Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

¶The history of Iohn Frankesh, Humfrey Mid∣dleton, Nicholas Sheterden.

* 1.1HAuyng now passed ouer the examinations of Maister Bland, let vs further proceed to the rest of his felowes concaptiues, being ioyned the same time with him both in the like cause, and like affliction. The names of whome were Iohn Frankesh, Nicholas Sheterden, Humfrey Middleton, Thacker, and Cocker: of whome Thacker onely gaue back. The rest constātly standing to the truth, were altogether condemned by the Suffragan of Caun∣terburye, the 25. daye of Iune, the yeare aboue expressed. Touching whose examinations, I shall not need long to stand, for somuche as the articles ministred agaynst them, were all one: so in their aunsweres they little or nothyng disagreed, as hereafter (by the Lords help) you shal heare. In the meane time, because Nicholas Sheterden in his examinations had a little more large talke with the Arch∣deacon and the Commissary, I will first beginne with the same.

¶The first examination or reasoning of Nicholas Sheterden with M. Harpsfield Archdeacon, and M. Collins the Commissary, for the which they sent him to prison.

* 1.2FIrst the Archdeacon and Commissary affirmed that the very wordes of Christ, when he sayd: This is my bodye, did chaunge the substaunce, without any other interpreta∣tion or spirituall meaning of the wordes.

Shet.

Then belike when Christ sayd: This cup is my bloud, the substaunce of his Cup was chaunged into hys bloud, without any other meaning, and so the cup was changed, and not the wine.

Arch.

Not so: for when Christ sayde: This cup is my bloud, be meant not the cup, but the wine in the cup.

Shet.

If Christ spake one thing, and meant an other, then the bare wordes did not chaunge the substaunce: but there must be a meaning sought as well of the bread, as of the cup.

Arch.

There must be a meaning sought of the cup other∣wise then the words stand. But of the bread it must be vn∣derstand onely as it standeth, without any other meaning.

Shet.

Then do ye make one halfe of Christes institution a figure, or borowed speache, and the other halfe a playne speach, and so ye deuide Christes supper.

Arch.

Christ meant the wyne, and not the cup, though he sayd: This cup is my bloud.

Shet.

Then shew me whether the words which the prie∣stes doe speake ouer the cup, do chaunge the substaunce, or whether the minde of the priest doth it?

Arch.

The minde of the priest doth it, and not the words.

Shet.

If the minde of the prieste doth it, and not y^e words, if the Priest then doe minde hys harlot, or any other vaine thing, that thing so minded was there made, and so the people doe worship the priestes harlot in stead of Christes bloud: and agayne, none of the people can tell when it is Christes bloud, or when it is not, seeing the matter stan∣deth in the minde of the Priest. For no man can tell what the priest meaneth, but himselfe: and so are they euer in daunger of committing idolatry.

Then was the Archdeacon somewhat moued, & sate hym downe, and sayde to the Commissarye? I pray you maister Commissary speake you to him an other while,* 1.3 for they are vnreasonable and peruerse aunsweres, as e∣uer I heard of. Then stode vp the Commissary, and sayd.

Commis.

Your argumentes is much agaynst your selfe: for ye graunt that the bread is a figure of Christes body▪ but the Cup can be no figure of his bloude, nor yet his verye bloud: and therefore Christ did not meane the cup, but the wine in the cup.

Shet.

My argument is not agaynst me at all: for I do not speake it to proue that the cup is his bloud, nor the figure of his bloud, but to proue that the bare wordes being spo∣ken of the priest, do not chaunge the substaunce no more of the bread then they do chaunge the cup into bloud.

Commis.

It coulde not be spoken of the Cup, when hee sayde: This Cup is my bloud, but he meant the wyne in the cup.

Shet.

Then it remaineth for you to answere my question to the Archdeacon, that is, whether the minde of the priest when he speaketh ouer the cup, doth chaunge it into bloud or the bare wordes.

Commis.

Both together doth it, the wordes and y^e mind of the priest together: yea the intent and the wordes toge∣ther doth it.

Shet.

If the wordes and intentes together doe chaunge the substaunce, yet must the cup be his bloud,* 1.4 and not the wyne, for as much as the wordes are, This cup is my bloud, and the intent, ye say, was the wyne: or els the words take none effect, but the intent onely.

After, the Commissary in his chamber sayd, it was the intent of the priest before he went to masse, wythout the wordes: for the Priest did intend to doe as holy Churche had ordayned, then the intent made the sacrament to take effect.

Shet.

If the Sacramentes take effect of the intent of the Priest, and not of Gods word, then manye Parishes ha∣uing a Priest that intendeth not wel, are vtterly deceiued,* 1.5 both in Baptising, and also worshipping that thing to be God, whiche is but bread, because for lacke of the priestes intente, the wordes doe take none effecte in it: so that by this, it is euer doubtfull whether they worship Christe, or bread, because it is doubtfull what the Priestes doe in∣tende.

Commis.

Then the Commissary would proue to me, that Chrystes Manhood was in two places at one tyme,* 1.6 by these woordes of Christ in Ioh. the thyrd Chapiter, where he sayth, No man ascendeth vpp to heauen, but hee that came downe from heauen, that is to say, the sonne of man whiche is in heauen. By this he would proue, that Christe was then in heauen, and in earth also, naturally and bodily.

Shet.

This place and other must needes be vnderstand for the vnitie of persons, in that Christe was God & man, and yet the matter must be referred to the Godhead, or els ye must fall into great errour.

Commis.

That is not so: for it was spoken of the man∣hoode of Christ, for as much as he sayth, the sonne of man whiche is in heauen.

Shet.

If yee will needes vnderstande it to be spoken of Christes manhoode,* 1.7 then must ye fall into the error of the Anabaptistes, which deny that Christ took fleshe of y^e vir∣gin Mary: for if there be no bodye ascended vpp, but that whiche came downe, where is then his incarnation? for then he brought his body downe with him.

Commis.

Loe how ye seeke an errour in me, and yet see not how ye erre your selfe. For it cannot be spoken of the Godhead, except ye graunt that God is passible, for God cannot come downe because he is not passible.

Shet.

If that were a good argumente that God could not come down because he is not passible: then it might be said

by the like argument, that God coulde not sit, and then heauen is not his seate, and then say as some do, that God hath no right hand for Christ to sit at.

Commis.

Then the Commissary affirmed playnly, that it was true, God hath no right hand in deede.

Shet.

