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 Story, Life, and Martyrdome of Maister IOHN ROGERS.

* 1.1THE fourth daye of Fe∣bruary,* 1.2 suffe∣red the con∣stant Martyr of God, M. Iohn Rogers, concernynge whose life, ex∣aminations, and suffring, here follow∣eth in order set forth. And first touching his lyfe and bringing vp. Iohn Rogers brought vp in the Uniuersitie of Cambridge, where hee profitably trauelled in good learning,* 1.3 at the length was chosen and called by the Merchants Aduenturers, to be their Chaplaine at Antwerpe in Brabant, whome he ser∣ued to their good contentation many yeares. It chaunced him there to fal in company with that worthy seruant and Martyr of God, William Tindall, and with Miles Co∣uerdale (which both for the hatred they bare to popish su∣perstition and idolatry, and loue to true religion, had for∣saken their natiue country.) In conferring with them the scriptures, he came to great knowledge in the Gospell of God, in so much that he cast of the heauy yoke of Popery, perceiuyng it to be impure and filthy Idolatry, and ioy∣ned himselfe with them two in that paynefull & most pro∣fitable labour of translating the Bible into the Englishe tongue,* 1.4 which is intituled: The Translation of Thomas Ma∣thew. He knowing by the scriptures, that vnlawful vows may lawfully be broken, and that Matrimony is both ho∣nest and honourable amongest all men, ioyned hymselfe in lawfull matrimonye, and so went to Wittemberge in Saxony, where he with much sobernes of liuyng did not onely greatly encrease in all good and godly learnyng:* 1.5 but also so much profited in the knowledge of the Dutch tong, that the charge of a congregation was orderly committed to his cure.

In which ministery, he diligently and faithfully serued many yeares, vntil such tyme as it pleased God by y^e faith∣full trauell of his chosen and deare seruant king Edward the sixt,* 1.6 vtterly to banish all Popery forth of England, & to receiue in true Religion, settyng Gods Gospell at li∣berty. He then beyng orderly called, hauyng both a con∣science and a ready good will to helpe forward the worke of the Lord in his natiue country, left such honest and cer∣taine conditions as he had in Saxony, and came into En∣gland to preach the Gospel, without certaintie of any con∣dition. In which office, after he had a space diligently and faithfully trauailed,* 1.7 Nicholas Ridley then bishop of Lon∣don, gaue him a Prebende in the Cathedrall Churche of Paules, and the Deane and the Chapter chose hym to be the Reader of the Diuinitie lesson there, wherein he dili∣gently trauailed, vntill such tyme as Queene Mary ob∣taining the crowne, banished the Gospell and true religi∣on, and brought in the Antichrist of Rome, with his I∣dolatry and superstition.

After the Queene was come to the Tower of Londō, he beyng orderly called thereunto, made a godly and ve∣hement Sermon at Paules Crosse, confirmyng such true doctrine as he and other had there taught in K. Edwards dayes, exhortyng the people constantly to remayne in the same, and to beware of all pestilent Popery, Idolatry, and superstition. The Councel beyng then ouermatched with popish and bloudy bishops,* 1.8 called hym to accompt for his Sermon: To whom he made a stout, wittie, & godly an∣swer, and yet in such sort handled himself, that at that time he was clearely dismissed. But after that, Proclamation was set foorth by the Queene to prohibite true preachyng, he was called agayne before the Counsel, (for the bishops thirsted after his bloud.) The Counsell quarelled wyth hym concerning his doctrine, and in conclusion comman∣ded hym as prisoner to keepe his owne house, and so hee did: although by flying he might easily haue escaped their cruell hands, and many thyngs there were,* 1.9 which myght haue mooued hym thereunto. He did see the recouery of re∣ligion in England for that present, desperate: he knew he could not want a liuyng in Germany, and he coulde not forget his wyfe and x. children, and to seeke means to suc∣cour them. But all these things set apart, after he was cal∣led to answer in Christes cause, he would not depart, but stoutly stood in defence of the same, and for the triall of that truth, was content to hazard his lyfe.

Thus he remayned in hys owne house as prisoner a long tyme, till at the length through the vncharitable pro∣curement of Boner Bishop of London, who could not a∣byde such honest neighbours to dwell by him,* 1.10 he was re∣mooued from his owne house, to the prison called New∣gate, where he was lodged among theeues and murthe∣rers, for a great space: during which tyme, what businesse he had with the aduersaries of Christ, all is not knowen, neither yet any certaintie of his examinations, further thē he hymselfe did leaue in writyng, which God would not to be lost, but to remayne for a perpetuall testimony in the cause of Gods truth, as here followeth recorded and testi∣fied by his owne writyng.

¶The Examination and aunswere of John Rogers made to the L. Chancellor, and to the rest of the Counsell, the 22. of Ianuary, Anno. 1555.

The Lord Chauncellour.

FIrst the L. Chancellour said vnto me thus. Sir,* 1.11 ye haue heard of the state of the realme in which it stan∣deth now.

Rogers.

No my Lord, I haue bene kept in close pri∣son, and except there haue bene some generall thyng sayd at the table whē I was at dinner or supper, I haue heard nothing, and there haue I heard nothing whereupon any speciall thing might be grounded.

L. Chan.

Then sayd the L. Chancellor: Generall thynges, generall things, mockingly? Ye haue heard of my L. Car∣dinals commyng, and that the Parliament hath receyued his blessing, not one resisting vnto it, but one man which did speake against it. Such an vnitie, and such a myracle hath not bene seene. And all they, of which there are eyght score in one house, sayd one that was by (whose name I know not) haue with one assent and * 1.12 consent, receyued pardon of their offences, for the schisme that we haue had in England, in refusing the holy father of Rome to be hed of the Catholike Church. How say ye, are ye content to v∣nite and knit yourselfe to the fayth of the catholike church with vs in the state in which it is now in England? Wyll ye do that?

Rogers.

The Catholike Church I neuer did nor will dis∣sen•• from.

L. Chancel.

Nay, but I speake of the state of the Catholike church, in that wyse in which we stand now in England, hauyng receaued the Pope to be supreme head.

Rog.

* 1.13I know none other head but Christ, of his catholike church, neither will I acknowledge the Bishop of Rome to haue any more authority then any other bishop hath by the word of God, and by the doctrine of the olde and pure Catholike church 400. yeres after Christ.

L. Chaun.

Why didst thou then acknowledge King Henry the 8. to be supreme head of the church, if Christ be the one∣ly head?

Rog.

* 1.14I neuer graunted hym to haue any supremacy in spi∣rituall thyngs, as are the forgeuenesse of sinnes, geuing of the holy Ghost, authoritie to be a Iudge aboue the worde of God.

L. Chan.

Yea said he, and Tonstall B. of Duresme, and N. B. of Worcester,* 1.15 if thou hadst said so in his dayes (and they nodded the hed at me, with a laughter) thou hadst not ben alyue now.

Rog.

Which thing I denied, and would haue told how hee was said and ment to be supreme head. But they looked & laughed one vpon another, and made such a busines, that I was cōstrayned to let it passe. There lyeth also no great waight thereupon: for all the world knoweth what the meanyng was. The L. Chancellor also sayd to the L. Wil. Haward, that there was no inconuenience therin, to haue Christ to be supreme head,* 1.16 and the B. of Rome also: and when I was ready to haue answered that there could not be two heds of one church, and haue more plainly declared the vanity of that his reason, the L. Chancellor said: what saist thou? make vs a direct answer whether thou wilt be one of this catholike church, or not, with vs in the state in which we are now?

Rog.

My L. without faile I cannot beleeue, that ye your selues do thinke in your harts that he is supreme head in forgeuing of sinne.* 1.17 &c. (as is before sayd) seyng you, & all the bishops of the realme haue now xx. yeares long prea∣ched, and some of you also written to the contrary, and the Parliament hath so long agone condescended vnto it. And there he interrupted me thus.

L. Chan.

Tush that Parlament was with most great cru∣eltie constrained to abolish and put away the primacie frō the bishops of Rome.

Rog.

With crueltie? Why then I perceyue that you take a wrong way with crueltie to perswade mens consciences. For it should appeare by your doyngs now, that the cru∣elty then vsed hath not perswaded your consciences▪ How would you then haue our consciences, perswaded wyth cruelty.

L. Chan.

I talke to thee of no cruelty, but that they were so often & so cruelly called vpon in that Parlament, to let the Act go forward, yea and euen with force driuen thereunto, where as in this parliament it was so vniformly receiued, as is aforesayd.

Rog.

Here my L. Paget told me more plainly, what my L. Chauncellor ment.* 1.18 Unto whom I answered: My Lord what will ye conclude thereby? that the first Parliament was of lesse authoritie, because but few condescended vnto it? and this last Parliament of great authoritye, because more condescended vnto it? It goeth not (my Lord) by the more or lesser part, but by the wyser, truer, & godlier part: and I would haue sayd more, but the L. Chauncellour in∣terrupted me with his question, willyng me once agayne to aunswer him. For (sayd he) we haue mo to speake▪ with thē thou,* 1.19 which must come in after thee. And so there were in deed ten persons moe out of Newgate, besides two that were not called. Of which ten, one was a citizen of Lon∣don, which graunted vnto them, and ix. of the contrarye: which all came to prison agayne, and refused the cardinals blessing, and the authoritie of his holy fathers Church, sa∣uyng that one of these ix. was not asked the question other wyse then thus, whether hee would be an honest man as his father was before hym, and aunswering yea, he was so discharged by the friendship of my Lord William Ha∣ward (as I haue vnderstanded): He bade me tell hym what I would doe: whether I would enter into one Church with the whole Realme as it is now, or not? No, sayd I, I will first see it prooued by the Scriptures. Let me haue pen, inke, and bookes, &c. And I shall take vpon me plainly to set out the matter, so that the contrary shall be prooued to be true, & let any man that wil, conferre with me by writyng.* 1.20

L. Chan.

Nay, that shall not be permitted thee. Thou shalt neuer haue so much profered thee as thou hast now, if thou refuse it, and wilt not now condescend and agree to the ca∣tholike church. Here are ij. things, Mercy, and Iustice: If thou refuse the Queenes mercy now, then shalt thou haue Iustice ministred vnto thee.

Rog.

I neuer offended, nor was disobediēt vnto her grace,* 1.21 and yet I will not refuse her mercy. But if this shal be de∣nied me to conferre by writing, and to try out the truth▪ then it is not wel, but to far out of the way. Ye your selues (all the Bishops of the Realme) brought me to the know¦ledge of the pretensed primacie of the Bishop of Rome, when I was a yong man twenty yeares past: and wil ye now without collation▪ haue me to say and do the contra∣ry? I cannot be so perswaded.

L. Chan.

If thou wilt not receiue the Bishop of Rome to be supreme head of the Catholike Church,* 1.22 then thou shalt neuer haue her mercy thou maist be sure. And as touching conferring and triall, I am forbidden by the Scriptures to vse any conferring and triall with thee. For S. Paule teacheth me that I shall shun and eschew an heretike after one or two monitions, knowing that such an one is ouer∣throwen and is faulty, in as much as he is condemned by his owne iudgement.

Rog.

My L. I deny that I am an heretike: prooue ye that first, and then alledge the foresayd text. But still the Lord Chancellor played on one string, saying.

L. Chan.

If thou wilt enter into one Church with vs, &c. tell vs that,* 1.23 or els thou shalt neuer haue so much proferred thee agayne, as thou hast now.

Rog.

I will fynd it first in the Scripture, and see it tryed therby, before I receiue hym to be supreme head.

Wor.

Why? do ye not know what is in your Creed: Credo ecclesiam sanctam catholicam. I beleeue the holy Catholike Church.

Rog.

I fynde not the bishop of Rome there. For [Catho∣like] signifieth not the Romish Church: It signifieth the consent of all true teaching Churches of all tymes,* 1.24 and all ages. But how should the Bishop of Romes Church bee one of them which teacheth so many doctrines y^t are plain∣ly and directly against the word of God? Can that bishop be the true head of the Catholike Church that doth so? that is not possible.

L. Chancellor.

Shew me one of them, one, one, let me heare one.

Rog.

I remembred my selfe, that amongst so many I were best to shew one, and sayd I will shew you one.

L. Chan.

Let me heare that, let me heare that.

Rog.

The B. of Rome and hys Church, say, read, and sing all that they do in their congregations, in Latin,* 1.25 which is directly and plainly against the first to the Corrinthians, the 14. chapter.

L. Chan.

I deny that, I deny that, that is against the word of God. Let me see you prooue that, how prooue ye that?

Rog.

Thus I began to say the text from the beginning of the chap. Qui loquitur lingua,* 1.26 &c. to speake with tonge sayd I, is to speake with a strange tong: as Latine or Greeke, &c. and so to speake, is not to speake vnto mē, but to God. But ye speak in Latin, which is a strange tong, wherfore ye speake not vnto men, but vnto God * 1.27 (meanyng God only at the most.) This he graunted, that they speake not vnto men, but vnto God.

L. Chan.

Well, then it is in vayne vnto men.

Rog.

No, not in vaine. For one man speaketh in one tong, and another in another tong, and all well.

L. Chan.

Nay I wil prooue then, that he speaketh neyther to God nor to man, but vnto the wynde.

Rog.

I was willing to haue declared how and after what sort these two textes do agree (for they must agree,* 1.28 they be both the sayings of the holy Ghost, spoken by the Apostle Paule) as to witte, to speake, not to men, but vnto God▪ and to speake into the wynd: and so to haue gone forward with the proofe of my matter begon, but here arose a noyse and a confusion. Then sayd the L. Chancellor.

L. Chan.

To speake vnto God, and not vnto God, were vnpossible.

Rog.

I will prooue them possible.

L. Haward.

No sayd my Lorde William Haward to my L. Chauncellour: nowe will I beare you witnesse that hee is out of the way. For he graunted first, that they whiche speake in a straunge speach, speake vnto God: and now he sayth the contrary, that they speake neither to God, nor to man.

Rog.

I haue not graunted or sayde (turning me to my L. Haward) as ye report. I haue alledged the one text, and now I am come to the other. They must agree, and I can make them to agree. But as for you, you vnderstand not the matter.

L. Haward.

I vnderstand so much, that that is not possi∣ble. This is a poynte of Sophistrie,* 1.29 quoth Secretarye Bourne.

L. Chan.

Then the Lord Chauncellor began to tell the L.

Hawarde,* 1.30 that when hee was in high Dutchlande, they at Hale, which had before prayed and vsed their seruice all in dutch, began thē to turne part into latin, & part into dutch.

Worcest.

Yea and at Wittembergh to.

Rog.

Yea (but I could not be heard for the noise) in an U∣niuersitie, were men for the most part vnderstande the La∣tine, and yet not all in Latine. And I would haue tolde the order & haue gone forward both to haue answered my lord and to haue proued the thing that I had taken in hand: but perceiuing their talking and noyse to be too noysome,* 1.31 I was faine to thinke this in my heart (suffering them in the meane while to talke one of them one thynge, and an other a nother) Alas, neither wil, these men heare me if I speake, neither yet wil they suffer me to write. There is no remedy but let them alone, and commit the matter to God. Yet I began to go forward, and said that I would make the texts to agree, and to prooue my purpose well enough.

L. Chan.

No, no, thou canst proue nothing by the scripture. The scripture is dead: it must haue a liuely expositor.

Rog.

No the Scripture is aliue. But let me goe forwarde wyth my purpose.

Wor.

All heretikes haue alleaged the scriptures for them, and therefore we must haue a liuely expositor for them.

Rog.

Yea, all heretikes haue alleaged the Scriptures for them: but they were cōfuted by the scriptures, and by none other expositor.

Wor.

But they wold not confesse that they were ouercome by the scriptures, I am sure of that.

Rog.

I beleeue that: and yet were they ouercome by them, and in all Coūcels they were disputed with & ouerthrown by the scriptures.* 1.32 And heere I would haue declared howe they ought to procede in these daies, & so haue come againe to my purpose, but it was vnpossible, for one asked one thing, an other saide an other, so that I was faine to holde my peace, and let them talke. And euen whē I would haue taken holde on my proofe, the Lord Chauncelor bad, to pri∣son with me again: and away, away (said he) we haue more to talke withall: if I woulde not be reformed (so he termed it) away, away. Then vp I stoode, for I had kneeled all the while.

Then sir Richard Southwell, who stoode by in a win∣dow, sayd to me: thou wilt not burne in this geare when it commeth to the purpose,* 1.33 I know well that.

Rog.

Sir I cannot tel, but I trust to my Lorde God yes, lifting vp mine eyes vnto heauen.

B. of Ely.

* 1.34Then my Lord of Ely told me much of the Que∣nes Maiesties pleasure and meaning, and set it out wyth large wordes, saying that shee tooke them that woulde not receiue the Bishop of Romes supremacie, to be vnworthy to haue her mercy. &c.

Roger.

I sayde, I would not refuse her mercye, and yet I neuer offended her in all my life: And that I besought her Grace and all their honors to be good to me, reseruing my conscience.

Diuers speake at once.

No, quoth they then, a great sorte of them,* 1.35 and specially Secretary Bourne, a maried priest, and haue not offended the lawe?

Rog.

I sayd, I had not broken the Queenes lawe, nor yet any poynt of the law of the Realme therin, For I married where it was lawfull.

Diuers at once.

Where was that sayd they? thinking that to be vnlawfull in all places.* 1.36

Rog.

In Dutchland. And if ye had not heere in England made an open law that Priestes might haue had wiues, I would neuer haue come home again:* 1.37 for I brought a wife and eight children with me: whych thing yee might be sure that I would not haue done, if the lawes of the realme had not permitted it before.

Then there was a great noise, some saying that I was come too soone with such a sort: I should finde a soure com∣ming of it, and some one thing, some another. And one said (I coulde not well perceyue who) that there was neuer catholike man or countrey, that euer graunted that a priest might haue a wife.

Rog.

I sayd the Catholike churche neuer denied mariage to Priests,* 1.38 nor yet to any other man, and therewith was I going out of the chamber, the sergeaunt which brought me thether, hauing me by the arme.

Wor.

Then the B. of Worcester turned his face towardes me, and saide that I wist not where that church was or is.

Rog.

I sayd yes, that I could tell where it was, but there∣with went the sergeant with me out of the doore.

This was the very true effecte of all that was spoken vnto me, and of all that I answeared thereunto.

And here would I gladly make a more perfect answere to al y^e former obiections, as also a due proofe of that which I had taken in hande: but at this present I was informed that I should to morrow come to further answer. Where∣fore I am compelled to leaue out that which I wold most gladly haue done, desiring here the hearty & vnfained helpe of the praiers of all Christes true members, the true imps of the true vnfained Catholicke Churche, that the Lorde God of all cōsolation, wil now be my comfort, aid, strēgth, buckler and shield: as also of all my brethren that are in the same case & distresse, that I and they all may despise all ma∣ner of threats and cruelty, and euen the bitter burning fire and the dreadfull dart of death, and sticke like true soldiors to our deare & louing captaine Christ, our onely redemer, and sauiour, and also the only true head of the church, that doth all in vs al, which is y^e very property of an heade (and is a thing that all the Bishops of Rome cannot doe,) and that we doe not traiterously run out of his tents, or rather out of the plaine field from him, in the most ieopardy of the battaile, but that wee may perseuere in the fight (if he will not otherwise deliuer vs) till we be most cruelly slayne of his enemies. For this I most hartely, and at thys present, with weeping teares most instantly & earnestly desire and beseeche you all to pray: And also if I die, to be good to my poore and most honest wife, being a poore straunger, and all my little soules, hers and my children.* 1.39 Whom with all the whole faithfull and true catholicke congregation of Christ the Lord of life and death, saue, keepe and defend, in all the troubles and assaults of this vaine world, and to bryng at the last to euerlasting saluation, the true & sure inheritance of all crossed Christians. Amen, Amen.

The 27. day of Ianuarie at night.

The 2. confession of Iohn Rogers, made and that should haue bene made (if I might haue ben heard) the 28. and 29. day of Ianuarie. 1555.

FIrst being asked againe by the Lord Chauncelor,* 1.40 whe∣ther I would come into one Church wyth the Bishops and whole realme, as now was concluded by Parliamēt, (in the which all the Realme was conuerted to the Catho∣like churche of Rome) and so receiue the mercy before pro∣fered me, arising againe with the whole realme,* 1.41 out of the schisme and errour in which we had long bene, with recan∣tation of my errors: I answered, that before I coulde not tell what his mercy meant, but now I vnderstoode that it was a mercy of the Antichristian church of Rome,* 1.42 whyche I vtterly refused, & that the rising which he spake off, was a very fall into errour and false doctrine. Also that I had and woulde be able by Gods grace, to prooue that all the doctrine which I had euer taught, was true and catholike, and that by the scriptures and the authoritie of the fathers that liued 400. yeres after Christes death. He aunsweared that should not, might not, nor ought not be graunted me: for I was but a priuate man,* 1.43 & might not be heard against the determination of the whole realme. Should (quoth he) when a Parliament hathe concluded a thinge, one, or anye priuate person haue authority to discusse, whether they had done right or wrong? No that may not be.

I aunswered shortly, that all the lawes of men myght not, neither coulde rule the worde of God, but that they all must be discussed and iudged thereby, and obey therto: and my conscience, nor no christian mans could be satisfied with such lawes as disagreed from that worde: and so was wil∣ling to haue said much more, but the L. Chauncellor began a long tale to very smal purpose, concerning mine answer, to haue defaced me, that there was nothing in mee where∣fore I should be heard, but arrogancie, pride, and vainglo∣ry. I also graunted mine ignorauncy to be greater then I coulde expresse, or then he tooke it: but yet that I feared not by Gods assistance & strēgth, to be able by wryting to per∣forme my word,* 1.44 neither was I (I thanked God) so vtter∣ly ignorant as he would make me, but all was of God, to whom be thanks rendred therfore. Proud man was I ne∣uer, nor yet vaine glorious. Al the world knew wel, where and on which side pride, arrogancie, and vaineglory was. It was a poore pride y^t was or is in vs, God it knoweth.

Then sayde hee, that I at the first dashe condemned the Queene and the whole realme, to be of the churche of An∣tichrist, and burdened me highly therewithall. I aunswea∣red that the Queenes maiesty (God saue her grace) would haue done wel enough, if it had not ben for his counsel. He sayde, the Queene wente before him, and it was her owne motion, I said with out faile, I neither could nor I wold euer beleeue it.

Then sayde D. Aldrise the bishop of Carlile, that they the bishops woulde beare him witnesse.* 1.45 Yea (quoth I) that I beleeue well, and with that the people laughed: For that day there were many, but on the morrow they had kept the dores shut, and would let none in, but the Byshops adhe∣rentes and seruauntes, in maner, yea and the firste day the

thousand man came not in. Then master Comptroler and Secretary Bourne, woulde haue stande vppe also to beare witnesse, and did.

I sayd it was no great matter: and to say the truthe, I thought that they were good helpers thereto them selues: but I ceased to say any more therein, knowyng that they were too strong and mighty of power, and that they should be beleued before me, yea and before our sauior Christ, and all his Prophets and Apostles thereto in these daies.

Then after many words he asked me what I thought concerning the blessed sacrament,* 1.46 and stoode vp and put off his cap, & al his felow bishops (of which there were a great sort new men, of whom I knew few) whether I beleeued in the sacrament to be the very body and bloude of our sa∣uiour Christ that was borne of the virgin Mary, and han∣ged on the crosse, really and substantially.

I aunswered, I had often tolde him that it was a mat∣ter in which I was no medler, and therfore suspected of my brethren to be of a contrary opinion. Notw^tstanding, euen as the most part of your doctrine in other poyntes is false, and the defence therof onely by force and crueltie: so in thys matter I thinke it to be as false as the rest. For I cannot vnderstand [really and substantially] to signifie otherwyse then corporally:* 1.47 but corporally Christ is only in heauē, and so cannot Christ be corporally also in your sacrament. And here I somewhat set out hys charitie after thys sorte: My Lord (quoth I) ye haue dealt with me most cruelly. For ye haue set me in prison without law, and kept me there now almost a yere and a halfe.* 1.48 For I was almost halfe a yere in my house, where I was obedient to you (God knoweth) and spake w^t no man. And now haue I bene a full yeare in Newgate at great costes and charges,* 1.49 hauing a wife and 10. children to finde, and I had neuer a penie of my liuings which was against the lawe.

Hee answeared, that D. Ridley which had geuen them me, was an vsurper, and therfore I was the vniust posses∣sour of them.

Was the king then an Usurper (quoth I) which gaue D. Ridley the Bishoppricke?* 1.50

Yea (quoth he) and began to sette out the wrongs that the king had done to the B. of London, and to himself also. But yet I do misuse my termes (quoth he) to call the King vsurper. But the word was gone out of the aboundance of the heart before: and I thinke that he was not very sorye for it in hart. I might haue sayd more cōcerning that mat∣ter, but I did not.

I asked hym wherefore he set me in pryson. He said be∣cause I preached against the Queene.

I aunsweared that it was not true: and I woulde be bound to prooue it, and to stand to the triall of the law, that no man should be able to prooue it,* 1.51 and thereupon woulde set my life. I preached (quoth I) a sermon at the Crosse, af∣ter the Queene came to the Tower: but therein was no∣thing said against the Queene, I take witnesse of al the au∣dience: which was not small. I alleaged also that he had af∣ter examination let me goe at libertie after the preaching of that Sermon.

Yea, but thou didste read thy lectures after (quoth hee) against the commaundement of the Counsell.

That did I not (quoth I:) lette that be prooued and let me die for it. Thus haue ye now against the law of God & man handled me, & neuer sent for me, neuer conferred with me, neuer spoke of any learning, till now that ye haue got∣ten a whip to whip me with, & a sword to cut off my necke, if I will not condescende vnto your minde. Thys charitie doth all the world vnderstand.

I might and woulde haue added, if I coulde haue bene suffred to speake, that it had ben time enough to take away mens liuings, and thereto to haue prisoned them, after that they had offended lawes. For they be good Citizens that breake not lawes, and worthy of praise and not of punish∣ment.* 1.52 But theyr purpose is to kepe men in prison so long, vntil they may catche them in their lawes, and so kill them. I could & would haue added the example of Daniel, which by a crafty deuised law was cast into the Lions den. Item, I might haue declared, that I most humbly desired to be set at libertie, sending my wife to him with a supplication, be∣ing great with childe, & with her 8. honest women, or ther∣about, to Richmond, at Christmas was a 12. monthe, whi∣les I was yet in my house.

Item, I wrote two supplications to him out of New∣gate,* 1.53 and sent my wife many times to hym. M. Gosnolde also that worthy man, who is nowe departed in the Lord, laboured for mee, and so did diuers other worthy men also take paines in the matter. These things declare my Lorde Chancellors Antichristian charitie, which is, that he hathe and doth seeke my bloud, and the destruction of my poore wife and my ten children.

This is a short summe of the wordes which were spo∣ken the 28. day of Ianuarye at after noone, after that Mai∣ster Hooper had bene the first, & M. Cardmaker the second in examination before me. The Lorde graunte vs grace to stand together, fighting lawfully in hys cause, till wee be smitten downe together, if the Lords wil be so to permitte it. For there shall not a haire of our heades pearish again•••• hys will, but with his will. Whereunto the same Lorde graunt vs to be obedient vnto the ende, and in the end. A∣men: Sweete, mighty, and mercifull Lord Iesus the sonne of Dauid and of God, Amen, Amen, let euery true Christi∣an say and pray.

Then the clocke being (as I gessed) aboute foure, the L. Chauncellor sayde,* 1.54 that he and the Churche must yet vse charitie with me (what maner of charitie it is, all true chri∣stians do well vnderstand, as to wit, the same that the foxe doeth with the chickens, and the wolfe with the Lambes) and gaue me respite til to morow, to see whether I would remember my selfe wel to morrow, and whether I would returne to the catholike churche (for so he calleth hys Anti∣christian false churche) againe, and repent, and they woulde receiue me to mercy.

I sayde that I was neuer oute of the true Catholicke Church, nor would be: but into hys churche, woulde I, by Gods grace, neuer come.

Well (quoth he) then is our church false and Antichri∣stian.* 1.55

Yea, quoth I.

And what is the doctrine of the sacrament?

False, quoth I, and cast my handes abroade.

Then sayd one, that I was a player. To whom I an∣sweared not: for I passed not vpon his mocke.* 1.56

Come againe quoth the Lord Chancellour, to morrow betweene nine and ten.

I am ready to come againe, whensoeuer ye cal quoth I.

And thus was I broughte by the shiriffes to the Coun∣ter in Southwarke, Maister Hooper going before me, and a great multitude of people being present, so that we hadde much to doe to goe in the streates.

Thus much was done the 28. day of Ianuarie.

THe second day, which was the 29. of Ianuary, we were sent for in the morning about 9. of the clocke,* 1.57 and by the Shriffes fetched from the Counter in Southwarke, to the Church againe, as to wit, to S. Mary Oueries, where we were the daye before in the after noone, as is sayde. And when Maister Hooper was condemned (as I vnderstoode afterward) then sent they for me. Then the Lorde Chaun∣cellour sayd vnto me:

Rogers (quoth hee) here thou wast yesterday, and wee gaue thee liberty to remember thy selfe this night, whether thou wouldest come to the holy catholicke church of Christ agayne or not. Tell vs nowe what thou haste determined,* 1.58 whether thou wilt be repentant and sory, and wilt returne againe and take mercy.

My Lorde, quoth I, I haue remembred my selfe right wel what you yesterday laid for you,* 1.59 and desire you to giue me leaue to declare my minde what I haue to say thereun∣to, and that done, I shall answere you to your demaunded question.

When I yesterday desired that I myght be suffered by the Scripture and authoritie of the firste, best,* 1.60 and purest Churche to defende my doctrine by wryting (meaning not onely of y^e primacie: but also of all the doctrine that euer I had preached) ye answered me that it might not, nor ought not to be graūted me, for I was a priuate person: and that the parlament was aboue the authoritye of all priuate per∣sons, & therfore the sentēce therof might not be found faul∣tie and valureles by mee being but a priuate persone. And yet my Lorde, quoth I, I am able to shewe examples, that one man hath come into a generall Councell, and after the whole had determined and agreed vppon an act or article, that some one mā comming in afterward, hath by the word of God declared so pithely that the counsel had erred in de∣creeing the sayd Article,* 1.61 that he caused the whole Counsell to chaunge and aulter their Acte or Article before determi∣ned. And of these examples (sayde I) I am able to shewe two. I can also shewe the authoritie of S. Augustine, that when hee disputed with an hereticke,* 1.62 hee woulde neyther himselfe, nor yet haue the heretike, to leane vnto the deter∣mination of two former Councels, of the whyche the one made for him, and the other for the hereticke that disputed against him: but sayd that he would haue the scriptures to be their iudge which were cōmon and indifferent for them both, and not proper to either of them.

Item I could shewe (sayde I) the authoritye of a lear∣ned Lawyer Panormitanus, whiche saith:* 1.63 that vnto a simple

laye man that bringeth the woorde of God with hym there ought more credite to be geuen, then to a whole Councell gathered together. By these thinges will I prooue that I ought not to be denied to say my minde, and to be heard a∣gainst a whole Parlament, bringing the worde of God for me and the authoritie of the olde Churche 400. yeares after Christ, all be it that euery man in the Parliament had wil∣lingly and without respect of feare and fauor agreed ther∣unto (which thing I doubte not a little off, specially seeing the like had bene permitted in that olde Churche, euen in generall Councels, yea and that in one of the chiefest coun∣cels that euer was,* 1.64 vnto which neither any Actes of thys Parlament, nor yet any of the late general Councels of the Bishops of Rome oughte to be compared.) For, sayde I, if Henry the eight were aliue, and should call a Parliament, and begin to determine a thing (and heere I woulde haue alledged the example of the Acte of making the Queene a Bastarde,* 1.65 and of making himselfe the Superiour head, but I coulde not, being interrupted of one, whome God for∣geue) then will ye (poynting to my Lorde Chauncellour) and yee and yee, and so yee all (poyntinge to the rest of the Byshops) say, Amen: yea, and it like your grace, it is mete that it be so enacted, &c.

* 1.66Here my L. Chauncellor would suffer me to speake no more: but had me sit downe mockingly, saying that I was sent for to be instructed of them, and I woulde take vppon me to be their instructer.

My Lorde (quoth I) I stand and sit not: shall I not be suffred to speake for my life?

* 1.67Shall we suffer thee to tel a tale, and to prate quoth he? and with that he stoode vp, and began to face me, after hys olde arrogant proude fashion, for he perceiued that I was in a way to haue touched them somwhat, which he thought to hynder, by dashing mee oute of my tale, and so hee dyd. For I could neuer be suffered to come to my tale agayne, no not to one word of it: but he had much like communica∣tion with me as he had the day before, and as his maner is, taunt vpon taunt, and checke vpon checke. For in that case (being Gods cause) I tolde hym he should not make me a∣fraid to speake.

L. Chaun.

See what a spirit this fellow hath, sayde he, fine∣ding fault at mine accustomed earnestnesse, and harty ma∣ner of speaking.

Rog.

* 1.68I haue a true spirite, quoth I, agreeing and obeying the word of God, and would further haue sayd, that I was neuer the worse, but the better, to be earnest in a iuste and true cause and in my master Christes matters: but I might not be heard. And at the length he proceeded towardes his excommunication and condemnation, after that I had told hym that his Church of Rome was the Churche of Anti∣christe,* 1.69 meaning the false doctrine and tyrannicall lawes, with the maintenance thereof by cruel persecution vsed by the Bishops of the said church (which the B. of Winchester and the rest of his fellow bishops that are now in Englād, are the chiefe members): Of lawes I meane (quoth I) and not of all men and women which are in the popes church. Likewise when I was saide to haue denied their sacramēt (whereof he made his wonted reuerent mention, more to maintaine his kingdom therby, then for the true reuerence of Christes institution: more for his owne and his Popish generations sake, then for religion or Gods sake) I tolde him after what order I did speake of it (for the manner of hys speakyng, was not agreeing to my woords, which are before recited in the communication that wee had the 28. of Ianuarie) wherewith he was not contented, but he asked the audience whether I had not simply denied y^e sacramēt.* 1.70 They would haue said, and did what he lusted: for the most of them were of his owne seruants at that day, the 29. day of Ianuary I meane. At the last I said, I wil neuer denye that I sayd, that is, that your doctrine of the Sacrament is false: but yet I tell you after what order I sayde it.

To be short, he red my condemnation before me perti∣cularly, mentioning therein but 2. Articles, firste that I af∣firmed the Romish catholike church, to be the church of an∣tichrist, and that I denied the reality of their sacrament. He cursed me to be disgraded and condemned, and put into the hands of the laitie, and so he gaue me ouer into the shriues hands, which were much better then his.

¶The copie of which his condemnation here I thought to put downe in English, to the entent that the same being here once ex∣pressed, may serue for all other sentences condemnatory through the whole storie to be referred vnto.

The Sentence condemnatorie against Maister Rogers.

IN the name of God Amen, Wee Steuen by the permissi∣on of God Bishop of Winchester, lawfully and ryghtly proceeding with all godly fauoure by authority and vertue of our office, againste thee Iohn Rogers priest,* 1.71 alias called Mathewe before vs personally heere present, being accu∣sed and detected, and notoriously slaundered of heresie, ha∣uing heard, seene, and vnderstand, and with al diligent de∣liberation wayed, discussed, and considered the merites of the cause, all thinges being obserued, which by vs in thys behalfe, in order of law ought to be obserued, sitting in our iudgement seat, the name of Christ being first called vpon, and hauing God onely before our eyes: because by the ac∣tes enacted, propounded, and exhibited in this matter, and by thine owne confession iudicially made before vs, we do finde, that thou hast taught, holden, and affirmed, and ob∣stinately defended diuers errours, heresies, and damnable opinions, contrarye to the doctrine and determination of the holy church, as namely these: That the catholike churche of Rome, is the church of Antichrist: Item,* 1.72 that in the Sacrament of the aultare, there is not substantially nor really the natural bo∣dye and bloude of Christe. The which aforesayde heresies and damnable opinions being contrary to the law of God, and determination of the vniuersall and Apostolicall Church, thou hast arrogantly, stubburnely, and wittingly maintei∣ned, held, and affirmed, and also defended before vs, as wel in thys iudgement, as also otherwise, and with the like ob∣stinacie, stubbornnesse, malice and blindnesse of heart, both wittingly and willingly haste affirmed, that thou wilt be∣leeue, maintaine and holde, affirme, and declare the same: Wee therefore S. Wint. B. Ordinarie and Diocesan afore∣sayd, by the consent and assent as well of our reuerend bre∣thren the Lord Bishops heere present and assistent, as also by the counsell and iudgement of diuers worshipfull law∣yers and professours of Diuinitie, wyth whome wee haue communicated in thys behalfe, doe declare and pronounce thee the sayde Iohn Rogers, otherwise called Mathewe, through thy demerites, transgressions, obstinacies, & wil∣fulnesses (whych thou manifolde wayes hast incurred by thine owne wicked and stubburne obstinacie) to haue bene and to be guiltie in the detestable, horrible, and wicked of∣fence of hereticall prauitie and execrable doctrine, and that thou haste before vs sondry times spoken, maintained, and wittingly and stubbornely defended the sayde curssed and execrable doctrine in thy sundry cōfessions, assertions, and recognitions heere iudicially before vs oftentimes repea∣ted, and yet stil doest maintaine, affirme and beleue y^e same, and that thou haste beene and arte lawfully and ordinarily conuicted in this behalfe. Wee therefore (I say) all be it fo∣lowing the example of Christ, Which woulde not the death of a sinner, but rather that he should conuert and liue, we haue gon about oftentimes to correct thee, and by al lawfull meanes that wee coulde, and all wholesome admonitions that wee did knowe, to reduce thee againe vnto the true faith and v∣nitie of the vniuersall catholike churche, notwithstandinge haue founde thee obstinate and stifnecked, willingly conti∣nuing in thy damnable opinions and heresies, and refu∣sing to retourne againe vnto the true faith and vnitie of the holy mother Church, and as the childe of wickednesse and darkenesse so to haue hardned thy heart, that thou wilt not vnderstand the voice of thy shephard, which with a father∣ly affection doth seeke after thee, nor wilte not be allured w^t his fatherly and godly admonitions: wee therfore Ste▪ the B. aforesaid, not willing that thou which art wicked, shul∣dest now become more wicked, and infect the Lords flocke with thine heresie (which we are greatly afraide off) wyth sorrowe of minde and bitternesse of hearte doe iudge thee,* 1.73 and diffinitiuely condemne thee the sayde Iohn Rogers, otherwise called Mathew, thy dem••rites & defaultes being agrauate through thy damnable obstinacy, as gilty of most detestable heresies, and as an obstinate impenitent sinner, refusing penitently to returne to the lappe and vnity of the holy mother church, and that thou hast ben and art by law excommunicate, & doe pronounce and declare thee to be an excommunicate person: Also we pronoūce and declare thee being an heritike, to be cast out from the church, & left vnto the iudgement of the secular power, & now presently so doe leaue thee as an obstinate heretike, and a persone wrapped in the sentence of the greate curse, to be disgraded worthely for thy demerites [requiring them notwithstanding in the bowels of our Lord Iesus Christ, that thys execution and punishment worthely to be done vpon thee, may so be mo∣derated, that the rigor therof be not too extreme, nor yet the gentlenes too much mitigated, but that it may be to the sal∣uation of thy soule, to the extirpation, terror, and conuersi∣on of the heretikes, to the vnitie of the Catholike fayth] by thys our sentence definitiue which we heere lay vpon, and against thee, and doe with sorrowe of heart promulgate in this forme aforesaid.* 1.74

After this sentence being read, he sent vs (M. Hoper, I

meane, and me) to the Clinke, there to remaine till nyghte: and when it was darke, they caried vs, M. Hoper going before with the one sherife, and I comming after with the other, with bils and weapons enough, out of the Clinke, & led vs through the bishops house, and so thorow S. Ma∣rie Oueries churchyarde, and so into Southwarke, and o∣uer the bridge on procession to Newgate through the city. But I must shewe you this also, that when he had red the condemnation, he declared that I was in the great cursse, and what a vengeable daungerous matter it were to eate and drinke with vs that were accursed,* 1.75 or to geue vs anye thyng: for all that so did, shoulde be pertakers of the same great cursse.

