of Douer a cruell persecutor. 1871

Thorneton Bishop and Suffragan of Douer his fearefull death 2099.

Thorneton Byshop of Douer, a great doer agaynst the masse in king Edwardes tyme. 1669.

Thorpe his story .527. hys sondry examinations .528.530.531. hys end vncertayne. 543.

Three women of Garnesay, and an infant burned at one fire. 1944.

Three hundred romayne boyes, beneficed in England. 266.287.

Three Papistes executed for treason. 1201

Three godly Confessours dyed in Prison at Colchester. 1954

Three men deliuered vpon the seas by Gods prouidence. 1914

Three thinges noted in Christes wordes, calling Peter a Rock. 1

Thurstane Archbishop of Yorke. 198

§

T I.

Tibald his penance. 1036

Tiberius Cesar moueth the Senate of Rome, to receiue Christ, afterwardes himselfe became a Tyraunt. 30

Tiburtius, Ualerianus Martyrs. 58

Tigurines their aunsweare to the letter of the Heluetiās .867. they reforme religion. 868

Tilsworth Martyr his storye and Martyrdome. 774

Times of mariage forbidde by the Pope. 859

Times exempte from mariage by the Papistes. 29

Tims deacon, and Martyr .1895. his examination and aunsweres .1896. his Martyrdome & letters. 1898.1899.1900

Time, times, and halfe a tyme expounded. 481

Tindall refused of the Byshoppe of London to be his Chapleyne, his temperate conuersation .997. his story, life and Martyrdome .1075.1076.1078. his supplication to the king and nobles, with his letters. 1079.1080

Tyrantes their names. 81

Titus Cesar a Tyraunt, sonne of Uespasian. 31

Tithes why geuen to Priestes and Leuites in the old law .536.537. by whome commaunded in the olde law 537. not due by the law of the Gospell .655. howe due in old time, and why .484 due to be payd by mans law, not by Gods 484.485.655.

Tithes ordayned to be geuen to the Churche 461.462. howe due in the old law how in the new. 537

Tithes proued pure almes. 462.

Tithes of all moueables in England and Irelād promised to the Pope, for granting king Henry 3. hys sute 272.

Tithes not exacted in the primitiue Church 485. not allowed by ye new Testament. 537.

Title, and stile of the Pope and romish church. 1.8.

Titles attributed to the Bishop of Rome. 9.

Titles of dignitie vsed of the pope in common with other Bishops of old time. 12

Title of Scotland proper to England. 341

Title of Fraunce, howe it came to king Edward. 377.380.

Title of the house of Yorke to the Crowne of England. ibid.

Title of king Edward 4. proued at Paules Crosse. 712.

Title of defender of the fayth. 989.

§

T O.

Tomkins his History .1533. hys hād burned by Boner .1534. his first examination. ibid. his second examination, his articles obiected agaynst him, his cruell martyrdome. 1535

Tomasin a woode mayd to William Mainard [...] story, and martyrdome for the testimony of Christes Gospell. 1983.1984

Tomb of Elfleda idolatrously worshipped. 156

Tonstall Bishop of Duresme his sermon against the Pope, with notes vpon the same .1060.1061 committed to the tower. 1296

Tonsure maketh not a Priest. 545

Tooly his story and death, digged out of the ground, with processe agaynst him being dead .1583.1584. at last burned. 1585

Tormentes brought out to terrify the Christians. 91

Tormentes of sundry sortes deuised to persecute Christians with all. 8.34.37.79

Torney besieged. 368.379

Torner a good Preacher in Kent, his trouble for the Gospell .1868 an apology of his doctrine. 1868 1869

Towne of Lennam beat theyr Byshop. 428

Townes and Castles built, and repayred in England. 147

§

T R.

Trabula with her sister martyrs. 98.

Tracie hys testament. 1042.