Oh what a spoyle of Christes Religion will thys be, that because we cannot tell howe God came downe, therfore we shall say,* 1.8 that he came not down at all, and be∣cause we cannot tell what maner of hand he hathe, to saye, that he hath no hand at all: and then he cannot reache the vtmost part of the sea. O miserie: at length it will come to passe, that God cannot sit, and then howe can heauen bee his seate, and if heauen be not his seate, then there is no heauen: and then at length I doubt ye wil say there is no God, or els no other God, but such as the heathens Gods are, which cannot goe nor feele.

Commis.

Why, doth not the scripture saye, that God is a spirite, and what hand can a spirite haue?

Shet.

Truth it is, God is a spirit, and therfore is worship¦ped in spirit and truth, and as he is a spirite, so hath hee a spirituall power, so hathe hee a spirituall seate, a spirituall hand,* 1.9 and a spirituall sword: which we shall feele if we go this way to worke, as we beginne. Because wee knowe not what hand God hath: therfore if we say he hath none then it may as well be sayd, there is no Christ.

Then the Commissary sayd, hee woulde talke no more w^t me, & so departed: and also the Commissarye was com∣pelled to graunt, that Christes testament was broken, and his institution was chaunged from that hee left it: but hee sayd, they had power so to doe.

*My first aunswearing, after their law was stablished.

BEcause I know ye will desire to heare from mee some certaintie o•• my estate,* 1.10 I was called before the Suffra¦gā and seuen or eight of the chiefe priestes, & examined of certayne Articles, and then I required to see theyr Cōmis∣sion.

They shewed it to me, and sayde, There it is, and the Kinge and Queenes letters, also. Then I desired to haue it read: and so in readyng I perceaued, that on some nota∣ble suspition hee might examine vppon two articles: whether Chrystes reall presence were in the Sacra∣ment, and whether the churche of England be of Christes Catholicke Churche.

To that I aunsweared, that I had bene a prisoner 3. quarters of a yeare, and as I thought wrongfully: reason would therefore that I should aunsweare to those thinges wherefore I was prisoner.* 1.11

Suff.

The Suffragan sayd, his Commission was I must aunswere directly, yea or nay.

Shet.

This Commission (sayde I) was not generall to examine whome he will, but on iust suspicion.

Suff:

He sayd: I was suspected, and presented to hym.

Shet.

Then I required that the accusation might be she∣wed.

Suff.

He sayd: he was not bound to shew it, but he com∣maunded me in the king and Queenes name, to aunswer directly.

Shet.

And I as a subiect do require of you iustice for that I haue done: I aske no fauour.

Suff.

He sayde I was suspected.

Shet.

I bad him proue that suspicion, or what cause he had to suspect.

Suff.

Thou was cast into prison for that cause.

Shet.

That was a pretty suspicion, because I had suffered imprisonment contrary to Gods law and the realme, that therefore I must now for a mendes be examined of suspi∣tion without cause, to hyde all the wrong done to me be∣fore. For when I was cast into prison, there was no law but I might speake as I did: therefore in that poynte I could be no more suspect, then you which preached y^e same yourself not long before.

Suff.

That was no matter to thee what I preached.

Shet.

* 1.12Well, yet in the king and Queenes name I must aunswere directly: and therefore I require as a subiecte, y^t ye do not extend beyond your Commission, but proue me suspect, more then you your selfe.

Milles.

Then sayd M. Milles, I had written to my mother and he did see the letter, wherin I perswaded my mother to my opinions.* 1.13

Shet.

In that I did but my duetye, to certifie her I was not prison for any euill. And that was before the lawe al∣so, and therefore no more suspicion was in mee, then was in them which taught the like.

Mill.

Well, yee are required here to aunswere directlye, yea, or no.

Shet.

First then I require of you to proue this suspicion: and thus we tossed to and fro. At last the byshop sayde, hee himselfe did suspect me. I asked wherby?

Suff.

W••ll sayd he, I my selfe did suspect thee, and it is no matter wherby.

Shet.

But your Commission doth not serue you so to doe without iust suspicion.

Suff.

Well, yet did I suspect you.

Shet.

It is not meete for you to bee my accuser, and my Iudge also, for that was too much for one man. And thus manye woordes were multiplied, and they were muche greeued.

Milles.

If you were a Christian man you would not be a∣shamed of your fayth being required.

Shet.

I am not ashamed in deede, I thanke God,* 1.14 & if any man do come to me, either to teache or to learne I would declare it, but for asmuch as I perceaue you come neither to to teache nor to learne, I holde it beste to aunswere you.

Milles.

If you will not, then will we certifie the kinges Councell.

Sheter.

I am therwith content that you shoulde certifie y^t I had suffered thr••e quarters, prison wrongullye, and therfore I desire to be iustified or condemned, first for that I suffered suche imprisonment: and then I will not refuse to aunswere your articles, though there were a bushell of them. But to say that I woulde aunswere, whereby you shoulde heale all your wrong done to me agaynst the law of God and the realme, I will not.

Here much adoe there was to proue that hee hadde no wrong, and agayn, y^t it was not they that did it.* 1.15 But hee sayde the Commissary was one of them, he aunswereth no it was the Archdeacon. He sayd, you sate wyth hym, and he asked youre counsell in it, and yet if it were hee, it was your Churche, except the archdeacon and you be deuided one from an other. Well sayd they: will ye now deny that ye sayd then, and promise here to submit your selfe hence∣forth, and ye shalbe deliuered?

Shet.

I am not to much bound to you to graunt, any such promise:* 1.16 and agayne you shall well know that I woulde not promise to goe crosse the streete for you: but if I did at any tyme offend your law, let me haue the punishment, I aske no fauour.

Then sayd they that it was obstinacie in hym that hee would not aunswere, and a token that his faythe was naught, seeing he was ashamed to vtter it.

Shet.

Nay sayd he, ye shal wel know I am not ashamed of my fayth: but because you do so greedely seeke bloude, I will aunswere onely to that you haue agaynst me.

Suffr.

Nay, you shall aunswere to the articles, or els bee condemned vpon suspicion.

Shet.

I am content with that, yet all men shall know that as ye suspect and can proue no cause, so shall ye condemne me without a matter, and then shall all men knowe yee seeke bloud, and not iustice.

Suffr.

No we seeke not thy bloud, but thy conuersion.

Shet.

That we shall see. For then shal you proue my per∣uersion first, before you condemne me on your owne sus∣picion without proofe of the same: and by that I shal know whether you seeke bloud or no. Many other wordes were betweene them.

At last stept vp one Louels a Lawyer, whiche woulde proue his prisonment not to be wrong, but right,* 1.17 by olde statutes of Edward the fourth, and Henry. &c. but at last hee was compelled to forsake those statutes from Micha∣elmas to Christmas, and then he sayd it was no wronge.