Well my Lord (quoth I) heere I stand before God and you,* 1.76 and all this honorable audience, and take him to wit∣nesse, that I neuer wittingly or willingly taughte any false doctrine: and therfore haue I a good conscience before God and all good men. I am sure that you and I shall come be∣fore a iudge that is righteous, before whome I shall be as good a man as you: and I nothing dout but that I shall be found there a true member of the true Catholike church of Christ & euerlastingly saued. And as for your false churche ye neede not to excommunicate me foorth of it. I haue not bene in it these 20. yeares, the Lorde be thanked therefore. But now ye haue done what ye can my Lorde, I pray you yet graunt me one thing.

What is that? quoth he.

That my poore wife being a straunger, may come and speake with me so long as I liue.* 1.77 For she hath ten children that are hers & mine, and somewhat I would counsell her what were best for her to do.

No (quoth he) shee is not thy wife.

Yes my Lord (quoth I) and hath ben these 18. yeres.

Should I graunt her to be thy wife, quoth he?

Chuse you, quoth I, whether ye will or not: she shalbe so neuerthelesse.

Shee shall not come at thee quoth he.

Then I haue tried out all your charitie, sayde I. You make your selfe highly displeased with the Matrimonie of priestes, but you maintaine open whoredom: as in Wales (quoth I) where euery priest hath his whore opēly dwel∣ling with him and lying by him: euen as your holy Father suffereth all the priestes in Dutchlande and in Fraunce to do the like. Therto he answered not, but looked as it were, a squint at it: and thus I departed, and saw him last.

Other good matter there is besides penned by M. Ro∣gers in the prison, which he thought and would haue aun∣swered, if he myght haue bene permitted, touching whych matter, as heere vnder foloweth to be seene by hys owne setting downe.

HItherto dearely beloued, ye haue heard what was said: nowe heare what I purposed the nighte before to haue sayd if I could haue bene permitted. Two things I pur∣posed to haue touched. The one howe it was lawfull for a priuate man to reason and wryte against a wicked acte of Parliament, or an vngodly counsell, whych the L. Chaun∣celor the day before denied me. Thother was to proue that prosperitie was not alwaies a token of Gods loue.

And thys I purpose to speake off, because the Lorde Chauncellour boasted of hym selfe that hee was deliuered fourth of prison, as it were by myracle, & preserued of God to restore true religion, and to punish mee and suche other, whom he termed hereticks. Concerning these two poynts in this manner I purposed to haue proceeded. It is not vnknowen to you, that king Henrie the eight in hys time made his daughter the Queene that now is, a bastarde: he abolished the authoritie of the Bishop of Rome, hee pulled downe Abbeys, and all this hee did by the consent of Par∣liament.

King Edwarde the sixte in hys time made lawfull the mariage of priests, turned the seruice into English, aboly∣shed the idolatrous Masse, with all like superstitious trū∣perie, sette vp the holy Communion, and all by consent of Parliament.

The Queene that nowe is, hath repealed the Acte that made her bastarde, hath broughte in the Bishop of Rome, and sette him in his olde authoritie, beginneth to set vp ab∣beis againe, hath made the mariage of priestes vnlawfull, hath tourned the English seruice into Latine againe, hath set vp the Masse againe w^t like baggage: and pulled downe the holy Communion: and all this is done by consente of Parliament.

If the Acts of Parliament made in king Henries time & in K. Edwards, had theyr foundatiō vpon Gods word, where vpon all positiue lawe ought to be grounded, then these which are stablished in the Quenes time, being cleane contrary to the others, as they are not warranted by gods woorde, so are they wicked, and therfore to be both spoken, and wrytten against of all menne, as well of priuate as of publique persons.

If your Actes, my Lord Chancellour which you ha••e lately coyned (I call them yours, because ye only beare the swinge, deuise, and decree, what yee list all other men are forced to followe,) be good, and according to Gods woord, then the former Actes were naught, whych thing ye seeme to say, in vtterly taking of them away, and setting vp of the contrary: if the former were nought, why then did ye con∣sent vnto them, and confirme them to be good by your vo∣luntarie and aduised wryting, as it appeareth, and will to the worldes ende in your Booke, de vera Obedientia, where you prooue the Queene a Bastard, and the bishop of Rome to be an vsurper, and to haue no authoritie in the Realme of Englande?

Yee must needes confesse, that the moste parte of your Actes of Parliament in these latter dayes, haue bene accor∣ding to the fantasies of a fewe. King Henry in his time e∣stablished by Parliament in a manner what he listed, and many thinges that might well haue bene amended.

In Kinge Edwardes dayes the Duke of Somersette and Northumberlande, bare a great stroke in thyngs, and did not all things syncerely. Euen so, since the Quene that nowe is, came to the gouernement of the realme, al things are ordered by your deuise, and head, and the whole Par∣liament house is ledde as you list, by reason whereof they are compelled to condescende to thinges both contrarye to Gods manifest woorde, and also contrary to theyr owne consciences: so great is your crueltie.

For, to bryng youre wicked purposes to passe, and to establish your Antichristian kingdome (whych I truste the Lorde wyth the breathe of hys mouthe will spedely blowe ouer) yee haue called three Parliamentes in one yeare and an halfe, that what you coulde not compasse by subtill per∣swasion, ye might bring to passe by tyrannical threatning: for if yee hadde not vsed cruell force in your doinges, yee had neuer broughte to passe suche thinges as this daye yee haue, to the vtter defacing and abolishing of Gods true re∣ligion, and to the casting away and destruction of your na∣turall Countrey, so much as in you lieth.

And as it is moste true that Actes of Parliament haue in these latter dayes bene ruled by the fantasies of a fewe, and the whole Parliament house, contrary to their minds was compelled to consent to such things as a few had con∣ceiued: So it muste needes be graunted that the Papistes at all times were moste readie to apply them selues to the present worlde, and like menne pleasers to follow the fan∣tasies of suche as were in authoritie, and turne with the e∣state, which way so euer it tourned. Yea, if the estate should chaunge ten times in one yeare, they woulde euer be ready at hande to chaunge with it, and so folowe the crie, and ra∣ther vtterly to forsake God, and be of no religion, then that they would forgoe lust or liuing, for God or for religion.

King Henrie by Parliamente, accordinge to Goddes woorde putte downe the Pope: the Clergie consented, and all men openly by othe refused this vsurped supremacie, knowing by Gods worde Christ to be head of the church••, and euery Kinge in hys Realme to haue vnder and nexte vnto Christe, the chiefe Soueraigntie.

King Edward also by Parliament, according to Gods woorde, sette the marriage of Priestes at libertie, abolished the Popish and idolatrous masse, chaunged the Latin ser∣uice, and sette vp the holy Communion: the whole Clear∣gie consented heereunto: many of them set it foorth by then preaching: and all they by practising confirmed the same.

Notwythstanding, now when the state is altered, and the lawes chaunged, the Papisticall cleargie wyth other, like worldlinges, as menne neither fearing God, neyther flying worldly shame, neither yet regardinge their consci∣ences, othes, or honestie, like wauering weather Cockes, tourn roūd about, & putting on harlots foreheades, sing a newe song, and crie wyth an impudent mouth: Come a∣againe, come againe to the catholicke churche, meaning the Antichristian church of Rome which is the Synagogue of Sathan, and the very sincke of all superstition, heresie and Idolatrie.

Of what force I pray you may a man think these Par∣liamentes to be, which scantly can stand a yere in strength? Or what credite is to be geuen to these law makers, which are not ashamed to establish contrary lawes, and to con∣dempne that for euill, which before (the thing in it selfe and the circumstances remaining al one) they affirmed, and de∣creed to be good. Truelye, yee are so readye, contrarye to all ryghte to chaunge and turne for the pleasure of manne, that at the lengthe I feare, GOD wyll vse you lyke

chaungelings,* 1.78 and both tourne you foorth of his kingdom, and out of your owne countrey.

Yee charge the Gospell preachers with the vndoyng of thys realme: nay it is the turning papists, whych haue not onely sette a sale theyr Countrey like Traitours, but also troubled the simple people, so that they canne not tell what they may beleeue. For that which they affirmed, and prea∣ched to be newe doctrine in King Edwardes dayes, nowe they crie against it, as it were moste abhominable heresye. This fault I trust yee shall neuer finde at our hands.

Therefore, to conclude that whiche I purposed, for so∣muche as the Actes of Parliament of these latter times are one contrary to an other, and those which yee nowe haue stablished in your time, are contrary to Gods most mani∣fest woorde, as is the vsurped supremacie of the Byshoppe of Rome, the Idolatrous Masse, the Latine Seruice, the prohibiting of lawfull marriage (which Sainte Paul cal∣leth the Doctrine of Deuilles) wyth many suche other: I say it is not onely lawfull for any priuate man, which brin∣geth Gods woorde for hym, and the authoritie of the pri∣matiue and best Churche, to speake and wryte against such vnlawfull lawes, but it is hys duetie, and he is bounde in very conscience to doe it: Which thyng I haue prooued by diuers examples before, and nowe will adde too but one o∣ther, which is wrytten in the fifth of the Actes, where it ap∣peareth that the high Priestes, the Elders, Scribes, and Pharisies decreed in their Councell, and gaue the same cō∣maundement to the Apostles, that they should not preache in the name of Christe, as yee haue also forbidden vs: not∣wythstanding when they were charged therewithall, they aunsweared. Obedire oportet Deo magis quam hominibus, that is, we ought more to obey God then man: euen so we may and doe answere you. God is more to be obeyed then mā: & your wicked lawes can not so tongue tie vs, but we will speake the truthe.

The Apostles were beaten for theyr boldnesse, and they reioyced that they suffered for Christes cause. Yee haue also prouided roddes for vs, and bloudy whippes: yet when ye haue done that whiche Goddes hande and Counsell hathe determined, that yee shall doe, be it life or deathe, I truste that God wil so assist vs by his holy spirite and grace, that wee shall paciently suffer it, & praise God for it: and what∣soeuer become of mee and others, whiche nowe suffer for speaking, and professing of the truthe, yet be yee sure that Goddes woorde will preuaile and haue the ouer hande, when youre bloudy lawes and wicked decrees, for want of sure foundation, shall fal in the dust: and that which I haue spoken of your Actes of Parliament, the same may be sayd of the generall Councels of these latter dayes, whych haue bene wythin these fiue hundreth yeares, where as the An∣tichrist of Rome, by reason of hys vsurped authority ruled the roaste, and decreed suche things as made for his gaine, not regarding Goddes glorye: and therefore are they to be spoken, wrytten, and cried against of all such as fear God, and loue hys truthe.

And thus muche I purposed to haue sayde, concerning the first poynte.

Nowe touching the second poynte. That where as my Lorde Chauncellour hadde the daye before sayde hys plea∣sure of them that ruled the Realme, while hee was in prysone, and also reioyced as though God hadde make this alteration, euen for his sake and his Catholike Churche, as hee calleth it, and to declare as it were by myracle, that we were before in a Schisme and Heresie, and the Realme was nowe brought to an vnitie, and to a trueth, and I can not tell whereto: Thereto was I fully purposed to haue sayde. Secondlye, my Lorde, where as yee yesterdaye so highly dispraised the gouernment of them that ruled in in∣nocent King Edwardes dayes, it maye please your Lord∣shippe to vnderstande, that wee poore Preachers, whome yee so euill allowe, did moste boldly and plainely rebuke theyr euill gouernaunce in manye things, speciallye theyr couetousnesse, and neglecte and small regarde to liue after the Gospell: as also theyr negligence to occasion other to liue thereafter, wyth mo things then I can now rehearse. Thys can all London testifie wyth vs, I would also haue tolde hym, what I my selfe for my parte did once at Pauls Crosse, concerning the misuse of Abbeys, and other church goodes: and I am assured right well, that neuer a Papiste of them all did euer so much therein as I did, I thanke the Lorde therefore: I was also (as it is well knowen) faine to aunsweare therefore before all the Counsell, and manye of my brethren did the like, so that wee for the not rebuking of theyr faultes, shall not aunsweare before God, nor be blame worthy before menne. Therefore lette the Gentle∣men and the Courtiers them selues, and all the Citizens of London, testifie what we did.

But my Lord, you could not abide them, for that which they did vnto you, and for that they were of a contrary Re∣ligion vnto you. Where••ore in that you seeme so infest a∣gainst them, it is neither any iust or publique cause, but it is your owne priuate hate, that maketh you to reporte so euill of their gouernaunce. And yee may now say what yee list of them, when they be partely dead and gone, and part∣ly by you put out of office.

But what shal be sayde of you when your fall shall fo∣lowe, yee shall then heare. And I muste say my conscience to you: I feare me ye haue and wil with your gouernance bring England out of Gods blessing into a warme sunne. I pray God you doe not.

I am an Englishe manne borne, and God knoweth, doe naturally wishe well to my Countrey. And my Lorde, I haue often prooued, that the thyngs which I haue much feared afore hande shoulde come to passe, haue in deede fol∣lowed. I praye God I may faile of my gessing in thys be∣halfe: but truely that will not be wyth expellyng the true woorde of God out of the Realme, and wyth sheading of innocent bloude.

And as touching your reioycing, as thoughe God had sette you alofte to punishe vs by myracle, (for so you re∣porte and bragge openly of yourselfe) and to minister Iu∣stice, if wee will not receaue youre holye fathers mercye, and thereby to declare youre churche to be true, and oures false, to that I aunsweare thus: Goddes workes be won∣derful, & are not to be comprehēded, and perceiued by mās wisedome, not by the witte of the moste wise and prudent. Yea, they are soonest deceiued, and doe moste easely iudge amisse of Goddes wonderfull woorkes, that are moste worldly wise. God hathe made all the wisedome of thys worlde foolishnesse, first Corrinthians the firste, and the se∣conde Chapter. Dedit dilectam animam suam in manus inimi∣corum eius. Hierem. xij.

That is.

Hee doeth putte his beloued and deare heart, into the handes of the ennemies thereof.

Thys thing doeth God, whiche thing all wise menne accompte to be the moste foolish and vnwise parte that can be. Will the wise of the worlde (trowe ye) putte their most deare frendes and tenderly beloued children, into their en∣mies handes, to kill, slaye, burne? &c. that is vnto them a madnesse aboue all madnesse. And yet doeth God vse thys order, and thys is an highe and singular wisedome in his syght, which the world taketh to be most extreme madnes.

Canne the worlde shewe a cause whye hee suffered the greate multitude of innocente children to be murthered of Herode, of Ascalon, or why he putte that moste holy man Iohn Baptiste, into the handes of Herode hys sonne to be headed, and that in prisone secreatly wythout open iudge∣ment moste tyrannously? Whye he suffered hys beloued A∣postle Iames, to be beheaded of another Herode. Acts 12? Whye he suffered his beloued seede of Abraham, Isaac, and Iacob, to be foure hundred yeares in thraldome and bon∣dage, and vnder Pharao? And all the stocke of Iuda and Beniamin hys beloued children and Churche, to come vn∣der the power, sweard, and tyrannie of Nabuchodonosor? No verely, but hys true Catholicke Churche knoweth di∣uers causes heereof, whyche are nowe too long to reherse, and whych I would right gladly shew, if I had time.

But this I am righte sure off, that it was not because that the aforesayd Godly menne were in heresies, and sub∣iecte to false gods seruices, and Idolatrie, and that theyr aduersaries were men of God, and beloued of God. The contrarye was true: Ihon Baptist was beloued of God, and Herode hated, and so foorth of the rest: and Iohn Bap∣tist, the innocent children, Iames, the Children of Israel, in Egypte, and in Babylon, were the catholike members and people of God: and theyr aduersaries, into whose handes they were putte and deliuered, and that of GOD, and by hys good will and pleasure were Idolatrers and the people of the Deuill: but they woulde be called the chiefe members of God, and reioyced that they hadde the true God, and that it was nowe declared by myracle, that the Israelites hadde but a false God, and a false religion, seeing they were deliuered into the Babylonians handes. And all the other (the Herodes and Pharao I meane) plainely determined, that if the menne whiche they killed and handled euil, hadde bene Goddes people, God would neuer haue suffered them to come into their hands, but ra∣ther haue done the contrarye, and haue lette Iohn Baptist kill Herode, and the Israelites Pharao, and Nabucho∣donosor. Euen the like is nowe to be seene in vs, and in our most cruell aduersaries.

They are not therfore the catholike Church, because our merciful God hath at this present geuē our liues into their

handes: neyther are wee therefore heretickes, because wee suffer punishment at theyr handes, as the Lord Chauncel∣lour by hys reioycing, seemeth to gather: the contrarye is hereby to be gathered, that we be the members of the true Catholike church, because wee suffer for the same Doctrine which Iohn Baptiste, Iames, the Israelites, yea Christe, & the Apostles, did teache: of which none taught any thing of oure aduersaries doctrine, namely that the rotten Anti∣christian heade of Rome, shoulde be the heade of Christes church: But they haue manifestly taught the contrary, spe∣cially Paule 2. to the Thessalonians, the 2. chapter. Iohn in the Apocalipse, Dan. 11. which thing, if I might haue life and Bookes, I would so (by Gods grace) set foorth, that all the world should see it: and that our aduersaries with their Antichristian head, are the members of the Deuils church, as they vndoubtedly are. And in like case, as the aboue mē∣tioned holy men, though they in their dayes, were counted to be heretickes, seditious, and disturbers of the whole worlde, (for vnto Iohn Baptiste it was sayde, Iohn 1. Wherefore baptisest thou, if thou be not Helias, nor that Prophet? &c. As who saye, thou haste no such authoritie to beginne a newe Ceremonie in the Churche. For we be in ordinarie possession of the churche: and of vs thou haste re∣ceiued no such power. We abide by our circumcision: and the like coulde I declare of Iames, and of all the Apostles and Prophetes, and of our Sauiour Christe him selfe, that were all condemned as heretickes & blasphemers of God, and disturbers of the whole world. Paule and Silas. Act. 16. heard like woordes of the Philippians: these men trou∣ble our Citie, seeing they are Iewes, and preache institu∣tions, whych are not lawful for vs to receiue, seeing we be Romaines. And in 17. In Athens, the wise menne of this world, & suche as gaue their endeuour to wisedom, said by S. Paule: Quid vult spermologus hic dicere? That is. What will this prater (as my Lord Chancelour sayd to me, shall we suffer this felow to prate, whē I would faine haue sayd that thyng, that I haue heere wrytten) trifler, newes cary∣er, or ••ringer, that telleth what so euer men will haue him, for gaine and aduauntage, that will for a piece of bread say what yee will haue hym. &c. And an other sayd in the same place: hee seemeth to be a preacher of newe Deuelles. &c. And Actes 21. The Iewes say by Paule, laying handes on hym, helpe O yee Israelites (saye they) this is the manne that teacheth all men euery where against the people (mea∣ning the Iewes) and the law and this place (meaning Ie∣rusalem) and yet was neuer a woorde of these true. And Actes 22. the same Iewes sayde of Paule: out of the earthe wyth that man, or away wyth him. For it is not lawfull for him to liue, or he is not woorthy to liue. And howe ma∣ny moe of these examples are to be found in the Bible? Al∣though (I say) these men were in their dayes taken for he∣retickes, of them that were then in authoritye, and of the great multitude of the worlde, yet it is nowe wel knowen, yea and very shortly after their deathes this was known: yea, and euen in theyr liues also vnto the true Catholicke Churche, that they were not onely the chiefe and speciall members of the true Catholicke Churche, but also the founders and builders thereof, (notwithstanding the sini∣ster iudgement, that the wise and mighty menne, and the great multitude of the worlde hadde of them) and in theyr consciences they were alwayes assuredlye certified of the same. Euen the same shall the world find true in vs, short∣lye after oure deathes, as also there be at thys houre (the Lorde be thanked therefore) not a fewe, that already know it, as we our selues also are by Gods grace assuredly certi∣fied in our consciences, that we are no heretikes, but mem∣bers of the true catholike church, and that our aduersaries the bishops and popish cleargie, which wil haue that title, are the members of Sathans churche, and theyr Antichri∣stian head of Rome wyth them.

But here they wil crie out: loe these men wil be stil like Iohn Baptist, the Apostles, and the Prophets. &c.

I answere, we make not our selues like vnto them, in the singular vertues and giftes of God, geuen vnto them: as of miracles doing, and of many other things. The simi∣litude and likenesse of them and vs, consisteth not in all things, but only in this, that is, that we be like them in do∣ctrine, and in the sufferinge of persecution and infamie for the same.

We haue preached theyr very doctrine and none other thing: that we are able sufficiently to declare by theyr wry∣tings: & by wryting for my part, I haue profered to prooue the same (as is now often sayd.) And for this cause we suf∣fer the like reproche, shame, and rebuke of the worlde, & the like persecution, leesing of our liues and goodes, forsaking (as our maister Christ commandeth) father, mother, sister, brethren, wiues, children, and all that there is, being assu∣red of a ioyfull resurrection, and to be crowned in glorye wyth them, according to the vnfallible promises made vn∣to vs in Christ, our onely and sufficient mediatour, recon∣ciler, priest and sacrifice, which hath pleased the father, and quieted and pacified his wrath against our sinnes, & made vs wythout spot or wrinkle in his sight by imputation, al∣though wee, off, and in our selues are bespotted, & be blot∣ted w^t many filthy sinnes, which if the great mercy graun∣ted in Christ, did not put away, by not imputing them vn∣to vs of his measurelesse vnspeakeable mercye and loue to saue vs, they woulde haue brought vs to euerlasting dam∣nation, and death perpetuall. Heerein, and in no other, doe we affirme our selues to be like vnto our head Christe, and all his Apostles, Prophetes, Martyrs and Saintes: And heerein oughte all Christian menne to be like them, and heerein are all true Christen men and women lyke them e∣uery one, according to the measure of y^e faith that God hath dealt vnto them, and to the diuersitie of the gifts of the spi∣rite geuen vnto them. But let vs nowe consider, y^t if it be Gods good will and pleasure, to geue hys owne beloued heart, that is, hys beloued church and the members therof, into the handes of theyr ennemies, to chasten, trie & prooue them, and to bryng them to the true vnfained acknowled∣ging of theyr owne naturall stubburnnesse, disobedience towardes God, and his commaundements, as touching the loue of God and of their brethren or neighbours, and their naturall inclination, readinesse & desire, to loue crea∣tures, to seeke their owne lusts, pleasures and things for∣bidden of God, to obtaine a true and earnest repentaunce, and sorowfulnesse therefore, and to make them to sigh and crie for the forgeuenesse of the same, and for the aide of the spirite, daily to mortifie and kill the saide euill desires and lustes: yea and often falling into grosse outwarde sinnes, as did Dauid, Peter, Magdalen, and other, to arise againe also thereout with a mighty crying for mercy, wyth many other causes: lette vs also consider what he hereafter doeth with the said enemies, into whose hands he hath geuen his tenderly beloued dearlings to be chastened and tried. For∣sothe, wheras he but chasteneth his dearlings, and crosseth them for a small while, accordinge to his good pleasure, as all fathers doe with their children. Heb. 12. Prouerb. 3.* 1.79 He vtterly destroyeth, yea and euerlastingly damneth the vn∣repentant enemies. Let Herode tell me what he wanne by killing Iames, and persecuting Peter, and Christes ten∣der dearlings, and beloued spouse and wife, hys Churche. Uerely God thought him not worthy to haue death mini∣stred vnto him by mē or Angels, or any worthy creatures, but those small, and yet most vile beastes, lice, and small wormes, must consume and kill his beastly, vile, and ti∣rannous body. Pharao and Nabuchadonoser, for all their pride and most mighty power, must at the length let Gods dearlings go freely away out of their land, yea out of their bandes and tirannie. For when it could not be obtained at theyr handes, that Gods congregation mighte haue true mercy ministred vnto them, but the counterfaite mercye of these our dayes, that is to saye, extreeme crueltie, and euen the very and that most horrible and cruel death, God arose and awoke out of his sleepe, and destroyed those ennemies of his flock, with a mighty hand, and a stretched out arme. Pharao did wyth moste great and intollerable labors and burdens, expresse and bring vnder the poore Israelits, and yet did the Courtiers vndoubtedly noyse abroade, that the king was mercifull vnto them, to suffer them to liue in his land, and to sette them aworke, that they might gette them theyr liuings. If he shoulde thruste them out of hys lande, whether should they go, like a sort of vagabunds and run∣agates? This title & name of mercy, wold that tyāt haue, and so did his flattering false Courtiers spreade hys vayne praise abroade. Haue not wee the like examples nowe a dayes? O that I had nowe time to wryte certaine thyngs pertaining to our Winchesters mercy.* 1.80 Howe mercifull hee hath bene to me and to my good brethren I will not speake of, neither yet vnto the Duke of Suffolkes moste innocent daughter, and to her as innocent husband. For althoughe their fathers were faultie, yet had their youth and lacke of experience deserued a pardon by all true merciful mennes iudgements. O that I had time to painte out thys matter a right: but there be many aliue that can doe it muche bet∣ter when I am deade. Pharao had hys plagues: and hys moste flourishinge lande was by his counterfaite mercye, whych was in deede righte crueltie and abhominable ty∣rannie, vtterly destroyed. And thinke yee that thys bloudy butcherly Byshoppe of Winchester and his moste bloudie brethren shall escape? Or y^e Englande shall for theyr offen∣ces, and specially for the maintenaunce of theyr Idolatrie, and wilful following of them not abide a great brunt? Yes vndoubtedly.

If God looke not mercifully vpon England,* 1.81 the seedes of vtter destruction are sowen in it already, by these hypo∣criticall Tyrauntes, and Antichristian Prelates Popishe Papistes, and double Traytours to theyr naturall Coun∣trey. And yet they speake of mercy, of blessing of the Ca∣tholicke Church, of vnitie, of power and strengthening of the Realme. This double dissimulation will shew it selfe one day when the plague commeth, which will vndoub∣tedly light vpon these crowneshorne capteines, and that shortly, whatsoeuer the godly and the poore Realme suffer in the meane while by Gods good sufferaunce and will.

Spite of Nabuchodonosors beard, and maugre his heart, the captiue, thrall and miserable Iewes must come home agayne, and haue their Citie and temple builded vp agayne by Zorobabell, Esdras, and Nehemias, &c. And the whole Kingdome of Babylon must go to ruine, and be taken in of straunges, the Persians and the Medes. So shall the disperpled English flocke of Christ be brought a∣gaine into theyr former estate, or to a better I trust in the Lorde God, than it was in innocent Kyng Edwardes dayes, and our bloudy Babylonicall Byshops, and the whole crowneshorne companye brought to vtter shame, rebuke, ruyne, decaye, and destruction: for God can not, and vndoubtedly wyll not suffer for euer theyr abhomi∣nable lying false doctrine, theyr hypocrisie, bloudthrist, whoredome, idlenesse, theyr pestilent lyfe pampored in all kynde of pleasure, theyr thrasonicall boasting, pryde, theyr malicious, enuious, and poysoned stomackes, which they beare towardes hys poore and miserable Christians. Peter truely warneth, that if iudgemente begynneth at the house of God, what shall be the ende of them that beleeue not the Gospell? If the righteous shall scant be saued, where shall the vngodly and sinfull appeare? Some shall haue theyr punishmente heere in thys worlde, and in the worlde to come, and they that doo escape in thys worlde, shall not escape euerlastyng damnation. Thys shall bee youre sauce, O yee wic∣ked Papistes, make yee merry heere as long as yee may.

After that I. Rogers (as yee haue heard) had bene long & straitly imprisoned,* 1.82 lodged in newgate amōgst theeues, oftē examined: and very vncharitably intreated & at lēgth vniustly and most cruelly by wicked Winchester cōdemned the 4. of February,* 1.83 in the yeare of our Lord 1555. beeyng Monday in the morning, hee was warned sodenly by the kepers wife of newgate, to prepare himself to the fire: who then being sound a slepe, scarse with much shogging could be awaked.* 1.84 At length being raysed and waked, and byd to make haste, then, saide he, if it be so, I neede not to tye my poyntes:* 1.85 and so was had downe, first to Boner to bee dis∣graded. That done, hee craued of Boner but one petition. Boner asking what that should be: nothing sayde he: but that he might talke a few words with his wife, before his burning. But that coulde not bee obteined of hym. Then said he, you declare your charitie, what it is: and so he was brought into Smithfield by Maister Chester, and Maister Woodrofe, then Shiriffes of London, there to bee burnt, where he shewed most constant paciencie, not vsing many wordes, for he could not be permitted, but onely exhorting the people constantly to remaine in that faith and true doc∣trine which he before had taught and they had learned, and for the confirmation whereof he was not only content pa∣ciently to suffer and beare all such bitternes and cruelty as had bene shewed him, but also most gladly to resigne vp his life, and to geue his flesh to the consuming fire for the testimonie of the same.

Briefly and in few wordes to comprehend the whole or∣der of his lyfe, doynges, and Martyrdome, first this godly M. Rogers was committed to prison (as is abouesayd) & there continued a yeare and halfe. In prison he was mery, and earnest in all he went about. He wrote much: his exa∣minations he penned with his owne hand,* 1.86 which else had neuer come to light. Wherein is to be noted by the way a memorable working of Gods prouidence. Ye heard a litle aboue how M. Rogers craued of Boner, going to hys burning, y^t he might speake a few wordes before with hys wife, whiche coulde not be graunted. What these wordes were which he had to say to his wife, it is for no man cer∣teinly to define. Likely it may be supposed that his purpose was, amongst other things, to signifie vnto her of the booke written of his examinations and aunsweres whych he had priuily hid in a secret corner of the prison where he lay. But where mans power lacketh, see how Gods pro∣uidence worketh. For notwithstanding y^t during the tyme of his imprisonment, straite search there was to take away his letters and writings: yet after his death, his wyfe and one of her sonnes called Daniell, cōming into y^e place wher he lay, to seeke for his bookes and writings, and now rea∣dy to go away, it chaunced her sonne aforenamed, cast••ng his eye aside to spy a blacke thing (for it had a blacke couer belike because it shuld not be known) lying in a blind cor∣ner vnder a payre of stayres. Who willing his mother to see what it was, found it to be the booke written with his own hand, contayning these his examinatiōs & answers with other matter aboue specified. In the latter end where of this also was conteyned, which because it concerneth a Propheticall forewarning of thinges pertayning to the Church I thought to place the same his woordes, as they be there written, which are these. If God looke not merci∣fully vppon Englande, the seedes of vtter destruction are sowne in it already, by these hipocritical tyrauntes, & An∣tichristian Prelates, Popish Papists, and double traytors to their naturall country. And yet they speake of mercy,* 1.87 of blessing, of the Catholicke Churche, of vnitie, of power, & strengthning of the realm. This double dissimulation will shewe it selfe one daye when the plague commeth, whiche will vndoubtedly light vppon these crowneshorne Cap∣taines, and that shortly, whatsoeuer the godly and y^e poore realme suffer in the meane while by Gods sufferaunce and will.

Spite of Nabuchodonozers beard, and maugre hys hart, y^e captiue, thral & miserable Iewes must come home agayne, and haue their Citie and temple builded vp again by Zorobabell, Esdras, & Nehemias, &c. And the whole kingdome of Babilon must goe to ruine and be taken of straungers, the Persians and Medes. So shal y^e disper••k∣led english flock of Christ be brought agayn into their for∣mer estate, or to a better I trust in the Lorde God, then it was in innocent king Edwardes dayes, and our bloudye Babilonicall Bishops,* 1.88 and the whole crowneshorn com∣pany, brought to vtter shame: rebuke, ruine, decay and de∣struction, for God cannot and vndoubtedly will not suffer for euer theyr abhominable lying, false doctrine, their hipo∣crisie, bloudthirst, whoredome, idlenes, their pestilent life pampred in all kinde of pleasure: their thrasonicall boa∣sting, pride, their malicious, enuious, and poysoned sto∣mackes which they beare towardes his poore and misera∣ble Christians. Peter truely warneth that if iudgement be∣ginneth in the house of God,* 1.89 what shal be the end of them that beleeue not the Gospell? If the righteous shall scant bee saued, where shall the vngodly and sinfull appeare? Some shall haue their punishment here in this world and in the worlde to come, and they that doe escape in this worlde, shall not e∣scape euerlasting damnation. This shall be your sauce O ye wicked Papistes, make yee merye here as long as ye may.

Furthermore, amongest other his wordes & sayinges, which may seeme prophetically to be spoken of hym, thys also may be added, and is notoriously to be marked,* 1.90 that he spake being then in prison, to the Printer of this presente booke, who then also was laid vp for like cause of religion: Thou (sayd he) shalt liue to see the alteration of this religiō and the gospell to be freely preached againe: And therefore haue me commended to my brethren, as well in exile as o∣thers, and bid them be circumspect in displacing the Pa∣pists, & putting good ministers into churches, or els their ende will be worse then ours. And for lacke of good mini∣sters to furnish churches,* 1.91 his deuise was (M. Hooper al∣so agreeing to the same) that for euery x. Churches, some one good and learned superintendent shuld be appointed, which should haue vnder him faythfull Readers, suche as might well be got, so that popish Priests shoulde cleane be put out, and the bishop once a yeare to ouersee the profi∣ting of the Parishes, and if the minister did not his dutye, as well in profiting himselfe in his book, and his Parishi∣oners in good instructions, so that they may be trayned by little & litle to geue a reckoning how they do profite, thē he to be expelled, and an other put in his place. And the By∣shop to do the like with the superintendent, this was hys counsell and request. Shewing moreouer, and protestyng in his commendations to hys brethren by the Printer a∣foresayd, that if they woulde not so doe, their ende he sayde would be worse then theirs.

Ouer and besides diuers other thinges touching M. Rogers, this is not to be forgottē,* 1.92 how in the dayes of K. Edward the sixt, there was a controuersie among the Bi∣shops and clergye, for wearing of priestes caps, and other attire belonging to that order. M. Rogers beyng one of y^e number which neuer went otherwise then in a round cap, during all the time of K. Edward, affirmed that he would not agree to that decreement of vniformitie, but vpō this condition, that if they would needes haue such an vnifor∣mitie of wearing the cap, tippet, &c. then it shoulde also be decreed with all that the Papistes for a difference betwixt them and other, shuld be constrayned to weare vpon their sleeues a Chalice with an host vpon it. Whereunto if they

would consent, he would agree to the other, otherwise he would not he sayd consent to the setting forth of the same, nor euer weare the cap, as in deede he neuer did.

To proceede now further in describing the doinges of this man, during the time while he remayned prysoner in Newgate, he was to the prisoners beneficiall and liberall, for whome he had thus deuised,* 1.93 that he with his fellowes should haue but one meale a day, they paying notwyth∣standing, for the charges of the whole: the other meale should be geuen to them that lacked on the other side of the prison. But Alexander their keeper, a strait man, and a right Alexander,* 1.94 a Copersmith in deede, of whose doings more shall be said God willing hereafter, would in no case suffer that. The Sonday before he suffered, he dronke to M. Hooper (beeing then vnderneath him) and bad them commende him vnto him, and tell him, there was neuer little fellow better would sticke to a man then hee woulde sticke to him, presupposing they should both be burned to∣gether, although it hapned otherwise, for M. Rogers was burnt alone. And thus much briefly concerning the life and such actes of M. Rogers, as I thought worthy noting.