Tra [...]anus Emperour, hys cruelty to the Christians. 39

Transubstantiation first brought into the Church .253.168. by Frier Tarquinus .253.168. why not to be beleued .1035. cō contrary to the worde of God. 1136.1363.1392

Trāsubstantiatiō free to be beleued or not to be beleued many hūdred yeares after Christ .1614. when brought in. and by whome .1620 confuted very learnedly .1670.1671.1672. but a late plantation .1803. not grounded neyther vpon scripture, nor antiquitie. 1808

Transubstantion cannot helpe in the time of neede .393. confuted .495.1121.1125.1126.1127. is agaynst the worde of God .534.1122. not taught openly of 1000. yeares after Christ. 544.1621.

Transubstantiation contrary to the scriptures .1136.1363.1392. of no antiquitie .1137.1138.1139. neuer spoken of, till 1000. yeres after Christ .1146. a new doctrine 1147.1394. when it came first in. ibid. proued by lying myracles 1148. disproued in a disputation at Oxford. 1373.1374.

Trapnell Martir. 1030.

Trent dried vp. 198.

Trentall Masses disproued. 1363.

Tresham hys doltish, and assie reasons, to perswade to papistry. 1475.

Treason to deny the kinges supremacie. 1074.

Treuisam Confessor buried in the fields, and som [...]oned after hys death. 1665.

Treatise of Nicholas Ridley agaynst the worshipping of Images, and hauing them in Churches or oratories. 2128.2129.2130.2131.

Tribute out of Englande to the Pope, in one yeare. 273.268

Tribute paid to ye Danes for peace. 161

Tribute for concubines. 862

Tribulation better then prosperity to a Christian man. 1838

Triphon Martyr his story. 63

Trouble and persecution of good men and women, in the Dioces of Liechfield and Couentry and of theyr penance. 1955

Troling Smith a Papist, his sodeine death. 2101

Trouble in the Church about friers. 409

Trouble betwene Philip the frēch Kyng and Pope Boniface .342 betweene king Edward .1. and his Barons. 350

Truce betwene England & france. 387

Truce betweene the Scottes and England. 368.379

Trunchfielde her trouble for the Gospell, 1704. her martyrdome for the same. 1893

§

T V.

Turkes theyr originall .736.741 their cruelty, murther, and bloudy actes .735.736, 740.745.748 theyr fayth .22. they inuade christendome, theyr bloudy cruelty not resisted by reason of the pope 310. their history how needful to be known .735. false of promises. 752.753

Tudson Martyr, his story & martyrdome. 1844.1857.1858

Turkillus a Dane his persecution. 161

Turinus a Flatterer, and a great briber, killed or smothered with smoke. 57

[Page]Turner a great learned man, dyed in exile. 1217.

Turney, and barriers sport turned into cruell feight and bloudshed. 338.

Turning martyr his story & martirdome. 639.640.

Tuttie martyr, his story. 1708.

Tunstall bishop of London a persecutor. 999.

§

T W.

Twenty nyne persons condemned vpon surmised causes, to be hanged, drawne, and quartered. 2126.

Two and twenty godly persons of Colchester taken, and brought vp to London for the profession of Gods holy word, and imprisoned for the same. 1971.1972.

Two many postes, or pillers, wher by the deuill mayntayneth hys kingdome of papistry withall. 1725.

Twyford hys miserable end. 2105.

Twyford a tormentor of the martyrs in Smithfield. 1257.

Tye Priest a bloudy persecutor .2006. his letter to Boner against the professors of the Gospell. 2006.2007.

§

T Y.

Tymmes his godly, and comfortable letter to a certayne friend of his. 2142.

§

V A.

VAlerian Emperour, his good beginning 67. his crueltie afterward to ye christians, is plagued of God, and excoriate of the Persians. 74.

Ualuation of Benefices and other ecclesiastical promotions and dignities. 429.430.

Ualentine Freese, and his wife, burned in Yorke. 1027.

§

V E.