To this Nicholas sayde, if he coulde proue that men might wrongfully imprison before a law, and in y^e meane while make lawes, and thē vnder that hide the first wrōg then he sayd true, or els not.

Thus hee kepte the Bandogs at staues ende, not as thinking to escape them: but that I woulde see (sayde hee) the Foxes leape aboue the ground for my bloud if they can reach it (so it be the will of God:) yet we shal see them gape, and leape for it.

From Westgate in hast.

By yours Nicholas Sheterden.

Notes of Nicholas Sheterden agaynst the false worshippe and oblation of the Sacrament.

THe holy signe in steede of the thing signified, is serui••e seruitude as S. Augustine termeth it, when the breade in the sacrament is by common and solemne errour wor∣shipped in steade of the fleshe assumpted of the worde of God.

There was no mension of worshipping the creatures at the feast or first supper that Christ did celebrate:* 1.18 therfore the saying of Christ concerning diuorce, may well be ap∣plyed

to them: it was not so from the beginning, nor shall be to the end.

The once made oblation of Christes is hereby dero∣gate, when this sacramentall oblation and offeryng of thankesgeuing is beleued to be propiciatory, and that it purgeth the soule, as well of the liuing as of the dead, a∣gaynst this saying to the Hebrues:* 1.19 With one onely oblation he hath made perfect for euer those that are sanctified. Agayne, Where is remission, there is no more oblation for sinnes, making vs cleane by him.

This word (by hymselfe) hath a vehemencye and pyth, that driueth all Priestes frō authoritie to enterprise suche oblation, where as what he himselfe doth by himselfe, hee leaueth not for other to do. So seemeth our Purgatorye already past and done, not to come and remayning to be done.

His examination before the Byshop of Win∣chester then Lord Chauncellour.

I Was called into a Chamber before the L. Chauncellour the Suffragā,* 1.20 and other, Priestes I thinke for the moste part. He standing to the table called me to him, & because I saw the Cardinall was not there, I bowed my selfe and stoode neare.

Then sayd hee, I haue sent for you, because I heare you are indyted of heresie: and being called before y^e Cō∣missioners yee will nor aunswere not submit your selfe.

I sayd, if it like you, I did not refuse to aunswer: but I did playnely aunswere, that I had bene in prison long tyme, and reason it was that I shoulde be charged or dis∣charged for y^t, & not to be examined of articles to hide my wrong imprisonment, neither did I know any inditemēt agaynst me. If there were any, it could not be iuste, for I was not abroad since the law was made.

Winchest.

Well, yet if suche suspition be of you, if you bee a Christian ye will declare that it is not true,* 1.21 and so purge your selfe.

Shet.

I thought it sufficient to answere to myne offences. &c. trusting that they would lay no such burden vpon me, whereby the wrong done to me might bee couered, but I would be proued to haue wrong or right.

Winch.

He sayd, if thou wilt declare thy selfe to y^e Church to be a Christian, thou shalt go, and then haue a writte of wrong imprisonment. &c.

Shet.

I sayd I was not minded to sue nowe, but require to haue right iustice: but to make a promise I wil not: but if I offend the law, then punish accordingly. For it might be that my conscience was not perswaded, nor woulde be in prison, seeing those things which I haue learned, were by Gods law openly taught and receaued by authoritie of the Realme. And he sayd, it was neuer receaued that I might speake agaynst the sacrament. I sayd agaynst some opinion of the sacrament it was openly taught.

Winch.

* 1.22By no law, and that was notable to consider, y^t all that while God preserued that, so that no lawe coulde passe agaynst it.

Shet.

I sayd their law did not only perswade me, but this most: when they preached vnto vs, they tooke payne to set out the word of God in our tongue, so that we may read & iudge whether they say true or no, but now they take the light from vs, and woulde haue vs beleue it, because they say so, which is to me a great perswasion.

Winch.

It was not a few that coulde be your guide in vn¦derstanding,* 1.23 but the Doctors and all the whole Churche: Now whome wouldest thou beleue? either the few, or the many?

Shet.

I did not beleue for the few, nor for the manye, but onely for that he bryngeth the word, and sheweth it to me to be so according to the processe thereof. &c.

Winch.

Well sayd he, then if the Arian come to thee with scripture, thou wilt beleue hym, if he shewe this texte: My father is greater then I.

Shet.

I aunsweared, no my Lorde, he must bring me also the contrarye places and proue them both true, where hee sayth: My father and I am one.

Winch.

Yea, sayd he, that is by charitie, as we be one with hym.

Shet.

I sayd, that glose would not stand with the rest of the scripture, where he sayd: I am the very same, that I say to you: He sayd the truth, and the truth was God. &c. wyth much such lyke. And here he made many wordes (but ve∣ry gently) of the Sacrament: Likewise Christ sayd (quoth he) it was his body: yea that is to say) a figure of his body & how men did not consider the word was god, and God the word,* 1.24 and so prouoked me with suche temptation: but I let hym alone, and sayd nothing.

So after many wordes he came to the Churches faith and comely orders of ceremonies and images. And then I ioyned to him agayne with the Commaundementes.

Winch.

He sayd that was done that no false thing shoulde be made, as the heathen would worship a Cat because she killed Myse.

Shet.

I sayd that it was playne that the lawe forbad not onely such, but euen to make an image of God to any ma∣ner of likenes.

Winch.

Where finde ye that?

Shet.

Forsoothe in the law where God gaue them y^e com∣maundementes, for hee sayd: Ye sawe no shape,* 1.25 but hearde a voyce onely: and added a reason why: least they should after make images and marre themselues, so that God woulde not shew his shape, because they should haue no image of him which was the true God. &c.

Winch.

He sayd I made a goodly interpretation.

Shet.

I sayd no, it was the text.

Then was the Bible called for, and when it came, hee bad finde it, and I shoulde strayght be confounded with myne owne wordes: so that if there wer•• any grace wyth me: I would trust myne own wit no more: & when I loo∣ked, it was Latin.

Winch.

Why sayd he, ye can ye read 〈…〉〈…〉▪

Shet.

No. then was the English Bi••••e brought. He bad me finde it: and so I read it aloude, and then h•• sayde loe here thou mayst see: this is no more to forbid the image of God, then of any other beast, foule or fishe (the place was Deut. .4.) I said it did playnly forbid to make any of these to the Image of God,* 1.26 because no man might know what shape he was of. Therefore might no man say of any I∣mage, which is an image of God,

Winch.

Well yet by your leaue, so much as was seene we may, that is of Christ, of the holy ghost: and the father ap∣peared to Daniel, like an old * 1.27 man. &c.