Now when the time came, that he being deliuered to the Sheriffes, should be brought out of Newgate to Smith∣field the place of his execution, first came to him M. Wood∣rofe one of the foresaid Sheriffes, and calling M. Rogers vnto him, asked him if he would reuoke his abhominable doctrine,* 1.95 and his euill opinion of the Sacrament of the aulter. M. Rogers answered and sayd: that which I haue preached, I will seale with my bloud. Then quoth maister Woodrofe, thou art an hereticke. That shall be knowne, quoth Rogers, at the day of iudgement. Well, quoth may∣ster Woodrofe, I will neuer pray for thee. But I will pray for you, quoth M. Rogers, and so was brought the same day, which was Monday the fourth of February, by the Sheriffes toward Smithfield, saying the Psalme Miserere by the way, all the people wonderfully reioycing at hys constancie, with great prayses and thankes to God for the same: and there in the presence of M. Rochester, Comp∣troller of the Queenes housholde, Sir Richard South∣well, both the Sheriffes, and a woonderfull number of people, he was burned into ashes, washing his handes in the flame as he was in burning. A little before his bur∣ning at the stake,* 1.96 his pardon was brought if he woulde haue recanted, but he vtterly refused it. He was the first Protomartyr of all that blessed company that suffered in Queene Maryes time, that gaue the first aduenture vpon the fire. His wife and children being xj. in number, x. able to go, and one sucking on her brest, met him by the way as he went towards Smithfield: this sorowfull sight of hys owne flesh and bloud could nothing moue him, but that he constantly and cheerefully tooke his death with woon∣derfull patience, in y^e defence & quarell of Christes Gospell.

[illustration]

The burning of M. Iohn Rogers, Vicar of S. Pulchers, and Reader of Paules in London.

*The history and martyrdome of Laurence Saun∣ders, burned for the defence of the Gospell at Couentry. An. 1555. February 8.

AFter that Queene Mary by publicke proclamation in the first yeare of her raigne,* 1.97 had inhibited the sincere preaching of Gods holy word, as is before declared, dy∣uers godly Ministers of the word which had the cure and charge of soules committed to them,* 1.98 did notwithstanding according to their bounden duty, feede their flocke fayth∣fully, not as Preachers authorized by publicke authoritye (as the godly order of the Realme was in the happy daies of blessed King Edwarde) but as the priuate pastors of particular flockes, among whome, Laurence Saunders was one,* 1.99 a man of worshipfull parentage. His bringing vp was in learning from his youth, in places meete for that purpose, as namely, in the schoole of Eaton. From whence (according to the manner there vsed) he was cho∣sen to go to the Kings Colledge in Cambridge, where he continued scholler of the Colledge three whole yeares, and there profited in knowledge, and learning very much for that time: shortly after that, he did forsake the Uniuersitie, and went to his parents, vpon whose aduise he minded to become a Merchaunt, for that his mother was a Gentle∣woman of good estimation, being left a widdow, and ha∣uing a good portion for him among his other brethren, she thought to set him vp welthely, and so he comming vp to London, was bound prentise with a Marchaunt, named Sir William Chester (who afterward chanced to be She∣riffe of London the same yeare that Saunders was bur∣ned at Couentry.* 1.100) Thus by the minde of his frends Lau∣rence should needes haue bene a Marchant, but almighty God which hath his secret working in all things, saw bet∣ter for his seruant, as it fell out in the end, for although that Saunders was bound by fast indenture to play the Mar∣chant, yet the Lord so wrought inwardly in his hart, that he could find no liking in that vocation: so that when hys other fellowes were busily occupied about that kinde of trade, he would secretly withdraw himselfe into some pri∣uy corner, and there fall into his solitary lamentations, as

one not liking with that kind and trade of life.

It hapned that his maister, being a good man, and hea∣ring his prentise thus in his secret prayers inwardely to moorne by himselfe, called him vnto him, to knowe what the cause was of that his solitarines and lamentation, who then perceiuing his minde nothing to fantasie that kind of life, (for so Saunders declared vnto him) and per∣ceauing also his whole purpose to be bent to the study of his booke,* 1.101 and spirituall contemplation, like a good man, directed his letters incontinently vnto his frends, and ge∣uing him his Indenture, so set him free, And thus Lau∣rence Saunders being rauished with the loue of learning, and especially with the reading of Gods word, taryed not long time in the trafficke of marchandise, but shortly re∣turned to Cambridge againe to his study, where he began to couple to the knowledge of the Latin, the study of the Greeke tongue, wherein he profited in small time very much: Therewith also he ioyned the study of the Hebrue. Then gaue he himselfe wholy to the study of the holy scrip∣ture, to furnish himselfe to the office of a Preacher.

In study he was diligent and paynefull, in godly life he declared the fruites of a well exercised conscience, he pray∣ed often and with great feruour, and in his praiers as also at other times, hee had hys parte of spirituall exercises, which his harty sighing to God declared. In which when any speciall assaulte did come, by prayer he felt presente re∣liefe: then was his company marueilous comfortable. For as his exercises were speciall teachinges, so in the ende they proued singular consolations: wherein he became so expert, that within short space he was able to comforte o∣ther which were in any affliction, by the cōsolation wher∣with the Lord did comfort him. Thus continued he in the Uniuersitie, till he proceeded Maister of Arte, and a long space after.

In the beginning of K. Edwards raigne, when Gods true religion was begon to be restored,* 1.102 after licence ob∣teined, he began to preach, and was so well liked of them which then had authoritie, that they appointed him to read a Diuinitie lecture in the Colledge at Fothringa, where by doctrine and life he edified the godly, drew many igno∣raunt to Gods true knowledge, and stopped the mouth of the aduersaries.* 1.103 He marryed about that time, and in the marryed estate led a life vnblameable before all men. The Colledge of Fothringa being dissolued, he was placed to be reader in the Minster at Lichefield: where he so beha∣ued himselfe in teaching and liuing, that the very aduersa∣ries did geue him a full report as well of learning, as of much godlines. After a certaine space, he departed from Lichfield to a benefice in Leicester shyre, called Church∣langton, wherupon he keeping residence, taught diligent∣ly, and kept a liberall house. From thence he was orderly called to take a benefice in the Citie of London, named Al∣hallowes in Breadstreete. Then minded he to geue ouer his Cure in the Countrey: and therefore after he had taken possession of his benefice in London, he departed from London into the Countrey, clearely to discharge hymselfe thereof. And euen at that time began the broyle aboute the clayme that Queene Mary made to the Crowne, by rea∣son whereof he could not accomplish his purpose.

In thys trouble, and euen among the begynners of it, (suche I meane as were for the Queene) he preached at Northampton,* 1.104 nothing medling with the estate, but bold∣ly vttered his conscience against Popish doctrine and An∣tichrists damnable errours, which were like to spring vp agayne in England as a iust plague for the little loue which the English nation did beare to the blessed word of God, which had bene so plentifully offred vnto them. The Queenes men which were there and heard him, were highly displeased with him for his Sermon, and for it kept him among them as prisoner. But partly for loue of hys brethren & frends, which were chiefe doers for the Quene among them, partly because there was no lawe broken by his preaching, they dismissed him. He seeing the dreadfull dayes at hand, inflamed with the fire of godly zeale, prea∣ched with diligence at both those benefices, as tyme coulde serue him, seeing he could resigne neither of them now, but into the hand of a Papist.

Thus passed he to and fro in preaching, vntill that pro∣clamation was put forth, of which mention is made in the beginning. At which tyme he was at his benefice in the countrey, where he (notwithstanding the proclamation a∣foresayd) taught diligently Gods truth, confirming y^e peo∣ple therin, and arming them against false doctrine, vntill he was not only commaunded to cease, but also with force resisted,* 1.105 so that he could not proceede there in preaching. Some of his frends perceiuing such fearefull manassings, counseled him to flie out of the realme, which he refused to do. But seing he was with violence kept from doing good in that place, he returned towardes London, to vysite the flocke, of which he had there the charge.

On Saterday, the 14. of October, as he was comming nigh to the Citie of London, Sir Iohn Mordant a Coū∣sellour to Queene Mary, did ouertake him, & asked him whether he went. I haue (sayd Saunders) a cure in Lon∣don, and now I go to instruct my people according to my duety. If you wil follow my councell, quoth M. Mordant let them alone, and come not at them. To this Saunders aunswered: how shall I then be discharged before God, if any be sick and desire consolation, if any want good coun∣sell & neede instruction, or if any should slipp into errour & receaue false doctrine? Did not you, quoth Mordāt preach such a day, and named the day, in Breadstreet in London? Yes verely, sayd Saunders, that same is my cure.* 1.106 I heard you my self, quoth M. Mordant: and will you preach now there agayne? If it please you sayde Saunders, to morow you may heare me agayne in that same place, where I wil confirme by the authoritie of Gods worde, all that I sayd then, and whatsoeuer before that time I taught them.

I would counsell you (quoth the other) not to preache. If you can and will forbid me by lawfull authoritie, then must I obey, sayde Saunders. Nay quoth hee, I will not forbid you, but I doe geue you counsell. And thus entred they both the Cittie, & departed eche from other. M. Mor∣dant of an vncharitable minde, went to geue warning to Boner Bishop of London, y^t Saunders woulde preach in his Cure the next day. Saunders resorted to his lodging, w^t a minde bent to doe his duety. Where because he seemed to be somewhat troubled,* 1.107 one which was there about him asked him how he did. In very deede (sayth hee) I am in prison till I be in prison: meaning that his minde was vnquiet vntill he had preached, and that then hee shoulde haue quietnes of minde, though he were put in prison.

The next day whiche was Sonday, in the forenone he made a sermon in his parish,* 1.108 entreating that place whiche Paule writeth to the Corinthians: I haue coupled you to one man, that ye shoulde make your selues a chast Virgine vnto Christ. But I feare lest it come to passe, that as the Serpent be∣guiled Eue: euen so your wittes should be corrupt from the sin∣glenes which ye had towardes Christ. He recited a summe of that true Christian doctrine, through whiche they were coupled to Christ, to receiue of him free iustification tho∣rough fayth in his bloud. The Papisticall doctrine hee compared to the Serpentes deceiuing, and lest they shuld be deceiued by it, he made a comparison betweene y^e voice of God, and the voice of the Popish Serpent: descending to more particular declaratiō therof, as it were to let them plainely see the difference that is betweene the order of the Church seruice set forth by king Edward in the Englishe tongue: comparing it with the popish seruice then vsed in the Latine tongue.

The first he sayd was good, because it was accordyng to the worde of God. Corinth. 14. and the order of the pri∣matiue Church. The other he sayd was euill, and though in that euill hee intermingled some good Latine wordes: yet was it but as a little hony or milke mingled with a great deale of poyson, to make them to drinke vp al. This was the summe of hys sermon.

In the after noone hee was ready in his Churche to haue geuen an other exhortation to his people.* 1.109 But the B. of London interrupted him by sending an officer for hym. This officer charged him vpon the payne of disobedience and contumacie, forthwith to come to the Bishop his mai∣ster. Thus, as the Apostles were brought out of the Tem∣ple where they were teaching, vnto the rulers of y^e priests so was Laurence Saunders brought before this Byshop in his Pallace of London, who had in his company the a∣forenamed Sir Iohn Mordant & some of his Chapleins. The bishop layd no more to Laurence Saunders charge but treason for breaking the Queenes proclamation, he∣resie and sedition for his Sermon.

The treason, and sedition, his charitie was content to let slip, vntill an other time. But an hereticke hee woulde now proue him and all those, he sayd, which did teach and beleue that the administration of the Sacramentes and al orders of the Church are most pure, which doe come most nigh to the order of the primitiue Church. For the Church was then but in her infancie, and could not abide that per∣fection whiche was afterward to be furnished with cere∣monies. And for this cause Christ himselfe, & after hym the Apostles did in many thinges beare with the rudenes of y^e Church.* 1.110 To this Laurence Saūders answered w^t the au∣thoritie of S. Augustine, that ceremonies were euen from the beginning inuented and ordayned for the rude infancy & weake infirmitie of man, and therefore it was a token of the more perfection of the primitiue Church, y^t it had fewe ceremonies, and of the rudenes of the Church Papisticall▪

because it had so many ceremonies, partly blasphemous, partly vnsauery and vnprofitable.

After much talke had concerning this matter, the By∣shop willed him to write what he beleeued of transubstan∣tiation.* 1.111 Laurence Saunders did so, saying: My Lorde, ye do seeke my bloud, and ye shall haue it: I pray God that ye may be so baptised in it, that ye may therafter loath bloud-sucking, and become a better man. This writing the By∣shop kept for his purpose, euen to cut the writers throate, as shall appeare heereafter. The Byshop when he had his will, sent Laurence Saunders to the Lord Chauncellour, as Annas sent Christ to Cayphas:* 1.112 and lyke fauour found Saunders as Christ his Mayster did before him. But the Chauncellour beeing not at home, Saunders was con∣strayned to tary for him by the space of foure houres, in the vtter chamber, where he found a Chaplein of the Bishops very merily disposed with certeine Gentlemen playing at the Tables, with diuers other of the same family or house, occupied there in the same exercise.

All this time Saunders stood very modestly and soberly at the screene or Cupbord, bareheaded, Syr Iohn Mor∣dant his guide or leader walking vp and downe by hym: who (as I sayd before) was then one of the Counsell. At the last, the Byshop returned from the Court, whome, as soone as he was entred, a great many suters met and recei∣ued: so that, before he could get out of one house into ano∣ther, halfe an hour was passed. At the last, he came into the chamber where Saunders was, and went through into another chamber: where in the meane way Saunders lea∣der gaue him a writing containing the cause, or rather the accusation of the sayd Saunders, which when he had per∣vsed, where is the man, sayd the Byshop? Then Saun∣ders being brought forth to the place of examination, first, most lowly and meekely kneeled downe, and made curte∣sie before the table where the Byshop did sit: Unto whom the Byshop spake on this wise.

How hapneth it (sayd he) that notwithstandyng the Queenes Proclamation to the contrary,* 1.113 you haue enter∣prised to preach?

Saunders denyed that he dyd preache: Saying, that for so much as he saw the perilious tymes now at hande, he did but (according as he was admonished,* 1.114 and warned by Ezechiel the Prophet,) exhort his flocke and Parishio∣ners to perseuer and stand stedfastly, in the doctrine which they had learned, saying also, that he was moued and pric∣ked forward thereunto by that place of the Apostle where∣in he was commaunded rather to obey God then man: and moreouer, that nothing more moued or stirred hym thereunto, then his owne conscience.

A goodly conscience surely sayd the Byshop. This your conscience could make our Queene a Bastard or misbe∣gotten:* 1.115 Would it not I pray you?

Then sayd Saunders, we (sayd he) do not declare or say that the Queene is base or misbegotten, neither go aboute any such matter.* 1.116 But for that let them care whose writings are yet in the hands of men, witnessing the same, not with∣out the great reproch and shame of the Authour:* 1.117 priuely taunting the Byshop hymselfe, which had before (to get the fauour of Henry 8.) written and set foorth in print a booke of true obedience, wherein he had openly declared Queene Mary to be a Bastard.* 1.118 Now M. Saunders go∣ing forwards in his purpose, sayd: We do only professe and teach the sinceritie and puritie of the word, the which albeit it be now forbidden vs to preache with our mouthes, yet notwithstanding I do not doubt, but that our bloud here∣after shall manifest the same. The Byshop being in thys sort pretily nipped and touched, said: Cary away this fren∣sie foole to prison.* 1.119 Unto whome M. Saunders aunswe∣red, that he did geue God thankes which had geuen hym at the last, a place of rest and quietnesse, where as he might pray for the Byshops conuersion.

Furthermore, he that did lye with him afterwardes in prison in the same bed,* 1.120 reported that he heard him say that euen in the time of his examination, he was wonderfully comforted, in so much as not only in spirite, but also in bo∣dy, he receaued a certayne taste of that holy communion of Saincts, whilest a most pleasant refreshing did issue from euery part and member of the body vnto the seate & place of the hart, and from thence did ebbe and flow to and fro, vnto all the partes againe.

This Saunders continued in prison a whole yeare and 3. moneths. In all which space he sent diuers letters to di∣uers men: as one to Cranmer, Ridley, and Latimer: and other to his wife and also to others,* 1.121 certifying them both of the publike calamitie of the time, and also of his priuate afflictions, and of sondry his conflictes with his aduersa∣ries: As in writing to his friend, he speaketh of Weston conferring with him in prison, whereof you shall heare a∣none (by the leaue of the Lorde) as followeth in the story. In the meane time the Chauncellor, after this little talke with M. Saunders (as is aforesaid) sent him to the prison of the Marshalsey, &c. For the Caiphas (Winchester I meane) did nothing but bayte him with some of his cur∣rish eloquence, and so committed him to the prison of the Marshalsey, where he was kept prisoner one whole yeare and a quarter. But of his cause and estate, thou shalt nowe see, what Laurence Saunders himselfe did write.

¶A parcell of a Letter of Laurence Saunders sent to the Byshop of Winchester, as an aunswere to cer∣tayne thyngs wherewith he had before charged hym.

TOuching the cause of my imprisonment,* 1.122 I doubt whether I haue broken any law or proclamation. In my doctrine I did not, forasmuch as at that time it was permitted by the procla∣mation to vse according to our consciences, such seruice as was then established.* 1.123 My doctrine was then agreeable vnto my con∣science and the seruice then vsed. The Act which I did (he mea∣neth publike teaching of Gods word in his owne parish, called Alhallowes in Breadstreete in the Citie of London) was such, as being indifferently weyed, sounded to no breaking of the pro∣clamation, or at the least no wilfull breaking of it, forasmuch as I caused no bell to be roong, neyther occupyed I any place in the Pulpit, after the order of Sermons or Lectures. But be it that I did breake the Proclamation, this long time of continuance in prison may be thought to be more then a sufficient punishment for such a fault.

Touching the charging of me with my Religion, I say wyth S. Paule: This I confesse,* 1.124 that after the way which they call here∣sie, so worship I the God of my forefathers, beleeuing all thyngs which are written in the lawe and the Prophets, and haue hope towards God, &c. And herein study I ••o haue alway a cleare con∣science towardes God, and towards men:* 1.125 so that God I call to witnesse, I haue a conscience. And this my conscience is not grounded vpon vayne fantasie, but vpon the infallible veritie of Gods word, with the witnessing of his chosen Church agreeable vnto the same.

It is an easie thing for them, which take Christ for theyr true Pastor, and be the very sheepe of his pasture, to discerne the voice of their true shepheard, from the voyce of wolues, hyre∣lings, and straungers, for as much as Christ sayeth:* 1.126 My sheepe heare my voice, yea and thereby they shall haue the gift to know the right voice of the true shepeheard, and so to follow him, and to auoyde the contrary, as he also sayeth: The sheepe follow the shepheard, for they knowe his voyce: A straunger will they not follow, but will flie from him: for they knowe not the voice of a stranger. Such inward inspiration doth the holy Ghost put into the children of God, being in deede taught of God, but otherwise vnable to vnderstand the true way of their saluation.* 1.127 And albeit that the Wolfe (as Christ saith) commeth in sheepes clothing, yet he sayth: by their fruites yee shall knowe them.* 1.128 For there be cer∣tayne fruites whereby the Wolfe is bewrayed, notwithstanding that otherwise in sondry sortes of deuoute holines in outwarde shew, he seemeth neuer so simple a sheepe. That the Romish reli∣gion is rauening & woluish, it is apparant in 3. principall points.

First, it robbeth God of his due and only honour.

Secondly, it taketh away the true comfort of cōscience,* 1.129 in ob∣scuring, or rather burying of Christ, and his office of saluation.

Thirdly, it spoyleth God of his true worship and seruice in spi∣rit and truth, appointed in his prescript commaundementes, and driueth men vnto that inconuenience, against the which Christ with the Prophet Esay doth speake sharply: This people honou∣reth me with their lips, but their hart is far from me.* 1.130 They wor∣ship me in vaine, teaching the doctrine and precepts of men. And in another place: ye cast aside the commaundemente of God to mayntayne your owne traditions.

Wherefore I in conscience weying the Romish Religion, and by indifferent discussing thereof, finding the foundation vnsted∣fast, and the building thereupon but vayne: and on the other side hauing my conscience framed after a right and vncorrupt religi∣on, ratified and fully established by the word of God, and the con∣sent of his true Church. I neyther may, nor do entend by Gods gracious assistance, to be pulled one iot from the same, no though an Angell out of heauen should preach another Gospell then that which I haue receyued of the Lord.

And although that for lacke either of such deepe knowledge and profound iudgement, or of so expedite vttering of that I do know and iudge, as is required in an excellent clarke, I shall not be able sufficiently to aunswere, for the conuincing of the gaine∣sayer: yet neuerthelesse, this my protestation shall be of me pre∣mised, that for the respect of the grounds and causes before con∣sidered, albeit I cannot * 1.131 explicita fide as they call it, conceiue all that is to be conceiued, neither can discusse all that is to be dis∣cussed, nor can effectually expresse all that is to be expressed in the discourse of the doctrine of this most true religion, whereun∣to

to I am professed: Yet do I bind my selfe as by my humble simpli∣city, so by my fidem * 1.132 implicitam: that is, by faith in generalty (as they call it) to wrap my beliefe in the credit of the same, that no authority of that romish religion repugnant thereunto, shall by a∣ny meanes remoue me from the same, though it may hap that our aduersaries will labour to beguile vs with entising wordes, and seeke to spoyle vs through Philosophy and deceitfull vanity after the traditions of men, and after the ordinances of the world, and not after Christ, &c.

And thus much out of M. Sanders letter, so much as re∣mained thereof. The residue, because it was rent away, I could not adioine hereunto. Notwithstāding by this alre∣dy expressed, it is sufficient to vnderstand how good was y^e cause & estate of this blessed child of god, being prisoner for Christes cause.* 1.133 For y^e defence wherof he wholy bestowed & resigned himself in such sort as he forbad his wife to sue for his deliuery, & whē other of his friends had by suite almost obtained it, he discouraged them, so that they did not folow their suite, as by this letter following may appeare.

¶A letter of M. Saunders to his wife.

GRace, mercy, and peace in Iesus Christ our Lord.

Entirely beloued wife, euen as vnto mine owne soule and body, so do I dayly in my harty prayer wish vnto you, for I doo dayly, twise at the least in this sort remember you. And I do not doubt (deare wife) but that both I and you, as we be written in the booke of life, so we shall together enioy the same euerlasting∣ly, through the grace and mercy of God our deare father, in hys sonne our Christ. And for this present life, let vs wholy appoynt our selues to the will of our good God, to glorifie him either by life or by death, and euen that same mercifull Lord make vs wor∣thy to honour him either way as pleaseth him Amen. I am mery, I thanke my God and my Christ,* 2.1 in whome and through whome I shall (I knowe) be able to fight a good fight, and finishe a good course, and then receiue the crowne which is layde vp in store for me, and all the true Soldiours of Christ. Wherefore wife, let vs in the name of our God, fight lustely to ouercome the flesh, the deuil and the world. What our harnesse and weapons be in this kind of fight, looke the 6. vnto the Ephesians, and pray, pray, pray. I would that you make no suite for me in any wise.* 2.2 Thanke you knowe whome, for her most sweete and comfortable putting me in remembrance of my iourney whether I am passing. God send vs all good speede, and a ioyfull meeting. I haue too fewe suche frends to further me in that iourney, which is in deede the grea∣test friendship. The blessing of God be with you all, Amen.

A prisoner in the Lord Laurence Saunders.

This his constancie is sufficiently commended and de∣clared by his valiant buckling with two mighty enemies,* 2.3 Antichrist and death. To neither of these did he geue place: but by suffering their malice, got y^e victory ouer them both. One of the conflictes which he had with Antichrist & hys members, I haue gathered out of a letter of his own hand writing. It was with Doctour Weston, a man, whome though I should prayse, yet would all good and godly mē worthely disprayse. Of this the said Laurence Saunders thus writeth in a letter which he sent to one of his frends, which wrote to him to knowe what Doct. Weston dyd at the Marshalsey: whereunto he thus aunswereth.

M. Weston came to conferre with M. Grimoald. What he hath cōcluded with him,* 2.4 I know not: I wish it may be to Gods glory, Amen, Amen. M. Weston of his gentlenes visited me, & of••red me frendship in his worldly wily sort, &c. I had not so much good maner, as to take it at his hād: for I said, that I was well inough, and ready cherefully to abide the extremity, to keepe thereby a good cōscience. You be a sleepe in sin (said he.) I would awake (quoth I) and do not forget Vigilate & orate. i. Watch & pray. What church was there,* 2.5 said he 30. yeres past? What church was there, quoth I, in Helias time? Ioane of Kent, sayd he, was of youre Church. No, quoth I, we did cōdemne her as an heretick.

Who was of your Church, sayd he 30. yeares past? Such (quoth I) as that Romish Antichrist, and his rabble haue reputed and condemned as heretickes, Wicklife, sayd he, Thorpe, Old castle, &c. Yea, quoth I, with many moe, as storyes do tell.

The B. of Rome hath, sayd he, long tyme played a part in your tayling sermons: but now be ye sure he must play another maner of part. The more pitie, quoth I, and yet some cōfort it is to see how that the best learned,* 2.6 wisest, & holiest of you all, haue heeretofore had him to play a part likewise in your sermōs & writings, though now to please the world, you do turne with the weathercocke. Did you euer said he, heare me preach against the Bishop of Rome? No (quoth I) for I neuer heard you preach. But I trowe you haue ben no wiser then other, &c. with more about the Sacrament. Pray, pray. God keepe your family & blesse it.

What a blessed taste thys good man had of Gods holy spirit, by diuers and sondry his letters may right wel ap∣peare to him that is disposed to peruse the same:* 2.7 whereof certayne we haue here thought good, the Lord willing, to expresse, first beginning with that whiche he wrote out of the Marshalsey to D. Cranmer, Ridley, and Latimer, pri∣soners for the like cause of Christ in Oxford.

To the Archbishop Cranmer, Bish. Ridley, and M. Latimer, being prisoned in Oxford.

IN my most humble wise I salute you most reuerend fa∣thers in Christ Iesus our Lord,* 2.8 Immortall thanks and euerlasting prayses be geuen vnto that our father of mer∣cies, Whiche hath made vs meete to be pertakers of the inhe∣ritaunce of Saintes in light, whiche hath deliuered vs from the power of darckenes, and hath translated vs into the kingdome of his beloued Sonne, by whome we haue redemption through his bloud. &c O most happy estate, that in an vnspeakable wise our life is hid with Christ in God:* 2.9 But whensoeuer Christ which is our life shall shew himselfe, then shall we also appeare with him in glory. In y^e meane season as our sight is but in a glasse, euen in a darcke speaking,* 2.10 so wee walke in fayth, not after outward appearaunce, the which fayth although for want of outward appearaunce, reason reputeth but as vaine, yea the chosen of God do know the effect thereof, to bring a more substanciall taste and liuely fruition of very felicitie and perfect blessednes, then reason can reach or sences receaue. By this fayth we haue in our profession all good thinges, yea euen them whiche the eye hath not seene, and the eare hath not heard, neither hath entred the hart of man. &c.* 2.11 Then if hereby we doe enioy all good thinges, it followeth that we must needes possesse, haue and enioy you most reuerend Fathers, who be no small part of our ioy and good thinges geuen vs of God.

We heretofore haue had the fruition of you by bodily presence to our inexplicable benefite, praysed be that oure gracious God therfore. And nowe in spirite we haue the experience of vnspeakeable cōfort, by your reuerēt father∣hoodes for y^t in this so glorious sort,* 2.12 ye become a towne set vpon a hill, a candle vpon a candlestick, a specktacle vnto y^e world both to the Angels & vnto men. So y^t, as we to our great cōfort do feele,* 2.13 you also may assuredly say with saint Paule, y^t the things which happē vnto vs, do chance vnto y^e great furtherance of the Gospell, so y^t our bonds in christ are manifest, not onely throughout all the iudgement hall, but in all wholl Europa, in so much that many of the bre∣thren in the Lord, being incouraged through our bondes, dare more boldly speake the word without feare. And here in as you haue with s. Paule greatly to reioyce, so we doe reioyce with you, and we do in deed with you geue thāks for this worthy excellēt fauour of our God, towards you, that christ is thus magnified in you, yea and hereafter shal be magnified in your bodies,* 2.14 whether it be through life or death. Of which thing truely wee are assured in our pray∣ers for you, and ministring of the spirite. And although for your owne partes Christ is vnto you life, and death ad∣uantage, and that your desire is (as in deede it were better for you) to be loosed, and to be w^t Christ, yet for the Church of Christ were it much more necessary, that ye shuld abide in the fleshe. Yea that mercifull God, euen for his Christes sake graunt that ye may abide and continue for the furthe∣raunce of the Churche and reioysing of fayth, that the re∣ioysing therof may be the more aboundant through Iesus Christ by your restoring, Amen, Amen.

But if it seeme better otherwise vnto the diuine wise∣dome y^t by speedy death he hath appoynted you to glorifie him, y^e Lords wil be done. Yea euen as we do reioyce both on your behalfes, & also on our own, that God is magnifi∣ed by life, and shuld be more aboundantly glad for the con∣tinuance thereof: so we shall no lesse reioyce to haue y^e same wrought by death. We shall geue thankes for this honour geuen vnto you, reioysing that ye are accounted worthye to suffer for the name of Christ, and that it is geuen to you of God, not onely that ye shoulde beleue in him, but also that ye should suffer for his sake. And herein we shal haue to re∣ioyce in the behalfe of the Churche of Christ, whose faith may be the faster fixed vpon Gods veritie, being confir∣med with three such worthy witnesses. Oh thankes be to God for this his vnspeakeable gift.

And now most reuerend Fathers, that you may vnder∣stand the trueth of vs and our estate howe we stand in the lord, I do assure your reuerences, partly by y^t I perceaue by such of our brethren as be here in bondes w^t me, partly by that I heare of them which be in other places, & partly by that inward experiēce which I most vnworthy wretch haue of Gods good comfort (more aboundance whereof I knowe there is in others) you may be assured (I say) by Gods grace, that you shall not be frustrate of your hope of

our constaunt continuance in the cheerefull confession of Gods euerlasting veritie. For euen as we haue receyued the word of truth, euen the Gospell of our saluation, wher∣in we beleeuing, are sealed with the holy spirit of promise, which is the earnest of our inheritaunce (the which spirite certifieth our spirit,* 2.15 that we are the children of God, and therefore God hath sente the spirite of his Sonne into our harts, crying, Abba, Father) so after such portion as God measureth vnto vs, we with the whole Church of Christ, and with you reuerend fathers, receiuing the same spirite of faith, according as it is written: I beleeued, and therefore I haue spoken.* 2.16 We also beleeue, and therefore speake. For the which we in this dangerous bondage and other afflicti∣ons, hauing euen such a fight as we haue seene in you and haue heard of you,* 2.17 are in no wise afraid of our aduersaries.

And forasmuch as we haue such an office, euen as God hath had mercy on vs,* 2.18 we go not out of kind, but euē with you, after our little power, we labour to maintain the faith of the Gospell, knowing most certainely that though we haue this treasure in earthen vessels,* 2.19 that the excellency of thys power might be Gods and not ours: yet shall we not be da∣shed in pieces: For the Lord will put his hand vnder vs. [When] we are troubled on euery side, yet are we not without shift: [when] we are in pouerty, we are not vtterly without some thing: [when] we suffer persecution, we are not forsaken therein: [when] we are cast downe, yet we shall not perish: but to com∣municate with our sweete Sauiour Christ in bearing the crosse, it is appointed vnto vs, that euen with him also we shall be glorified. For it is a true saying: If we be dead with him,* 2.20 we shall also liue with him: If we be patient, we shall also raigne with him: If we deny him, he shall also deny vs. Where∣fore be we of good cheere,* 2.21 alwayes bearing about in our body the dying of the Lord Iesus, that the life of Iesus might appeare also in our body: For we know that he which raised vp the Lorde Iesus, shall rayse vp vs also by the meanes of Iesus, and shall ioyne vs to himselfe together with you. Wherefore we are not weeried: but though our outward man perish, yet the inwarde man is re∣nued day by day. For our tribulation, which is momentane and light, prepareth an exceeding and eternall weight of glory vnto vs, while we looke not on the things which are seene, but on the things which are not seene. For the things which are seene, are temporall: but the things which are not seene, are eternall.

* 2.22We testifie vnto you, Reuerend fathers, that we drawe these waters with ioy out of the Wels of the sauiour. And I trust we shall cōtinually with you blesse the Lord,* 2.23 & giue thanks to the Lord out of the wels of Israell, we trust to bee merry together at that greate Supper of the Lambe, whose spouse we are by faith, and there to sing that song of euerlasting Haleluyah, Amen. Yea come Lorde Iesu. The grace of our Lord Iesu Christ be with you, Amen.

Another letter written to his wife, wherein is to bee seene how this woorthy warriour prepared himselfe to the appoynted fight, and to keepe hys standyng in Christes Campe.

Laurence Saunders to his wyfe.

GRace and comfort in Christ Iesu our onely comfort, in all extreme assaultes, Amen.

* 3.1Fayne woulde this flesh make strange of that which the spirit doth embrace. Oh Lorde how loth is this loitering sluggard to passe forth in Gods pathe? It fantasieth for∣sooth much feare of fraybugs: and were it not for the force of faith which pulleth it forwarde by the reyne of Gods most sweete promise, and of hope which pricketh on be∣hinde, great aduenture there were of fainting by the way. But blessed, and euerlastingly blessed be that heauenly fa∣ther of ours, who in his Christ, our sufficient Sauiour, hath vouched safe to shine in our harts,* 3.2 that he geueth vs the light of the knowledge of the glory of God, in the face of Iesu Christ: and hauing this treasure in our earthen vessels, that the excellencie of the power might be Gods, and not oures, we are [according to his good will] troubled on euery side, yet are we not without shift: we are in pouerty, but yet not without that is sufficient:* 3.3 we suffer persecution, but are not forsaken therein: we are cast downe, neuertheles we pe∣rish not: we beare in the body the dying of the Lorde Iesus, that the life of Iesus might also appeare in our body. Wherefore by the grace of our Christ we shall not be weeried, neyther be dismayed by this our probation thorough the fire of afflic∣tion, as though some strange thing had hapned vnto vs: but by his power we shall reioyce, in as much as we are pertakers of Christes passion, that when he doth appeare, we may be merry and glad, knowing that our tribulation which is momentane and light,* 3.4 prepareth an exceeding and an eternall weyght of glory vnto vs, while wee looke not on the thyngs which are seene, but on the things whych are not seene. They that sowe in teares,* 3.5 shall reape in ioye. For he that goeth on his way weeping and scattering his good seede, shall doubtles come agayne wyth ioy, and bring his whole sheaues wyth him. Then, then shall the Lorde wipe awaye all teares from our eyes. Then, then shall be brought to passe that saying which is written: Death is swallowed vp in victory. Death, where is thy sting? Hell, where is thy victory? Yea, thankes be to God which hath geuen vs the victory thorough our Lord Ie∣sus Christ, Amen.* 3.6

In the meane season it remayneth for vs to followe S. Peters bidding: Let them (sayth he) that are troubled accor∣ding to the will of God,* 3.7 commit their soules to him with well doing, as a faithfull Creator and Maker. He is our maker: we are his handyworke and creatures, whome now when he hath made, he doth not leaue and forsake as the shipwright doth the shyp,* 3.8 leauing it at all aduentures to be tossed in the tempest, but he comforteth vs his creatures, and in him we liue, moue, and haue our being: Ye not onely that, but now that he hath in his deare Christ repayred vs, be∣ing before vtterly decayed, and redeemed vs, purging vs vnto himselfe as a peculiar people by the bloud of hys Sonne he hath put on a most tender good will and father∣ly affection toward vs, neuer to forget vs: vnto whome by such promises he hath plighted such faith, that though it were possible that the mother could forget her infant,* 3.9 and not be tender harted to the childe of her wombe, yet may not it be that his faithfull beleeuers should be forgotten of him. He biddeth vs to cast our care on him, and sayth, that assuredly he careth for vs. And what though for a season he doth suffer vs to be turmoyled in the troublous tempestes of temptation, and seemeth as in much anger to haue ge∣uen vs ouer, and forgotten vs?* 3.10 let not vs for all that leaue off to put our trust in him, but let vs with godly Iob con∣clude in our selues and say: Euen though he kill mee,* 3.11 yet will I put my trust in him. Let vs with the blessed Abraham in hope, euen contrary to hope by beliefe, leane vnto that our louing Lord, who though for our probation, he suffereth vs to be afflicted, yet will he not bee alwayes chiding, neyther keepeth he his anger for euer: for he knoweth whereof wee bee made: he remembreth that we are but dust. Wherefore, looke how high the heauen is in comparison of the earth,* 3.12 so great is his mercy towards them which feare him. Looke how wide the East is from the West, so farre hath he set our sinnes from vs. Yea, like as a father pitieth his owne children, euen so is the Lorde mercifull vnto them that feare him. Oh what great cause of reioycing haue we in our most gracious God? we can not but burst foorth into the praysing of suche a bountifull be∣nefactour, and say with the same Psalmist: Prayse the Lord O my soule, and all that is within me prayse his holy name Praise the Lord O my soule, and forget not all his benefites.

Deare wife, riches haue I none to leaue behynde mee, wherewith to endow you after the worldly maner. But that treasure of tasting how sweete Christ is vnto hungry consciences (whereof I thanke my Christ, I do feele part,* 3.13 and would feele more) that I bequeath vnto you, and to the rest of my beloued in Christ, to retaine the same in sense of hart alwayes. Pray, pray, I am merry,* 3.14 and I trust I shall be merry, maugre the teeth of all the deuils in hell. I vtterly refuse my selfe, and resigne my selfe vnto my Christ in whome I knowe I shall be strong as he seeth neede∣full. Pray, pray, pray.

Laurence Saunders.