Uerdicte of the inquest, vppon the death of Rich. Hunne. 809

Uerities grounded vpon the word of God. 24.

Ueritie wherein it consisteth. 392.

Uerses prophesiyng the commyng of Christ. 398.

Uerses in prayse of Berengarius. 1152.1149.

Uerses of Fredericke Emperour and Innocent the Pope. 316.

Uerses of White Byshop of Lincolne for ioy of the mariage of king Phillip and Queene Mary with aunswere to the same verses. 1471.1472.

Uerses vpon the death of Doctor Nicholas Cranmer archbishop of Canterbury. 1893.

Uespasian a tyrant Emperour. 31.

Uestments, and holy vessels seruing for the altar .67. vestimēts wherein S. Peter sayd Masse or els the papistes lye. 396.

Uestmentes and albes. 1404.

Uetius Epagathus a godly martyr his story. 46

§

V I.

Uirgins 40. martyrs, theyr story. 61.

Uirgines 2. [...] with theyr mother martyrs. 78.

Uertue none, to be ascribed to pictures. 75.

Uitalis martyr with many others 91.

Uitus companion of Iohn De. Clum. 633.

Uiewe of all ecclesiasticall promotions in England. 429.

Uisitation of Cardinall Poole, wt hys Articles to bee inquired of. 1969.

Uisitation in Cambridge wyth the condemning, taking vp, & bu [...] ning of the bones, and bookes of Bucer, and Paulus Phagius, two famous learned men. 1956.

Uictor Bishop of Rome stopped from his excommunication by Ireneus .4. 55.

Uictor with 360. martyrs .80. hys constant boldnes, and Martyrdome. 81.

Uictor sayd to dye a martyr. 56.

Uictor 2. Pope 168. poisoned in his chalice. 185.

Vicarius Christi. 1119.

Uienna besieged of the Turkes. 749.750.748.

Uincentius with others, martyrs. 52.

Uincentius hys cruel martyrdome 92.

Uisitation of the Pope thorow all religious houses in England. 278

§

V L.

Ulricus gouernoure of Austria .7 [...]0. slayne. 721.

Ulricus Zwinglius his actes, lyfe, and story .866. slayn in battayle .872. afterward burned. 873

Uladislaus K. of Hungary slaine .720. diuorced from his wife, and dispensed withall by the Pope. 723.

Ulstanus archbishop of Yorke. 151

§

V N.

Uniuersities iudgementes agaynst the mariage of king Henry 8. wt his brothers wife. 1049.

Uniuersitie of Oxford, remoued to Northampton. 331.

Uniuersitie of Oxford their testimony of Wickliffe. 448.

Uniuersitie of Oxford by whome it began .144. testimony thereof, of Iohn Wickliffe. 448.

Uniuersitie of Paris, when it began. 143.

Uniuersitie of Oxford conquered of the townes men, and ye schollers expulsed. 393.

Uniuersalitie, and succession no sufficient reason to proue the true Church by. 1825

Uniuersalitie alleadged. 1426.

Uniuersall defined by time place and person. 21.

Uniformitie in outward ceremonies a thing not muche required in the primitiue Churche. 56.

Unwritten verities. 1107.1183.

Unitie none in the Popes churche to be found. 241.

Unitie what it is, and wherein it consisteth. 1067.

Unitie in Baptisme not inough. 1750.

Unitie the papistes would not haue disturbed. 1748.

Uncertainty of the Popes doctrine 1748.1749

§

V O.

Uow of chastitie brought in. 175.194.

Uowes of Priestes, hauing vowed single life, a thinge whiche of of themselues they are not able to performe, ought not to stand. 1175.

Uowes 3. made of king Henry. 199.

Uowes making .545. making and keeping of them. ibid.

Uowsions and pluralities of benefices. 5.

Uolusianus his Epistles in defence of Priestes lawfull mariage. 1154.1155.1156.1158.