Shet.

That is no proofe that wee may make Images con∣trarye to the commaundement: for thoughe the holye Ghost appeared like a Doue, yet was he not like in shape, but in certayne quallities, and therefore when I sawe the Doue which is Gods creature, in deede I might remem∣ber the spirite to be simple and louing. &c. And with y^t he was somewhat moued, and sayd I had learned my lesson, and asked who taught me: with many wordes: and he said he would proue howe good and profitable Images were to teache the vnlearned. &c.

Shet.

At the last I sayd my Lorde, although I were able to make neuer so good a glose vpon the commaundements yet obedience is better then all our good intentes, & much adoe we had, at last he saw, he sayd, what I was, and how he had sent for me for charitie sake to talke with me, but now he would not medle, and sayd my wrong imprison∣ment could not excuse me, but I must cleare my selfe.

Sheter.

I sayd that was easie for me to doe. For I had not offended.

Winch.

He sayd I could not scape so: there I was decey∣ued.

Shet.

Well, then I am vnder the law &c?

Arch.

The archdeacon was there called in for me, and he layd to me,* 1.28 that with such arrogancy and stoutnes as ne∣uer was heard, I behaued my selfe before him, wheras he was minded with such mercy towarnes me &c. and many lyes he laid to me, that I was sent home til an other time: and I woulde not be contented but went out of y^e Church with such an outcry as was notable.

Shetter.

I declared, that he falsely herein reported me, & brought in the lawes then in the Realme, and y^e Queenes Proclamation, that none of her subiectes should be com∣pelled till the law were to compell, and that I rehearsed y^e same in the Court for me, and I did vse him then (said I) as I vse your grace now, and no otherwise.

Winch.

He said, that I did not vse my selfe very wel now.

Shet.

I sayd, I had offered my selfe to be bayled, and to conferre with them, when and where they would.

Winch.

He sayd, I should not conferre, but be obedient▪ I sayd let me goe and I will not desire to conferre neither: & when I offended, let them punish me, and so departed.

By your brother, Nicholas Sheterden prisoner for the truthe in Wes••ga••e.

*The last examination with the condemnation of Mayster Bland, Iohn Frankesh,* 1.29 Nicholas Shet∣terden Vmfrey Middleton.

ANd thus much touching the particular, & seuerall ex∣aminations of Nicholas Shetterden, & of M. Bland. Now to touch somthing also of the other Martyrs, which the same time were examined,* 1.30 and suffered with thē toge∣ther, to witte, Umfrey Middleton of Ashford, and Iohn Frankesh Uirare of Roluynden in the Dyoces of Kent a∣boue

mentioned, here first would be declared the Articles whiche publickely in their last examinations were iointly and seuerally ministred vnto them by the foresaid Thorn∣ton Byshop of Douer. But forasmuche as these articles being ordinary & of course, are already expressed in the sto∣ry of M. Bland: as may appeare before. It shall not ther∣fore be needefull, to make any new rehearsall thereof.

To these seuen articles then being propounded to the fiue persons aboue named, to wit, Iohn Frankesh, Iohn Bland, Nicholas Shetterden, Umfrey Middleton, and one Thacker, first aunswered Iohn Frankesh somewhat doubtfully, desiring further respite to be geuen him of 14. dayes to deliberate with himselfe. Whiche was graunted Maister Bland answered flattely and roundly, as before ye heard. Nicholas Sheterden, and Umfrey Middleton answered to the first, and second articles affirmatiuely. To the third concerning the Catholicke Churche after a sorte they graunted. To the fourth and fift and sixt touching the reall presence, and the sacramēt to be ministred in the La∣tin tongue, and in one kind, they refused vtterly to sweare Sheterden sayd he would not aunswere thereto before the cause were determined why he was imprisoned, and so stil remayned prisoners, before the lawes of Parliament re∣ceiued. &c. Middleton added moreouer and confessed, that he beleued in hys owne God, saying, my liuyng God, & no dead God. &c. Thacker onely relented and was con∣tent to take penaunce.* 1.31 Thus the foresayd foure vpon these aunsweres were condemned by the Byshop of Douer, the 25. day of Iune. an. 1555.

[illustration]

The burning of foure Martyrs.

* 1.32

And so being geuen to the seculer power, they were burned at Cant. the 12. of Iuly at two seuerall stakes,* 1.33 but all in one fire together, where they in the sight of God and of his Aungels, and before men, like true souldiours of Iesus Christ, gaue a constant testimony to the truth of his holy Gospell.

The prayer of Nicholas Sheterden, before his death.

O Lord my God and Sauiour, whiche art Lord in heauen and earth, maker of all things visible and inuisible, I am the cre∣ature and worke of thy handes: Lord God looke vppon me, and other thy people, which at this time are oppressed of the world∣ly minded for thy lawes sake: Yea lord thy law it self is now trodē vnder foote, and mens inuentions exalted aboue it, and for that cause do I, and many thy creatures refuse the glory, prayse, and commoditie of this life, and do chuse to suffer aduersitie, and to be banished: yea to be burnt with the bookes of thy worde, for the hopes sake that it is layd vp in store. For Lorde thou knowest if we would but seeme to please men in thinges contrary to thy word, we might by thy permission enioy these commodities that other do, as wife children, goodes, and frendes, which al I know∣ledge to be thy giftes, geuen to the end I should serue thee. And now Lord that the worlde will not suffer me to enioye them, ex∣cept I offend thy lawes, behold I geue vnto thee my whole spirite soule and body, and loe, I leaue here all the pleasures of this life and doe nowe leaue the vse of them for the hope sake of eternall life purchased in Christes bloud,* 1.34 and promised to all them that fight on his side, and are content to suffer with hym for his truth when soeuer the world and the deuill shall persecute the same.

O father I doe not presume vnto thee:* 1.35 in mine owne righ∣teousnes: no, but onely in the merites of thy deare sonne my sa∣uiour For the whiche excellent gifte of saluation I cannot wor∣thily prayse thee, neither is any sacrifice worthy, or to be accep∣ted with thee, in comparison of oure bodyes mortified, and obe∣dient vnto thy will, and now Lorde:* 1.36 what soeuer rebellion hathe bene, or is found in my members, agaynst thy will, yet do I here geue vnto thee my body to the death, rather then I will vse anye straunge worshipping, whiche I beseech the accept at my hande for a pure sacrifice: let this torment be to me the last enemye de∣stroyed, euen death, the ende of misery, and the beginning of all ioy, peace, and solace: and when the tyme of resurrection com∣meth, then let me enioy agayne these members then glorified, which now be spoyled and consumed by the fire. O Lord Iesu re∣ceaue my spirite into thy handes, Amen.