As the sayde Mayster Saunders was in prison, strayte charge was geuen to the keeper,* 3.15 that no person shoulde speake with him. His wife yet came to the prison gate with her yong childe in her armes, to visit her husband. The keeper, though for his charge, hee durst not suffer her to come into the prison, yet did he take the little babe out of her armes, and brought him vnto his father. Laurence Saunders seeing him, reioyced greatly, saying, that he re∣ioysed more to haue such a boy, then he should if two thou∣sand pounde were geuen him. And vnto the standers by, which praysed the goodlines of the childe, he sayde: what man fearing God woulde not lose this life present, rather then by prolonging it heere, he should adiudge this boy to be a Bastard, his wife a whoore, and himselfe a whoore∣monger? Yea, if there were no other cause, for which a man of my estate should loose his life, yet who woulde not geue it, to aduouch this child to be legitimate, and his mariage to be lawfull and holy?

I do (good Reader) recite thys saying, not onely to let thee see what he thought of Priests mariage: but chiefly to let all maryed couples and parents learne to beare in their bosome true affections: naturall, but yet seasoned with the true salt of the spirit, vnfaynedly and throughly mortifyed to do the naturall workes and offices of maried couples & parents, so lōg as with their doing they may keepe Christ with a free confessing faith, in a conscience vnfoyled: other∣wise, both they and their owne liues are so to be forsaken,

as Christ required thē to be denyed, and geuē in his cause,

And now to come to the examination of this good man, alter that the Bishops had kept him one whole yeare and a quarter in prison, at the length they called him, as they did the rest of his felowes, openly to be examined. Of the which his first examination the effect and purpose thus fo∣loweth.* 3.16

¶The Examination of Laurence Saunders.

PRaysed be our gracious God who preserueth his from euill, and doth geue them grace to auoyd al such offēces as might hinder his honor, or hurt his Church. Amen.

Being conuented before the Queenes most honorable Councell,* 3.17 sundry bishops being present, the Lord Chaun∣cellor began to speake in such forme as foloweth.

I. Chan.

It is not vnknowne, that you haue bene Priso∣ner for such abhominable heresies & false doctrine as hath bene sowne by you: and now it is thought good that mercy be shewed to such as seeke for it. Wherfore if now you will shew your selfe conformable, & come home agayne, mercy is ready. We must say that we haue fallen in maner all: but now we bee risen agayne, and returned to the Catholicke Churche, you must rise with vs, and come home vnto it. Geue vs forthwith a direct aunswere.

Saun.

My Lord, and my Lordes all, my it please your ho∣nors to geue me leaue to aunswere with deliberation.

Chan.

Leaue of your painting and pride of speech. For such is the fashion of you all to please your selues in your glo∣rious wordes.* 3.18 Aunswere yea or nay.

Saund.

My Lord, it is no time for me now to paynt. And as for pride, there is no great cause why it should be in me. My learning I confesse to be but small: and as for riches or worldly wealth I haue none at all. Notwithstanding it standeth me in hand to aūswere to your demaund circum∣spectly, considering that one of these two extreme perilles are like to fall vpon me: the losing of a good conscience, or y^e losing of this my bodye and life. And I tell you trueth, I loue both life and liberty, if I coulde enioy them without the hurt of my conscience.

Chan.

Conscience? you haue none at all, but pride and ar∣rogancy, * 3.19 deuiding your selues by singularitye from the Church.

Saun.

The Lorde is the knower of all mens consciences. And where your Lordship layeth to my charge thys deui∣ding my selfe from the Church (as you do mean, & is now among you concluded vpon, as I do vnderstand) I do as∣sure you, that I lyue in the fayth wherein I haue bene brought vp sithens I was 14. yeare old: being taught that the power of the B. of Rome is but vsurped, w^t many o∣ther abuses springing thereof. Yea this I haue receiued e∣uen at your hands that are here present, as a thing agreed vpon by the Catholicke Church and publicke authority.

Chan.

Yea mary, but I pray you, haue you receiued by cō∣sent and authoritye all your heresies of the blessed Sacra∣ment of the aultar?

Saund.

My Lorde, it is lesse offence to cutte off an arme, hand, or ioynt of a man, then to cut of the head. For y^e man may liue though he do lacke an arme, hand or ioynt, and so he can not without his head. But you, all the whole sort of you, haue agreed to cut of the supremacy of the Bishop of Rome, whome now you will haue to be the head of your Church agayne.

Bish. of Lond.

And if it like your Lordship, I haue his hand agaynst the blessed sacrament. How say you to that?

Saunders.

What I haue written, that I haue written, and farther I will not accuse my selfe. Nothing haue you to burden me withall, for breaking of your lawes since they were in force.* 3.20

Chan.

Well, you be obstinate and refuse liberty.

Saund.

My Lord, I may not buy liberty at suche a pryce: but I beseech your honours to be meanes to the Queenes Maiesty for suche a pardon for vs, that wee may liue and keep our consciences vnclogged, and we shal liue as most obedient subiectes. Otherwise, I must say for my selfe, that by Gods grace I will abide the moste extremity that man may do against me, rather then to do against my consciēce.

Chan.

Ah Syrra, you will liue as you list. The Donati∣stes did desire to liue in singularity: but in deed they were not meete to liue on earth: no more be you, and that shall you vnderstand within these seuen dayes: and therefore a∣way with him.

Saund.

Welcome be it, whatsoeuer the will of God shalbe, either life or death. And I tell you truely, I haue learned to dye. But I exhort you to beware of shedding of innocēt bloud. Truly it will cry. The spirite of God rest vpon all your honors. Amen. This is the summe and forme of my first examination. Pray. &c.

This examination being ended the officers led him out of the place, & so stayed vntill the rest of his fellowes were likewise handled, that they might haue them altogether to prison. Laurence Saunders standing among the Officers seing there a great multitude of people, opened his mouth and spake freely, warning them wel of that,* 3.21 which by their falling from Christ to Antichrist they did deserue, & there∣fore exhorting them by repentaunce to rise agayne, and to embrace Christ with stronger fayth, to confesse him to the end, in the defiance of Antichrist, sinne, death & the deuill: so should they reteine the Lordes fauor and blessing.

The copyes of his other examinations and excommu∣nication came to the hands of such as do keepe them still in secret. But in them as he defended Christes cause stoutly:* 3.22 so warned he the Pharisaicall bishops and papists, of their hypocrisy and tyranny freely, and cleared himselfe of theyr vniust quarrellinges truly. After he was excommunicate and deliuered to the secular power, he was brought by the Shriffe of London,* 3.23 to the prison called the Counter in his owne parish in Breadstreet: whereat he reioyced greatly, both because he found there a felow prisoner, M. Cardma∣ker, with whom he had Christian and comfortable confe∣rence, and also because out of prison, as before out of a pul∣pit, he might preach to his parishners: as by his letter here after shall be declared.

THe fourth day of February,* 3.24 the Bishop of London did come to the prisō where he was, to disgrade him: which when he had done, Laurence Saunders sayd to hym: I thanke God I am none of your Church.

The day folowing in the morning,* 3.25 the Shriffe of Lon∣don deliuered him to certayn of the Queenes Gard, which were appoynted to cary him to the City of Couētry, there to be burned. The fyrst night they came to S. Albōs, wher M. Grimoald (a man who had more store of good giftes, then of great constancy) did speake with him.

After M. Saunders had geuen him a lesson meete for his lightnes, he tooke a cup into his hand, and asked him if he would pledge him of that cup, of which he would begin to him. Grimoald by his shrugging and shrinking shew∣ing what he was, sayd: of that cup which is in your hand, I will pledge you: but of that other which you meane, I will not promise you. Well sayde Mayster Saunders, my deare Lord Iesus Christ hath begon to me of a more bit∣ter cup then mine shall be, and shall I not pledge my most sweet Sauior? yes I hope.

After they were come to Couentry,* 3.26 the same nyght a poore Shoomaker, which was wont to serue him of shoes, came to him after his maner & sayd: Oh my good Mayster God strengthen and comfort you. Gramercies good Shoo¦maker, quoth M. Saunders, and I pray thee to pray for me: for I am the vnmeetest man for this high office, that e∣uer was appoynted to it: but my gracious God and deare father is able to make me strōg enough. That same night he was put into the common Gayle among other priso∣ners, where he slept litle, but spent the night in prayer,* 3.27 and instructing of others.

The next day, which was the viij. of Februarye hee was lead to the place of execution in the Parcke without the City, going in an old gowne, and a shyerte, barefooted, and afttimes fell flat on the ground and prayed. When he was come nigh to the place, the Officer appoynted to see y^e execution done, sayd to M. Saunders, that he was one of them which marred the Queenes Realme with ••alse doc∣trine and heresy: wherfore thou hast deserued death (quoth he) but yet if thou wilt reuoke thy heresies, y^e Queene hath pardoned thee: if not, yonder fire is prepared for thee. To whom M. Saunders aunswered: it is not I, nor my fel∣low Preachers of Gods truth, that haue hurt the queenes Realme, but it is your selfe, & such as you are,* 3.28 which haue alwayes resisted Gods holy word: it is you which haue & do marre the Queenes Realme. I do hold no heresies, but the doctrine of God, the blessed Gospel of Christ: that hold I, that beleue I, that haue I taught, and that will I neuer reuoke. With that this Tormentor cryed, away with him and away from him went M. Saunders with a mery cou∣rage towardes the fire. He fell to the ground, and prayed: he rose vppe agayn, & tooke the stake to which he shuld be chayned, in his armes and kissed it saying: Welcome the Crosse of Christ, welcome euerlasting life: and being faste∣ned to the stake, and fire put to him, full sweetely he slepte in the Lord.

And thus haue ye the full history of Laurēce Saūders whom I may well compare to S. Laurence, or any other of the old Martyrs of Christes church: both for the feruent zeale of the truth and Gospell of Christ, & the most cōstant pacience in his suffering: as also for the cruell tormēts that

[illustration]

❧The burning of Mayster Laurence Saunders at Couentry.

* 3.29 * 3.30 he in his paciēt body did susteine in the flame of fire. For so his cruell enemies hādled him, that they burned him with greene woode, & other smothering rather then burning fe∣well, which put him to much more payne, but that y^e grace & most plentifull consolation of Christ, which neuer forsa∣keth his seruauntes, & gaue strength to S. Laurence gaue also pacience to this Laurence, aboue all that his tormēts could worke agaynst: which well appered by his quiet stā∣ding, and sweet sleeping in the fire, as is aboue declared.

And to the intent to geue to the Reader to vnderstand the better, what the grace of Christ worketh in his seruāts, and agayne,* 3.31 how feeble & weake man is of himselfe with∣out this grace geuen from aboue, though he seeme other∣wise neuer so stout in himselfe: here therfore haue we ad∣ded to the foresayd story of Laurence Saunders, the com∣munication which in the beginning of his trouble, was be¦twene him and Doct. Pendleton,* 3.32 by the example whereof, such as stand, may learne to vnderstād and take heed with due feare, & not to bragge: to leane to the grace of the Lord, and not to presume in themselues.

¶A certayne communication betwene Laurence Saunders and Doctor Pendleton, in the beginning of Queene Maries tyme.

* 3.33AT the chaunge of religion in this Realme, and the be∣ginning of Queene Maries reigne, Doct. Pendleton and M. Saunders men knowne to the world, not only to be learned but also earnest preachers of Gods word in the time of blessed king Edward, met together in the country, where by occasiō they were at that time, and as the case re∣quired (by reason of the persecution that was then at hand) fell to debate what was best for them to doe, in so daunge∣rous a season. Whereupon M. Saunders, whether tho∣row very fraylty in deed of his weake flesh that was loth to tast of the bitter cup, though his spirite were ready ther∣vnto: or whether it were vpon the mistrust of hys owne strength, that he might receiue the greater power from a∣boue: or whether it were not for any one of the sayd causes alone, but for both together, or such like: semed so fearefull and feeble spirited, that he shewed himselfe in appearance, like either to fall quite from God and his word, whiche he had taught, or at least to betake him to his heeles and to fly the land, rather then to sticke to his profession and abyde by his tackle:* 3.34 so as Doctor Pendleton (who on the cōtra∣ry side, appeared not so big of body, but as bold in courage, nor so earnest before in Pulpit, but as ready now to seale the same with his bloud) tooke vppon him to comfort M. Saūders all that he might, admonishing him (as he could do it very well) not to forsake cowardly his flocke when hee had most neede to defend the wolfe from them: nei∣ther hauing put to his hand to Gods plough, to start now aside and geue it ouer, nor yet (that is worst of all) hauyng once forsakē Antichrist, to fall either himselfe, or to suffer o∣thers by his example to returne to theyr vomit agayne.

After which and such like perswasions bidding him be of good comfort, and to take a good hart vnto him: what man (quoth he) there is a great deale more cause in me to be afeard thē in you, for as much as you see, I cary a grea∣ter masse of flesh vpon my backe then you do, and being so laden with a heauier lumpe of this vile carkase ought ther¦fore of nature to be more frayle then you: & yet sayth he,* 3.35 I will see the vttermost drop of this grease of mine moltē a∣way, & the last gobbet of this flesh consumed to ashes, be∣fore I wil forsake God and his truth. Wherunto the other answering but litle, & wishing that almighty God woulde geue him more strength thē he presently felt in himselfe, ac∣knowledging his owne weaknes, consēted notwithstan∣ding though it were somewhat fayntly, to ioyne w^t him in the profession of the Gospell, & so to go vp to London & set forth the same: wherupon they gaue ech other theyr hāds.

Now when they were come to London, Lord what a great chaunge was there betwene these two persons. The poore feeble faynt harted Saunders, by the goodnes of al∣mighty God, taking hart of grace to him, seking the same in humility, boldly & stoutly confirmed his flock out of the pulpit, where his charge lay, mightely beating down An∣tichrist, & lustely preached Christ his maister, for the which he afterward suffered most willingly as is afore declared. Wheras on the other side, Pendleton the proud (who, as it appeared by the sequele, had bene more stout in words,* 3.36 thē constant in deeds, and a greater bragger, then a good war∣rior) folowed Peter so iustly in crackes, howsoeuer he did in repentance (which God onely knoweth) that he came not so soone to London but he chaūged his tipet, & playd y^e Apostata, preaching in stede of sound doctrine, nothing al∣most but errors & lyes, aduauncing Antichrist, and ouer∣throwing poore Christ with all his mayne: so his former boldnes came to nothing, vnlesse it were a contrarye key, becomming of a faithfull pastour a false runnagate, and of a true Preacher a sworne enemy of Gods euerlasting Te∣stament, to the great offence of his brethren, the hurt of hys flock, and the vtter vndoing, with our Gods greater mer∣cy, of his owne soule. Wherein are specially to be conside∣red the deepe and maruellous iudgementes of God, who as he can and doth make strong whome it pleaseth hym, when he seeth his time, & most commonly such as appeare most feeblest: euen so contrariwise throweth he downe o∣ther

some,* 3.37 seeme they neuer so stoute, stand they neuer so much in theyr own conceites. Wherefore let him that stan∣deth take heed he fall not, and let vs pray continually to al∣mighty God though we haue fayth, that he will helpe and encrease our faith, that in him it may be made strōg, which of it selfe is so weake, that it is soone ouerthrowne.

* 3.38This blessed man of God enduring long time in prisō, did not passe all his time in vnfruitfull idlenes, but still frō time to time did visite his frendes (as is sayd) and especi∣ally his wife,* 3.39 with many letters full of godly instruction & consolatiō. All which letters it shall not be greatly need∣ful here to insert, partly because they are to be found in the booke of letters, partly because we entēd also (if God will) to prosecute the same more at large. In the meane time it shall not be out of place here presētly to cōprehend certein of them, as in order foloweth.

¶A letter sent to M. Farrar Bishop of S. Dauids, Doctor Tailor, M. Bradford, and M. Philpot.

* 3.40GRace, mercy and peace, in Iesus Christ our Lord. &c. Good fa∣thers and deare brethren, be thankefull vnto our most graci∣ous God, which hath preserued vs, and shall (I doubt not) from blaspheming his blessed name: yea not onely that, but also ex o∣re Infantium & Lactentium perficiet laudem. &c. i. Out of the mouthes of very babes and sucklinges shall be set forth his praise. They offer vs (forsooth) our liberty & pardon, so that we will rise with them vnto that faith which we with them were fallen from. Yea or no, must be answered in hast. They will not admit any need full circumstances, but all (as heretofore) most detestable & ab∣hominable. Rise with them we must vnto the vnity. And pardon (say I) of me must not be so dearely purchased. A pardon I desire, for to liue with an vnclogged cōscience. The Donatists (say they) sought for such singularitye, but they were not meete to liue in a common wealth, no more be you, as you shall shortly vnderstand. Wherefore away with him, yea the time was named within thys seuen night. There be 12. houres in the day. Death shall be well∣come (say I) as being looked for long since, and yet do iustice ye were best, for Abels bloud cryed ye wot what. The spirite of God be vpon you,* 3.41 & God saue your honors. Thus departed I from thē. Pray, pray. Ah, ah, puer sum, nescio loqui. i. I am a childe, I cannot speake. My brother P. shall shew you more herein. By him send me word what you haue done. Fare ye well, and pray, pray, I woulde gladly meet with my good brother Bradford, on the backeside a∣bout 11. of the clock. Before that time I cannot start out, we haue such outwalkers, but then will they be at dinner.

Yours as you know, Lau∣rence Saunders.

¶A Letter which L. Saunders did write to his wife, and others of the faythfull, after his con∣demnation to the fire, written the last of Ianua. 1555. out of the Counter in Breadstreete.

THe grace of Christ, w^t the cōsolation of the holy Ghost, to the keeping of fayth and a good conscience, cōfirme & keep you for euer vessels to Gods glory.* 3.42 Amen.

Oh what worthy thanks can be geuē to our gracious God for his vnmeasurable mercies plētifully poured vpō vs? And I most vnworthy wretch cannot but poure forth at this present, euē from the bottom of my hart, the beway¦ling of my great ingratitude and vnkindnes towardes so gracious a good God and louing father. I beseech you all, as for my other many sinnes, so especially for that sinne of my vnthankefulnesse, craue pardon for me in your earnest prayers, commendyng me to Goddes greate mercyes in Christ.

To number these mercies in particular, where to num¦ber the drops of water which are in the Sea, the sandes on the shore, the starres in the skie, O my deare wife & ye the rest of my frends, reioyce with me, I say reioyce w^t thanks∣geuing for this my present promotion,* 3.43 in that I am made worthy to magnifye my God, not onely in my life by my slow mouth & vncircūcised lips, bearing witnes vnto hys truth, but also by my bloud to seale the same, to the glory of my God, and confirming of his true church. And as yet I testify vnto you, that the comfort of my sweete Christ doth driue from my phantasy the feare of death. But if my deare husband Christ doe for my triall, leaue me alone a little to my selfe, alas I know in what case I shalbe thē: but if for my proofe he do so, yet am I sure he will not be long or far from me. Though he stand behind the wal & hide himselfe (as Salomō saith in his mistical ballet) yet will he peep in by a crest to see how I do. He is a very tender harted Io∣seph: though he speak roughly to his brethren & handle thē hardly, yea & threatē greuous bondage to his best beloued brother Beniamin: yet can he not conteyne hymselfe from weeping with vs & vpon vs, with falling on our neckes, and sweetly kissing vs. Such,* 3.44 such a brother is our Christ vnto vs all. Wherfore hasten to go vnto him as Iacob did with his Sonnes and family, leauing theyr country and acquayntaunce. Yea this our Ioseph hath obteined for vs, that Pharao the Infidell shall minister vnto vs chariots, wherin at ease we may be caryed to come vnto him: as we haue experience how our very aduersaries do help vs vn∣to our euerlasting blisse by theyr spedy dispatch, yea & how all thinges haue bene helpinges hereunto: blessed be our God. Be not afrayde of fraybugges which lye in the way. Feare rather the euerlasting fire: feare the Serpent which hath that deadly sting of which by bodely death they shall be brought to taste which are not grafted in Christ, wan∣ting fayth and a good conscience, and so are not acquaynted with Christ the killer of death. But oh my deare wyfe and frends, we, we whom God hath deliuered from the pow∣er of darcknes, and hath translated vs into the kingdom of his deare sonne, by putting of the old man, & by fayth put∣ting on the newe, euen our Lord Iesus Christ, his wise∣dome, holines, righteousnes & redēption, we I say haue to triumph agaynst the terrible spitefull Serpent the Deuill, sinne, hell, death & damnation. For Christ our brasen Ser∣pent hath pulled away the sting of this serpēt,* 3.45 so that now we may boldly in beholding it spoyled of his sting, triūph & with our Christ & al his elect say: Death where is thy sting? Hell where is thy victory? Thankes be to God, who hath geuen vs [Vs] the victory through our Lord Iesus Christ.

Wherfore be mery my deare wife, & all my deare felow heyres of the euerlasting kingdome alwayes remēber the Lord. Reioyce in hope, be pacient in tribulation, continue in prayer, & pray for vs now appoynted to the slaughter y^t we may be vnto our heauenly father, a fat offering, and an acceptable sacrifice. I may hardlye write to you. Wherfore let these few words be a witnes of commendations to you and all them which loue vs in fayth,* 3.46 and namely vnto my flocke, among whom I am resident by Gods prouidence, but as a prisoner.

And although I am not so amōg them, as I haue bene to preach to them out of a pulpit, yet doth god now preach vnto them by me, by this my imprisonment and captiuity which now I suffer among them for Christes Gospelles sake, bidding them to beware of the Romish Antichristian religion and kingdome, requiring and charging them to a∣bide in the trueth of Christ, which is shortly to be sealed w^t the bloud of theyr Pastor: who though he be vnworthy of such a ministery, yet Christ there high pastor is to be regar∣ded, whose truth hath bene taught thē by me, is witnessed by my chaynes, & shall be by my death, through the power of that hye pastor. Be not carefull good wife, cast your care on the Lord, & commend me vnto him in repentant praier, as I do you and our Samuell: whom euen at the stake, I will offer as my selfe vnto God. Fare ye wel all in Christ, in hope to be ioyned w^t you in ioy euerlasting. This hope is put vp in my bosome, Amen, Amen, Amen, Pray, pray.

*An other Letter to Maystres Lucy Haring∣ton, a Godly Gentlewoman, and frendly to him in his troubles.

YOur most gentle commendations,* 3.47 whereof this messenger made remembraunce vnto me, was for two causes very com∣fortable. First, for that thereby I vnderstood of the state of your health & bodely welfare, for the which I geue thankes vnto god, who graunt the long continuaunce thereof to his honour and fatherly good will, whereunto I will dayly say, Amen. And farther I was refreshed by the expressing of your mindefull frendship to∣wardes me farre vnworthy thereof. Wherein I take occasion of much reioysing in our so gracious a God and mercifull Father, who as he hath in his vnmeasurable mercy by fayth handfasted vs his chosen childrē vnto his deare sonne our Christ, as the spi∣rituall spouse of such an heauēly husband: so he linketh vs by loue one vnto an other, being by that bond cōpact together with cha∣ritable readines to doe good one vnto another: so that first to the glory of our God & his Christ, thē to our owne ioying in the te∣stimony of a good cōscience, and last of all to the stopping of the mouthes and confusiō of our aduersaries, we beare the badge as the right spouse of our Christ, which himselfe noted in this say∣ing: Herein shall all men know that ye be my Disciples, if ye loue one another. Then farther, by this bond of mutuall loue,* 3.48 is sette forth the fatherly prouidence of God towardes vs his children, that though it be he that careth for vs, in whome we liue, mooue and be, who feedeth all flesh with bodely sustenaunce, yet hath he appoynted vs in these present necessities, to stand in his sted one vnto another. Wherein is not onelye sette forth our dig∣nitye, but also that vnspeakeable accorde and vnitye among vs the many members in his mysticall body. And though that ei∣ther

for lacke of ability, or els through distaunce of place, power and oportunity of helping one another doe fayle: yet wonderfull is the working of Gods children through the spirite of prayer, as wherby they fetch all heauenly influence frō Christ theyr celesti∣all head by his spirite▪ to be measured seuerally as maye serue to the mayntenaunce of the whole body.

Thus doth our faythfull prayer which we make one for ano∣ther, distribute and scater Gods bountiful blessinges both ghost∣ly and bodely,* 3.49 when ordinary ability lacketh, and when the arme may not reach forth such Gods riches. According herunto I well perceiue and vnderstand your readines to do good vnto all, and especially I haue experience of your readye good will towardes me in your hartye desire to stretch out your helping hand to re∣lieue my lacke,* 3.50 and of your helpe to be extended to me in the o∣ther spirituall sort by your good prayer, I doubt not: as I also ther¦in assure you of my helpe, being all that I may do, & yet the same not so much as I would do.

My need concerning bodely necessaryes, is as yet furnished by Gods prouision, so that I am not driuē to any extremity wher¦fore to be burdenous to you, as your gentle beneuolence pro∣uoketh me, the Lord reward you therefore. If God make me wor∣thy to be eis witnes at this present, in geuing this corruptible bo∣dy to burne for the testimony of his truth, it is enough for me to say vnto you that I haue a poore wife and childe whom I loue in the Lord, and whome I know for my sake you will tender when I am departed hence. &c.

¶An other Letter to Maystres Lucy Harrington.

GRace and mercy. &c. It happeneth oftentimes that a∣boundaunce of matter bringing with it much vehemē∣cy of frendly affection, maketh men dumbe, and euen then chiefely when there is most eger purpose of speaking,* 4.1 si∣lence doth suppresse, and causeth the party so affected, vn∣perfectly to expresse that he goeth about to vtter. Such im∣pediment by much matter mingled with feruency of affec∣tion, feele I some times in my selfe, letting the vtteraunce either by tongue or writing, of the aboundance of the hart. The loue of our most gracious God and heauenly Father bestowed vpon vs in the merites of Christ our Sauiour, who may by cōceipt of minde comprehend, passing in deed al vnderstanding? much lesse may the same by any meanes be expressedly vttered. And as suche heauenlye blessinges which by fayth we fetch from aboue, be inexplicable: so is it hard to vtter, when the faythfull are set on fire by loue, theyr readines to reach forth and to geue by charity, as by fayth they haue receiued. But (alas) we cary this treasure in earthen vessels. Many times fayth is feble and then loue lo∣seth her feruor.* 4.2 Pray we therfore, Lord encrease our fayth, and loue forthwith will be on fire. And immortall thanks be geuen vnto our God, who in our Christ hath bestowed vpon vs the first fruites of his spirite, who cryeth in our hartes Abba Father. And (as S. Paule sayth) seeing we haue the same spirit of fayth,* 4.3 according as it is written: I beleeued and therfore haue I spoken? we also beleue and therfore we speak: Yea God knoweth this spirit putteth in vs a minde to speake, but in attempting therof, we are driuen w^t Moyses to say: O Lord, I am slow mouthed and of vncircumcised lippes: & with Ieremy:* 4.4 O Lord I cannot speake.

Albeit that this infancy restraineth the opening of such aboundance of hart in my tender Christian duety to be de∣clared towardes you, yet I beseech you let this be setled in your vnderstanding, that as S. Paule expresseth vnto his Corinthians that they were in his hart eyther to liue or to dye, with many other such sayings vttered vnto them and the Galathians, expressing his vehement affection towar∣des them: so in some part I would be like affected towar∣des all Gods children, and especially towardes you whō I know in Christ, and to whom I will not say, how mu∣che I am indebted. I thanke you for your great frendshyp and tender good will towards my wife: yea that good gra∣cious God recompēce you, which may worthely with the more counteruayle the same, and fulfill that which lacketh of thankefull duety in vs. And because of that which here∣tofore I haue conceiued of you and of your more then na∣turall loue towardes me and mine: I make my selfe thus bold to lay this burdē vpon you, euen the care and charge of my sayd poore wife I meane, to be vnto her a mother & mistres to rule and direct her by your discreet counsell.* 4.5 I know she conceiueth of you the same that I do, & is thank∣full vnto God with me for such a frend, and therfore I be∣seech you euen for Christes sake, put neuer from you thys frendly charge ouer her, whether I liue longer or shortly depart. But to charge you otherwise, thankes be to God, neither I neither she haue any such extreme need: if we had I would be as bold with you as mine owne mother. I be¦seech you geue my harty salutations vnto M. Fitzwilli∣ams & my good Lady, with thankes also for my poort wife and child, the Lord recompence them.

Laurence Saunders.

Furthermore as touching his fatherly care & affection to his wife and his litle child, the same is liuely set forth in an other letter, which he did write to his wife: wherein he admonished her, that she should not resort much to the pri∣son, where he was, for daūger of trouble that might ensue, the tenour of whose letter here foloweth.

¶An other letter to his wife with a certayne remem∣braunce to M. Harrington and M. Hurland.

GRace and comfort. &c. Wife you shall do best not to come of∣ten vnto the Grate where the Porter may see you.* 4.6 Putte not your selfe in daunger where it needes not: you shall I think, short∣ly come farre enough into daunger by keeping fayth and a good conscience: which (deare wife) I trust you do not slacke to make reckoning and account vpon by exercising your inward man in meditation of Gods most holy word, being the sustenance of the soule, and also by geuing your selfe to hūble prayer: for these two thinges be very meanes how to be made members of our Christ meet to inherite his kingdome.

Do this (deare wife) in earnest, and not leauing of, and so we two shall with our Christ and all his chosen children, enioye the mery world in that euerlasting immortality, wheras here will no∣thing els be found but extreme misery, euen of them which most greedely seeke this worldlye wealth: and so, if we two continue Gods children graffed in our Christ, the same Goddes blessing which we receiue, shall also settle vpon our Samuel. Though wee do shortly depart hence and leaue the poore Infant (to our see∣ming) at all aduentures, yet shall he haue our gracious God to be his God: for so hath he sayd and he cannot lye: I will be thy God (sayth he) and the God of thy seed. Yea if you leaue him in the w••l¦dernes destitute of all helpe, being called of God to do his wil ei∣ther to dye for the confession of Christ,* 4.7 either any worke of o∣bedience: that God which heard the crye of the litle poore infant of Agar Saraes handmayden and did succour it, wil do the like to the child of you or any other fearing him and putting your trust in him. And if we lacke fayth (as we do in deede many times) let vs call for it and we shall haue the encrease both of it and also of any other good grace needefull for vs: and be mery in GOD, in who also I am very mery and ioyfull. O Lord what great cause of reioycing haue we, to thinke vpō that kingdome which he vouch¦eth safe for his Christes sake, freely to geue vs, forsaking our sel∣ues and folowing him? Deare wife this is truely to follow him,* 4.8 e∣uen to take vp our crosse and followe him, and then as we suffer with him, so shall we raigne with him euerlastingly. Amen. Short∣ly, Shortly, Amen.

*An other letter to his wife, to Mayster Robert Harrington, M Hurland. &c.

GRace and comfort, &c. Deare wife reioyce in our graci∣ous God, and his our Christ,* 4.9 and geue thankes moste humbly and hartely to him for this dayes worke, that in a∣ny part I most vnworthy wretch should be made worthy to beare witnes vnto his euerlasting verity, which Anti∣christ with his, by mayne force (I perceyue) and by moste impudēt pride and boasting, wil go about to suppres. Re∣member God alway my deare wife, and so shal gods bles∣sing light vpon you and our Samuel. O remēber alwaye my wordes for Christes sake: be mery and grudge not a∣gaynst God, and pray, pray. We be al mery here thanks be vnto God, who in his Christ hath geuē vs great cause to be mery, by whō he hath prepared for vs such a kingdom, and doth and will geue vnto vs some litle taste therof, euē in this life, and to all such as are desirous to take it.* 4.10 Blessed (sayth our Christ) be they which hunger and thirst after righ∣teousnesse, for such shall be satisfied. Let vs goe, yea let vs run to seeke such treasure, and that with whole purpose of hart to cleaue vnto the Lord, to finde suche Riches in his hea∣uenly word through his spirite obteyned by prayer.* 4.11 My deare Frendes and Brethren Mayster Harryngton and Mayster Hurland, pray, pray. Spiritus quidem promptus est, caro autem infirma. That is. The spirite is ready, but the fleshe is weake. When I looke vpon my selfe, quid ego stupidus & attonitus habeo quod dicam, nisi illud Petri, exi a me Domine quia homo peccator sum? i. Being astonished and confoūded, what haue I els to say, but those wordes of Peter: Lorde goe from me: for I am a sinnefull man?* 4.12 But then feele I that sweete comforte: Lucerna pedibus meis verbum Domini, lu∣men semitis meis, & haec mea est consolatio in humilitate mea. i. The word of the Lorde is a Lanterne to my feete, and a light vnto my pathes: and this is my comfort in my trouble. Then waxe I bolde with the same Peter to say: Domine ad quem ibimus, verba vitae aeternae habes. i. Lord to whom shall we go?

thou hast the wordes of euerlasting life. This comfort haue I when the geuer thereof doth geue it. But I looke for bat∣tels with the roote of vnfaythfulnes, the which I feele in me, will most egerly geue vnto my conscience, when wee come once to the combate. We be (I wene) within the soūd of the triumpe of our enemies. Play ye that be abroade the part of Moyses,* 4.13 Orantes in omni loco, sustollentes puras ma∣nus. i. Praying in all places, lifting vp pure hands, & Gods peo∣ple shal preuayle:* 4.14 yea our bloud shalbe theyr perditiō who do most triumphantly spill it, & we then being in the han∣des of our God, shall shine in his kingdome, and shal stād in great stedfastnes, agaynst thē which haue dealt extreme∣ly with vs: And whē these our enemies shall thus see vs, they shalbe vexed with horrible feare, and shall wonder at the hastines of the sodaine health, and shall say with them∣selues, hauing inward sorow and mourning for very an∣guish of minde: These are they whom we sometime had in de∣rision and iested vpon: we fooles thought their liues to be verye madnes, and their end to be without honor, but loe how they are accounted among the childrē of God. The blessing of God be with you all. &c.

Laurence Saunders.

¶To his wife a litle before his burning.

GRace and comfort in Christ, Amen. Deare wife be mery in the mercies of our Christ,* 4.15 & ye also my deare frendes. Pray, pray for vs euery body. We be shortly to be dispatched hēce vnto our good Christ. Amen, Amen. Wife I would you sent me my shyrte which you know wherunto it is cōsecrated. Let it be sowed down on both the sides and not open. Oh my heauenly father look vp∣on me in the face of thy Christ,* 4.16 or els I shall not be able to abide thy countenaunce: such is my filthines. He will do so, and there∣fore I will not be afrayd what sinne, death, hell, and damnation cā do agaynst me. O Wyfe alwayes remember the Lord. God blesse you, yea he will blesse thee good wyfe & thy poore boy also: one∣ly cleaue thou vnto him, and he will geue thee all thinges. Pray, pray, pray.

¶An other letter to M. Robert and Iohn Glouer, written the same morning that he was burnt.

GRace and consolatiō in our sweet Sauiour Christ, Oh my deare brethren whom I loue in the Lord, being lo∣ued of you also in the Lord, be mery & reioyce for me, now ready to go vp to that mine inheritance, which I my selfe in deed am most vnworthy of, but my deare Christ is wor∣thye, who hath purchased the same for me with so deare a price. Make haste my deare brethrē, to come vnto me, that we may be mery, eo gaudio quod nemo tollet a nobis. i. with that ioy which no man shall take from vs. Oh wretched sinner that I am, not thankefull vnto this my Father, who hath vouched me worthy to be a vessell vnto his honor. But O Lorde, nowe accept my thankes, though they proceed out of a not enough circumcised hart. Salute my good Sisters your wiues, & good sisters feare the Lord. Salute all other that loue vs in the trueth. Gods blessing be with you al∣wayes. Amen. Euen now towards the offering of a burnt sacrifice. O my Christ helpe, or els I perish.

Laurence Saunders.

¶After these godly letters of M. Saūders diuersly di∣spersed and sent abroad to diuers of the faythfull cōgrega∣tion of Christ, as is afore to be seene, now in the latter end we will adioyne two other letters writtē not by Mayster Saunders the martyr, but by M. Ed. Saunders the Iu∣stice his brother, sent to this our Saunders in prison, al∣though conteining no great matter worthy to be known, yet to this intent that the reader may see in these two bre∣thren so ioyned in nature, and so deuided in religiō, y^e word of the Lord verified, truely saying: brother shalbe agaynst brother.* 5.1 &c. as by the contentes of these two letters folow∣ing may appeare.

¶A letter of Iustice Saunders, to his bro∣ther Laurence.

* 5.2AFter my most harty commendations, these bene to a certaine you that I haue spoken with M. Basset, who hath shewed me that 4. pound (all deductions being allowed) is the whole that hath come to his handes of the profite of the Prebēdary at York, the which you shall haue although as he thinketh, it was not due vnto you by the reason of your depriuation: before it was due. As concerning your conscience in Religion, I beseech God it maye be lightened by the holy Ghost, and that you may also haue the grace of the holy Ghost to follow the counsell of Sainct Paule to Timothe. 2. Recte tractare verbum veritatis. That is. To handle rightly the word of truth. Wherein you ar dissenting from many holy and Catholicke men, especielly in the Sacramēt, maketh me in my conscience to condemne yours. For althoughe I haue not hitherto fancied to read Peter Martir & other such. &c.* 5.3 yet haue I had great desire to see Theophilact and diuers others of his sort and opinion both notable and holy Fathers (if any credit be ge∣uen to the writinges of our auncient fathers before vs) and sure∣ly the sentences and iudgementes of two or three of them hath more confirmed my conscience then 300. of the Zuinglians or as many of the Lutherians can or should doe. Thus in haste willing to reliefe you to the end you might conuert, if you shall need to∣wardes your finding, if you shall require it of me, you shall vnfay∣nedly finde my mony ready, as knoweth our Lord, who send vs al thinges good for vs. Scribled this Thursday by your brother and petitioner to God.

Ed. Saunders

¶An other letter of Iustice Saunders to his brother wherein he seeketh to winne him to Popery.