Uortiger causeth his king to bee murthered. 265.

Uortigerne burned in hys tower. 113.

Uoyage to the holy land. 185.

Uoyage agaynst the Turkes. 233.

§

V R.

Urban the Pope complayneth that no promotion, would fall vppon hym .414. beheaded. 509.

Urbanus the first bishop of Rome martired. 58.

Urbane excommunicated the Emperour Henry 4. 189

Urbanus and Clemens striuing for the papacy. 186.

Ursula with vi. thousand virgines martyrs. 108.

§

V S.

Usury in the Popes Church. 655.

Usurers of the Popes in London. 325.

Usurers brought into England by the Pope. 273

Ustazares his story, 97. his constāt martyrdome. 98.

§

V T.

Utopia one of M. Mores phantasies. 576.

Uter Pendragon a King of Brytayne. 113.

§

W A.

WAddon priest Martyr. 661.

Wade martyr. 1689.1702.

Wade Martyr hys story, and martyrdome for the Gospell. 1678.1679

Wallace his trouble, persecution, & martyrdome. 1272.1273.

Walter Brute his story .475. hys processe, and articles against him 476.477. his godly declarations 478.479. hys great submission. 501

Walter archbishop of Caunterbury absolued by the pope for money. 273.

Waltram Bishop of Margburgh hys Epistle to Ludouicus. 189.

Waldenses howe they began theyr trouble and persecution .230.954 955.956. their doctrine and articles. 230.235.236.

Wall fell downe at the coronation of ye pope, and slewe many nobles 351.

Waltam Bishoppe of Salisbury a makebate, a brawler. 513.

Walter Mille Martyr, hys story .1274. his examination condemnation and martyrdome. 1275.

Wales subdued to Englande, and Scotland, how long in length. 57.

Walter Appleby martyr hys story. 1979.

Wardall her memorable story. 1940

Warlwast ambassadour of Kyng Henry 1. to the pope, hys oration before the Pope. 193.

Warre betwene king Henry 3. and his nobles. 331.332.333.335.

Warre betwene king Henry 3. and Earle Marshall. 279

Warre betweene king Edward .3. and the Scottes. 375.

Warre agaynst the Bohemians. 656.

Warres stirred vp by the pope .494. how lawfull. 508.

Warres moued by the Pope and papistes. 203.

Warre by the frenche king and the pope, agaynst Tholouse. 269.

Warres of Christians what .846. how lawfull, how vnlawfull. ibid.

Warres betweene Englande and Scotland. 369.

Warre betweene king Edward the first and the king of Scots. 340

Warre betweene Ladislaus and the Turke. 741.730.

Warham Archbishop of Caunterbury his death. 1121.

Wardship first graunted to the king 269.

Warran alias Lashford her story, and martyrdome. 1844.1857.

Warne hys confession of hys fayth, and christian beliefe. 1580.1581.

Warne her story. 1689.

Wast a blinde woman in Darby martyr. 1951.1952

Wattes hys trouble and deliueraunce. 2071.

Wattes Martyr, his story sent vp to Boner, articulate agaynst, cō demned martyred. 1594.1595.1596.

Watchword of the Saxons 113.

Watson Doctor hys superstitious and lying Sermon vppon Candlemas day in Cambridge, 1962 hys other rayling sermon at the burning of Bucer and Paulus Phagius bones. 1963.1964.

Water mixt with Wine in the chalice, not inferred by scripture. 1146.

Waterson whipped in Bridwell for the Gospell. 2144.

Water coniured, and ye maner therof. 1405.

Water mixt with wine in the chalice, by Alexander. 39

Waterer Martyr, his story & martyrdome. 1970.

§

W E.

Webbe Martyr hys story and martyrdome 1794.

Webbe hys trouble for the Gospell. 1601.

Wedding garment what it it is. 490

Welchmen theyr rebellion .330. their skirmishe at Oxford. 328.