Letters of Nicholas Shetterden, and first a letter to his mother.

AFter my humble and bounden duety remembred, welbelo∣ued Mother,* 1.37 this shalbe to wishe you increase of grace and and godly wisedome, that yee may see and perceiue the craftye bewitching of Sathan our mortal enemy, which as I haue diuers times declared vnto you, doth not openly shewe himselfe in hys owne likenes, but vnder colour of deuotion deceiueth them that keep not a dilligent eye vpon him,* 1.38 but hauing confidence in mans traditions and customes of the worlde, leauing the com∣maundementes of God, and Testament of his Sonne Christ Ie∣sus our Lord, doe grow more into superstition & hipocrisie, then into wisedome and true holynesse. For this is most true, that Sa∣than the enemy of soules, dothe by his ministers make many be∣leue, that those thinges whiche they compell vs vnto for theyr bellyes sake, haue many godly significations, although they be most contrary to Gods will, as doubtlesse they be, euen as did the serpent in Paradise to our first mother Eue. What (sayd he) hath God commaunded yee shall not eate of all the trees in the Garden? The woman sayd of the fruites of the trees in the Gar∣den we may eate: but of the tree in the middest of the Garden, sayd God, see ye eate not, least ye dye.* 1.39 Euē so our Ministers now a dayes say: hath God commaunded ye shall not make you anye Image or likenes of any thing? Yea forsoothe. Tush say they, what harme can they doe? May we not remember God the better whē we see his Image or Picture? For they are good bookes for the lay men: but in deed they be better for the priestes, because they receiue the offeringes.

And looke howe truely the promise of the serpent was kepte with Eue, so is the perswasion of our Priests found true to vs.* 1.40 For as Adam and Eue did become like God in knowing good and euill, so are we in remembring God by hys Image. For Adams eyes were so open, that he lost both innocencye and righteous∣nes, and was become most miserable of all creatures: and euen so we remember Christ so well by Images, that we forget his com∣maundements, and count his Testament confirmed in his bloud for starke madnesse or heresie: so miserably haue wee remembred him, that of all people we are most blinde:* 1.41 and this doth followe vpon our presumption, when wee remember God by breking of hys law, and therefore surely except we repent shortly, God wil remember vs in his wrath, & reward vs with his plagues: as sure as there is a God it will come to passe.

But I know the craftines of them herein (I thanke God) whi∣che wil say: Where went he to schoole?* 1.42 Is he wiser then our great Doctours that studyed all their life? And loe, they saye that it is good hay, although we smell it musty our selues, yet must we be∣leue it is sweete, and then pay them well for theyr so saying, and all is safe. But I might saye agayne: What sir, be ye wiser then Christ, and God hys father, or the holy Ghost? What wiser then the Prophetes, and the holy Apostles, and all the holye Martyrs? I pray you sir, where had you your high learning? It is higher thē God (being in heauen) is able to teache, or haue ye set it lower in hell then euer Christ durst to venter? For it is some straunge learning belike, that Christ nor his Apostles could neuer attaine to the knowledge of it. But vayne men are neuer without some shift: For peraduenture they will not be ashamed to saye, that Christ cōming on his fathers message, did forget half his errād by the way. For I dare say, the greater halfe of theyr ceremonyes were neuer commaunded by Christ: Yea I doubt it would bee hard to finde one in the Churche perfectly as hee lefte: so Ro∣mishly hath Antichrist turned the church vpsidedown for lukers sake.

Beloued Mother, as I oftentymes sayde vnto you, euen so now I beseeeche you from my very hart roote in Christ, to con∣sider

your owne soules health is offered you, doe not cast it off: we haue not long time here. Why should we deceiue our selues either for ease of our fleshe, or for the winning of this worldes treasure? I know that some will say to you, why should wee con∣demne our fathers that liued thus? God forbid that wee shoulde condemne any that did according to their knowledge But let vs take heede that they condemne not vs: for if they had hearde the word as we haue, and had bene warned as wee haue, it is to bee thought that they would more thankefully haue receaued it thē we do:* 1.43 yea they were more faythfull in that they knewe, then many now are. Therefore they shall be our condemnation, if wee doe not embrace this grace offered vs. And surely looke how many of them God will accept and saue, those shall wee neuer see, nor haue any part among them: for our disobedience is more great then their ignoraunce. Wherefore if we will meete our fathers in blisse and ioye, let vs not refuse his mercye offered more largely to vs, then to them, euen according to Christes promise, which sayd, after such great ignoraunce, as to seek hym from country to country, and finde him not. Yet shall the Gospel (sayth he) be preached in all the world, and then shall the ende come.

And now let vs knowe the time of our visitation, and not turne backe agayne, seeing we are once deliuered: for surely God will not beare it at our handes to turne backeward.* 1.44 Oh remem∣ber Lots life God must needes punish out of hand our shamefull backesliding, eyther with induration and hardnes of hart, so that they shall persecute his Churche and true seruauntes, or els re∣ward it with open vengeaunce and plagues. And therefore good mother, accept this my simple letter as a fruite of my loue & obedience to you. Would God we might be so knitte in fayth & trust in Gods word and promises here in this lyfe, as wee myght together enioye the blisse and consolation of eternall lyfe: which I desire and seeke aboue all worldly treasure, as ye partly know. If I woulde seeke the good will of men contrarye to my consci∣ence, I could make some my frendes, whiche now peraduenture are ielous ouer me amisse.* 1.45 But I thanke God, let them waye the matter betweene God and theyr consciences, and they haue no iust cause so to do: neuerthelesse I would they would yet refrain and put theyr matter and myne into the euen ballaunce of gods most holy worde, there to be wayed by the mynde of the holye Ghost, expressed vnto vs by the holy Patriarckes, and Prophetes and by Iesus Christ our onely Sauiour and Mediatour, and by his holy Apostles: and then I doubt not, but our matter shall be ended with peace, and ioyfulnes of hart, whiche God graunt vs for his mercies sake. Amen.

Your owne childe Nicholas Shet∣terden prisoner for the trueth in Westgate. 1555.