AS nature and Brotherly loue with godly charity requireth,* 5.4 I send you by these letters (quantum licet) most harty cōmen∣dation, being sory for your fault and your disobedient handlyng of your selfe towardes my Lord Chauncellour, who I assure you, mindeth your good and preseruation, if you can so consider and take it. I would be glad to know whether you haue not had with you of late some learned men to talk with you by my Lord Chaū∣cellours appoyntment, and howe you can frame your selfe to re∣forme your errour in the opinion of the moste blessed and our most comfortable Sacrament of the aultar. Wherein I assure you I was neuer in all my life more better affected then I am at thys present, vsing to my great comforte hearing of Masse,* 5.5 and some∣what before the sacring time, the meditation of S. Barnard, sette forth in the third leafe of this present booke. The accustomable vsing whereof I am fullye professed vnto during my life, and to geue more fayth vnto that confessiō of holy Barnarde, thē to Lu∣ther &c. or Latimer. &c. for that the antiquity, the vniuersality of the open church, and the consent of all holy Saynts and Doctors do confirme the same, acertayning you that I haue bene earnest∣ly moued in mine owne cōscience these ten or twelue daies past, and also betweene God and my selfe, to mooue you to the same, most earnestly desiring you, and as you tender my naturall, god∣ly, or frendly loue towardes you, that you would read ouer thys booke this holy time, at my request, although you haue alreadye seene it, and let me know wherein you cannot satisfy your owne conscience. Thus fare you well for this time.

By yours, from Seriantes Inne. Ed. Saunders.

¶The Life and Martyrdome of Mayster IOHN HOOPER Byshop of Worcester and Gloce∣ster, burnt for the defence of the Gospell at Glocester. Anno. 1555. February. 9.

IOHN HOOPER Student and graduate in the vni∣uersity of Oxford, after the study of other sciēces,* 5.6 wher∣in he had aboundantly profited and proceeded, through Gods secret vocation was styrred with feruēt desire to the loue & knowledge of the Scriptures. In the reading & seaching whereof, as there lacked in him no diligence, ioy∣ned with earnest prayer: so neyther wanted vnto him the grace of the holy Ghost to satisfy his desire, and to opē vn∣to him the light of true Diuinity.

Thus Mayster Hooper growing more and more by Gods grace, in ripenes of spirituall vnderstanding, and shewing withall some sparckles of his feruent spirite being then about the beginning of the 6. Articles, in the time of king Henry the 8. fell eftsoones into displeasure & hatred of certaine Rabbines in Oxford, who by and by be∣gan to styr coales agaynst him, wherby, and especially by the procurement of Doctour Smith, he was compelled to voyde the Uniuersity, and so remouing from thence, was retayned in the house of Syr Thomas Arundell, and there was his Steward, till the time that Syr Thomas Arun∣dell hauing intelligence of his opinions & religion, which he in no case did fauor, and yet exceedingly fauouryng the person & conditions of the man,* 5.7 found the meanes to send him in a message to the Bishop of Winchester, writing his letter priuily to the bishop, by conference of learning to do some good vpon him, but in any case requiring him to send home his seruaunt to him agayne.

Winchester after long conference with M. Hooper 4. or 5. dayes together, when he at length perceiued that neither he could do that good, which he thought, to him, nor that he would take any good at his hand, according to M. Arun∣dels

request, he sent home his seruaunt agayne, right well commending his learning and wit, but yet bearing in his brest a grudging stomacke agaynst Mayster Hooper still.

It followed not long after this (as malice is alwayes working mischiefe) that intelligence was geuen to master Hooper to prouide for himselfe,* 5.8 for daunger that was wor¦king agaynst him. Whereupon M. Hooper leauing M. A∣rundels house, and borowing an horse of a certayne friend (whose life he had saued a little before from the gallowes) tooke his iourney to the Sea side, to goe to Fraunce, sen∣ding backe the horse agayne by one, which in deede did not deliuer him to the owner. M. Hoper being at Paris tari∣ed there not long, but in short time returned into England agayne, & was retayned of M. Sentlow, till the tyme that he was agayne molested and laid for: whereby he was cō∣pelled (vnder the pretence of being Captayne of a ship go∣ing to Ireland) to take the Seas, and so escaped he (al∣though not without extreme perill of drowning) through Fraunce,* 5.9 to the higher partes of Germany. Where he en∣tring acquaintance with the learned men, was of thē frēd∣ly and louingly enterteined, both at Basil, and especially at Zuricke of Mayster Bullinger, being his singuler frend. Where also he maryed his wife, which was a Burgonian, and applied very studiously the Hebrue toung.

At length when God saw it good to stay the bloudy time of the 6. Articles, and to geue vs king Edward to raygne ouer this Realme, with some peace and rest vnto the gos∣pel, amongest many other English exiles, which thē repa∣red homeward, M. Hooper also, moued in cōsciēce, thought not to absent himselfe, seing such a time and occasion offe∣red to helpe forward the Lords worke,* 5.10 to the vttermost of his ability. And so comming to M. Bullinger, and other of his acquayntance in Zuricke (as duty required) to geue them thankes for their singuler kindnes and humanity to∣ward him manifolde wayes declared, with like humanity agayne purposed to take his leaue of thē at his departing, & so did. Unto whom M. Bullinger agayne (who had al∣wayes a speciall fauor to M. Hooper) spake on thys wyse: M. Hooper (sayde he) although we are sory to parte wyth your company for our own cause, yet much greater causes we haue to reioice, both for your sake, and especially for the cause of Christes true religion, that you shall now returne out of long banishment vnto your natiue country agayn, where not onely you may enioy your own priuate liberty but also the cause and state of Christes Church by you may fare the better as we doubt not but it shall.

An other cause moreouer why we reioyce with you & for you, is this, that you shal remoue not only out of exile, into liberty:* 5.11 but you shall leaue here a baren, a sower, & an vnpleasant country, rude & sauage, and shal go into a land flowing with milke and hony, replenished w^t al pleasure & fertility. Notwithstanding w^t this our reioycing, one feare and care we haue, least you being absent, and so far distant from vs, or els comming to such aboundance of wealth & felicity, in your new welfare, and plenty of al thinges, and in your florishing honors, where ye shall come peraduen∣ture to be a Bishop, and where ye shall finde so many new frends, you wil forget vs your old acquaintance & welwil¦lers. Neuertheles howsoeuer you shall forget & shake vs of, yet this perswade your selfe, y^t we will not forgette our old frend & felow M. Hooper. And if you shal please not to forget vs agayne, then I pray you let vs heare from you.

Whereunto M. Hooper aunswering agayne, first gaue to M. Bullinger and the rest right harty thankes, for that their singuler good will, and vndeserued affection, appea∣ring not onely now, but at all times towardes him: decla∣ring moreouer that as the principal cause of his remouing to his countrey was the matter of Religion: so touching the vnpleasantnes and barrennes of that coūtry of theirs, there was no cause therein, why he could not finde in his hart to continue his life there, as soone as in any place in the world, and rather then in his owne natiue country, if there were nothing els in his cōscience that moued hym so to do. And as touching the forgetting of his olde frendes, although (sayd he) the remembraunce of a mans countrey naturally doth delight him, neither could he deny, but god had blessed his country of England with many great com∣modities: yet neither the nature of country nor pleasure of commodities, nor newnesse of frendes should ouer induce him to the obliuion of such frendes and benefactors, whō he was so intirely bound vnto: & therfore you shall be sure (sayde he) from time to time to heare from me, and I wyll write vnto you as it goeth with me. But the last newes of al I shal not be able to write: for there (sayd he) taking M. Bullinger by the hand) where I shall take most paynes, there shall you heare of me to be burned to ashes:* 5.12 and that shalbe the last newes which I shal not be able to write vn¦to you, but you shall heare it of me. &c.

To this also may be added an other like prophetical de∣monstration, forshewing before the maner of his Martyr∣dome wherewith he should glorify God, which was this. When M. Hooper being made Bishop of Worcester and Glocester should haue his armes giuē him by the Herold,* 5.13 as the maner is here in Englād, euery Bishop to haue his armes assigned vnto him (whether by the appoyntment of M. Hoper, or by y^e Herold I haue not certainly to say) but the armes which were to him allotted was this: a Lambe in a fiery bush, and the sunne beames from heauen descen∣ding downe vpon the Lambe, rightly deuoting (as it see∣med) the order of his suffering, which afterward folowed.

But now to the purpose of our story againe:* 5.14 Thus whē M. Hooper had taken his farewell of M. Bullinger and his frends in Zurick, he made his repayre agayn into En∣land in the raigne of K. Edward 6. where he comming to London vsed continually to preach, most tymes twyse, at least once euery day, and neuer fayled.

In his Sermons, according to his accustomed maner, he corrected sinne,* 5.15 and sharply inueyed agaynst the iniqui∣ty of the world, and corrupt abuses of the Churche. The people in great flocks and companies, daily came to heare his voyce, as the most melodious sounde and tune of Or∣pheus harpe, as the Prouerbe sayth: Insomuch that often times, when he was preaching, the Church shoulde be so ful, that none could enter further then the dores therof. In his doctrine he was earnest, in tong eloquent, in the scrip∣tures perfect, in paynes indefatigable.

Moreouer, besides other his giftes and qualities, this is in him to be maruelled, that euen as he began so he cōti∣nued still vnto his liues end.* 5.16 For neither could his labour and payne taking breake him, neither promotion chaunge him, neither daynty fare corrupt him. His life was so pure and good, that no kinde of sclaūder (although diuers went about to reproue it) could fastē any fault vpō him. He was of body strong, his health whole & soūd, his wit very preg∣nant, his inuincible pacience able to sustein whatsoeuer si∣nister fortune and aduersity could doe. He was constant of iudgement, a good Iusticer, spare of dyet, sparer of words, & sparest of time. In housekeping very liberall, and some∣time more free then his liuing would extend vnto. Briefly, of all those vertues and qualities required of S. Paul in a good B. in his epistle to Timothe, I know not one in this good B. lacking. He bare in countenaūce & talke alwayes a certayn seuere & graue grace, which might peraduenture be wished sometimes to haue bene a little more populare and vulgarlike in him: but he knewe what he had to doe best himselfe.

This by the way I thought to note, for that there was once an honest Citizen, & to me not vnknowne, which ha∣uing in himselfe a certaine cōflict of conscience, came to his doore for coūsell: but being abashed at his austere behauior durst not come in, but departed, seking remedy of his tro∣bled minde at other mens hands, which he afterward by y^e help of almighty God did finde & obtayn. Therefore in my iudgement, such as are appointed & made gouernours o∣uer y^e flock of Christ, to teach and instruct them, ought so to frame their life, maners,* 5.17 countenaunce and externall beha∣uiour, as neither they shew themselues to familiar & light whereby to be brought in contempt, nor in the other side a¦gayn, that they appeare more lofty and rigorous, then ap∣pertayneth to the edifiyng of the simple flocke of Christ. Neuertheles, as euery mā hath his peculiar gift wrought in him by nature, so this disposition of fatherly grauitie in this man neither was excessiue, neither did hee beare that personage which was in him without great consideratiō. For it seemed to him peraduenture, that this licencious and vnbrideled life of the common sorte, ought to be cha∣stened, not onely with wordes and discipline, but also with the graue and seuere countenaunce of good men.

After he had thus practised himself in this popular and common kinde of preaching: at length, and that not wyth∣out the great profite of many, he was called to preache be∣fore the kinges maiestie, and soone after, made Bishop of Gloucester by the kinges commaundement.* 5.18 In that office he continued two yeares, and behaued himself so wel, that his very enemies (except it were for his good doings, and sharpe correcting of sinne) could finde no fault with hym: and after that he was made Bishop of Worcester.

But I cannot tell what sinister & vnlucky contention concerning the ordering and consecration of Bishops, and of their apparell, with suche other like trifles, began to di∣sturbe y^e good & lucky beginning of this godly byshop. For notwithstanding that godly reformation of religion then begon in the church of England, besides other ceremonies more ambitious then profitable or tending to edification, they vsed to weare suche garmentes and apparrell as the popish Bishops were wont to doe: first a Chymere,* 5.19 & vn∣der

that a white Rochet: then a Mathematicall cap wyth iiij. angles, deuiding the whole world into foure partes. These trifles tending more to superstition thē otherwyse, as he could neuer abide,* 5.20 so in no wise could he be perswa∣ded to weare them. For this cause he made supplication to the kings maiestie, most humbly desiring his highnes, ey∣ther to discharge him of the bishopricke, or els to dispense with him for such ceremoniall orders. Whose petition the kyng graunted immediately, writyng his letter to the Archb. after this tenour.

¶The Kings letters or grant, for the dispensation of Iohn Hooper elected B. of Gloucester, written to the Archbishop of Caunterbury and o∣ther Bishops.

* 6.1RIght reuerend father, and right trusty and welbeloued, wee greete you well. Whereas we by the aduise of our Counsail, haue called and chosen our right welbeloued and well worthy, M Iohn Hooper, professor of Diuinitie, to be our B. of Glocester, as well for his great knowledge, deepe iudgement and long stu∣dy, both in the scriptures and other prophane learnyng, as also for his good discretion, ready vtteraunce and honest life for that kynd of vocation: to the intent all our louing subiects which are in his sayd charge and elsewhere, might by his sound and true doctrine, learne the better their duety towards God, theyr obe∣dience towards vs, and loue towards their neighbors: from con∣secrating of whom, we vnderstand you do stay, because he would haue you omit and let passe certayne rites and ceremonies offen∣siue to his conscience, wherby ye thynke you should fall in Pre∣munire of lawes: we haue thought good by the aduise aforesaid, to dispense and discharge you of all maner of dangers, penalties and forfaitures, you should run and be in any maner of way, by omitting any of the same. And these our letters shall be your suf∣ficient warrant and discharge therfore.

Yeuen vnder our signet at our Castell of Wyndsore, the 5. of August, the 4. yeare of our raigne.

• Ed. Somerset.
• W. Wiltshire.
• W. North.
• W. Paget.
• An. Wingfield.
• N. Wootton.

Besides this letter of the kyng, also the Earle of War∣wicke (which was afterward D. of Northumberland) adioined his letter to the foresayd Archb. of Cant. to this purpose and effect, that M. Hooper might not be burde∣ned with the oth vsed then commonly in the consecratiō of bishops, which was against his conscience, as by the pur∣port of the letter here is to be seene, as followeth.

* 7.1AFter my most harty commendatiōs to your grace, these may be to desire the same, that in such reasonable things, wherein this bearer my L. elect of Glocester, craueth to be borne withall at your hands, you would with safe to shew him your graces fa∣uour the rather at this my instaunce: which thyng partly, I haue taken in hand by the kyngs Maiesties owne motion. The matter is wayed by his highnes, none other but that your grace may fa∣cily condescend vnto. The principal cause is, that you would not charge this said bearer wi••h an oth burdenous to his conscience. And so for lacke of tyme I commit your grace to the tuition of almighty God.

From Westm. the 23. of Iuly, 1550.

Your graces most assured louing friend. I. Warwike.

¶Both this graunt of the King, and also the Earles letters aforesayd notwithstandyng, the bishops still stoode earnestly in the defence of the foresayd ceremonies, sayeng it was but a small matter, and that the fault was in the a∣buse of the thyngs, and not in the thyngs themselues: ad∣ding moreouer, that he ought not to be so stubburne in so light a matter,* 7.2 and that his wilfulnesse therein was not to be suffered.

To be short, whilest both parties thus contended a∣bout this matter more then reason would, in the meane tyme occasion was geuen, as to the true Christians to la∣ment, so to the aduersary to reioyce. In conclusion, this Theologicall contentiō came to this end, that the bishops hauyng the vpper hand, M. Hooper was faine to agree to this condition, that sometymes he should in hys Sermon shewe himselfe apparelled as the other Bishoppes were. Wherefore, appoynted to preach before the king as a new player in a strange apparel, he commeth forth on the stage. His vpper garment was a long scarlet Chymere downe to the foote, and vnder that a white linnen Rochet that co∣uered all his shoulders. Upon his head he had a Geome∣triall, that is, a foure squared cap, albeit that his head was round. What cause of shame the straungenes hereof was that day to that good preacher, euery mā may easily iudge. But this priuate contumely and reproch in respect of the publike profite of the Church, which he onely sought, hee bare and suffered paciently. And I would to God in lyke maner, they which tooke vpon them the other part of that tragedy, had yelded their priuate cause whatsoeuer it was to the publike concord and edifieng of the Church: for no man in all the Citie, was one haire the better for that hote contention.

I will name no body, partly for that hys oppugners beyng afterwards ioyned in the most sure frendship with him, in one & for one cause, suffred martyrdome, and part∣ly for that I commonly vse accordyng to my accustomed maner,* 7.3 to keep my pen from presumptuous iudging of a∣ny person: yet I thought to note the thyng for this consi∣deration, to admonish the reader hereby, how wholesome & necessary the crosse of Christ is sometyme in the church of Christ, as by the sequele hereof did afterward appeare. For as in a ciuill gouernance & common wealth, nothyng is more occasion of warre, then ouermuch peace: so in the church, and among churchmen, as nothyng is more per∣nitious then too much quietnes, so nothyng more ceaseth priuate contentions oftentymes rising amongst thē, then the publike crosse of persecution.

Furthermore, so I persuaded my selfe, the same not to be vnexpedient, to haue extant such examples of holy and blessed men. For if it do not a little appertaine to our pub∣like consolation and comfort, when we read in the scrip∣tures of the foule dissension betweene Paule and Barna∣bie: of the fall of Peter, and of Dauids murder and adul∣tery: why may or should it not be as well profitable for our posteritie, to heare and know the fals of these godly Martyrs,* 7.4 whereby we may the lesse despayre in our infir∣mitie, consideryng the same or greater infirmities to raign in the holy Saints of God, both Prophets, Apostles, and Martyrs.

And this by the way, thou hast heard (good Reader) hitherto the weakenes of these good men, plainly and sim∣ply, as the truth was, declared vnto thee,* 7.5 to the ende theyr fall may minister occasion to vs, eyther of eschewyng the lyke, or els to take hart and comfort in the lyke fall & fraile∣nes of ours. Now agayne on the other part it remayneth to record after the foresayd discord, the godly reconciliati∣ons of these good men in tyme of persecution, who after∣ward beyng in pryson for the truths sake, reconciled them selues agayne with most godly agreement, as appeareth by this letter sent by Bishop Ridley, to the sayd Bishop of Glocester. The copy whereof as it was written wyth hys owne hand in Latine, hereafter followeth translated into English.

¶To my deare brother and reuerend fellow Elder in Christ, Iohn Hooper, grace and peace.

MY dearely beloued brother and fellow Elder,* 8.1 whom I re∣uerence in the Lord, pardon me, I beseech you, that hither∣to since your captiuity and myne, I haue not saluted you by my letters: where as (I doe in deed confesse) I haue receiued from you (such was your gentlenes) two letters at sundry times: but yet at such tyme as I could not be suffered to write vnto you a∣gayne: or if I might, yet was I in doubt how my letters myght safely come vnto your hands. But now my deare brother, for as much as I vnderstand by your workes, which I haue but superfi∣cially seene, that we throughly agree and wholy consent toge∣ther in those things which are the grounds and substantial points of our Religion, agaynst the which the world so furiously rageth in these our dayes, howsoeuer in tyme past in certaine by matters and circumstances of Religion, your wisedome and my simplici∣tie (I graunt) hath a little iarred, ech of vs followyng the abun∣dance of hys owne sense and iudgement: now (I say) be you as∣sured,* 8.2 that euen with my whole heart (God is my witnes) in the bowels of Christ, I loue you in the truth, and for the truthes sake, which abideth in vs, and (as I am perswaded) shall by the grace of God, abide in vs for euermore.

And because the world (as I perceiue brother) ceaseth not to play his pageant, and busily conspireth agaynst Christ our Saui∣our, with all possible force and power, Exalting high thyngs agaynst the knowledge of God: let vs ioyne handes toge∣ther in Christ, and if we cannot ouerthrow, yet to our power, and as much as in vs lyeth, let vs shake those high altitudes, not with carnall, but with spirituall weapons: and with all brother, let vs prepare our selues to the day of our dissolution, by the which, after the short tyme of this bodily affliction, by the grace of our Lord Iesus Christ, we shall triumph together wyth hym in eternall glory.

I pray you brother salute in my name your reuerend fellowe prisoner and venerable father, D.C. by whome since the first day

that I heard of hys most godly and fatherly constancie, in con∣fessing the truth of the gospell, I haue conceyued great consolati∣on and ioy in the Lord. For the integritie and vprightnes of that man, his grauitie & innocency all England I thinke hath known lōg ago. Blessed be God therfore, which in such abundāce of ini∣quitie and decay of all godlines, hath geuen vnto vs in this re∣uerend old age, such a witnesse for the truth of hys Gospell. Mi∣serable and hard harted is he, whom the godlynes and constant confession of so worthy, so graue, and innocent a man, wyll not mooue to acknowledge and confesse the truth of God.

I do not now brother require you to write any thing to me agayne: for I stand much in feare lest your letters should be in∣tercepted before they can come to my hands. Neuertheles know you, that it shall be to me great ioy to heare of your constancy & fortitude in the Lordes quarell. And albeit I haue not hitherto written vnto you, yet haue I twise (as I could) sent vnto you my mynde touchyng the matter which in your letters you required to know. Neyther can I yet brother, be otherwise perswaded: I see me thinks so many peryls, whereby I am earnestly mooued to counsell you not to hasten the publishing of your works, especi∣ally vnder the title of your owne name. For I feare greatly left by this occasion both your mouth should be stopped hereafter, and al thyngs takē away frō the rest of the prisoners, wherby other∣wise, if it so please God they may bee able to do good to many. Farewell in the Lord my most deare brother, and if there be any mo in prison with you for Christes cause, I beseech you, as you may, salute them in my name. To whose prayers I doe most hum∣bly and hartily commend my selfe and my fellow prisoners and concaptiues in the Lorde, and yet once agayne, and for euer in Christ, my most deare brother, farewell.

N. Ridley.

* 8.3M. Hooper after all these tumults and vexations su∣steined about his inuesting and priestly vestures, at length entring into his Dioces, did there employ his tyme which the Lord lent hym vnder King Edwardes raigne, wyth such diligence, as may be a spectacle to all bishops, which shall euer hereafter succeed him, not only in that place, but in whatsoeuer Dioces through the whole realme of En∣gland, so carefull was he in his Cure, that he left neyther paynes vntaken, nor wayes vnsought, how to trayne vp the flocke of Christ in the true word of saluation, continu∣ally labouring in the same. Other men commonly are woont for lucre or promotions sake, to aspire to Bisho∣prickes, some huntyng for them, and some purchasing or buying them, as men vse to purchase Lordships, & when they haue them, are loth to leaue them, and thereupon also loth to commit that thing by worldly lawes, whereby to loose them.

* 8.4To this sort of men M. Hooper was cleane contrary, who abhorred nothing more then gain, labouring alwais to saue and preserue the soules of his flocke. Who beeyng B. of two Diocesses, so ruled and guided eyther of them, and both together, as though he had in charge but one fa∣milie. No father in his household, no gardiner in his gar∣den, nor husbandman in his vineyard, was more or better occupied, then he in his Dioces amongst his flocke, goyng about his townes and villages in teaching and preaching to the people there.

That tyme that he had to spare from preaching, he be∣stowed either in hearing publike causes, or els in priuate study, prayer, and visiting of schooles, with hys continuall doctrine, he adioyned due & discrete correction, not so much seuere to any, as to them which for abundance of riches, & welthy state,* 8.5 thought they might do what they listed. And doubtlesse he spared no kind of people, but was indifferent to all men, as well rich as poore, to the great shame of no small number of men now adayes. Whereof many we do see so addicted to the pleasing of great and rich men, that in the meane tyme they haue no regard to the meaner sort of poore people, whome Christ hath bought as dearely as the other.

But now agayne we will returne our talke to maister Hooper, all whose lyfe in fine was such, that to the church and all churchmen, it might be a light and example, to the rest a perpetuall lesson and sermon. Finally, how vertu∣ous and good a bishop he was, ye may conceiue and know euidently by this: that euen as he was hated of none but of them which were euill, so yet the worst of them all could not reprooue his lyfe in any one iote.

* 8.6I haue now declared hi•• vsage and behauiour abroad in the publike affaires of the Church: and certainly there appeared in him at home no lesse example of a worthy pre∣lates life. For although he bestowed & conuerted the most part of his care vpon the publike flocke and congregation of Christ, for the which also he spent his bloud: yet neuer∣theles there lacked no prouisiō in him, and to bring vp his owne children in learning and good maners: euen so much that ye could not discerne whether he deserued more praise for his fatherly vsage at home,* 8.7 or for his bishoply doyngs abroad. For euery where he kept one religion in one vni∣forme doctrine and integritie. So that if you entered into the Bishops pallace, you would suppose to haue entred in to some Church or temple. In euery corner thereof, there was some smel of vertue, good example, honest conuersa∣tion, and reading of holy scriptures. There was not to be seene in hys house any courtly roystyng or idlenesse: no pompe at all, no dishonest word, no swearing could there be heard.

As for the reuenues of both his bishoprikes,* 8.8 although they did not greatly exceede, as the matter was handled, yet if any thing surmounted therof, he pursed nothing, but bestowed it in hospitalitie. Twise I was (as I remem∣ber) in his house in Worcester, where in hys common hall I saw a table spread with good store of meate, and beset ful of beggers and poore folke: and I asking hys seruauntes what this ment, they told me that euery day their Lorde & maisters maner was, to haue customably to dinner a cer∣tayne number of poore folke of the sayd citie by course, who were serued by foure at a messe, with whote & wholesome meats: and when they were serued (being afore examined by him or his deputies of the Lordes praier, the articles of their fayth, and x. commaundements) then he himselfe sate downe to dinner, and not before.

After this sort and maner M. Hooper executed y^e office of a most carefull and vigilant pastor, by the space of two yeres and more, so long as the state of religion in K. Ed∣wards tyme did safely florish and take place:* 8.9 and would God that all other bishops would vse the like diligence, care, and obseruance in their function. After this, K. Ed∣ward beyng dead, and Mary beyng crowned Queene of England, religion beyng subuerted & chaunged, this good B. was one of the first that was sent for by a pursiuant to be at London, and that for two causes.

First, to answer to D. Heath then appointed Bish. of that Dioces,* 8.10 who was before in K. Edwards days depri∣ued thereof for papistry.

Secondarily, to render account to D. Boner Bishop of London, for that he in King Edwardes tyme was one of his accusers, in that he shewed hymselfe not conforma∣ble to such ordinaunces as were prescribed to hym by the king and his Counsayle, openly at Paules Crosse. And although the said M. Hooper was not ignoraunt of the e∣uils that should happen towards him (for he was admo∣nished by certaine of his frends to get him away and shift for hymselfe) yet hee would not preuent them, but taryed still, sayeng: Once I did flee and tooke me to my feete, but now, because I am called to this place and vocation, I am throughly perswaded to tary, and to liue and dye with my sheepe.

And when at the day of his appearaunce (which was the first of September) he was come to London, before he could come to the foresayd D. Heath and Boner, hee was intercepted & commaunded violently agaynst hys wyll to appeare before the Queene and her Counsaile,* 8.11 to answer to certaine bonds and obligations, wherein they sayd hee was bound vnto her. And when he came before thē, Win∣chester by and by receyued hym very opprobriously,* 8.12 and rayling and ratyng of hym, accused him of Religion. Hee agayne freely and boldly told his tale, and purged hym∣selfe. But in fine it came to this conclusion, that by them he was commaunded to Ward (it beyng declared vnto hym by his departure,* 8.13 that the cause of his imprisonment was only for certaine summes of money, for the which he was indebted to the Queene, and not for religion.) This how false and vntrue it was, shall hereafter in his place more plainly appeare.

The next yeare, beyng 1554. the 19. of Marche,* 8.14 he was called agayne to appeare before Winchester and other the Queenes Commissioners: where, what for the Bishop, and what for the vnruly multitude, when he could not be permitted to plead his cause, he was depriued of hys Bi∣shoprikes. Which how, & in what order it was done,* 8.15 here now followeth to be seene by the testimonie and report of one, which being present at the doing, committed the same to writyng.

¶A letter or report of a certaine godly man, decla∣ring the order of M. Hoopers depriuation from hys Bishoprike. An. 1554. March. 19.

FOr so much as a rumor is spread abroad of the talk had at my L. Chuancellours,* 8.16 betweene hym with other Commissioners there appoynted, and M. Hooper cleane contrary to the veritie and truth thereof in deede, and therfore to bee iudged rather to be risen of malice, for the discrediting of the truth by false sugge∣stions

and euill reportes, then otherwise, I thought it my duetie, b••yng present thereat my selfe, in writyng to set forth the whole effect of the same: partly that the veritie therof may be knowen to the doubtfull people, and partly also to aduertise them, how vncharitably M. Hooper was handled at their hands: which with all humilitie vsed hymselfe towards them, desiryng that with pa∣tience he might haue bene permitted to speake, assuryng all men, that where I stood in a mammeryng and doubt, which of these two religions to haue credited, eyther that set forth by the kings maiesty that dead is, or els that now mainteyned by the Queens maiesty,, theyr vnreuerend behauiour towards M. Hooper, doth mooue me the rather to credite hys doctrine, then that which they with railyng and cruell words defended, consideryng that Christ was so handled before. And that this which I haue writ∣ten here, was the effect of theyr talke, as I acknowledge it to bee true my selfe: so I appeale to all the hearers consciences, that there were present, (so they put affection away) for the witnesse to the same.

¶The Bishops of Wint. of London, of Duresme, of Landaffe, of Chichester, sate as Com∣missioners.

Lord Chauncellour.

AT M. Hoopers commyng in, the L. Chauncellour as∣ked whether he was maried.

Hooper.

* 8.17Yea, my L. and will not be vnmaried, tyll death vnmary me.

Duresme.

That is matter enough to depriue you.

Hooper.

That it is not my Lord, except ye do agaynst the Law.

The matter concerning mariage, was no more talked of then for a great space: but as well the Commissioners, as such as stood by, began to make such outcries, & laugh∣ed,* 8.18 and vsed such gesture as was vnseemely for the place, and for such a matter. The Bishop of Chichester D. Day, called M. Hooper hypocrite, with vehement wordes, and scornefull countenance. Bekonsall called him beast: so did Smyth one of the clerkes of the Counsayle, and diuers o∣ther that stoode by. At length the Bishop of Winchester said, that all men might liue chast that would, and brought in this text: Castrauerunt se propter regnum coelorum, That is, There he that haue gelded themselues for the kingdom of heauen, Math. 19.

M. Hooper sayd, that text prooued not that all men could lyue chaste, but such onely to whome it was geuen: and read that which goeth before in the text. But there was a clamour and cry,* 8.19 mocking and scorning, with cal∣lyng hym beast, that the text could not be examined. Then M. Hooper sayd, that it did appeare by the olde Canons that marriage was not forbidden vnto Priestes, and na∣med the Decrees. But the Bishop of Winchester sent for another part, namely, the Clementines, or the Extraua∣gants. But M. Hooper said, that booke was not it which he named.

Then cryed out the Bishop of Winchester, and sayd: You shall not haue any other, vntill ye be iudged by this. And then began such a noyse, tumult, and speakyng toge∣ther of a great many that fauoured not the cause,* 8.20 that no∣thyng was done ne spoken orderly, nor charitably. After∣wardes Iudge Morgan began to rayle at M. Hooper a long time, with many opprobrious & fowle words of hys doyng at Glocester, in punishing of men, & said, there was neuer such a tyrant as he was. After that D. Day Bishop of Chichester said, that the Councel of Ancyra, which was before the Councell of Nice, was against the marriage of Priests.

Then cryed out my L. Chancellor, & many with him, that M. Hooper had neuer read the Councels.

* 8.21Yes my Lord (quoth M. Hooper) and my L. of Chi∣chester Doctor Day knoweth, that the great Councell of Nice, by the meanes of one Paphnutius, decreed that no Minister should be separated from his wife. But such cla∣mours and cries were vsed, that the Councel of Nice was not seene.

After this long brutish talke, Tonstall Bishop of Du∣resme, asked M. Hooper whether he beleeued the corporal presence in the sacrament. And maister Hooper said plain∣ly that there was none such, neither did he beleue any such thyng.

Then would the Bish. of Duresme haue read out of a booke, for his purpose belike (what booke it was, I cannot tell:) but there was such a noise and confuse talke on eue∣ry side, that he dyd not read it. Then asked Winchester of M. Hooper, what authoritie mooued him not to beleue the corporall presence?* 8.22 He said, the authoritie of gods worde, and alleged this text: Quem oportet coelum suscipere, vsque ad tempus restaurationis omnium. i. Whom heauē must hold, vntill the latter day.

Then the B. of Winchester would haue made that text to haue serued nothing for his purpose, & he said, he might be in heauen, and in the sacrament also.

M. Hooper would haue sayd more to haue opened the text, but all men that stood next about the Bishop, allowed so his saying with clamours and cryes, that M. Hooper was not permitted to say any more agaynst the Byshop. Whereuppon they bade the Notaries write that hee was married, and sayd, that he would not goe from hys wyfe,* 8.23 and that he beleeued not the corporall presence in the Sa∣crament, wherfore he was worthy to be depriued from his bishoprike.

This is the truth of the matter (as far as I can truely remember) of the confuse and troublesome talke that was betweene them, and except it were hasty and vncharitable words, this is the whole matter of their talk, at that time. At{que} haec ille hactenus.

¶The true report of M. Hoopers entertainment in the Fleete, written with his owne hand, the se∣uenth of Ianuary. 1554.

THe first of September, 1553.* 8.24 I was committed vnto the Fleete, from Richmount, to haue the liberty of the prison: and within sixe dayes after, I payd for my liberty v. pounds sterling to the Warden for fees: who immedi∣ately vpon the payment therof, complayned vnto Steuen Gardiner Bishop of Winchester,* 8.25 and so was I commit∣ted to close prison one quarter of a yeare, in the Tower chamber of the Fleete, vsed very extremely. Then by the meanes of a good Gentlewoman, I had liberty to come downe to dinner and supper, not suffered to speake wyth any of my friends: but as soone as dinner & supper was done, to repaire to my chamber agayne. Notwithstādyng whilest I came downe thus to dinner and supper, the Warden and his wyfe picked quarels with me, and com∣playned vntruely of me, to their great friend the bishop of Winchester.

After one quarter of a yeare and somewhat more.* 8.26 Ba∣bington the Warden and his wife fell out with me for the wicked Masse: and thereupon the Warden resorted to the B. of Wint. & obteyned to put me into the wardes, where I haue continued a long tyme, hauing nothing appointed to me for my bed, but a little pad of straw, and a rotten co∣uering with a tike and a few fethers therein, the chamber being vile and stinking, vntill by gods meanes good peo∣ple sent me bedding to lye in. Of the one side of which pri∣son is the sinke and filth of the house, and on the other side the towne ditch, so that the stinch of the house hath infected me with sundry diseases.

During which tyme I haue bene sicke: & the doores,* 8.27 barres, haspes, and chaines being all closed, and made fast vpon me, I haue mourned, called and cried for helpe. But the Warden when he hath knowen me many tymes redy to dye, and when the poore men of the wardes haue called to helpe me, hath commanded the dores to be kept fast, and charged that none of his men should come at me, saying: let him alone, it were a good riddance of hym. And among many other tymes, he did thus the 18. of October, 1553. as many can witnes.

I payed alwayes like a Baron to the sayd Warden, as well in fees, as for my boord, which was xx. s. a weeke, be∣sides my mans table, vntill I was wrongfully depryued of my bishoprike, and since that tyme I haue payed hym as the best gentleman doth in his house: yet hath he vsed me worse and more vilely, then the veriest slaue that euer came to the hall Commons.

The said Warden hath also imprisoned my man Wil∣liam Downton,* 8.28 & stripped him out of his cloths to search for letters, & could find none but only a little remembrance of good peoples names, that gaue me their almes to re∣lieue me in prison: and to vndoe them also, the Warden deliuered the same bill vnto the said St. Gardiner, Gods enemy and myne.

I haue suffered imprisonment almost eighteene mo∣nethes, my goods, liuyng, friends,* 8.29 and comfort taken from me, the Queene owing me by iust account 80. poundes or more. She hath put me in prison, and geueth nothyng to finde me, neither is there suffred any to come at me, wher∣by I might haue reliefe. I am with a wicked man and woman, so that I see no remedy (sauing gods helpe) but I shall be cast away in prison before I come to iudgement. But I commit my iust cause to God, whose will be done, whether it be by life or death. Thus much wrote he hymselfe of this matter.

¶Another examination of M. Hooper.

THe xxij. of Ianuary followyng, 1555. Babington the Warden of the Fleete was commaunded to bryng M. Hooper before the Bishop of Winchester,* 8.30 with other Bi∣shops and Commissioners at the sayd Winchesters house at S. Mary Oueries, where as in effect thus much was done.

The Bishop of Winchester in the name of hymselfe and the rest, mooued Maister Hooper earnestly to forsake the euill and corrupt doctrine (as he termed it) preached in the dayes of K. Edward the sixt,* 8.31 and to returne to the vnitie of the Catholique Church, and to acknowledge the Popes holynesse to bee head of the same Churche, accor∣dyng to the determination of the whole Parliament, pro∣mising, that as he hymselfe, with other his brethren had receyued the Popes blessyng and the Queenes mercye: euen so mercy was ready to be shewed to him and others, if he would arise with them, and condescend to the Popes holynesse.

M. Hooper aunswered: that for as much as the Pope taught doctrine altogether contrarye to the doctrine of Christ,* 8.32 he was not worthy to be accounted as a member of Christes Church, much lesse to be head thereof: where∣fore he would in no wyse condescend to any such vsurped iurisdiction, neither esteemed he the Church, whereof they call hym head, to be the Catholicke Church of Christ: for the Church onely heareth the voyce of her spouse Christ, & flieth the straungers. Howbeit (saith he) if in any point to me vnknowen, I haue offended the Queenes maiestie, I shall most humbly submit my selfe to her mercy, if mercye may be had with safetie of conscience, and without the dis∣pleasure of God.