Wesalis his story persecuted .724. his articles .725. reuoketh hys opinions. 726

Weapons of a christian Warriour. 1773

Westminster Church by whome erected and built. 133.

Weston Doctor condemner of christes blessed Martyrs, Cranmer, Ridley, and Latimer at Oxford. 1729.

Weston Doctor hys Downfall takē in adultry, appeleth to Rome, and dyeth. 2102

Weselus Groningensis a learned man. 730.

Wendy Doctor of Phisicke, sen [...] to Queene Katherine. 1243.

Wendenmuta martyr. 885.

Went his story, and Martyrdome. 1857.1858.

§

W H.

White Priest and martyr, his story 1844. articles agaynst him. ibid. beaten on the face by Boner .1845. his condemnation & martyrdome 1848.1846. hys letters to hys friendes. 1847.1848.

White Battayle in Yorkshyre. 370.

Whitchurch Printer. 1191.

White Martyr, his story 1556. hys condemnation .1557. hys Martyrdome. 1559

Whit [...]ington Chauncellor, a cruell persecutor, slayne with a Bull. 775.776.

§

W I.

Wiattes insurrection in Kent. 1418 beheaded, at tower hill .1419.

Wicked councell what hurt it doth. 68.

Wicked, eate not the flesh of Christ, nor drinke his bloud truely. 1363 1375.1611.

Wicked coūcell about princes what mischiefe it bringes. 1753

Wicked company hurtfull & prouoketh to sinne, proued by an excellent example. 36

Wicked eate not the body and bloud of Christ truely. 1977.

Wickliffe his story .423. his bookes and Articles condemned in the councell of Constance .449.450 his boanes burnt after his death 463. hys bookes howe brought into Bohemia .464. his booke called Wickliffes Wicket. 815.

William Allen Martyr. 1707.

William Andrew buried in ye fields 1702.

William Bowes Doctor Londons spye. 1212.

William Byshoppe of Norwiche a cruell persecutor. 660.

Wiiliam Burgate Martyr. 2058.

William Bongeor Martir, his story & martyrdome, at Colchester. 2007.2008.

[Page]William Browne troubled, and deliuered through Gods mercifull prouidence. 2065.

William Coberley martyr his story 1894.

William Coker, William Hopper Will. Stere and 3. other burned together in one fire at Caunterbury. 1688.

William Carder Martyr his story 1276.

William Courtney Bishop of Lō don .427. his death. 509.

William Craishfield martyr, his story, and martyrdome. 2010.2011.

William Cōquerour bastard, Duke of Normandy landeth at Hastinges 166. is crowned king of Englād 171. his othe to obserue the lawes of king Edward, but goeth from them .166. his death. 182

William de le Pole Duke of Suffolke cause of Duke Humfreyes death. 705.

William Dangerfield and Ioane his wife their trouble and persecution .1953. their tragicall history. ibid.

William de Plesiano his protestation agaynst the Pope. 344.345.

William Flower martyr his story, and persecution 1574. his communication wt Robert Smith 1574. articles obiected agaynst him .1575. hys sentence of condemnation, with depositions agaynst him .1576. his constant martyrdome. 1577.

William Foster famished in Caunterbury for the Gospell. 1954.

William Gie troubled for the Gospell, and whipped in Bridew [...]ll. 2144

William Hastlen gunner in the Castle of high Bulloyne his trouble for hys zeale to Gods truth, with his examinations, answers and happy deliueraunce. 2137.2138

William Harries martyr hys story. 2037.

William Henry of Tenterden examined. 644.

William Hierome his story. 1192.

William Hoker martyr. 2058.

William Halcot gentleman a fauourer of the Gospel his trouble for bringing Doctour Cranmer a booke into Bocardo. 2135.

William Holte a Iudas. 1032.

William Hierome his story 1192.1197. his martirdome. 1199.1200.

William Halliwell martyr. 1914.1915

William Hayle martyr .1689. burned at Barnet. 1702.