A letter to his brother VVater Sheterden,

* 1.46I Wishe you healthe in Christe, true knowledge of hys word & a faithful obedient hart vnto y^e same. It is shew¦ed me my brother, y^t yee willed me by a letter made to a frend of yours, to perswade with me, that I shoulde be ruled by mine Uncle, which saith he wil bestow his goods very largely vpon me, If I shoulde not stand to highe in mine own conceipt. But my good brother, I trust ye doe not iudge so euill of me, that I should haue a fayth to sell for money. For though he or you were able to geue me the treasure of the whole countrey, yet I thanke my Lorde God, I do iudge it but an heape of dongue, in respecte of y^e treasure hid w^tin: yet I do esteme a buckle of your shoe, if it come with good wil. And for to be counselled and ruled by him or you, or any other my frends: I do not, neither haue refused it, if they require no more of me then my power, & that which belongeth to mortall men. But if they require of me any thing which pertayneth to God onely, there is neither high nor low, frend nor foe, I trust in God, shall get it of me, nor yet the Aungels in heauen.

For though I be not learned (as the vayne men of the world call learning) yet I thanke my Lorde God,* 1.47 I haue learned out of Gods booke, to know God from his crea∣tures, and to know Christ from hys sacramentes, and to put a difference betweene the merites of Christes Passion and hys Supper, & a difference betwene y^e water of Bap∣tisme, and the holy Ghost, and not to mixe and mingle all thinges confusely together, so that if one aske me a questi∣on or a reason of my fayth, I must say thus, I beleeue as holy Church beleeueth: if he aske me what is the order of that fayth, I should be so ignoraunt that I could not dis∣cerne God from his creatures, nor Christ from his sacra∣mentes. If I should so monstrously vtter my faythe, that I were not able to iudge betweene Christes byrth and his buriall, nor which were first, of his mortification, and hys glorification, who would beleue that my faith wer sound?

For some affirme that Christ did not geue to his Apo∣stles a mortall and a passible bodye, but an immortall & glorified body, so that he should haue a glorified bodye be∣fore his death & so his glorification was before hys resur∣rection: and that he was risen before he was crucified, and crucified before hys Baptisme, and then they may as well say, he was Baptised before his Byrth, and borne before hee was conceiued, and conceiued before he was promised & that were euen right Antichrist to turne al things back∣ward, & then say: Oh ye must beleue, for God is almighty he can do all things &c. Truth it is that God is almighty in deede,* 1.48 and yet I may not beleeue thinges contrarye to hys word, that Christes body was glorified before he dy∣ed: for Gods omnipotency doth not stand in thinges con∣trary to hys will, but in performyng his will at his plea∣sure in tyme, Neither doth he require of vs to iudge or be∣leue of his almighty power, that he hath made the ende of the world to come, before the beginning, or yet the fruit to come before y^e blossome, & yet is he neuertheles almightye.

But if peraduenture yee shall thinke with youre selfe, Why, they are learned:* 1.49 it were maruell but they shoulde know what is the trueth, as well as other whiche neuer kept no such study. &c. To that I answere, that if they had studied Gods word the author of truth, as they haue done Logicke, and Duns, with the Legend of lyes, they shuld haue bene as expert in the truth, as they be now in balde reasons. But thus hath God fulfilled his promise, y^t suche should be deluded with lyes, which would not beleue nor walke in his truth.

And agayne: this is a good cause to make vs thynke surely, that thys was the cause that God gaue them ouer at the first to erroure, after the Apostles time by litle & li∣tle, as they grewe in sinne. For seeing wee had hys trueth now among vs a few yeares, because we did not obey vn¦to it, we see what a sodayne chaunge God hathe brought vpon vs for our sinnes sake. And why shuld not we think that this and such lyke disobedience was the cause y^t God tooke his word from all Christendome at the first, and cast a darkenes vpon them that would not walke in his light.* 1.50 For it is euident enough to see how lyke theyr doynges be to Christes and hys Apostles, and that seene, eyther wee must iudge Christes doings very slender, and theirs good or els that in deede they be the very Antichristes, whiche should come and turne all thinges out of frame. Thus I haue bene bold to trouble you, which I trust shall not bee altogether in vayne. Pray for me, as I doe for you.

Your brother Nicholas Shetterden, prisoner for the truth in Westgate.

An other letter to hys brother.

GOd, whiche is the geuer of all goodnes, and that freely for hys loue to vs (not onely without our desertes, but contra∣ry to the same) graunt you my brother suche encrease of Godlye knowledge and loue vnto the vertues thereunto belonging,* 1.51 as may geue you such a tast in heauenly things that all treasures of earthly thinges may sauoure to you, as in deede they are, moste vayne and vncertayne, so shall ye neuer take them for no better then they be. Yea, whether God take them from vs, or geue them vnto vs, we shall know our selues neither richer nor poorer be∣fore God: But if we lay vp in our hartes the treasure of his word we shall not onely enriche our selues agaynst the tyme of neede, but also arme oure selues agaynst the battell with weapons and harnes, whiche is inuincible, and clothe oure selues agaynst the maryage: For beholde, the Lorde hath called vs of long tyme to the feast, and blowne the trumpet to prepare the battell.* 1.52 Let vs know the tyme of our visitation, least the Lord sittyng on his mount bewayle our destruction, which he desireth not, but be∣cause he is iust to punishe such as continue in sinne, euen as he is mercifull to forgeue the repentaunt that turne in tyme: for so is God that cannot deny hymselfe.

Let vs therfore in this day, while it is called to day, heare his voyce, and not harden your hartes by resistance of hys will, least he sweare in hys wrath, that we shall not enter into hys rest. Let vs count that sufficient, that wee haue spent the tyme past (as S. Peter sayth) after the will of the Gentiles, in eatyng and dryn∣king, chamberyng and wantonnesse, and in abhominable Idola∣trye &c. And nowe let vs assay a new lyfe and trade our mem∣bers in vertue an other while, least peraduenture wee might run past any returne in the contrary. But if we now returne and laye hand of his worde in deede and veritie, as wee haue long tyme done in talke and libertie, then wil God heape vpon vs such cer∣tificate of conscience, as shall kindle our consolation in hym, so that all treasure shall be dounge,* 1.53 to that excellent knowledge of our Sauiour. Deare brother, my harts desire and prayer to God is, that we may together enioy the blisse of eternall inheritance by one spirituall regeneration and new byrth, as we are ioyned by nature. But alacke, the way and meane thereunto hath bene much neglected of me (I will not say of you) for I had rather ye should accuse your selfe: for no doubte the best of vs both hat••e not sought for wisedome in Gods worde, as some in the worlde

whom we knowe, haue sought for money: therefore they shall be our Iudges, if we do not learne by them: yea the very Emmet, as S••lomon saith, doth teach vs to prouide for the time to come: for ••hee prouideth in Sommer against Winter.* 1.54

This is the best token I haue for you nowe, which thoughe it be simple, yet shal it declare partly my hearts desire to you ward, which is euen as mine owne soule.* 1.55 Let nothing dismay you▪ for my cause: but be ye sure I shall haue victorie in the truthe, which truth is stronger then kings,* 1.56 wine, or women. For as Zorobabel sayeth: Wine is vnrighteous, the king is vnrighteous, women are vnrighteous, yea al the children of men are vnrighteous, but the truthe endureth, and is alwaies strong, and conquereth for euer without end: Therfore this is to desire you & all other my frends that wish me good, to pray that God will alwaies keepe me in his truthe as he hath begonne, which prayer if it be of such a minde as laboureth to depart from euill, shall be to me the greatest plea∣su••e vnder heauen. For I desire nothing in comparison of Gods truthe I thanke him of his mercy, which so hath wrought, for I take it as a sure seale of the endlesse ioy which shall hereafter fol∣lowe: which God bring vs vnto, when his will and pleasure is, A∣men.