Aunswer was made, that the Queene would shew no mercy to the Popes enemies.* 8.33 Whereuppon Babington was commanded to bring him to the Fleete againe: who did so, and shifted him from his former chamber into ano∣ther, nere vnto the Wardens owne chamber, where he re∣mayned sixe days: and in the meane tyme, his former chā∣ber was searched by D. Martin and others, for writyngs and bookes, which M. Hooper was thought to haue made but none was found.

¶Here followeth another examination of M. Hooper.

* 8.34THe 28. of Ianuary, Winchester and other the Com∣missioners, sate in iudgement at S. Mary Oueries, whereas M. Hooper appeared before them at after noone agayne, and there after much reasonyng and disputation to and fro, hee was commaunded aside, tyll M. Rogers (which was then come) had bene likewise examined. Ex∣aminations beyng ended, the two Shiriffes of London were commaunded about foure of the clocke, to cary them to the Counter in Southwarke, there to remayne vntill the morow at ix. a clocke, to see whether they would relent and come home agayne to their Catholicke Church. So M. Hooper went before with one of the Shiriffes, and M. Rogers came after with the other, and beyng out of the Church doore, M. Hooper looked backe and stayed a little tyll M. Rogers drewe neare,* 8.35 vnto whom he sayd: Come brother Rogers, must we two take this matter first in hand, and beginne to fry these fagots? Yea Sir (sayd M. Rogers) by Gods grace. Doubte not (sayde M. Hoo∣per) but God wyll geue strength. So goyng forwardes, there was such a prease of people in the streetes, which reioyced at theyr constauncie, that they had much adoe to passe.

By the way the Shiriffe sayd to M. Hooper: I woon∣der that ye were so hastie and quicke with my L. Chancel∣lour,* 8.36 and dyd vse no more pacience? He aunswered: M. Shiriffe, I was nothyng at all impacient, althogh I was earnest in my maisters cause, and it standeth me so in hand for it goeth vpon life and death: not the life and death of this world only, but also of the world to come. Then were they committed to the Keeper of the Counter, and apoin∣ted to seueral chambers, with commaundement that they should not be suffred to speake one with another, neyther yet any other permitted to come at them that night.

Upon the next day followyng, the 29. of Ianuary, at the houre appoynted they were brought agayne by the Shiriffes, before the sayd Bishop and Commissioners in the Churche,* 8.37 where they were the day before. And after long and earnest talke, when they perceyued that M. Hoo∣per would by no meanes condescend vnto them, they con∣demned hym to be disgraded, and read vnto hym his con∣demnation.* 8.38 That done, M. Rogers was brought before them, and in lyke maner entreated, and so they deliuered both of them to the secular power the two shirifs of Lon∣don, who were willed to cary them to the Clinke, a prison not far from the B. of Winchesters house, and there to re∣mayne till night.

When it was darke, M. Hooper was led by one of the Shiriffes, with many bils and weapons, first through the B. of Winchesters house, and so ouer London bridge, tho∣rough the Citie to Newgate. And by the way some of the Sergeaunts were wylled to goe before, and put out the Costerdmongers candles who vse to sit with lyght in the streetes: eyther fearyng (of lykelihoode) that the people would haue made some attempt to haue taken him away from them by force,* 8.39 if they had seene hym goe to that pry∣sonne: or els beyng burdened with an euill conscience, they thought darckenesse to be a most fitte season for such a businesse.

But notwithstandyng this deuise, the people hauyng some foreknowledge of his comming,* 8.40 many of them came foorth of their dores with lights and saluted hym, praysing God for his constancie in the true doctrine which he had taught them, and desiring God to strengthen hym in the same to the ende. M. Hooper passed by, and required the people to make their earnest prayers to God for hym, and so went through Chepeside to the place appoynted, & was deliuered as close prisoner, to the Keeper of Newgate, where he remained sixe dayes, no body beyng permitted to come to him, or to talke with him, sauyng his Keepers. and such as should be appoynted thereto.

During this tyme, Boner B. of London, and others at his appoyntment, as Fecknam, Chedsey,* 8.41 and Harps∣field, &c. resorted diuers tymes vnto hym, to assay if by a∣ny meanes they could perswade him to relent and become a member of their Antichristian church. All the ways they could deuise, they attempted. For besides the disputations and allegations of testimonies of the Scriptures, and of auncient writers wrasted to a wrong sense, accordyng to their accustomed maner, they vsed also all outward gen∣tlenes and significations of friendship, with many great profers and promises of worldly commodities, not omit∣tyng also most grieuous threatnyngs, if with ge••tlenesse they could not preuaile, but they found hym alwayes one man, stedfast and immoueable.

When they perceiued that they could by no means re∣clayme him to their purpose, with such perswasions and offers as they vsed for his conuersion,* 8.42 then went they a∣bout by false rumours and reports of recantations (for it is well knowen, that they and their seruaunts dyd spread it first abroade) to bring hym and the doctrine of Christ which he professed, out of credite with the people. So the brute beyng a little spread abroad, and beleeued of some of the weaker sort, by reason of the often resort of the Byshop of London and other, it encreased more, & at the last came to M. Hoopers eares. Wherewith he was not a little gre∣ued, that the people should geue so light credite vnto false rumors, hauyng so simple a ground, as it may appeare by a letter which he wrote vpon that occasiō, the copy wher∣of followeth.

*A letter of Maister Hooper for the stoppyng of certayne false rumours spread abroad of hys recantation.

THe grace of our Lord Iesus Christ bee wyth all them that vnfainedly looke for the comming of our Sauiour Christ, Amen.* 9.1

Deare brethren and sisters in the Lord, and my fellowe prisones for the cause of Gods gospell: I do much reioice and geue thankes vnto God for your constancie and per∣seuerance in affliction, vnto whom I wish continuaunce vnto the end. And as I do reioyce in your fayth and con∣stancie in afflictions that be in prison: euē so do I mourne and lament to heare of our dere brethren that yet haue not felt such dangers for gods truth, as we haue, and do feele, and be daily lyke to suffer more, yea, the very extreme and vile death of the fire: yet such is the report abroade (as I am credibly enformed) that I Iohn Hooper a condemned man for the cause of Christ, should now after sentence of death (beyng in Newgate prisoner, and looking daily for execution) recant and abiure that which heretofore I haue preached. And this talke ariseth of this, that the B. of Lon∣don and his chaplains resort vnto me. Doubtlesse, if our brethren were as godly as I would wish thē, they would thinke, that in case I did refuse to talke with them,* 9.2 they might haue iust occasion to say, that I were vnlearned, & durst not speake with learned men, or els proud and dis∣dainfull to speake with them. Therefore to auoyd iust su∣spition of both, I haue and do daily speake with thē when they come, not doubting but that they report that I am

neither proud, nor vnlearned. And I would wish all men to do as I doe in this poynt. For I feare not their argu∣ments, neither is death terrible vnto me, praying you to make true report of the same, as occasion shall serue: and that I am more cōfirmed in the truth which I haue prea∣ched heretofore by their commyng.

Therfore, ye that may send to the weake brethren, pray them that they trouble me not with such reports of recan∣tations as they do. For I haue hitherto left all thinges of the world, and suffred great paynes and imprisonment, & I thanke God I am as ready to suffer death, as a mortall man may be. It were better for them to pray for vs, then to credite or report such rumors that be vntrue. We haue enemies enough of such as know not God truely. But yet the fals report of weake brethren is a double crosse.* 9.3 I wish you eternall saluation in Iesus Christ, and also require your continuall prayer, that he which hath begon in vs, may continue it to the end.

I haue taught the truth with my tong, and with my pen heretofore, & hereafter shortly will confirme the same by Gods grace with my bloud.

Forth of Newgate the 2. of February, an. 1554.

Your brother in Christ, Iohn Hooper.

Upon Monday mornyng the B. of London came to Newgate, and there disgraded M. Hooper, the sentence of which his degradation here followeth.

¶Degradatio Hooperi.

IN nomine ✚ patris, ✚ & filij, ✚ & spiritus sancti. Amen. Quoniam per sententiam diffinitiuam à reuerendo in Christo patre & Domino Stephano permissione diuina,* 9.4 Winton. Epìsco∣po in & contra te Iohannem Hooper praesbyterum, suae iurisdi∣ctionis ratione haeresis & delicti infra illius dioecesin Winton. notoriè commissi existentem, nuper ritè & legitimè prolatam, constat sufficienter & legitimè nobis Edmundo London. Episco∣po te praefatum Iohannem Hooper haereticum manifestum & ob∣stinatum, ac pertinacem fuisse & esse, ac constat similiter tanquā haereticum huiusmodi per dictam sententiam pronunciatum & declaratum fuisse, maioris{que} excommunicationis sententia ob id innodatum & inuolutum similiter esse, ac ab ordine tuo depo∣nendum & degradandum, curiae{que} seculari ob demerita tua hu∣iusmodi tradendum fore, prout ex tenore dictae sententiae, ad quā nos in hac parte nos referimus, plenius, planius, & expressius li∣que•• & apparet: Idcirco nos Edmundus Episc. London. antedi∣ctus, quia nostra & vniuersitatis etiam in terest nostras hic partes interponere, & vicariam operam mutuam{que} vicissitudinem im∣pendere, in cuius etiam dioecesi tu Iohannes Hooper per idem heresis crimen tunc & saepius, & ante & post commisisti, istis in∣quam & alijs praedictis attentis & exequendo omni meliori & efficaciori modo, quo possumus, sententiam praedictam, sic vt prae mittitur, latam in te qui infra fines & limites dioecesis nostrae London▪ notoriè consistēs, & in hac parte culpabilis & transgres∣sor etiam notoriè existens, ad actualem degradationem tui prae∣fati Iohannis Hooper (culpa tua exigente ac iustitia id poscente) duximus procedendum fore, ac sic etiam realiter procedimus, vt deinde iuxta iuris exigentiam & temporis retroacti morem lau∣dabilem & normam consuetam, te in Arca Ecclesiae manere no∣lentem, curiae seculari, ritè & legitimè ac effectualiter tradere possumus, Quod ipsum sic fieri debere, nos per hanc nostrā sen∣tentiam siue decretum decernimus, pronunciamus, & declara∣mus in hijs scriptis.

After the sentence of degradation thus declared, nowe let vs see the forme and maner of their degradyng, which here also followeth. But first here is to be noted, that the disgrading of this blessed B. did not proceed agaynst hym as against a B. but as onely against a Priest, as they ter∣med him: for such as he was, these Baalamites accomp∣ted for no Bishop.

Here followeth the forme and maner vsed in the disgrading of B. Hooper.

THe fourth day of February, the yere aboue mentioned, in the Chappell in Newgate, the Bishop of London there sitting with his Notarie and certaine other witnes∣ses. came Alexander Andrew the Gaoler,* 9.5 bringyng wyth hym M. Hooper and M. Rogers, beyng condemned be∣fore by the Chauncellor: where the sayd Bishop of Lon∣don, at the request of the foresayd Winchester, proceeded to the degradation of the parties aboue mentioned, M. Hoo∣per and M. Rogers, after this forme and maner. First, he put vpon them all the vestures and ornaments belonging to a Priest, with all other things to the same order apper∣tainyng, as though (beyng reuested) they should solemn∣ly execute in their office. Thus they beyng apparelled and inuested, the B. beginneth to plucke of, first the vttermost vesture, and so by degree and order commyng downe to the lowest vesture,* 9.6 which they had onely in takyng Ben∣net and Collet: and so beyng stript and deposed, he depri∣ued them of all order, benefite and priuiledge belonging to the Clergy: and consequently, that beyng done, pronoun∣ced, decreed, and declared the sayd parties so disgraded, to be geuen personally to the secular power, as the Shiriffes beyng for that yere, M. Dauy Woodrofe, and M. William Chester:* 9.7 who receiuing first the sayde M. Rogers at the hands of the B. had him away with them, bringyng hym to the place of execution where he suffered. The witnesses there present. were M. Harpsfield Archdeacon of Londō, Rob. Cosin, and Rob. Willerton, canons of Paules, Th. Mountague, & George Howe clerkes, Tristram Swa∣docke, and Richard Clunney Sumner, &c.

The same Monday at night beyng the 4. of February, his keeper gaue hym an inkeling that he should be sent to Glocester to suffer death, whereat he reioyced very much, liftyng vp his eyes and hands into heauen, & praising god that he saw it good to send him amongest the people,* 9.8 ouer whom he was pastor, there to confirme with his death the truth which he had before taught them: not doubting but the Lord would geue him strength to performe the same to his glory: and immediately he sent to his seruāts house for his bootes, spurs, and cloke, that he might be in a redi∣nes to ride when he should be called.

The next day following, about foure of the clocke in the morning before day, the Keeper with others came to him and searched him, & the bed wherin he lay, to see if he had written any thing, and then he was led by the shiriffs of London and other their officers forth of Newgate, to a place appoynted not farre from S. Dunstanes Church in Fleetestreete, where sixe of the Queenes Garde were ap∣poynted to receiue hym & to cary hym to Gloucester, there to be deliuered vnto the shiriffe, who with the L. Shan∣dois, M. Wickes,* 9.9 and other Commissioners were apoin∣ted to see execution done. The which Gard brought hym to the Angel, where he brake his fast with them, eating his meat at that tyme more liberally then he had vsed to doe a good while before. About the breake of the day he went to horse, and lept cheerefully on horsebacke without help, ha∣uyng a hood vpon his hed vnder his hat that he should not be known, and so tooke his iourny ioyfully towards Glo∣cester, and alwayes by the way the Gard learned of hym where he was accustomed to bait or lodge, and euer caried hym to an other Inne.

Upon the Thursday following, he came to a towne in his Dioces, called Ciceter, xv. miles frō Glocester,* 9.10 about eleuen of the clocke, and there dyned at a womans house which had always hated the truth, and spoken all euil she could of M. Hooper. This woman perceiuing the cause of his commyng, shewed him all the frendship she could, and lamented his case with teares, confessing that shee before had oftē reported, that if he were put to the trial, he would not stand to his doctrine.

After dinner he rode forwardes,* 9.11 & came to Gloucest••r about v. of the clocke, and a mile without the towne was much people assembled which cried & lamented his estate: in so much, that on of the Gard rode post into the town, to require ayde of the Mayor and shiriffes, fearyng least hee should haue bene taken from them.

The Officers and their retinue repayred to the Gate with weapons,* 9.12 and commanded the people to keepe theyr houses, &c. but there was no man that once gaue any sig∣nification of any such rescue or violence. So was he lod∣ged at one Ingrams house in Gloucester, and that nyght (as he had done all the way) he did eate hys meat quietly, and slept his first sleepe soundly, as it was reported by thē of the Gard and others. After his first sleepe he continued all that night in prayer vntil the morning, and then he de∣sired that he might go into the next chamber (for the Gard wer also in the chamber where he lay) that there being so∣litary, he might pray and talke with God: so that all that day, sauing a litle at meat, and when he talked at any time with such as the Gard licenced to speake with hym, he be∣stowed in prayer.

Amongest other that spake with hym, Sir Anthony Kingston Knight, was one. Who seemyng in tymes past his very friend, was then appointed by the Queenes let∣ters, to be one of the commissioners, to see execution done vppon hym. Maister Kingston beyng brought into the chamber, found him at his prayer,* 9.13 and as soone as he sawe M. Hooper, he burst foorth in teares. Maister Hooper at the first blush knew hym not. Then sayde maister King∣ston, Why my Lord, doe ye not know me an olde friend of

yours Anthony Kingston.

Yes M. Kingston, I do now know you well, and am glad to see you in health, and do prayse God for the same.

But I am sory to see you in this case: for as I vnder∣stand you bee come hether to dye.* 9.14 But (alas) consider that lyfe is sweete, and death is bitter. Therefore seeyng lyfe may bee had, desire to lyue: for lyfe hereafter may doe good.

In deed it is true M. Kingston, I am come hether to end this lyfe,* 9.15 and to suffer death here, because I wyll not gainsay the former truth that I haue heretofore taught a∣mongest you in this Diocesse, and els where, and I thank you for your friendly counsail, although it be not so frend∣ly as I could haue wished it. True it is (M. Kingstone) that death is bitter, and lyfe is sweete: but (alas) consider that the death to come is more bitter, and the lyfe to come is more sweete.

Therfore for the desire and loue I haue to the one, and the terror and feare of the other,* 9.16 I do not so much regard this death, nor esteeme this lyfe, but haue setled my selfe through the strength of gods holy spirit, paciently to passe through the torments and extremities of the fire, now pre¦pared for me, rather then to denye the truth of his worde, desiring you and others in the meane tyme, to commende me to Gods mercy in your prayers.

Well (my Lorde) then I perceyue there is no reme∣dye,* 9.17 and therefore I wyll take my leaue of you: and I than••e God that euer I knew you, for God did appoynt you to call me beyng a lost child: and by your good instru∣ctions,* 9.18 where before I was both an adulterer and a forni∣cator, God hath brought me to the forsaking and detesting of the same.

If you haue had the grace so to do, I do highly prayse God for it: and if you haue not, I pray God ye may haue, and that you may continually lyue in hys feare.* 9.19 After these and many other woordes, the one tooke leaue of the other, M. Kyngston with bitter teares, M. Hooper with teares also tricklyng downe hys cheekes. At which de∣parture M. Hooper tolde hym, that all the troubles he had sustained in prison, had not caused hym to vtter so much sorrow.

The same day in the after noone, a blind boy, after long intercessiō made to the Gard,* 9.20 obteined licence to be broght vnto M. Hoopers speache. The same boy not long afore had suffered imprisonment at Gloucester for confessyng of the truth. M. Hooper after hee had examined hym of hys fayth,* 9.21 and the cause of his imprisonment, beheld hym sted∣fastly, and (the water appearing in his eyes) sayde vnto hym: Ah poore boy, God hath taken from thee thy out∣ward sight, for what consideration he best knoweth: but he hath geuen thee an other sight much more precious: for he hath endued thy soule with the eie of knowledge and fayth. God geue thee grace continually to pray vnto him, that thou loose not that sight: for then shouldest thou bee blynd both in body and soule.

After that another came to him, whom he knew to be a very papist and a wicked man, which appeared to be sory for M. Hoopers trouble, saying: Sir, I am sory to see you thus. To see me? Why (said he) art thou sory? To see you (sayth the other) in this case. For I heare say ye are come hither to dye, for the which I am sory. Be sory for thy selfe man (sayd M. Hooper) and lament thine owne wicked∣nes: for I am well, I thanke God, and death to mee for Christes sake is welcome.

The same night he was committed by the Gard (their Commission beyng then expired) vnto the custodie of the Sheriffes of Gloucester. The name of the one was Ien∣kins,* 9.22 the other Bond, who with the Mayor & Aldermen repaired to M. Hoopers lodgyng, and at the first meetyng saluted hym, and took hym by the hand. Unto whom Hoo∣per spake on this maner. M. Mayor, I geue most heartie thankes to you, and to the rest of your brethren, that you haue vouchsafed to take mee a prysoner and a condemned man by the hand: wherby to my reioysing it is some deale apparant that your olde loue and friendshippe towardes me, is not altogether extinguished: and I trust also, that all the thynges I haue taught you in tymes past,* 9.23 are not vtterly forgotten, when I was here by the godly K. that dead is, appoynted to be your bishop and Pastor. For the which most true and sincere doctrine, because I wyll not now account it falsehood and heresie, as many other men doe, I am sent hither (as I am sure you knowe) by the Queenes commaundement, to dye, and am come where I taught it, to confirme it with my bloude. And now M. Shiriffes I vnderstand by these good men, and my verye friends, (meanyng the Gard) at whose handes I haue found so much fauour and gentlenesse by the way hither∣ward, as a prisoner could resonably require (for the which also I most hartily thanke them) that I am committed to your custodie, as vnto them that must see me brought to morrow to the place of execution.* 9.24 My request therefore to you shall be onely, that there may be a quicke fire, sho••tl•• to make an end, and in the meane tyme I will be as obe∣dient vnto you, as your selues would wish. If you thinke I do amisse in any thyng, hold vp your finger, and I haue done. For I come not hether as one enforced or compelled to dye (for it is well knowen, I might haue had my lyfe w^t worldly gayne:) but as one willing to offer and geue my lyfe for the truth, rather then to consent to the wicked pa∣pisticall religion of the Bishop of Rome, receiued and set forth by the maiestrates in England, to Gods high dis∣pleasure and dishonor: and I trust by Gods grace to mo∣row to dye a faithfull seruaunt of God, and a true obedi∣ent subiect to the Queene.

These and such lyke wordes in effect vsed M. Hooper to the Mayor, Shiriffes, and Aldermen, whereat manye of them mourned and lamented. Notwithstandyng, the two Shiriffs went aside to consult, and were determined to haue lodged him in the common gaole of the towne cal∣led Northgate,* 9.25 if the Gard had not made earnest interces∣sion for hym: who declared at large how quietly, mildlye, and paciently he had behaued himselfe in the way, addyng therto, that any child might keepe him well enough, & that they themselues would rather take paines to watch with him, then that he should be sent to the common prison. So it was determined at the length he should still remaine in Rob. Ingrams house,* 9.26 and the shiriffes and the sergeants and other officers did appoynt to watch with him y^t nyght themselues. His desire was that he might goe to bed that night betimes, saying that he had many things to remem∣ber: and so did at fiue of the clocke, and slepte one sleepe soundly, and bestowed the rest of the night in prayer. After he gate vp in the morning, he desired that no man should be suffred to come into the chamber, that he might be soli∣tarie till the houre of execution.

About 8. of the clocke came sir Iohn Bridges L. Shā∣doys, with a great band of men, sir Anthony Kingston,* 9.27 sir Edmund Bridges, & other Commissioners appoynted to see execution done. At nine of the clocke M. Hooper was willed to prepare hymselfe to be in a readines, for the time was at hand. Immediately he was brought downe from his chamber by the shiriffes, who were accompanied with bils, glaues, and weapons. When he saw the multitude of weapons, he spake to the Shiriffes on this wyse: Mai∣ster Shiriffes (sayd he) I am no traytor, neyther needed you to haue made such a businesse to bryng me to the place where I must suffer: for if ye had wylled me, I woulde haue gone alone to y^e stake, & haue troubled none of you al. And afterward lookyng vppon the multitude of people which were assembled, beyng by estimation to the num∣ber of seuen thousand (for it was market day, and manye also come to see his behauiour towards death) hee spake vnto those that were about hym, saying: Alas, why bee these people assembled and come together?* 9.28 Peraduenture they thinke to heare some thyng of me now, as they haue in tymes past, but alas speach is prohibited me. Notwith¦standing the cause of my death is well known vnto them. When I was appointed here to bee their Pastor, I prea∣ched vnto them true and sincere doctrine, and that out of the worde of God. Because I will not now accompt the same to be heresie and vntruth, this kinde of death is pre∣pared for me.

So he went forward led betwene the two Shiriffes, (as it were a Lambe to the place of slaughter) in a gowne of his Hosts, his hat vpon his hed, & a stasse in his hand to stay himself withall. For the griefe of the Sciatica, which he had taken in prison, caused him something to halt.* 9.29 All the way being straitly charged not to speake, he could not bee perceiued once to open his mouth, but beholding the peo∣ple all the way which mourned bitterly for him, he would sometimes lift vp his eyes towards heauen,* 9.30 & looke very cherefully vpon such as he knew: & he was neuer known during the tyme of his beyng amongst them to looke with so chearefull and ruddish a countenaunce as he did at that present. When he came to the place appoynted where hee should dye, smilingly he beheld the stake and preparation made for him,* 9.31 which was neare vnto the great Elme tree ouer against the colledge of priestes, where he was woont to preach. The place round about the houses, & the bowes of the tree were replenished with people, and in the cham∣ber ouer the colledge gate stood the priests of the colledge. Then kneeled he downe (for as much as he could not bee suffred to speake vnto the people) to prayer, and beckened vnto him sixe or seuen times whom he knew wel, to heare the said praier, to make report therof in time to come (pou∣ryng

teares vpon his shoulders & in his bosome) who gaue attentiue eares vnto the same: the which prayer hee made vpon the whole Creede, wherein he continued for the space of halfe an houre. Now after he was somewhat entred in∣to his prayer, a boxe was brought and laid before him vp∣on a stoole, with his pardon (or at the least wise it was fai∣ned to be his pardon) from the Queene, if he would turne. At the sight thereof he cried: If you loue my soule, away w^t it, if you loue my soule, away with it. The boxe being ta∣ken away,* 9.32 the Lorde Shandoys saide: Seeing there is no remedie, dispatch quickely. Master Hooper sayde: Good my Lord, I trust your Lordship wil geue me leaue to make an ende of my prayers.

Then said the Lorde Shandoys to sir Edmund Brid∣ges his sonne (which gaue eare before to maister Hoopers prayer at his request:) Edmond, take heede that he do no∣thing els but pray: if he doe, tel me, and I shall quickly dis∣patche hym. Whiles this talke was, there stepped one or two in vncalled, whych hearde hym speake these woordes folowing▪

LOrde (sayd he) I am hell, but thou art heauen: I am swill and a sinke of sinne, but thou art a gratious God and a mercifull re∣demer.* 9.33 Haue mercy therefore vpon me most miserable and wret∣ched offender, after thy great mercy, and accordinge to thine ine∣stimable goodnesse. Thou that art ascended into heauen, receiue me hel to be partaker of thy ioyes, where thou sittest in equal glo∣ry wyth thy father. For well knowest thou Lorde wherefore I am come hither to suffer, and why the wicked doe persecute thys thy poore seruant: not for my sinnes and transgressions committed a∣gainst thee, but because I will not allowe their wicked doings, to the contaminating of thy bloude, and to the deniall of the know∣ledge of thy truth, wherewith it did please thee by thy holy spirit to instruct me: the which with as much diligence as a pore wretch might (being thereto called) I haue set foorth to thy glorye. And well seest thou my Lord and God, what terrible paines and cruell torments be prepared for thy creature: such, Lord, as without thy strength none is able to beare, or paciently to passe. But al things that are impossible with man, are possible with thee. Therefore strengthen mee of thy goodnesse, that in the fire I breake not the rules of pacience, or els asswage the terrour of the paines, as shall seeme most to thy glory.

As soone as the Mayor had espied these menne whyche made report of the former wordes, they were commanded away, and could not be suffered to heare any more. Prayer being done,* 9.34 he prepared himself to the stake, and put off his hostesse gowne, and deliuered it to the sheriffes, requiring them to see it restored vnto the owner, and put off the rest of his geare, vnto his doublet and his hose, wherin he would haue burned. But the Sheriffes woulde not permit that, (such was their greedinesse) vnto whose pleasures (good man) he very obediently submitted him selfe: and his dou∣blet, hose, and peticote were taken off. Then being in hys shirt, he tooke a poynt from his hose him selfe, & trussed hys shirt betweene his legges, where he had a pound of gunne pouder in a bladder, and vnder each arme the like quanti∣tie deliuered him by the Garde. So desiring the people to say the Lordes prayer with him, and to pray for hym, (who performed it with teares, during the time of his paines) he went vp to the stake. Now when he was at the stake, three yrons made to binde him to the stake, were brought: one for his necke, an other for his middle, and the thirde for his legges. But he refusing them said: ye haue no neede thus to trouble your selues. For I doubt not but God will geue strength sufficient to abide the extremitie of the fire, w^tout bands: notwithstanding, suspecting the frailty and weake∣nesse of the flesh, but hauing assured confidence in Gods strength, I am content ye doe as ye shall thinke good.

So the hoope of yron prepared for hys middle,* 9.35 was brought, whych being made somewhat too shorte (for hys belly was swolne by imprisonment) he shranke and put in his belly w^t his hand, vntil it was fastened: and when they offered to haue bound his necke & his legs wyth the other two hoopes of yron, he vtterly refused them, & would haue none, saying: I am wel assured I shall not trouble you.

Thus being ready, he looked vpon the people, of whom he might be wel sene (for he was both tal, and stoode also on an high stoole) and behelde rounde about him:* 9.36 and in euery corner there was nothing to be seene but weeping and so∣rowful people. Then lifting vp his eyes and handes vnto heauen, he praied to himselfe. By and by hee that was ap∣pointed to make the fire, came to him, and did aske him for∣geuenesse. Of whom he asked why he should forgeue hym, saying:* 9.37 that he knewe neuer any offence he had committed against him. Oh sir (said the mā) I am appoynted to make y^e ••ire. Therein (said M. Hooper) thou doest nothing offend me: God forgeue thee thy sinnes & doe thine office, I pray thee. Then the Reedes were cast vp, and he receiued two bundels of them in hys owne handes, embraced them, kis∣sed them, and put vnder either arme one of them, and she∣wed with his hand how the rest shoulde be bestowed, and poynted to the place where any did lacke.

Anone commandement was geuen that fire should be set too, and so it was.* 9.38 But because there were put to no fe∣wer greene fagots then two horses could carry vpon their backs, it kindled not by and by, and was a prety while also before it tooke the Reedes vppon the fagottes. At length it burned aboute him, but the winde hauing full strength in that place (it was also a lowring & a cold morning) it blew the flame from him, so that he was in a maner no more but touched by the fire.

[illustration]

The burning of M. Iohn Hooper, Bishop at Glocester. An. 1555. Februarie 9.

Within a space after, a few dry fagottes were brought, and a newe fire kindeled wyth fagottes, (for there were no more Reedes:) and that burned at the neather partes, but had small power aboue, because of the winde, sauinge that it did burne his haire,* 9.39 and scorch his skinne a litle. In the time of which fire, euen as at the first flame, hee prayed, saying mildely and not verye loude (but as one wythoute paynes:) O Iesus the sonne of Dauid haue mercye vpon me, and receiue my soule. After the seconde was spente, he did wipe both his eyes with his hands, and beholding the people, he sayde with an indifferent loud voyce: For Gods loue (good people) let me haue more fire.* 9.40 And all this while his nether partes did burne: for the fagottes were so fewe, that the flame did not burne strongly at his vpper partes.

The third fire was kindled within a while after, which was more extreeme then the other two: and then the blad∣ders of gonnepouder brake, which did him small good, they were so placed, and the winde hadde suche power. In the whych fire he prayed with somewhat a loude voyce: Lorde Iesu haue mercye vppon me:* 9.41 Lorde Iesu haue mercy vp∣pon mee: Lorde Iesus receiue my spirite. And these were the last woordes hee was heard to vtter. But when he was blacke in the mouth, and his tongue swolne, that he coulde not speake, yet hys lippes went till they were shronke to the gummes: and he knocked his breast with his handes, vntill one of his armes fell off, and then knocked still with the other,* 9.42 what time the fat, water, and bloud dropped out at his fingers ends, vntill by renuing of y^e fire▪ his strength was gone, and his hande did cleaue fast in knocking to the yron vpon hys brest. So immediately bowing forwardes, he yelded vp his spirite.

In clarissimi Doctrina & pietate viri Io∣hannis Hoperi Martyrium, Conradi Gesneri carmen.

AVreus Hoperus flammis inuictus & igni, Atque suum Christum confessus ad vltima vitae Momenta, integritate sua praeclarus, & ardens Exterius flammis, diuinus Martyr: at intus Eximio fidei feruore accensus, ad astra Spiritus ascendit, coelesti luce beatus, In terris cineresque manent, & fama corusca Flammae instar lucens, lucebit dum stabit orbis, Vtcunque immanes Boreae, magnaeque procellae Flatibus aduersis tam clarum abrumpere lumen Nitantur frustra. Nam quae Deus ipse secundat, Quis prohibere queat? mortalia facta sed vltro Et commenta ruunt, vastaque voragine sidunt. Hoperi exemplo, quotquot spiratis Iesu Doctrinam Christi, discrimina temnere vitae, Durare, & vosmet rebus seruare secundis Discite. Namque dabit Deus his meliora: nec auris Audijt vlla, oculus vel vidit, sed neque captus Humanae mentis potuit complectier vnquam, Qualia, quanta Deus seruet sua bona beatis.

Thus was he three quarters of an houre or more in the fire. Euen as a Lambe, paciently he aboade the extre∣mitie therof,* 9.43 neither mouing forwardes, backwards, or to any side: but hauing his nether partes burned, and his bo∣wels fallen out, he died as quietly as a childe in his bedde: and hee nowe raigneth as a blessed Martyr in the ioyes of heauen prepared for the faithfull in Christ, before the foun∣dations of the worlde: for whose constancie all Christians are bound to praise God.

A letter which M. Hooper did wryte out of prison to certaine of his frendes.

THe grace of God be with you. Amen. I did write vnto you of late,* 10.1 and told you what extremity the parlament had concluded vpon, concerning Religion, suppressing the truth, and setting foorth the vntruth, intending to cause all men by extremitie to forsweare them selues, and to take a∣gaine for the head of the Churche, him that is neither head nor member of it, but a very enemie, as the word of God & al ancient wryters do record: and for lacke of lawe and au∣thoritie, they wil vse force and extremitie, which haue bene the arguments to defend the Pope and Poperie, sith thys wicked authority began first in the world. But now is the time of triall,* 10.2 to see whether we feare more God or man. It was an easie thing to holde with Christ whiles the Prince and world held with him: but now the world hateth him, it is the true triall who be his.

Wherefore in the name and in the vertue, strength, and power of his holy spirit, prepare your selues in any case to aduersitie and constancie. Let vs not runne away when it is most time to fight. Remēber none shalbe crowned, but such as fight manfully: and he that endureth vnto the end, shalbe saued. Ye must now turne al your cogitations from the pearil you see, and marke the felicitye that foloweth the pearil: either victorie in this world of your enemies,* 10.3 or else a surrender of this life to inherite the euerlastinge kyng∣dom. Beware of beholding too much the felicitie or miserie of this worlde: for the consideration and too earnest loue or feare of either of them draweth from God.

Wherefore thinke with your selues as touching the fe∣licitie of the worlde, it is good: but yet none otherwise then it standeth with the fauour of God. It is to be kept: but yet so farre foorth as by keeping of it we loose not God. It is good abiding and tarrying still among our friendes heere: but yet so, y^t we tary not therewithall in Gods displeasure, and hereafter to dwell with the deuils in fire euerlasting. There is nothing vnder God but may be kept, so y^t God being aboue all things we haue, be not lost.

Of aduersitie iudge the same. Imprisonment is pain∣full, but yet libertie vpon euell conditions is more painful.* 10.4 The prisons stincke, but yet not so much as sweete houses, where as the feare and true honour of God lacketh. I must be alone and solitary. It is better so to be and haue God w^t me, then to be in company with the wicked. Losse of goods is great, but losse of Gods grace & fauour is greater. I am a poore simple creature, & can not tel how to answer before such a great sort of noble, learned, & wise men: It is better to make answere before the pompe & pride of wicked men, then to stand naked in the sight of all heauen and earth be∣fore the iust God at the latter daye.* 10.5 I shall die then by the handes of the cruell man, he is blessed that looseth thys life full of miseries, and finedeth the life of eternall ioyes. It is paine and griefe to departe from goods and frends: but yet not so muche, as to departe from grace and heauen it selfe. Wherefore, there is neither felicitye nor aduersitye of this world, that can appeare to be great, if it be wayed with the ioyes or paines in the world to come.

I can do no more, but pray for you: do the same for me, for Gods sake. For my parte (I thanke the heauenly Fa∣ther) I haue made mine accompts, and appoynted my selfe vnto the wil of the heauenly father: as he will, so I will by hys grace. For Gods sake as soone as ye can, send my poore wife and children some letter from you, and my letter also which I sent of late to D. As it was tolde me, shee neuer had letter from me sithens the cōming of M.S. vnto her: the more to blame the messengers, for I haue wrytten di∣uers times. The Lord comfort them, and prouide for them for I am able to doe nothing in worldly things. Shee is a godly and wise woman. If my meaning had bene accom∣plished, she should haue hadde necessary things: but that I meant, God can performe, to whom I commend both he•• and you all.* 10.6 I am a precious Iewell nowe and daintely kept, neuer so daintely: for neither mine owne man, nor a∣ny of the seruants of the house may come to me, but my ke∣per alone: a simple rude mā (God knoweth) but I am no∣thing carefull thereof.

Fare yee well

the 21. of Ian. 1555.

Yours bounden, Iohn Hooper.

Amongst many other memorable acts and notes wor∣thy to be remembred in the hystorie of M. Hooper, thys also is not to be forgotten, which happened betwene hym, and a bragging Frier a little after the beginning of his impri∣sonment: the storie whereof heere followeth.

A Frier came from Fraunce to England wyth greate vaunt,* 10.7 asking who was the greatest hereticke in all Eng∣land, thinking belike to doe some great act vpon hym. To whom aunswere was made, that M. Hooper had then the greatest name to be the chiefest ringleader: who was then in the Fleete. The Frier comming to him, asked whye hee was committed to prison. He sayd for debt. Nay, sayde he, it was for heresie, Which when the other had denyed, what sayst thou (quoth he) to hoc est corpus meum? M. Hooper be∣ing partly mooued at the sodaine question, desired that hee mighte aske of him againe an other question, whyche was thys: What remained after the consecration in the Sacra∣ment: any breade or no? No breade at all sayeth hee. And when yee breake it, what doe yee breake:* 10.8 either bread or the body, sayde Maister Hooper? No bread sayd the Frier, but the body onely. If you doe so, sayd M. Hooper, ye do great iniurie, not onely to the body of Christe, but also yee breake the Scriptures, which saye: Yee shall not breake of hym one bone. &c. Wyth y^t the Frier hauing nothing be like to aun∣swere, recoyled backe, and with his circles and crosses be∣gan to vse exorcisme against M. Hooper, as though. &c.

Thys and more wrote master Hooper, to mistres Wil∣kinson in a letter, which letter was read vnto her by Iohn Kelke.

Comparison betwene M. Hooper and Polycarpus.