William Hunter hys notable godly history. 1536.

William Hunter hys letter to hys mother. 2150.

William Liuing persecuted and dedeliuered by Gods prouidence. 2063.

William Longspathe an Englishe Captayne, goeth with the french armie, into holy lande .293.265. his ventrous actes, and attemptes there atchieued .295.296. slayne in battayle. 295.

William Leiton Martyr. 1131.

William Mainard martyr, his story and martyrdome. 1983.1984.

William Maulden his story and deliuery. 2082

William Crossebowmaker his story. 1229.

William Mauldon prentice scourged for the Gospell, and rebuketh a lewd fellow for mockyng the word of God. 2102.2013.

William Moūt with Alice Mount his wife theyr story, trouble persecution condemnation and martyrdome. 2005.2007.2008.

William Minge imprisoned for the Gospell, dyed in prison. 1665.

William Morant Martyr his story. 1976.

William Nicholl Martyr hys story and Martyrdome. 2034.2035.

William Northburgh Confessor to king Edward 3. hys letters describing the actes of king Edward in Fraunce. 385.

William Plane hys story. 1467

William Plane committed to the Tower, and racked for hys fauour borne to the Gospell .2128. deliuered and set at libertie, hys death. ibid.

William Pigot his story. 1542.

William Pikes, or Pikers his story and martyrdome. 2042.

William Purcas martyr his story and martyrdome. 2007.2008.

William Rufus 184. his hardines .189. his death. ibid.

William Seaman martyr hys story 1035. his martyrdome. 2036.

William Sparow martyr, his story and Martyrdome. 2025.2026.2027.

William Sarton burned at Bristow. 2149.

William Sautre his story .516. hys articles agaynst him, his aunsweres, and processe agaynst hym ibid. his degradation, and martirdome. 518.

William Sleach his death. 1914.

William Adherall hys deathe, and buriall. 1914.

William Smith a zelous preacher at Calice .1224. his story. 1226.

William Smith Bishoppe of Lincolne a persecutor. 820.

William Steuens hys trouble for the Gospell. 1227.

William Sweeting martyr .804. hys articles and martyrdome. 818.

William Swinderby his story. 464

Williams a Smith scourged. 2062▪

William Taylour his trouble and apprehension, with his articles obiected agaynst him .658. hys godly martyrdome. 659.

William Tell. 866.

William Tilsworth martyr. 774.

William Tindall his lyfe, story and martirdome .1075.1078. his supplication to the king, and nobles, with his letters. 1079.1080.

William Tyms Martyr, his godly letter to a certayne friend. 2142.

William Thorpe his godly history his preface to his examinations .527. cast into prison, and is comforted of the Lord .542. his Testament conteining a complaynt of vicious priestes, ibid. his ende vncertayne. 543.

William Tyms Deacon, and martyr 1895. his examination & answeres .1896. his letters. 1898.1899.1900.1901.

William Waterer, William Lowick William Hay, William Prowting martyrs. 1970.

William Wattes his trouble and deliueraunce. 2071.

William Warlwast the kinges ambassadour to the Pope, his Oration. 193.

William White confessor his story .2054. his examination, and happy deliueraunce. 2055.

William Wiseman dyed in prison, & burned in the field. 1794.1795

William De weauer martyr burnt at Gaunt. 2108.

William Wickam Byshop of Winchester depriued. 426.

William White Priest his persecusecution 661. his articles & martyrdome. 662.

William Wood of Kent his deliuery from Persecution. 1077.

William Woode hys trouble for the gospell, and sondry deliueraunces by the singular prouidēce of God 2146.2077.

William Wolsey Martyr his story, examination and godly Martyrdome. 1715.1716

William Byshop of Ely & Chancellour of England made Legate of England and Scotland. 236.