From Canterburie.

By yours Nicholas Shetterden.

An other Letter of Nicholas Shetterden to his mother.

O My good mother, whom I loue with reuerence in the Lord,* 1.57 and according to my duety, I desire your fauou∣rable blessing, and forgeuenes of al my misdedes towards you. Oh my good mother, in fewe wordes I wish you the same salutation, which I hope my selfe to feele, and partly tast of before this come to you to reade: And in the resur∣rection, I verely beleeue to haue it more perfectly in body and soule ioyned together for euer: and in that daye God graunt you to see my face with ioy: but deare mother then beware of that greate Idolatrie and blasphemous Masse. O lette not that be your God, whiche mice and wormes can deuoure.* 1.58 Beholde I call heauen and earth to recorde, that it is no God, yea the fire that consumeth it, and the moystenesse that causeth it to moulde, and I take Christes Testament to witnesse, that it is none of his ordinaunces, but a meere inuention of men, and a snare to catche inno∣cents bloud: and now that God hath shewed it vnto you, be warned in time: O geue ouer olde customes, & become new in y^e truth. What state soeuer your fathers be in, leaue that to God:* 1.59 and let vs followe the counsell of his woorde. Deare mother, imbrace it with heartye affection, reade it wyth obedience, lette it be your pastime, but yet caste of all carnall affections, and loue of worldly things: so shall we meete in ioy at the last day, or els I bid you farewell for e∣uermore: Oh, farewell my friendes and louers all, God graunt me to see your faces in ioy. Amen.

From Westgate the 11. of Iuly. 1555.

Your childe wrytten with his hande, and sealed with his bloude, Nicholas Shetterden be∣ing appoynted to be slaine.

The copie of a letter wrytten to his wife.

I Wrote vnto you as one y^t longed more to heare of your healthe,* 2.1 then of all worldly treasure, willing you to en∣treate Esau the elder brother by nature gently, geuing to him his own, yea, and offer him one of the droues, and say they be Iacobs, and are sent for a present to my Lorde E∣sau, but he wil not take it. &c. Now my beloued ye knowe the blessing of oure father is, that the elder shall serue the younger, & wisedom our mother hath taught vs the same, and I know ye do complaine of your * 2.2 seruaunt the flesh, that he is rebellious, diobedient, and vntoward: vnruely and crookedly ye thinke he doth his seruice: but yet behold, how shall ye plead your cause before an indifferent iudge: for if it be true that his seruice be not according to hys due∣tie, as it is many times found in seruaunts: yet (I say) can you shewe your cause to no indifferent iudge, but hee shall obiect against you that he is not kept like a seruant, but he lacketh both meat and drinke, and other necessaries meete and due for a seruaunt: so shall ye take more shame of your own complaint, then remedy or vantage against your ser∣uant, and it shalbe a cloke for him to hide all his rebellion and vntoward seruice, because ye haue misused him.

And therefore my sentence is, that yee paciently beare with him in small faultes, and amende your owne greate faultes, as oppression, crueltie and couetousnes, requiring more then a seruaunt can do, specially being tired wyth la∣bour, famined wyth hunger, and lamed with stripes. And these things amended, if hee doe hys seruice negligently, (as no doubt sometime he wil) yet then ye may boldly cor∣rect him with discretion, & sometime if he do not hys taske, ye may make hym go to bed supperlesse: but yet beate hym not with durable strokes, neither withholde hys meate in due time, and pinche him not by the belly continually, but * 2.3 let him haue some thing to ioy in: onely watch hym, and keepe him from doing of harm. Though he be but a stran∣ger in the life that is in God: yet be good to straungers for we are all straungers in darkenesse, and captiues in sinne, as well soule and spirite, being in Egypt, as now the flesh is yet vnbaptised with the terrible red Sea of deathe, and remember that one lawe abideth for the stranger, I meane one reward abideth both bodye and soule in the lande of e∣uerlasting rest. And therefore intreat him gently, and deale with him iustly now: * 2.4 for the time will come that the yoke of bondage shall be taken from his necke, and he shall be a fellow heire with your yonger brother.

Circumcise him therefore, but doe not misuse hym, nor keepe him from hys owne, but deale mercifully wyth the straunger, that he may saye: Oh of what vnderstanding heart is this people, who hath God? Or where is God so nigh as to these? God make you wise and politike in hart, victorious in fielde of this world, to rule the nations with a rodde: but kill not the Gabaonites wyth whome peace is taken: but lette them drawe water, and hew woode,* 2.5 but geue them their meate and drinke due for labourers, and be glad because your disease is so remedied: for it is better and easier for a thirstie labouring man to drinke, then for a dronken man to tell a sober tale. Yea, it is a token that yee haue earnestly followed your labour, and not kepte com∣panie with dronkardes and belly Gods: and therefore be glad I say, yea and glad againe: for great is your rewarde in heauen: yea blessed shall they be, that in this your zeale shall meete you, and withdrawe your hande from reuen∣ging your selfe vppon that churlish Naball: which thing I hope to doe nowe with these sweete reasons, and frailes of Figges, I being of one house with your seruaunt Na∣ball. I dare say to you, that churlishnesse is hys name: but reuenge not, for the Lorde shal do it in his due time. Fare∣well mine owne heart.

Yours in bondes at Westgate. Nicholas Shetterden.

The next day after the condemnation of these foresayd, which was the 26. day of Iulye, were also condemned for the same Articles W. Coker, W. Hopper of Cambroke, Henry Laurence, Richarde Wright of Ashforde, W. Stere of Ashforde. But because the execution of these Martyrs pertaineth not to thys moneth, more shall be sayde (the Lorde willing) of them, when we come to the moneth fo∣lowing of August.