WHen I see and beholde y^e great patience of these bles∣sed Martyrs in our daies, in their sufferings so qui∣etly and cōstantly abiding the torments that are ministred vnto them of princes for Gods cause:* 10.9 mee thinkes I maye wel and worthely compare them vnto the olde Martyrs of the primatiue Churche. In the number of whome, if com∣parison be to be made betwixt Saint and Saint: Martyr and Martyr, with whom, might I match this blessed mar∣tyr M. Iohn Hooper better throughe the whole catalogue of the olde Martyrs, then with Polycarpus the aunciente Bishop of Smirna,* 10.10 of whome Eusebius maketh mention in the Ecclesiasticall storie? For as both agreed together in one kinde of punishmēt, being both put to the fire, so which of them shewed more patience and constancie in the time of their suffering, it is hard to be sayde. And though Polycar∣pus being set in the flame (as the storie saith) was kepte by myracle from the tormente of the fire, till hee was stricken downe with weapon, and so dispatched: yet Hooper by no lesse myracle armed with patience & feruent spirit of Gods comfort, so quietly despised the violence thereof, as though he had felt litle more then did Polycarpus in y^e fire flaming round about him.

Moreouer, as it is wrytten of Polycarpus when hee should haue bene tied to the stake,* 10.11 he required to stand vn∣tied, saying these woordes: Sinite me, qui namque ignem ferre posse dedit, dabit etiam vt sine vestra clauorum cautione immo∣tus in rogo permaneam. That is, Let me alone, I pray you, for he that gaue me strength to come to this fire, will also geue mee patience to abide in the same, without your tying. So likewise Hooper, with the like spirite, when hee shoulde haue bene tied with thre chaines to the stake, requiring them to haue no such mistrust of him, was tied but with one, who and if he had not bene tied at all, yet (no doubte) woulde haue no lesse aunswered to that great patience of Polycarpus.* 10.12

And as the ende of them bothe was much agreeing, so the life of them both was such, as might seme not farre dis∣crepant. In teaching, like diligent both, in zeale feruent, in life vnspotted, in manners and conuersation inculpable, Bishops & also martyrs both. Briefly, in teaching so pithy and fruitful, that as they both were ioyned together in one Spirite, so mighte they be ioyned in one name together of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 10.13 to wit, much fruitful. to which name also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not much vnlike. In thys the Martyrdome of M. Hoo∣per may seeme in suffering to goe before, though in time it followed the Martyrdome of Polycarpus, for that he was bothe longer in prisone,* 10.14 and there also so cruellye handled by the malice of hys keepers, as I thinke none of the olde martyrs euer suffered the like. To thys also adde howe hee was disgraded by Boner, wyth suche contumelies and re∣proches, as I thinke in Polycarpus time was not vsed to any.

And as wee haue hitherto compared these two good Martyrs together,* 10.15 so nowe if we should compare the ene∣mies and authours of their death one wyth the other, wee should finde no inequalitie betwixt them both, but that the aduersaries of M. Hooper semed to be more cruell and vn∣merciful. For they that put Polycarpus to death, yet mini∣stred to him a quicke dispatch, mooued belike by some com∣passion not to haue him stande in the torment: where the tormentors of M. Hooper suffred him without all compas∣sion to stand three quarters of an houre in the fire. And as touching the chiefe doers and authors of his martyrdome, what Consul or Proconsul was there to be conferred with the Chancelour heere, which brought this Martyr to bur∣ning? Let this suffice.

* 10.16This good Bishop and seruaunte of God being in pri∣son, wrote diuers Bookes and Treatises, to the number of 24. wherof some he wrote to the parlament in Latine, and one to the Bishop of Chichester D. Day: besides he wrote of the sacraments, of the Lordes praier, and of the x. Com∣maundements, with diuers other.

Here folowe certaine of M. Hoopers letters.

AS you haue hearde the whole storie of the life and mar∣tyrdome of thys good manne declared:* 10.17 so nowe let vs consequently adioyne some parte of hys letters, wrytten in the time of hys imprisonment, moste fruitfull and wor∣thy to be read, especially in these daungerous dayes, of all true Christians, which by true mortification seeke to serue and followe the Lorde, through all tempests and stormes of thys malignaunt worlde, as by the readyng and peru∣sing of the sayde letters, you shall better feele and vnder∣stande.

A letter of M. Hooper to certaine godly professors and louers of the truth, instructing them howe to be∣haue them selues in that wofull alteration and change of Religion.

THe grace, mercye, and peace of God the father through oure Lorde Iesus Christ, be w^t you my deare•• brethren,* 10.18 and withal those that vnfainedly loue and embrace his ho∣ly Gospel. Amen.

It is told me, that the wicked Idol the Masse is stabli∣shed again by a law, & passed in the parlamēt house. Learn the truth of it, I pray you, & what penaltie is appointed in the Acte, to such as speake against it: also whether there be any compulsion to constraine men to be at it. The statute thorowly knowen, such as be abroad & at liberty,* 10.19 may pro∣uide for themselues, & auoid the danger the better. Doubt∣les there hath not bene seene before our time, such a parlia∣ment as this is, y^t as many as were suspected to be fauou∣rers of Gods word, shuld be banished out of both houses. But we must geue God thanks for that truth he hath ope∣ned in the time of his blessed seruant king Edward y^e sixth, and pray vnto him that we deny it not, nor dishonour it w^t Idolatrie, but that we may haue strength and pacience ra∣ther to die ten times, then to denie him once. Blessed shall we be, if euer God make vs worthy of that honor, to shed our bloude for hys names sake: And blessed then shall we thinke y^e parents which brought vs into this worlde, that we shoulde from this mortalitie be caried into immortali∣tie. If we followe the commaundement of S. Paule, that sayth: If ye then be risen againe with Christ,* 10.20 seeke those thynges which are aboue, where Christ sitteth at the right hande of God. We shall neither departe from the vaine transitorie goodes of this world, nor from this wretched and mortal life, with so great paines as other doe.

Let vs pray to our heauenly father, that we may know and loue his blessed will, and the glorious ioy prepared for vs in time to come, and that we maye knowe and hate all things contrary to his blessed will, and also the paine pre∣pared for the wicked in the world to come. Ther is no bet∣ter waye to be vsed in this troublesome time for your con∣solation, then many times to haue assemblies together of such men and women as be of your religion in Christ, and there to talke and renewe among your selues the truthe of your Religion, to see what ye be by the worde of God,* 10.21 and to remember what yee were before yee came to the know∣ledge thereof, to weigh and conferre the dreames and false lies of the Preachers that nowe preache, with the worde of God that retaineth all truth, and by such talke and familiar resorting together, ye shall the better find out all their lies, that nowe goe about to deceiue you, & also both know and loue the truth that God hath opened to vs. It is much re∣quisite, that the members of Christe comfort one an other, make prayers together, conferre one wyth an other,* 10.22 so shal ye be the stronger, and Gods spirite shal not be absent frō you, but in the middest of you, to teach you, to comfort you, to make you wise in all godly things, pacient in aduersitie, and strong in persecution.

Ye see how the congregation of the wicked by helping one an other, make their wicked religion and them selues strong against Gods truth and his people. If ye may haue some learned man that can oute of the Scriptures, speake vnto you of faith and true honouring of God, also that can shewe you the descent of Christes Church from the begin∣ning of it vntill this day, that ye may perceiue by the life of youre forefathers these two things: the one, that Christes worde, which said, that all his must suffer persecution and trouble in the worlde, be true: the other, that none of al his before our time, escaped trouble: then shal yee perceiue that it is but a follie for one that professeth Christ truely, to looke for the loue of the world.

Thus shal ye learne to beare trouble,* 10.23 & to exercise your religion, and feele in dede that Christes wordes be true: In the worlde ye shall suffer persecution. And when ye feele your religion in dede, say, ye be no better then your forefathers, but be glad, that ye may be counted worthy souldiours for this warre: and pray to God when yee come together, that hee will vse and order you and youre doings to these three endes, which ye must take heede of: the first, that ye glorifie God: the next,* 10.24 that yee edifie the Church and Congregati∣on: the thirde, that ye profite your owne soules.

In all your doings beware ye be not deceiued. For al∣though thys time be not yet so bloudye and tyrannous as the time of our forefathers, that coulde not beare the name of Christ, wythout daunger of lyfe and goodes:* 10.25 yet is oure time more perillous both for body and soule. Therefore of vs Christ sayde: Thinke ye when the sonne of manne commeth, hee shall finde faithe vppon the earthe? Hee sayd not, Thinke ye he shal find any man or woman Christened, & in name a

Christian? but he spake of the faith that saueth the Christi∣an man in Christe: and doubtlesse the scarcitie of Faith is nowe more (and will, I feare, encrease) then it was in the time of the greatest tyrannes that euer were: and no mar∣ueil why.* 10.26 Read ye the 6. chap. of s. Iohns Reuelation, and ye shall perceiue amongest other thinges, y^t at the opening of the fourth Seale, came out a pale horse, and hee that sate vpon him was called death, and hell followed hym. This horse is the time wherin hipocrites and dissemblers entred into the Churche vnder the pretence of true Religion,* 10.27 as Monkes, Friers, Nounes, Massing Priestes, wyth suche other, that haue killed moe soules with heresie and super∣stition, then all the tyrannes that euer were, killed bodies w^t fire, sword, or banishment, as it appeareth by hys name that sitteth vpon y^e horse, who is called death: for all soules that leaue Christe, and trust to these hypocrites, liue to the deuill in euerlasting paine, as is declared by him that folo∣weth the pale horse, which is hell.

These pretensed and pale hypocrites, haue stirred the earthquakes,* 10.28 that is to witte, the Princes of the worlde, against Christes church, & haue also darkened the Sunne, and made the Moone bloudy, and haue caused the Starres to fal from heauen, that is to say, haue darkned with mists and daily doe darken (as ye heare by theyr Sermons) the cleare sunne of Gods most pure worde: the Moone, which be Gods true Preachers, whych fetche onely lighte at the Sunne of Gods word, are turned into bloud, prisons, and chaines, that theyr light can not shine vnto the worlde as they woulde: whereuppon it commeth to passe, that the Starres, that is to say, Christian people fall from heauen, that is to wit, from Gods most true woorde, to hypocrisie, most deuilish superstition and Idolatrie. Let some learned man shew you al the articles of your beliefe & monuments of Christian faith, from the time of Christ hitherto, and yee shall perceiue that there was neuer mention of suche arti∣cles as these hypocrites teach. God blesse you, and pray for me, as I do for you.

Out of the Fleete,

by your brother in Christ, Iohn Hooper.

To maister Ferrar Bishop of S. Dauies, D. Tailor, M. Bradford, and M. Philpot, prisonners in the kings benche in Southwarke.

THe grace of God be with you. Amen. I am aduertised by di∣uers,* 10.29 as well such as loue the truthe, as also by suche as yet be not come vnto it, that ye and I shalbe caried shortly to Cābridge, there to dispute in the faith, and for the religion of Christ (which is most true) that we haue and doe professe. I am (as I doubt not ye be) in Christ readie, not only to goe to Cambridge, but also to suffer by Gods helpe,* 10.30 death it selfe in the maintenaunce thereof. Weston and his complices haue obtained foorth the commission already, and spedily (most like) he wil put it in execution. Wher∣fore deare brethren, I doe aduertise you of the thing before for di∣uers causes. The one to comfort you in the Lorde, that the tyme draweth nigh and is at hand, that we shall testifie before Gods e∣nemies, Gods truth. The next, that ye shoulde prepare your selues the better for it. The third, to shew you what wayes I think were best to vse our selues in this matter, and also to hear of euery one of you, your better aduise, if mine be not good. Ye knowe such as shallbe Censors and Iudges ouer vs, breath and thirst our bloud, and whether we by Gods help ouercome after the word of God, or by force and subtiltie of our aduersaries be ouercome, this will be the conclusion, our aduersaries wil say, they ouercome, and ye perceiue howe they reporte of those great learned men and god∣ly personages at Oxforde.

Wherefore I minde neuer to aunsweare them, except I haue bookes present,* 10.31 because they vse not onely false allegation of the Doctors, but also a peece of the Doctors against the whole course of the Doctors minde. The next, that we may haue sworne Nota∣ries, to take things spoken indifferently: which will be very harde to haue, for the aduersaries will haue the ouersight of all thinges, and then make theirs better then it was, & our worse then it was. Then if we see that two or three, or more will speake together, or with scoffes and tauntes illude and mocke vs: I suppose it were best to appeale, to be hearde before the Queene and the whole Counsaile, and that would much set foorth the glory of God. For many of them knowe already the truthe, many of them erre rather of zeale then malice, and the others that be indurate, shoulde be aunsweared fully to their shame (I doubte not) althoughe to oure smart and bloudshedding. For of this I am assured that the Com∣missioners appoynted to heare vs and iudge vs, meane nothynge lesse then to heare the cause indifferently, for they be ennemies vnto vs & vnto our cause, and be at a poynt already to geue sen∣tēce against vs: so that if it were possible with S. Stephen to speak, so that they could not resist vs, or to vse suche silence & pacience as Christ did, they will proceede to reuenging.

Wherefore my deare brethren, in the mercy of Iesus Christe, I would be glad to knowe your aduise this day or to morowe, for shortly we shall be gone, and I verily suppose that we shall not cō∣panie together, but be kept one abroade from an other. They will denie our appeale: yet let vs chalenge the appeale, and take wit∣nesse thereof of suche as be present, and require for indifferencie of hearing and iudgement to be heard, either before the Queene and the Counsaile, or els before all the Parliament, as they were vsed in king Edwardes dayes. Further, for my part I will require both bookes and time to answere. Wee haue bene prisoners now three quarters of a yeare, and haue lacked oure bookes, and oure memorie by close keeping, and ingratitude of their partes, be not as present and quicke as theirs be. I trust God will be with vs, yea I doubt not but he will, and teache vs to doe all thinges in hys cause godly and cōstantly. If our aduersaries that shalbe our iud∣ges, may haue their purpose, we shall dispute one day, be condem∣ned the next day, and suffer the third day.* 10.32 And yet is there no law to condemne vs (as farre as I knowe) and so one of the Conuoca∣tion house sayde this weeke to Doct. Weston. To whome Weston made this answere: It forceth not, quoth hee, for a lawe, wee haue commission to proceede with them: when they be dispatched, let their frendes sue the lawe.

Nowe, howe soone a man may haue such a commission at my Lord Chancelors hand, you know. It is as hard to be obtained, as an enditement for Christ at Cayphas hande. Besides that, the By∣shoppes hauing the Queene so vpon their sides, may do all things both without the aduise, and also the knowledge of the rest of the Lordes of the temporaltie: who at this present haue found out the marke that the Bishops shote at, and doubtles be not pleased with their doings. I pray you helpe that our brother Sanders and the rest in the Marshalsey may vnderstande these things, and sende me your answere betime. Iudas non dormit: nec scimus diem neque horam. i. Iudas slepeth not: neither know we the day nor the hour. Dominus Iesus Christus suo sancto numine nos omnes console∣tur & adiuuet. Amen. i. The Lord Iesus Christ with his holy spirite comfort and strengthen vs all Amen.

May 6. 1554.

Yours and with you vnto death, in Christ, I Hooper.

An exhortation to pacience, sent to his godly wife Anne Hooper: whereby all the true members of Christ may take comfort and courage, to suffer trouble & affliction for the profession of his holy Gospel.

OUr sauiour Iesus Christ (dearely beloued & my godly wife) in s. Mathewes Gospell said to his disciples,* 10.33 that it was necessary sclaunders shoulde come: and that they coulde not be auoided,* 10.34 he perceiued as wel by the cōdition of those that should pearish & be lost for euer in the world to come, as also by their affliction that should be saued. For he sawe the greatest part of the people would contemne & neglecte, whatsoeuer true doctrine or godly wayes should be shew∣ed vnto them, or els receiue it & vse it as they thought good to serue their pleasures without any profite to their soules at all, not caring whether they liued as they were cōman∣ded by Gods word or not: but would thinke it sufficient to be counted to haue the name of a Christian man, wyth such workes and frutes of his profession and Christianitie, as his fathers and elders after their custome & maner, esteeme and take to be good fruites and faithful works, and wil not try them by the worde of God at all. These men by the iust iudgement of God, be deliuered vnto the crafte and subtil∣tie of the deuill,* 10.35 that they may be kept by one sclaunderous stūbling blocke or other, that they neuer come vnto Christ, who came to saue those that were lost: as yee may see howe God deliuereth wicked menne vp vnto their owne lustes, to do one mischiefe after an other carelesse,* 10.36 vntil they come into a reprobate minde, that forgetteth it selfe and can not knowe what is expedient to be done, or to be least vndone, because they close their eyes, and will not see the lyghte of Gods woorde offered vnto them, and being thus blinded, they preferre their owne vanities before the truth of Gods woorde. Whereas such corrupt mindes be,* 10.37 there is also cor∣rupt election and choyse of Gods honor: so that the minde of man taketh falsehoode for truthe, superstition for true re∣ligion, death for life, damnation for saluation, hell for hea∣uen, and persecution of Christes members, for Gods ser∣uice and honour. And as these men wilfully and volunta∣rily reiect the woorde of God: euen so God most iustly deli∣uereth them into the blindnes of mind & hardnes of heart, that they can not vnderstand,* 10.38 nor yet consent to any thyng that God would haue preached and set foorth to his glory, after his owne will and worde: wherefore they hate it mor∣tally, & of all things most detest Gods holy worde. And as y^e deuill hath entred into their hearts, that they them selues can not, nor will not come to Christ to be instructed by hys holy woord: euen so can they not abide any other man to be a Christian man, and to lead his life after the word of God, but hate him, persecute him, robbe him, imprisone hym, yea and kil him, whether he be man or womā, if God suffer it.

And so much are those wicked men blinded, that they passe of no law, whether it be Gods or mans, but persecute such as neuer offended, yea, do euil to those that daily haue prai∣ed for them, and wish them Gods grace.

In their Pharaonical and blind furie they haue no res∣pect to nature.* 10.39 For the brother persecuteth the brother, the father the sonne: and most deare frends, in diuelish sclaun∣der and offence are become most mortal ennemies. And no marueile, for when they haue chosen sundrye maisters, the one the deuill, the other God, the one shall agree with the other, as God and the deuell agree betweene them selues. For this cause, that the more parte of the worlde doth chuse to serue the deuill vnder cloaked hypocrisie of Gods title, Christ sayd:* 10.40 It is expedient and necessary that sclanders should come, and many meanes be deuised to keepe the litle babes of Christ from the heauenly father. But Christ sayth: Wo be vnto him by whome the offence commeth: Yet is there no re∣medy, man being of such corruption and hatred towardes God, but that the euil shalbe deceiued, & persecute the good: and the good shall vnderstand the truth, and suffer persecu∣tion for it vntill the worlds ende. For as he that was borne af∣ter the flesh, persecuted in times past, him that was born after the spirite:* 10.41 euen so is it now. Therefore, for so much as we liue in this life amongst so many great pearils and daungers, we must be wel assured by gods word how to beare them, and how paciently to take them, as they be sent to vs frō God. We must also assure our selues that there is no other reme∣dy for Christians in the time of trouble, then Christ himself hath appoynted vs.* 10.42 In S. Luke he geueth vs thys com∣mandement: Ye shall possesse your liues in pacience, sayeth he. In the which words, he geueth vs both commaundement what to doe, and also great comfort and consolation in all troubles. Hee sheweth also what is to be done, and what is to be hoped for in troubles:* 10.43 and when troubles happen, he biddeth vs be pacient, and in no case violently nor sedi∣tiously to resist our persecuters, because God hath such care and charge of vs, that he wil keepe in the mids of all trou∣bles the very heares of our heade, so that one of them shall not fall away without the wil and pleasure of our heauen∣ly father. Whether the haire therfore tarie in the head, or fal from the head, it is the wil of the father. And seeing he hath such care for the haires of our head, howe much more doeth he care for our life it selfe? Wherefore let Gods aduersaries do what they lust, whether they take life or take it not, they can do vs no hurt: for their crueltye hath no further power then God permitteth them: and that which commeth vnto vs by the will of our heauenly father, can be no harme, no losse, neither destruction vnto vs, but rather gain, wealth, and felicitie. For all troubles and aduersitie that chaunce to such as be of God, by the wil of the heauenly father, can be none other but gaine and aduantage.

That the spirite of manne may feele these consolations, the geuer of them the heauenly father must be prayed vnto for the merites of Christes passion: for it is not the nature of man that can be contented,* 10.44 vntill it be regenerated and possessed with Gods spirit, to beare paciently the troubles of the minde or of the body. When the minde and heart of a man seeth of euery side sorow and heauines, & the worldly eye beholdeth nothing but suche things as be troublous & wholely bent to robbe the poore of that hee hath, and also to take from him hys life: except the man weighe these brittle and vncertaine treasures that be taken from him, with the riches of the life to come, and this life of the body with the life in Christes precious bloud, and so for the loue and cer∣taintie of the heauenly ioyes contemne all thyngs present, doubtles he shall neuer be able to beare the losse of goodes, life, or any other things of this world.

Therefore S. Paule geueth a very godly and necessary lesson to all men in this short and transitorie life, and ther∣in sheweth howe a man may best beare the iniquitie and troubles of this world: If ye be risen againe with Christ (sayth he) seeke the things which are aboue,* 10.45 where Christ sitteth at the right hande of God the father. Wherefore the Christian mans faith must be alwayes vppon the resurrection of Christe, when he is in trouble, and in that glorious resurrection he shall not onely see continuall and perpetuall ioy and con∣solation: but also the victorie and triumph of all persecuti∣on, trouble, sinne, death, hell, the deuil, and al other tyrants and persecuters of Christ and of Christes people, the teares and weepings of the faithfull dryed vppe, theyr woundes healed, their bodies made immortall in ioy, their soules for euer praising the Lord, and coniunction and societie euer∣lasting, wyth the blessed company of Gods electes in per∣petuall ioy. But the woordes of S. Paule in that place, if they be not marked, shall doe little profite to the reader or hearer, and geue him no pacience at all in this impacient and cruell world.

In this first part S. Paule commaundeth vs, to thinke or set our affections on things that are aboue.* 10.46 When he biddeth vs seeke the thyngs that are aboue, hee requireth that oure mindes neuer cease from prayer and studie in Gods word, vntill we see, knowe, and vnderstande the vanities of thys worlde, the shortnesse and miserie of thys life, and the trea∣sures of the worlde to come, the immortalitie thereof, and the ioyes of that life, and so neuer cease seeking, vntill suche time as we know certainly, and be perswaded what a bles∣sed man hee is, that seeketh the one and finedeth it, and ca∣reth not for the other though hee loose it: and in seekynge to haue ryght iudgement betwene the life present and the life to come, wee shall finde howe little the paines, impryson∣ment, sclaunders, lies, and death it selfe is in thys worlde, in respect of the paines euerlasting, the prisonne infernall, and dungeon of hell, the sentence of Gods iust iudgement, and euerlasting death.

When a man hath by seeking the woorde of God, found out what the things aboue be: then must hee (as S. Paule saith) set his affections vpon them. And this commaunde∣ment is more harde then the other. For mans knowledge many times seeth the best, and knoweth that there is a life to come, better then thys life present, as you maye see howe daily men and women can praise and commende, yea, and wishe for heauen, and to be at rest there? yet they sette not their affection vpon it, they do more affect and loue in dede a trifle of nothing in this worlde that pleaseth their affecti∣on, then the treasure of all treasures in heauen, which their owne iudgement sayth is better then all worldly thinges. Wherefore we must set our affections vpon the things that be a∣boue: that is to say, when any thing worse then heauen vp∣pon the earth, offereth it selfe to be ours, if we wil geue our good willes to it, and loue it in our heartes, then ought we to see by the iudgement of Gods woorde, whether we may haue the worlde without offence of God, and suche thyngs as be for this worldly life, wythout his displeasure. If wee can not, S. Paules commaundement must take place: Set your affections on things that are aboue. If the riches of thys world may not be gotten nor kept by Gods lawe, neyther our liues be continued without the deniall of hys honour, we must set our affection vpon the richesse and lyfe that is aboue, and not vpon things that be on the earth. Therfore this second commaundement of S. Paul requireth,* 10.47 that as our minds iudge heauenly things to be better then thyngs vpon the earth, and the life to come better then the life pre∣sent: so we should chuse them before other, & preferre them, and haue such affection to the best, that in no case we set the worst before it, as the most part of the world doth and hath done, for they choose the best and approoue it, and yet follow the worste.

But these thyngs (my godly wife) require rather cogi∣tation, meditation, and praier, then wordes or talke. They be easie to be spoken of, but not so easie to be vsed and prac∣tised. Wherefore, seeing they be Gods gyftes,* 10.48 and none of ours, to haue as our owne when we would, we must seke them at our heauenly fathers hand, who seeth and is priuy how poore and wretched we be, and how naked, how spoi∣led, and destitute of all his blessed giftes we be by reason of sinne. He did commaund therefore his Disciples, when he shewed them that they shoulde take paciently the state of thys present life full of troubles and persecution,* 10.49 to praye that they myghte well escape those troubles that were to come, and be able to stande before the sonne of man. When ye finde your selfe too much oppressed (as euery man shalbe sometime wyth the feare of Gods iudgement) vse the 77. Psalme, that beginneth: I will crie vnto God with my voyce,* 10.50 and he shall hearken vnto me. In which Psalme is both god∣ly doctrine and great consolation vnto the man or woman that is in anguish of minde.

Use also in suche trouble the 88. Psalme, wherein is conteined the praier of a man, that was brought into ex∣treme anguish & misery, and being vexed with aduersaries & persecutions, saw nothing but death & hel. And although hee fealt in hym selfe, that hee had not onely man, but also God angry towards him: yet he by praier humbly resorted vnto God, as the only port of consolation, and in the midst of his desperate state of trouble, put the hope of his saluati∣on in him, whome he fealt his enemie. Howbeit no man of him selfe can doe this,* 10.51 but the spirite of God that stryketh the mans heart with feare, prayeth for the man striken and feared with vnspeakeable gronings. And when you feele your selfe, or know any other oppressed after suche sorte, be glad: for after that God hath made you to know what you be of your selfe, he wil doubtles shew you comfort, and de∣clare vnto you what you be in Christ his onely sonne:* 10.52 and vse praier often, for that is the meanes whereby God will be soughte vnto for hys giftes. These Psalmes be for the purpose, when the minde can take no vnderstandinge, nor the hart any ioy of gods promises: and therfore were these

Psalmes also made .6.22.30.31.38.69. from the whiche you shall learne buthe pacience and consolation. Remember, that although your life (as all Christian mens be) be hid and appeareth not what it is, yet it is safe (as S. Paule sayth) with God in Christ:* 10.53 and when Christ shall appeare, then shall our liues be made open with him in glorie. But in the meane time wyth seeking and setting our affections vpon the things that be aboue, we must paciently suffer whatsoeuer God shal send vnto vs in this mortal life. Notwithstanding it might for∣tune some woulde say. Who is so perfect, that can lette all things passe as they come, & haue no care of thē: suffer all things, and feele nothing: be attempted of the Deuill, the worlde, and the flesh, and be not troubled? Uerely no man liuing. But this I say, that in the strength of Iesus Christ things that come,* 10.54 maye passe with care, for we be worldly, and yet are we not caried with them from Christ, for we be in him godly. We may suffer things and fele them as mor∣tall men, yet beare them and ouercome them as Christian men. We may be attempted of the deuill, the flesh, and the worlde: but yet although those things pinche, they doe not pierce, and although they worke sinne in vs, yet in Christe no damnation to those that be grafted in him.* 10.55 Hereof may the christian man learne both consolation & patience. Con∣solation, in that he is compelled both in his body & goodes to feele paine and losse, and in the soule heauinesse and an∣guish of minde: howebeit none of them both shall separate him from the loue that God beareth him in Christ.* 10.56 He may learne patience, for as much as his enemies both of the bo∣dy and soule, and the paines also they vexe vs wythall for the time,* 10.57 if they tarie with vs as long as we liue, yet when death commeth, they shall auoide, and geue place to suche ioyes as be prepared for vs in Christ: for no paines of the world be perpetuall, and whether they shall afflicte vs for all the time of our mortal life, we know not, for they be the seruauntes of God to goe and to come, as he commandeth them.* 10.58 But we must take heede we meddle not forceablye nor seditiously, to put away the persecution appoynted vn∣to vs by God, but remember Christes saying: Possesse you your liues by your patience. And in thys commādement God requireth in euery man and woman this pacient obediēce.* 10.59 Hee sayeth not, it is sufficient that other holy Patriarkes, Prophetes, Apostles, Euangelists, and Martyrs continu∣ed their liues in pacience, and pacient suffering the trou∣bles of this world: but Christ saith to euery one of his peo∣ple: By your owne pacience ye shall continue your life: not that man hath pacience of him selfe,* 10.60 but that he must haue it for him selfe of God, the onely geuer of it, if he purpose to be a godly man. Nowe therefore, as our profession and religi∣on requireth pacience outwardly wythout resistaunce and force: so requireth it pacience of the mind, and not to be an∣gry with God, althoughe he vse vs that be as hys owne creatures, as him listeth.

We may not also murmure against God, but say alwaies his iudgements be right & iust, and reioyce that it pleaseth him by troubles to vse vs, as he vsed heeretofore such as he most loued in this worlde, and haue a singular care to this commandemēt: Gaudete, & exultate, Be glad & reioyce, for he sheweth great cause why: Your rewarde (sayth he) is great in heauen.* 10.61 These promises of him that is y^e truth it selfe, shal by Gods grace) worke both cōsolation and pacience in the afflicted christian person. And when our sauior Christ hath willed menne in trouble to be content and pacient, because God in the ende of trouble in Christ hath ordained eternall consolation: he vseth also to take from vs all shame and re∣buke, as though it were not an honor to suffer for christ, be∣cause y^e wicked world doth cursse & abhorre such poore trou∣bled Christians.* 10.62 Wherfore Christe placeth all his honou∣rably, and sayeth: Euen so persecuted they the Prophetes that were before you. Wee may also see with whome the afflicted for Christes sake, be esteemed by S. Paul to the Hebrews, where as the number of the blessed and glorious company of Saintes appeare nowe to our faith in heauen in ioy: yet in the letter, for the time of this life, in such paines and con∣tempt, as was neuer more. Let vs therefore consider both them and all other thinges of the worlde sithens the fall of man, and we shall perceiue nothing to come to perfection, but wyth such confusion and disorder to the eye of y^e world, as though things wer rather lost for euer, then like to come to any perfection at all. For of godly men, who euer came to heauen (no not Christ him selfe) vntill suche time as the world had thought verely y^t both he & al his had ben cleane destroyed and cast away? as the wise man sayth of the wic∣ked people: We thought them to be foles, but they be in peace.

* 10.63Wee may learne by things that nourish and maintaine vs, both meat and drinke, to what lothsomnes and (in ma∣ner) abhorring they come vnto, before they woorke theyr perfection in vs. From life they be brought to the fire, and cleane altered from that they were when they were aliue: from the fire to the trencher and knife, and all to hacked: from the trencher to the mouth, and as small ground as the teethe can grinde them: and from the mouth into the sto∣mack, and there so boyled and digested before they nourish, that who soeuer saw the same, would loth and abhorre hys owne nourishment, before it come to hys perfection.

Is it then any marueile if suche Christians as GOD delighteth in, be so mangled and defaced in thys worlde, whych is the kitchin and mill to boyle and grinde the flesh of Gods people in, till they atchieue their perfection in the worlde to come? And as a man looketh for the nutriment of his meate when it is ful digested, and not before: so must hee looke for hys saluation when hee hath passed thys trou∣blous worlde, and not before.* 10.64 Rawe fleshe is not meate wholesome for man: and vnmortified men and women, be not creatures meete for God. Therefore Christ sayeth, that his people must be broken, and all too torne in the mill of thys worlde, and so shall they be moste fine meale vnto the heauenly father. And it shall be a Christian mannes parte, and the duetie of a mynde repleanished wyth the spirite of God, to marke the order of God in all his things, howe he dealeth wyth them, and howe they suffer and be content to lette God do his will vpon them, as S. Paule sayeth: They waite vntill the number of the electes be fulfilled, and neuer be at rest,* 10.65 but looke for the time when Gods people shall appeare in glorie.

We must therfore paciently suffer, and willingly attend vppon Gods doings, althoughe they seeme cleane contra∣ry after our iudgement, to our wealth and saluation: as A∣braham did, when hee was bid to offer his sonne Isaac,* 10.66 in whom God promised the blessing and multiplying of hys seede. Ioseph at the last came to that which God promised him, although in the meane time, after the iudgemēt of the worlde, he was neuer like to be (as God said he should be) Lorde ouer hys brethren. When Christe woulde make the blinde man to see, he put clay vppon hys eyes, whych after the iudgement of man,* 10.67 was meanes rather to make hym double blind, then to geue him his sight: but he obeied, and knew that God could worke his desire, what meanes soe∣uer he vsed contrary to mans reason: and as touching this world, he vseth all hys after the same sort. If any smart,* 10.68 his people be the first: if any suffer shame, they begin: if any be subiecte to sclaunder, it is those that hee loueth: so that hee sheweth no face or fauour, nor loue almost in thys worlde outwardly to them, but laith clay vpon their sore eyes, that be sorowfull: yet the pacient man seeth (as S. Paul sayeth) life hid vnder these miseries and aduersities, and sight vn∣der soule clay, and in the meane time he hath the testimony of a good conscience, and beleueth Gods promises to be his consolation in the worlde to come, whych is more woorthe vnto him, then all the worlde is woorth besides: and blessed is that man in whom Gods spirite beareth recorde that he is the sonne of God, what soeuer troubles he suffer in thys troublesome worlde.* 10.69

And to iudge things indifferently (my godly wife) the troubles be not yet generally, as they were in our good fa∣thers time, soone after the deathe and resurrection of oure Sauiour Christ Iesu, whereof hee spake in S. Mathewe.* 10.70 Of the whych place you and I haue taken manye tymes greate consolation, and especially of the latter parte of the Chapter, wherein is contained the last daye and ende of all troubles (I doubt not) both for you and me, and for suche as loue the comming of our sauiour Christe to iudgement. Remember therefore that place, and marke it againe, and yee shall in thys time see great consolation, and also learne muche pacience. Was there euer suche troubles, as Christe threatned vppon Ierusalem? was there sithens the begin∣ning of the worlde, suche affliction? who was then best at ease? The Apostles that suffered in body persecution, and gathered of it ease and quietnesse in the promises of God. And no marueile, for Christ sayeth: Lifte vp your heades, for your redemption is at hande, that is to saye, your eternall rest approcheth and draweth neare. The world is starke blind,* 10.71 and more foolish then foolishnesse it selfe, and so be the peo∣ple of the worlde. For when God sayth, trouble shal come, they will haue ease. And when God sayeth, be merrye and reioyce in trouble, we lament and mourne, as thought we were castawayes. But this our flesh (which is neuer mer∣ry with vertue, nor sorrie with vice,* 10.72 neuer laugheth wyth grace, nor euer weepeth wyth sinne (holdeth fast wyth the worlde, and letteth God slippe. But (my dearely beloued wife) you knowe howe to perceiue and to beware of the vanitie and craftes of the deuill wel enough in Christ. And that yee may the better haue pacience in the spirite of God, reade againe the 24. chap. of S. Mathew, and marke what difference is betwene the destruction of Ierusalem,* 10.73 and the destruction of the whole world, and you shall see, that then here were left aliue many offenders to repent: but at the

latter day there shall be absolute iudgement and sentence (neuer to be reuoked) of eternall life and eternal death vp∣pon all mē,* 10.74 and yet towards the end of the world, we haue nothing so much extremitie, as they had then, but euen as we be able to beare. So doth the mercifull father lay vpon vs now imprisonment (and I suppose for my part, shortly death,) now spoile of goodes, losse of frends, and the grea∣test losse of all, the knowledge of Gods word.* 10.75 Gods wyll be done. I wish in Christ Iesu our onely mediatour and Sauiour, your constancie and consolation, that you may liue for euer and euer, whereof in Christ I doubt not: to whome for his blessed and most paynefull passion I com∣mit you. Amen. 13. October. 1553.

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

THe grace of God, and the comfort of his holy spirite, be with you and all them that vnfaynedly loue hys holy Gospell.* 10.76 Amen.

I thanke you (deare sister) for your most louing re∣membrance, and although I can not recompence the same, yet do I wish with all my hart, that God would do it, re∣quiring you not to forget your duty towards God in these perilous dayes, in the whiche the Lorde will trie vs. I trust you do encrease by reading of y^e scriptures, the know∣ledge you haue of God, and that you diligently apply your selfe to folow the same: for the knowledge helpeth not, ex∣cept the life be according thereunto. Further, I do hartily pray you, to consider the state of your wydowhoode, and if God shall put in your minde to change it, remember the saying of Saint Paule 1. Corinth. 7.* 10.77 It is lawfull for the wy∣dow or mayden to marry to whome they list, so it be in the Lord: that is to saye,* 10.78 to suche a one as is of Christes Religion. Dearely beloued in Christ, remember these words, for you shall fynde thereby great ioy and comfort, if you chaunge your state. Whereof I wyll when I haue better leysure (as now I haue none at all) further aduertise you. In the meane time, I commend you to God, and the guiding of his good spirit, who stablish and confirme you in all well doing, and keepe you blamelesse to the day of the Lorde. watch and pray, for this day is at hand.

Yours assured in Christ, Iohn Hooper.

¶To all my deare breethren, my relieuers and helpers in the Citie of London.