William Bishop of Ely, and Hugh Bishop of Duresme made ouerseers of the Realme, in absence of the king .236. his story 246. deposed, resigneth his castles, and clotheth himselfe in womans apparrell .247. taken for an harlot cast into a darke seller in stead of a prison, released, receiued into Paris with procession for mony▪ writeth to the Pope, and king. 247.248.

William Wolsey Martyr hys story and Martyrdome. 1715.1716.

Williams Doctor and Chauncellour of Gloucester his terrible end. 2015.

Williams a lawier striken mad for his mocking of the truthe. 2105.

Wight martir his story and martirdome. 2042.

Wiche martyr, hys story and martyrdome taken for a Saincte. 701.

Wilfrida archbishop of Yorke. 124

Wife of Peter Martyr, her cruell handling at Oxford of the Papistes. 1968.1969.

Wilfride king Edgar his Leaman. 155.

Wilsons wife martyr her story and martyrdome. 1980.1981.

Wilmot scourged for the Gospell. 2058.

William Gardiner martyr hys tragicall history .1364. he plucketh the Cardinalles idoll out of hys handes at masse .1365. is wounded and brought before the kyng ibid. his cruell and pacient martyrdome. 1366

Wife of one Prest burned at Exeter for the Gospell of Christ. 2149.

Wife of one Michaels troubled for the Gospell. 2144.

Winchesters reasons agaynst the supremacy of the pope that Romish Antichrist. 1058.

Winchester his story .1339. an enemy to Christes Gospell .1245.283. depriued .1359.1360. hys contrarietie both to hymself and others .1792.1791.1792. alloweth the sacrament in both kindes 1789. dissaloweth masses for satisfaction, supremacie of the pope 1789. is agaynst images, chauntres, ceremonies .1790.1791. his death. 1785.

Winchester, and Wrisley complayned of the gospellers to the king. 1214

Winchester Church built. 133.

Windsor castle recouered out of the handes of straungers. 331

Windsor castle inlarged. 384.

Windsore persecuted. 1211.1212.

Winson in Suffolke persecuted. 1912.

Wimbletons sermons at Paulus Crosse. 547.

Wimshurst his trouble and deliuery. 207.

Winchcombe church built by whō. 130.

Wilfull pouertie abhorred. 414.

Wischart gentlemā hys story, trouble, and martyrdome .1267. hys examinations, and aunsweres .1268. his prayer and martyrdome. 1271.

Wittenberge writeth to the Pope in the behalfe of Martine Luther. 845.149.

§

W O.

Woodman martyr his story .1983.1984. his apprehension .1985. his examinations .1986.1988.1989.2002. hys condemnation and Martyrdome. 2003.

Woode hys trouble for the Gospell wyth hys sondry deliueraunces. 2146.2147.

Wood Martyr, hys story and martyrdome. 1914.

Woodroffe a cruell Sheriffe, hys bloudy tyranny to Gods seely Martyrs, is punished of God. 1624.2100.

Women burned at Exceter in Q. Mar [...]es dayes for the Gospell. 2049.2050.2051.

Woman Pope. 137.

Workes excluded from the glory of iustif [...]yng. 23.

Workes of supererogation. 26.264.

Workes iustifie not. 23.978.979.1117.

Workes and the law with the errors of the Papistes touchyng the same. 25.26.

Workes and the law there end peruerted by the Papistes. 25.26.27.

Woorkes of manne vnperfecte .23. in what respect called good. 26.

Workes wich, good in the Popes Churche. 25.

Word of God hath his authoritie of God, not of the Churche 1824. is the foundation, and pillar of the Churche, and not the Churche of the word. 1824.1825.

Worlde committed as well to the rest of the Apostles, as to Peter. 15.

Worshipping of sainctes, and how. 1108.

Worshipping of Images disproued by Ridley. 2128.2129.2130.2131.

Worcester burnt. 197.198.