Notes

• * 1.1

  Iuly. 12. Iohn Frankesh, Humfrey Mid∣dleton, Nicho∣las Sheterden, Martyrs.
• * 1.2

  The talke of Nicholas She∣terden with the Archdeacon & Commissary, a∣bout the Sacra∣ment of the bo∣dy and bloud of Christ.

  The Romish ca∣tholickes cannot deny a figurative speach in the cup, & yet will not graunt the same in the bread.
• * 1.3

  If the 〈◊〉〈◊〉 and not 〈◊〉〈◊〉 wordes o•• the Prie•••• doth it: 〈◊〉〈◊〉 then is it that Duns and his fel∣lowes say, that the 〈◊〉〈◊〉 wordes be the forme 〈◊〉〈◊〉 formall cause onely that maketh the Sacra∣ment? Collins 〈◊〉〈◊〉 Commiss••••ry taketh the matt•••• in hand.
• * 1.4

  The Com∣missary brought to an absurd••••tye.
• * 1.5

  The inten•• of the 〈◊〉〈◊〉 maketh 〈◊〉〈◊〉 the Sacra∣ment.
• * 1.6

  Christes body whe∣ther it may be in two places at once.
• * 1.7

  The Co••••missary brought 〈◊〉〈◊〉 an other 〈◊〉〈◊〉 conueni••••••
• * 1.8

  〈1 paragraph〉〈1 paragraph〉
• * 1.9

  〈◊〉〈◊〉 hand ••pirituall.
• * 1.10

  ••••luation the first ••••••minati∣•••• of She∣••••den, ••fter law was 〈…〉〈…〉 see the ••ommissiō.
• * 1.11

  〈1 paragraph〉〈1 paragraph〉
• * 1.12

  〈1 paragraph〉〈1 paragraph〉
• * 1.13

  〈1 paragraph〉〈1 paragraph〉
• * 1.14

  Vpon this it appeareth the letters were written to the B. of Winche∣ster, by whom he was sente for after and exa∣mined.
• * 1.15

  Sheterden refu∣seth to aunswere before it be try∣ed, wherefore he was impriso∣ned.
• * 1.16

  Sheterden refu∣seth to submit himselfe.
• * 1.17

  One Louel a loueles Lawyer.
• * 1.18

  False worship∣ping of the Sa∣crament.
• * 1.19

  Agaynst Sacra∣mentall oblatiō. Heb. 9.
• * 1.20

  A note of the wordes or talke passed betwene Nicholas She∣terden, and the B. of Winche∣ster.
• * 1.21

  Vniust impri∣sonment of She∣terden.
• * 1.22

  Winchest, ma∣keth a miracle that there was no lawe in K. Edwardes tyme agaynst the Sa∣crament of the altar.
• * 1.23

  The Catholicks stand vpon the number.

  The faythfull stand vpon the worde.
• * 1.24

  Winchester de∣fendeth Images.
• * 1.25

  No Ima•••• of God be made••
• * 1.26

  Deut. 4.
• * 1.27

  〈1 paragraph〉〈1 paragraph〉
• * 1.28

  〈1 paragraph〉〈1 paragraph〉
• * 1.29

  〈1 paragraph〉〈1 paragraph〉
• * 1.30

  〈1 paragraph〉〈1 paragraph〉
• * 1.31

  〈1 paragraph〉〈1 paragraph〉
• * 1.32

  ••x Martir∣•••••••• of 〈◊〉〈◊〉 Bland, 〈…〉〈…〉 of N••∣••••olas She∣••••••den and ••••frey ••••••d••leton 〈◊〉〈◊〉 at 2. 〈…〉〈…〉 A••no ••••55. 〈◊〉〈◊〉. 12.
• * 1.33

  〈◊〉〈◊〉 Ch••i••tian ••••ayer of ••icholas ••heterden ••••fore his ••eath.
• * 1.34

  Sacrifice of obe∣dience to God.
• * 1.35

  Sacrifice of thankes for re∣demption.
• * 1.36

  Sacrifice of the body.
• * 1.37

  A letter of Ni∣cholas Sheter∣den to his mo∣ther.
• * 1.38

  Sathan trans∣formeth him∣selfe into an Angell of light.
• * 1.39

  As the Serpent seduced Eue by an Aple: so Priestes seduce the people by Images.
• * 1.40

  Images more profitable bookes for Priests then for lay men.
• * 1.41

  Sheterden pro∣phesieth of Gods plagues.
• * 1.42

  Learning a∣gainst or with∣out Gods word, is vayne and to no pur∣pose.

  Antichrist hath turned the Church cleare vpside downe.
• * 1.43

  The fathers that heard no better: are not to be condemned but rather will con∣demne vs that heare and re∣ceaue it not.
• * 1.44

  Gods visitation not to be refu∣sed.
• * 1.45

  Experience how Gods Martyrs seeke not the world.
• * 1.46

  My vncle hath bene with me & made great promises and great threates also.
• * 1.47

  So should he haue 2. bodyes at once, one glo∣rified, and an o∣ther mortall. No order nor reason in the popes doctrine.
• * 1.48

  We are bound 〈◊〉〈◊〉 beleeue what 〈◊〉〈◊〉 hath ex∣pressely willed, 〈◊〉〈◊〉 what 〈◊〉〈◊〉 able to d••▪
• * 1.49

  He spea∣keth not a••gaynst the true vse of Logike.
• * 1.50

  Why God taketh 〈◊〉〈◊〉 worde 〈◊〉〈◊〉 realme••••.
• * 1.51

  An other letter of Nicholas Sheterden to his bro∣ther.
• * 1.52

  Tyme of Gods 〈◊〉〈◊〉 to be receaued.
• * 1.53

  Certificat•••••• of conscien••••▪
• * 1.54

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• * 1.55

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• * 1.56

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• * 1.57

  〈◊〉〈◊〉 his mo∣••••er an o∣••••er letter 〈…〉〈…〉.
• * 1.58

  ••••stimony 〈…〉〈…〉 against 〈◊〉〈◊〉 Id••ll of 〈◊〉〈◊〉 Aultar.
• * 1.59

  ••hat soe∣••er the 〈◊〉〈◊〉 were, 〈◊〉〈◊〉 word ••ust needes 〈…〉〈…〉.
• * 2.1

  ••n other ••etter of 〈…〉〈…〉 wy••e.
• * 2.2

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• * 2.3

  Corporis cu∣ram agite. 〈◊〉〈◊〉 ad concupiscē∣tia••.
• * 2.4

  The body of man is redemed as well as the soule.
• * 2.5

  The Gabaonites though they be but strangers & not to be pam∣pared yet are they not to be cast out.