Wolsey Cardinall of Rome, and Archbishop of Yorke his history .986. hys pryde and ambition .989.987· a great rayser of warres .987. conueyeth twelue score thousand poundes out of England .988. his ambicious letter to Gardiner to bee made Pope .990. his fall with the causes thereof .994. depriued of hys chancellership cast into a premunire, and hys goodes confiscate .994. arested, & poisoned himselfe. 996

Woman burned at Shipping Sad bery. 775.

Wolfangus Schuche his story, and martyrdome. 883.

Wolferus first christened king of Mercia. 122.

Wolues first destroyed, and driuen out of England. 155.74.

§

X I.

XIstus 2. Bishoppe of Rome and Martyr, with his sixe Deacons. 71.

Xistus Byshoppe of Rome .52. hys trifling ordinances. ibid.

§

Y E.

YEoman martyr, hys story, persecution, apprehension condemnation, & martyrdome. 2045.2046.

Yeare in olde time counted from Michaelmas, to Michaelmas. 368.

Yeare of Iubiley reduced to the 50. yeare. 374.

§

Y O.

Yong her troubles, examination and deliueraunce. 2065.2066.2067.2068.2069.2070.

Yorke burned by the Danes .140. burned agayne with the minster also .171. Minster thereof built. 172.

Yorkeshyre men rebell .1308. suppressed, and some executed. 1309.

§

[Page]

Z E.

ZEale without knowledge what it breedeth. 1114

Zelinus 11. Emperour of the Turks made Emperoure without hys fathers will .745. and poysoneth hys father .746. his tyrannous raygne. ibid.

Zepherinus Byshoppe of Rome, his ordinaunces suspected to bee falsified. 56.

Zenon martyr. 62.

Zenon a noble man of Rome, with 10000. moe, put to death for the truth. 40.

Zenokius Martyr. 78.

§

Z I.

Zisca hys story .645. hee was a xi times victor in the field .648. his ski [...]ne made in a drumme .648. hys pollicies in warres .646.647. hys Oration to his souldiers .647. hys death, and epitaph. 648.

§

Z V.

Zuricke and Barne forsake theyr league with Fraunce. 870.

Zuinglius his lyfe, and story .866. hys consent, and difference with Luther in doctrine, and opinions .848.863. hys comming to Tigury .848. slayne in Battayle 872. afterward burned. 873.

Zurickes law against filthy Adultery .869. reformeth Religion. 867.

FINIS.

❧The end of the Table.

§

[Page]

[figure]

❧Imprinted at London by Iohn Daye, dwellyng ouer Aldersgate beneath S. Martins▪

❧Cum Gratia & Priuilegio Regiae Maiestatis. An. Dom. 1583.

¶The Description of Windsore Castle.

[Page]

❧The condemning of Anthony Person, Marbecke, Testwood, and Filmer, with the burning of the sayd Person, Testwood, and Filmer, vnder the Castle of Windsore, here liuely described. Read pag. 1219. Marbecke saued by the Kynges Pardon.

Information about this book

Title statement

Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 2] 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.Actes and monuments

Foxe, John, 1516-1587.

Edition statement

1583

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-03 (EEBO-TCP Phase 1).

ID [DLPS]

A67927

ID [STC]

STC 11225

ID [STC]

ESTC S122167

ID [EEBO-CITATION]

99857319

ID [PROQUEST]

99857319

ID [VID]

23026

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A67927)

Transcribed from: (Early English Books Online ; image set 23026)

Images scanned from microfilm: (Early English books, 1475-1640 ; 232:1, 233:1, 234:1)

Source

— Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 2] 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., Actes and monuments, Foxe, John, 1516-1587..

Extent

2 v. ([32], 2154, [32] p., [5] woodcut inserts) : ill. (woodcuts)

Imprinted by Iohn Daye, dwellyng ouer Aldersgate beneath S. Martins],. [At London :: An. 1583. Mens. Octobr.. (Printer's name and address from colophon.) (Kalender printed in red and black.) (Includes index.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.