THe grace of God be with you. Amen. I haue receaued frō you (dearely beloued in our Sauiour Iesus Christ) by the hands of my seruaunt William Downton,* 10.79 your li∣beralitie, for the which I do most hartely thanke you, and I prayse God hyghly in you for you, who hath mooued your hartes to shewe this kyndnes towardes me, praying him to preserue you from all famine, scarcitie, and lacke of the truth of his worde, whiche is the liuely foode of youre soules, as you preserue my body from hunger & other ne∣cessities, which should happen vnto me, were it not cared for by y^e beneuolence and charitie of godly people. Such as haue taken all worldly goodes and lands from me, & spoi∣led me of all that I had, haue imprisoned my body and ap∣pointed no one halfe peny to feede or relieue me withal: but I do forgeue them, and pray for them dayly in my poore prayer vnto God,* 10.80 and from my hart I wishe their salua∣tion, and quietly & patiently beare their iniuries, wishing no farther extremitie to be vsed towards vs. Yet if it seeme contrary best vnto our heauenly father, I haue made my reckening, & fully resolued my selfe to suffer the vttermost that they are able to do against me,* 10.81 yea death it selfe, by the aide of Christ Iesu, who died the most vile death of y^e crosse for vs wretches & miserable sinners. But of this I am as∣sured, y^t the wicked world w^t all his force & power, shal not touch one of y^e heares of your heads without leaue & licēce of our heauenly father, whose wil be done in all things. If he will life, life be it: if he will death, death be it. Onely we pray, that our willes may be subiect vnto his will, & then although both we & all the world see none other thing but death, yet if he thinke life best, we shal not die, no, although the sword be drawen out ouer our heades: as Abraham thought to kill his sonne Isaac, yet when God perceaued that Abraham had surrendred his will to Gods will, and was content to kill his sonne, God then saued his sonne.

Dearely beloued, if we be contented to obey Gods will, and for his commandements sake, to surrender our goods and our selues to be at his pleasure,* 10.82 it maketh no matter whether we keepe goodes and lyfe, or lose them. Nothyng can hurt vs that is taken from vs for Gods cause, nor no∣thing can at length do ••s good, that is preserued contrary vnto Gods commaundement. Let vs wholy suffer God to vse vs and ours after his holy wisedome, and beware we neither vse nor gouern our selues contrary to his will by our own wisedome, for if we do, our wisedome will at length proue foolishnes. It is kept to no good purpose y^t we keepe contrary vnto his commandements. It can by no meanes be taken from vs that he would should tary w^t vs. He is no good Christian that ruleth himselfe & his, as worldly meanes serueth: for he y^t so doth shall haue as ma∣ny changes as chāceth in the world. To day with y^e world he shall like and prayse the truth of God,* 10.83 to morow as the world will, so will he like and prayse the falshood of man: to day with Christ, and to morow with Antichrist. Where∣fore deare brethren, as touching your behauiour towards God, vse both your inward spirites and your outward bodyes, your inward and your outward man (I say) not after the meanes of men, but after y^e infallible word of god.

Refraine from euill in both, and glorifie your heauen∣ly father in both. For if ye thinke ye can inwardly in the hart serue him,* 10.84 and yet outwardly serue with the world in externall seruice, y^e thing that is not God, ye deceaue your selues, for both the body and the soule must together con∣curre in the honour of God, as S. Paule plainly teacheth. 1. Cor. 6. For if an honest wife be bound to geue both hart and body to fayth and seruice in mariage, and if an honest wiues fayth in the hart cannot stand with an whorishe or defiled body outwardly: muche lesse can the true fayth of a Christian in the true seruice of Christianitie, stand with the bodely seruice of externall Idolatry: for the mistery of ma∣riage is not so honorable betweene man and wife, as it is betweene Christ & euery christian man, as S. Paule saith.

Therefore deare brethren, pray to the heauenly father, that as he spared not the soule nor the body of his dearely beloued sonne, but applyed both of them with extreame payne, to work our saluation both of body and soule: so he will geue vs al grace to apply our bodyes and soules to be seruauntes vnto him: for doubtles he requireth as wel the one as the other, and cannot be miscontented with the one and well pleased with the other. Either he hateth both, or loueth both: he deuideth not his loue to one and his hatred to the other. Let not vs therfore good brethren, deuide our selues, and say our soules serue him whatsoeuer our bo∣doyes doe the contrary, for ciuill order and pollicy.

But (alas) I know by my selfe, what troubleth you, that is, the great daunger of the worlde, that will reuenge (ye thinke) your seruice to God, with sword and fire, with losse of goodes and landes. But (deare brethren,) way of the other side, that your enemies, and Gods enemies, shal not do so much as they would, but as much as God shall suffer them, who can trap them in their own counsels,* 10.85 and destroy them in the midst of their furies. Remember ye be the workemen of the Lord, and called into his Uineyard, there to labour till euening tide, that ye may receaue your peny, which is more worth then al the kinges of the earth. But he that calleth vs into hys vineyard, hath not told vs how sore and how feruently the sunne shall trouble vs in our labour: But hath bid vs labour and committe the bit∣ternes thereof vnto him: who can and will so moderate al afflictions, that no man shall haue more layd vppon him, then in Christ hee shall be able to beare: Unto whose mer∣cifull tuition and defence I commend both your soules and bodyes.

2. September. 1554.

Yours with my poore prayer, Iohn Hooper.

To a Marchant of London, by whose meanes he had receaued much comfort in his great necessitie in the Fleete.

GRace, mercy, and peace in Christ Iesus our Lorde. I thanke God and you for the great helpe and consolation I haue re∣ceaued in the time of aduersity by your charitable meanes but most reioice that you be not altered from trueth,* 10.86 although fal∣shoode cruelly seeketh to distayne her. Iudge not (my brother) truth by outward appearaunee, for truth now worse appeareth and more vilely is reiected then falshoode. Leaue the outwarde shewe, and see by the worde of God what truth is,* 10.87 and accept truth, and dislike her not though man call her falshoode. As it is now, so hath it bene heretofore, the truth reiected and falshode receaued. Such as haue professed truth, for truth haue smarted, and the frendes of falshode laughed them to scorne. The tryall of both hath bene by contrary successe: the one hauing the cō∣mendation of truth by man, but the condemnation of falshode by God, flourishing for a tyme with endles destruction, the o∣ther afflicted a little season, but ending with immortall ioyes. Wherfore deare brother aske and demaund of your book, the Testament of Iesus Christ in these woefull and wretched dayes, what you should thinke, and what you should stay vpon for a certayne truth, and whatsoeuer you heare taught try it by your

booke, whether it be true or false. The dayes be dangerous and full of perill, not only for the world and worldly things, but for heauen and heauenly things. It is a trouble to lose the treasures of this life, but yet a very payne if they be kept with the offence of God. Cry, call, pray, and in Christ dayly require helpe, succour, mercy, wisedome, grace, and defence, that the wickednes of thys world preuayle not against vs. We began well, God preserue vs vntill the end. I would write more often vnto you, but I do per∣ceaue you be at so much charges with me, that I feare you would thinke when I write I craue. Send me nothing till I send to you for it, and so tell the good men your partners, and when I neede, I will be bold of you.

3. December 1554.

Yours with my prayer, Iohn Hooper.

¶To Maistres Wilkinson, a woman harty in Gods cause, and comfortable to his afflicted members.

THe grace of God, and the comforte of his holy spirit be with you, Amen.

* 10.88I am very glad to heare of your health, and do thanke you for your louing tokens. But I am a great deale more glad to heare how Christianly you auoyd Idolatry, & pre∣pare your selfe to suffer y^e extremity of the world, rather thē to endaunger your selfe to God. You doe as you ought to do in this behalfe, and in suffering of trāsitory paynes, you shall auoyd permanent tormēts in the world to come. Use your life,* 10.89 and keepe it with as much quietnes as you can, so that you offende not God. The ease that commeth wyth his displeasure, turneth at length to vnspeakeable paynes, and the gaynes of the world, with the losse of his fauour, is beggery and wretchednes. Reason is to be amended in this cause of Religion: For it will choose and follow an er∣rour with the multitude if it may be allowed, rather then turne to faith and folow the truth with the people of God. Moyses found the same fault in himselfe, and did amende it, choosing rather to be afflicted with the people of God, then to vse the libertie of the kings daughter, that accoun∣ted him as her sonne.* 10.90 Pray for contentation and peace of the spirit, and reioyce in such troubles as shall happen vn∣to you for the truthes sake, for in that part Christ saith you be happy. Pray also for me I pray you, that I may do in all things the will of our heauenly father: to whose tuition and defence I commend you.

*To my deere frendes in God Mayster Iohn Hall and his wyfe.

THe grace of God be with you, Amen. I thanke you for your louing and gentle frendship at all times,* 10.91 praying God to shew vnto you such fauour, that whatsoeuer trouble and aduersitie happen, y•• go not backe from him. These dayes be daungerous and full of perill, but yet let vs comfort our selues in calling to remembrance the dayes of our forefathers, vpon whom the Lord sent such troubles, that many hundrethes, yea many thousandes dyed for the testimonie of Iesus Christ, both men and women, suf∣fering with patience and constancie as much cruelty as Tyrants could deuise, and so departed out of this miserable world, to the blisse euerlasting, where as now they remaine for euer, lookyng alwayes for the end of this sinfull world, when they shall receiue their bodies againe in immortalitie, and see the number of the e∣lects associated with them in full and consummate ioyes.* 10.92 And as vertuous men suffering Martyrdome, and tarying a little whyle in this world with paynes, by and by rested in ioyes euerlastyng, and as their paynes ended their sorowes and began ease,* 10.93 so dyd their constancie and stedfastnes animate and confirme all good people in the truth, and gaue them encouragement and lust to suffer the like, rather then to fall with the world to consent vnto wickednes and Idolatry. Wherefore my deare frends, seeing God of his part, hath illuminated you with the same gift and know∣ledge of true fayth, wherein the Apostles, the Euangelistes, and all Martyrs suffered most cruell death, thanke him for his grace in knowledge, and pray vnto him for strength and perseuerance, that through your owne fault, you be not ashamed nor afeard to confesse it. Ye be in the truth, and the gates of hell shall neuer preuaile against it, nor Antichrist with all his impes proue it to be false. They may kill and persecute, but neuer ouercome. Be of good comfort, and feare more God then man. This life is short and miserable: happy be they that can spende it to the glory of God. Pray for me as I do for you, and commende me to all good men and women.

22. December 1554.

Your brother in Christ, Iohn Hooper.

¶To my dearely beloued sister in the Lord Maistres Anne Warcop.* 10.94

THe grace of God be with you. Amen. I thanke you for your louing token. I pray you burden not your selfe too much. It were meete for me rather to beare a payne, then to be a hinderaunce to many. I did reioice at the com∣ming of this bearer, to vnderstand of your constancie, and how y^t you be fully resolued by Gods grace, rather to suf∣fer extremitie, then to go frō that truth in God which you haue professed. He that gaue you grace to begin in so infal∣lible a truth, will folow you in the same vnto the end. But my louing Sister, as you be traueling this perilous iour∣ney, take this lesson with you, practised by wise mē: wher∣of ye may reade in the second of S. Mathewes Gospell. Such as traueled to finde Christ, followed only the starre, and as long as they saw it, they were assured they were in the right way, and had great mirth in their iourney. But when they entred into Ierusalem, where as the starre led them not thether but vnto Bethelem, and there asked the Citizens the thing that the starre shewed before: as lōg as they taried in Hierusalem and would be instructed where Christ was borne,* 11.1 they were not only ignorant of Bethe∣lem, but also lost the sight of the starre that led them before. Whereof we learne, in any case whiles we be going in this life, to seeke Christ that is aboue, to beware we loose not the starre of Gods word, that onely is y^e marke that shew∣eth vs where Christ is, and which way we may come vn∣to him. But as Ierusalem stood in y^e way,* 11.2 and was an im∣pediment to these wise men: so doth the sinagogue of Anti∣christ, that beareth the name of Ierusalem, which by inter∣pretation is called the vision of peace, and amōgst the peo∣ple now is called the Catholicke Church, stand in the way that pilgrimes must go by thorough this world to Bethe∣lem the house of saturitie and plentifulnes,* 11.3 and is an impe∣diment to all Christian trauellers: yea and except the more grace of God be, will keepe the pilgrimes still in her that they shal not come where Christ is at all. And to stay them in deede, they take away y^e starre of light which is Gods word that it can not be sene: as ye may see how the celestial star was hid frō the wise men, whē they asked of the Pha∣riseis at Hierusalem where Christ was borne. Ye may see what great dangers hapned vnto these wise men, whiles they were a learning of liers where Christ was. First they were out of their way, and next they lost their guide & con∣ductour, the heauenly starre. Christ is mounted frō vs into heauen, & there we seeke him (as we say:) let vs therfore go thetherward by the star of his word, & beware we happen not to come into Hierusalem the Church of men and aske for him. If we do,* 11.4 we go out of the way & lose also our cō∣ductour and guide that only leadeth vs straight thether.

The Poets write in fables, that Iason when he fought with the Dragon in the Ile of Colchis, was preserued by the medicines of Medea, and so wan the golden fleese. And they write also that Titan, whome they faine to be sonne and heyre of the high God Iupiter, would needes vpon a day haue the conduction of y^e sunne round about y^e world, but as they faine, he missed of the accustomed course: wher∣upon whē he went too high, he burned heauē,* 11.5 and when he went too low, he burned the earth & the water. These pro∣phane histories do shame vs that be Christian men, Iason against the poyson of the dragon, vsed only the medicine of Medea. What a shame is it for a Christian man against the poyson of the deuill, heresie, & sinne, to vse any other reme∣dy, then Christ & his word? Titan for lacke of knowledge, was afeard of euery signe of the Zodiacke that the Sunne passeth by: wherfore he now went too low, & now to high, and at length fell downe and drowned himselfe in the sea. Christian men for lacke of knowledge, and for feare of such daungers as christian men must needes passe by, go cleane out of order, and at length fall into the pit of hell.

Sister take heede, you shall in your iourney towardes heauen, meete with many a monstrous beast:* 11.6 haue salue of Gods word therfore ready. You shal meete husbād, chil∣dren, louers and frends, that shall if God be not with them (as God be praysed he is, I would it were with all other alike) be very lettes and impedimentes to your purpose. You shall meete with sclaunder and cōtempt of the world, and be accoumpted vngracious & vngodly: you shal heare & meete with cruell tiranny to do you all extremities: you shall now and then see the troubles of your own cōscience, and feele your owne weakenes: you shall heare that you be cursed by the sentence of the Catholicke Church, wyth such like terrours: but pray to God, and follow the starre of his word, and you shall ariue at the port of eternall sal∣uation, by the merites only of Iesus Christ: to whome I commend you and all yours most hartily.

Yours in Christ Iohn Hooper.

¶Unto these letters of Maister Hooper heeretofore re∣cited, we thought not inconuenient, to annexe also another certaine Epistle, not of Maister Hoper, but writtē to hym by a famous learned man Henry Bullinger, chiefe super∣intendent

in the Citie of Zuricke. Of whose singulare loue and tender affection toward Maister Hooper, ye heard be∣fore in the beginning of Maister Hoopers life discoursed. Now how louingly he writeth vnto him, ye shall heare by this present letter, as followeth.

¶To the most reuerend father M. Iohn Hooper Byshop of Worcester and Glocester, and now prisoner for the Gospell of Iesus Christ, my fellow Elder and most deare brother, in England.

THe heauenly father graunt vnto you, and to all those which are in bands and captiuitie for his name sake, grace and peace through Iesus Christ our Lord,* 11.7 with wisedome, patience and for∣titude of the holy Ghost.

I haue receiued from you two letters (my most deare brother:) the former in the moneth of September of the yeare past, the lat∣ter in the moneth of May of this present yeare, both written out of prison. But I doubting least I should make aunswere to you in vayne, whilest I feared that my letters should neuer come vnto your handes, or else increase and double your sorrow: did re∣frayne from the duety of writing. In the which thing I doubt not, but you will haue me excused, especially seeing you did not vouchsafe, no not once in a whole yeare, to aunswere to my whole libels rather then letters, whereas I continued still not∣withstanding in writing vnto you: as also at this present, after I heard that you were cast in prison, I did not refraine from conti∣nuall prayer, beseeching our heauenly Father through our onely mediatour Iesus Christ, to graunt vnto you and to your fellowe prisoners, faith and constancie vnto the ende. Now is that thyng happened vnto you (my brother) the which we did oftentimes prophecie vnto our selues at your being with vs, should come to passe, especially when we did talke of the power of Antichrist and of his felicitie and victories. For you know the saying of Da∣niell:* 11.8 His power shall be mighty, but not in his strength, and he shall wonderfully destroy and make hauocke of all things, and shall prosper and practise, and he shall destroy the mighty and the holy people after his owne will. You knowe what the Lord war∣ned vs of before hand by Mathew, in the tenth chapter, by Iohn in the 15. chapter, and the 16. and also what that chosen vessell Saint Paule hath written in the second to Timothy and the third chapter. Wherefore I do nothing doubt (by Gods grace) of your faith and patience, whilest you knowe that those things which you suffer are not looked for or come by chaunce,* 11.9 but that you suffer them in the best, truest, and most holy quarell▪ for what can be more true and holy, then our doctrine, which the Pa∣pistes, those worshippers of Antichrist do persecute? All things touching saluation, we attribute vnto Christ alone, and to his ho∣ly institutions, as we haue bene taught of him and of his disciples, but they would haue euen the same things to be communicated as well to their Antichrist and to his institutions.* 11.10 Such we ought no lesse to withstand, then we reade that Helias withstoode the Baalites. For if Iesus be Christ, then let them knowe that he is the fulnes of his Church, and that perfectly: but and if Antichrist be King and Priest, then let them exhibite vnto him that honor. How long do they halt on both sides?* 11.11 Can they geue vnto vs any one that is better then Christ? Or who shall be equall with Christ, that may be compared with him, except it be he whome the Apostle calleth the Aduersarie? But if Christ be sufficient for his Church, what needeth this patching and peecing? But I know well enough, I neede not to vse these disputations with you which are sincerely taught, and haue taken roote in Christ, being perswaded that you haue all things in him, and that we in hym are made perfect.

Go forwardes therefore constauntly to confesse Christ, and to defye Antichrist,* 11.12 being mindfull of this most holy and most true saying of our Lorde Iesus Christ: He that ouercommeth, shall possesse all things, and I will be his God, and he shall be my sonne: but the fearefull, and the vnbeleeuing, and the abhominable, and the murtherers, and whoremongers, and sorcerers, and Idola∣ters, and all lyers, shall haue theyr part in the lake which burneth with fyre and brimstone, whych is the second death. The fyrst death is soone ouercome, although a man must burne for the Lordes sake: for they say well that do affyrme thys our fyre to be scarcely a shadowe of that which is prepared for the vnbelee∣uers, and them that fall from the trueth. Moreouer, the Lorde graunteth vnto vs, that wee may easily ouercome by his power the fyrst death, the which he hymselfe dyd taste and ouercome, promising withall such ioyes as neuer shall haue ende, vnspeake∣able, and passing all vnderstanding, the which we shall possesse so soone as euer we departe hence. For so agayne sayeth the Angell of the Lord: If any man woorship the beast and his Image, and receyue hys marke in hys forehead, or on his hande, the same shall drinke of the wrath of God,* 11.13 yea of the wyne which is poured into the cup of his wrath, and he shall be tormented in fire and brimstone before the holy Angels, and before the Lamb: and the smoke of their tormēts shal ascend euermore, and they shall haue no rest day nor night, which worship the beast & his Image, and whosoeuer receiueth the print of his name. Here is the patiēce of Saintes: here are they that keep the commandements of God,* 11.14 and the fayth of Iesus. To this he addeth by and by: I heard a voyce saying to me, write: blessed be the dead that dye in the Lord, frō henceforth (or speedely they be blessed. Io. 5) euen so sayth the spirite, for they rest frō their labours, but their works follow thē: for our labour shall not be frustrate or in vayne.

Therefore seeing you haue such a large promise, be strong in the Lorde, fight a good fight, be faythfull to the Lorde vnto the ende: consider that Christ the sonne of God is your Cap∣taine, and fighteth for you, and for that all the Prophets, Apo∣stles and Martyrs, are your fellow souldiours. They that perse∣cute and trouble vs, are men, sinfull, and mortall, whose fauour a wise man would not buy with the value of a farthing: & be∣sides that, our life is frayle, short, brickle, and transitory. Happy are we, if we depart in the Lorde, who graunt vnto you, and to all your fellow prisoners fayth and constancy. Commend me to the most reuerend fathers and holy Confessours of Christ, Doctor Cranmer Bishop of Canterbury, D. Ridley Bishop of London, and the good old father D. Latimer. Them and all the rest of the prisoners with you for the Lordes cause, salute in my name, and in the name of all my fellow Ministers, the whiche do wish vnto you the grace of God, and constancy in the truth.

Concerning the state of our Church, it remayneth euen as it was when you departed from vs into your countrey. God graunt we may be thankfull to him, and that we doe not one∣ly professe the faith with wordes, but also expresse the same ef∣fectually with good workes to the praise of our Lord. The word of God increaseth dayly in that part of Italy that is neare vnto vs, and in Fraunce.

In the meane while the godly sustaine greeuous persecuti∣ons, and with great constancy and glory, through tormentes they goe vnto the Lord. I and all my houshold, with my sonnes in law and kinsmen, are in good health in the Lord. They doe salute you, and pray for your constancie, being sorrowfull for you and the rest of the prisoners. There came to vs Englishmen Studentes, both godly and learned: They be receaued of oure Magistrate. Tenne of them dwell together, the rest remayne here and there with good men. Amongest the other, Mayster Thomas Leuer is deare vnto me and familiar. If there be anye thing wherein I may doe any pleasure to your wife and childrē,* 11.15 they shall haue me wholly at commaundement: whereof I will write also to your wife, for I vnderstand shee abideth at Franckford. Be strong and mery in Christ, wayting for his deli∣raunce, when, and in what sort it shall seeme good vnto hym. The Lorde Iesus shewe pittie vppon the Realme of Englande, and illuminate the same with his holy Spirite to the glorye of his name, and the saluation of soules. The Lorde Iesus preserue and deliuer you from all euill, with all them that call vpon hys name. Farewell, and farewell eternally.

The 10. of October. 1554. From Zurich.

You know the hand, H.B.

The history of D. Rouland Taylour, which suffered for the truth of Gods word, vnder the tyranny of the Romayne Byshop .1555. the 9. day of February.

THe towne of Hadley was one of the first that receaued the worde of God in all Englande at the preachinge of M. Thomas Bilney:* 11.16 By whose industrye the Gospell of Christ had such gracious successe, and took such root there, that a great number of that parishe became exceeding wel learned in the holye scriptures, as well women as men: so that a man might haue found among them many that had often read the whole Bible through, and that coulde haue sayt•• a great part of S. Paules epistles by hart, and very wel & readily haue geuen a godly learned sentence in any matter of controuersie. Their children and seruantes were also brought vp and trayned so dilligently in y^e right knowledge of Gods worde, that the whole towne seemed rather an Uniuersitie of y^e learned, then a town of Cloth∣making or labouring people: And that most is to be com∣mended, they were for the more part faythfull followers of Gods word in their liuing.

In this towne was D. Rouland Taylor, Doctour in both the Ciuill and Canon lawes,* 11.17 and a right perfect Di∣uine, parson. Who at his first entring into his benefice, did not, as the common sort of beneficed mē do, let out his be∣nefice to a Farmar, that should gather vp the profites, and set in an ignoraunt vnlearned Priest to serue the Cure, & so they may haue the fleece, litle or nothing care for feeding the flocke: But contrarily he forsooke the Archbishop of Canterbury Tho. Cranmer,* 11.18 with whome he before was in housholde, and made hys personal abode and dwelling in Hadley among y^e people cōmitted to his charge. Where he as a good shepheard, abiding and dwelling among has sheepe,* 11.19 gaue himself wholly to the study of holy scriptures most faythfull endeuouring himselfe to fulfill that charge, which the Lord gaue vnto Peter, saying, Peter louest thou

me?* 11.20 Feede my Lambes, Feede my sheepe, Feede my sheepe. This loue of Christ so wrought in him, that no Sonday nor ho∣ly day passed, nor other time when he might get the people together,* 11.21 but he preached to them the worde of God, the doctrine of their saluation.

Not onely was his worde a preaching vnto them, but all his lyfe and conuersation was an example of vnfayned christian life, and true holynes. He was voyde of all pride, humble,* 11.22 and meeke as any childe: so that none were so poore, but they might boldly as vnto their father, resorte vnto him, neither was his lowlines childish or fearefull, but as occasion, time and place required, he would be stout in rebuking the sinfull and euill doers, so that none was so rich but he would tell him playnely his fault, with such earnest and graue rebukes as became a good Curate and Pastor. He was a man very milde, voyde of all rancour, grudge or euill will, ready to do good to all men, readely forgeuing his enemies, and neuer sought to do euil to any.

To the poore that were blinde, lame, sicke, bedred, or that had many childrē,* 11.23 he was a very Father, a carefull pa∣trone, and diligent prouider, in so much that he caused the parishioners to make a generall prouision for thē: and he himselfe (beside the continuall reliefe that they alwayes found at his house) gaue an honest portion yearely,* 11.24 to the common almes boxe. His wife also was an honest, dis∣crete, and sober matrone, and his children well nourtred, brought vp in the feare of God and good learning.

To conclude, he was a right and liuely image or paterne of all those vertuous qualities described by S. Paule in a true Byshop, a good salt of the earth sauourly biting the corrupt maners of euill men, a light in Gods house set vpō a Candlesticke for all good men to imitate and folow.

Thus continued this good Shepeheard among hys flocke, gouerning and leading them through this wilder∣nes of the wicked world, all the dayes of the most innocent and holy King of blessed memory, Edward the vj. But af∣ter it pleased God to take King Edward from this vale of misery vnto his most blessed rest,* 11.25 the Papistes, who euer sembled and dissembled, both with King Henry the eight, and king Edward his sonne, now seing the time conueni∣ent for their purpose, vttered their false hypocrisie, openly refusing all good reformation made by the sayd two most godly Kings, and contrary to that, they had all these two Kings dayes preached, taught, written, and sworne, they violently ouerthrew the true doctrine of the Gospell, and persecuted with sword and fire all those that would not a∣gree to receaue againe the Romaine Byshop as supreme head of the vniuersall Church, and allow all the errours, superstitions, and idolatries, that before by Gods worde were disproued and iustly condemned, as though nowe they were good doctrine, vertuous, and true Religion.

In the beginning of this rage of Antichrist, a certayne Petigentleman after the sort of a Lawyer, called Foster, being Steward and keeper of Courtes,* 11.26 a man of no great skil, but a bitter persecutour in those daies, with one Iohn Clerke of Hadley, which Foster had euer bene a secrete fa∣uourer of all Romish Idolatry, cōspired w^t the said Clerke to bring in the Pope & his maumentry againe into Hadley Church. For as yet Doct. Taylour, as a good shepheard, had retained and kept in his Church, the godly Churchser∣uice and reformation made by king Edward, & most faith∣fully and earnestly preached against the popish corrupti∣ons, which had infected the whole countrey round about.

Therefore the foresayde Foster and Clerke hyred one Iohn Auerth,* 11.27 Person of Aldam, a very money Mammo∣nist, a blinde leader of the blinde, a Popish Idolatour, and an open Aduouterer and whoremonger, a very fit Mini∣ster for their purpose, to come to Hadley, and there to geue the onset to begin againe the Popish Masse.

To this purpose they builded vp with all haste possible the aultar, entending to bring in their Masse agayn, about the Palme Monday.* 11.28 But this their deuise tooke none ef∣fect: for in the night the aultar was beaten down. Where∣fore they built it vp againe the second time, and layde dili∣gent watch, least any should againe breake it downe.

On the day following came Foster and Iohn Clerke, bringing with them their Popish Sacrificer, who brought with him all his implements and garmentes, to play his Popish Pageant, whome they and their men garded with swords and buklers, least any man should disturbe him in his Missall Sacrfice.

When Doctour Taylour, who (according to hys cu∣stome) sate at his booke studying y^e word of God,* 11.29 heard the bels ring, he arose and went into the Churche, supposing some thing had bene there to be done, according to his Pa∣storall office: and comming to the Churche, he founde the Church dores shut and fast barred, sauing the Chauncell dore, which was onely latched: Where he entring in, and comming into the Chauncell,* 11.30 saw a Popishe Sacrificer in his robes, with a broad new shauen crown, ready to begin his Popish sacrifice, beset roūd about with drawne swords and bucklers, lest any mā should approch to disturbe him.

Then said Doctour Taylour: Thou Deuill, who made thee so bold to enter into this church of Christ, to prophane and defile it with this abhominable Idolatry? Wyth that start vp Foster, and with an irefull and furious counte∣naunce, sayd to Doctour Taylour: thou Traytour, what doest thou heere, to let and disturbe the Queenes procee∣dings? Doctour Taylour aunswered: I am no traytour, but I am the shepheard that God & my Lord Christ hath appointed to feed this his flocke: wherfore I haue good au∣thoritie to be here: & I command thee, thou popish Wolfe, in the name of God to auoyd hēce, and not to presume here with such a Popish Idolatry, to poyson Christes flocke.

Then said Foster: wilt thou traytourly hereticke make a commotion, & resist violently the Queenes proceedings.

Doctour Taylour answered: I make no cōmotion, but it is you Papistes that maketh commotions and tumults. I resist onely with Gods word, agaynst your Popish I∣dolatries, which are against Gods word, y^e Queenes ho∣nor, & tend to y^e vtter subuersiō of this realme of England. And further thou doest against the Canon law, which cō∣mandeth that no Masse be said, but at a consecrate aultar.

When the Parson of Aldam heard that, hee began to shrinke backe, & would haue left his saying of Masse. Thē start vp Iohn Clerke, and said: M. Auerth, be not afrayd, ye haue a * 11.31 Superaltare. Go forth with your busines man.

Then Foster with his armed mē, tooke Doctour Tay∣lour, and led him with strong hand out of the Church, and the Popish Prelate proceeded in his Romishe Idolatry. Doct. Taylours wife, who folowed her husband into the Church, when she saw her husband thus violently thrust out of his Church, she kneeled downe, & held vp her hāds, and with loude voyce sayd: I beseeche God the righteous Iudge to auenge this iniury, that this Popish Idolatour this day doth to the bloud of Christ. Then they thrust her out of the Church also, and shut to the dores: for they fea∣red that the people woulde haue rent their Sacrificer in peeces. Notwithstāding, one or two threw in great stones at the windowes, and missed very little the popish masser.

Thus you see how without consente of the people, the Popishe Masse was agayne set vp, wyth battayle aray, with swordes and buckelers, with violence and tyranny: which practise the Papistes haue euer yet vsed. As for rea∣son, lawe, or Scripture, they haue none on their parte. Therefore they are the same that saith: The law of vnrighte∣ousnes is our strength: Come, let vs oppresse the righteous with∣out any feare, &c.

Within a day or two after, with all haste possible, this Foster and Clerke made a complaint of Doctour Tay∣lour, by a letter written to Steuen Gardiner Byshop of Winchester, and Lord Chauncellour.

When the Byshop heard this, he sent a letter missiue to Doct. Taylour, commaunding him within certaine daies, to come and to appeare before him vpon his allegiance,* 11.32 to aunswere such complayntes as were made against him.

When Doctour Taylours frends heard of thys, they were exceeding sory and agreeued in minde: which then foreseing to what end the same matter would come, seeing also all truth and iustice were troden vnder foote, and false∣hode with cruell tyranny were set aloft and ruled all the whole route: his frendes I say came to him, and earnest∣ly counselled him to departe and flye, alledging and decla∣ring vnto him,* 11.33 that he could neyther be indifferently heard to speake his conscience and mind, nor yet looke for iustice or fauour at the sayd Chauncellours handes, who as it was well knowne, was most fierce and cruell: but must needes (if he went vp to him) wayte for imprisonment and cruell death at his hands.

Then sayd D. Taylour to his frends: Deare frendes,* 11.34 I most hartely thanke you, for that ye haue so tender a care ouer me. And although I knowe, that there is neither iu∣stice nor truth to be looked for at my aduersaries handes, but rather imprisonment and cruell death: yet know I my cause to be so good and righteous, and the truth so strong vpon my side, that I will by Gods grace go and appeare before them and to their beardes resist their false doings.

Then sayd his frendes: M. Doctour, we thinke it not best so to do. You haue sufficiētly done your duety, and te∣stified the truth, both by your godly Sermons, and also in resisting the Parson of Aldam, with other that came hy∣therto bring in againe the popish Masse. And for as much as our Sauiour Christ willeth and biddeth vs, that when they persecute vs in one City, we should flie into another:* 11.35 we thinke in flying at this time ye should do best, keeping your selfe against another time whē the Church shall haue

great neede of such diligent teachers, and godly Pastors.

Oh (quoth Doct. Taylour) what will ye haue me to do? I am now olde, and haue already liued too long to see these terrible and most wicked dayes. Flye you, and do as your conscience leadeth you.* 11.36 I am fully determined (with Gods grace) to go to the Bishop, & to his beard to tell him that he doth nought, God shall well hereafter raise vp teachers of his people, whiche shall with much more diligence and fruite teach them, then I haue done. For God will not for∣sake his Church, though now for a time he trieth and cor∣recteth vs, and not without a iust cause.

As for me, I beleeue before God, I shall neuer be able to do God so good seruice, as I may do now: nor I shall neuer haue so glorious a calling, as I now haue, nor so great mercy of God profered me, as is now at this pre∣sent. For what Christian man woulde not gladly dye a∣gainst the Pope and his adherents? I know that the Pa∣pacie is the kingdome of Antichrist, altogether full of lyes, altogether full of falsehode: so that all their doctrine, euen from Christes Crosse be my speede and S. Nicholas,* 11.37 vnto the end of their Apocalyps, is nothing but Idolatry, su∣perstition, errours, hypocrisie and lyes.

Wherefore I beseech you, and all other my frendes, to pray for me, & I doubt not, but God will geue me strēgth and his holy spirit, y^t all mine aduersaries shal haue shame of their doings.

When his frends saw him so constaunt, and fully deter∣mined to go, they with weeping eyes commended him vnto God: and he within a day or two prepared himselfe to his iourney, leauing his cure with a godly olde Priest, named Syr Richard Yeoman, who afterward for Gods truth was burnt at Norwich.* 11.38

There was also in Hadley one Alcocke, a very godly man, well learned in the holy Scriptures, who (after Sir Richard Yeoman was driuen away) vsed dayly to reade a chapter, and to say the English Letany in Hadley Church. But him they fet vp to London, and cast him in prison in Newgate: where after a yeare imprisonment, he died.

But let vs returne to Doctour Taylour agayne, who being accompanied with a seruaunt of his owne, named Iohn Hull, tooke his iourney towardes London. By the way this Iohn Hull laboured to counsell and perswade him very earnestly to flie, and not to come to the Byshop, and profered himselfe to go with him to serue him, and in all perils to venter his li••e for him, and with him.

* 11.39But in no wise would Doctour Taylour consent or a∣gree thereunto, but sayd: Oh Iohn, shall I geue place to this thy counsell & worldly perswasion, and leaue my flock in this daunger? Remember the good shepeheard Christ, whiche not alonely fed his flocke, but also died for hys flocke. Him must I follow, and with Gods grace will do.

Therefore good Iohn pray for me: and if thou seest me weake at any time,* 11.40 comfort me, and discourage me not in this my godly enterprise and purpose. Thus they came vp to London, and shortly after Doctour Taylour presented himselfe to the Bishop of Winchester Steuen Gardiner, then Lord Chauncellour of England.

For this hath bene one great abuse in Englande these many yeares, that such offices as haue ben of most impor∣tance and waight, haue commonly bene committed to Bi∣shops and other spirituall men, whereby three diuelish mischiefes and inconueniences haue happened in this Realme, to the great dishonour of God, and vtter negle∣cting of the flocke of Christ: the which three be these.

First, they haue had small leysure to attende to theyr pastorall cures, which thereby haue bene vtterly neglected and left vndone.

Secondly, it hath also puft vp many Byshops and o∣ther spirituall persons into such hautines and pryde, that they haue thought no noble man in the Realme worthy to be their equall and fellow.

Thirdly, where they by this meanes knew the very se∣cretes of Princes,* 11.41 they being in such high offices, haue cau∣sed the same to be knowne in Rome, afore the kings could accomplish and bring their ententes to passe in England. By this meanes hath the Papacy bene so maintained, and things ordered after their wils and pleasures, that much mischiefe hath happened in this Realme and others, some∣time to the destruction of Princes, and sometime to the vt∣ter vndoing of many common wealthes.

Now when Gardiner saw Doctour Taylour, he accor∣ding to his common custome, all ••o reuiled him, calling him knaue, Traytor, hereticke, with many other villa∣nous reproches: which all Doctour Taylour heard pati∣ently, and at the last sayd vnto him:

* 11.42My Lord (quoth he) I am neither Traytour nor here∣ticke, but a true subiect, and a faithfull Christian man, and am come according to your cōmandement, to know what is the cause that your Lordship hath sent for me.

Then sayde the Bishop, art thou come, thou villaine? How darest thou looke me in the face for shame? Knowest thou not who I am?

Yes (quoth Doctor Taylor) I knowe who yee are.* 11.43 Ye are Doctor Steuen Gardinar Bishop of Winchester, and Lord Chauncellour, & yet but a mortall man I trow. But if I shoulde be afrayde of your Lordly lookes, why feare you not God, the Lord of vs all? Howe dare yee for shame looke any Christian man in the face,* 11.44 seeing ye haue forsaken the trueth, denyed our sauioure Christ and hys word, & done contrary to your own othe & writing? With what countenaunce wil ye appeare before the Iudgement seate of Christ, and aunswere to your othe made, first vnto that blessed king Henry 8. of famous memorye, and after∣ward vnto that blessed king Edward the 6. his sonne?

The bishop answered: Tush, tush,* 11.45 that was Herodes othe, vnlawfull, and therfore worthy to be broken. I haue done well in breaking it: and (I thanke God) I am come home agayne to our mother to the Catholicke Churche of Rome, and so I would thou shouldest doe.

Doctor Taylor answered: Should I forsake y^e Church of Christ, which is founded vppon the true foundation of the Apostles and Prophetes, to approue those lyes: er∣roures, superstitions and Idolatries, that the Popes and their company at this day so blasphemously do approoue? Nay God forbid.* 11.46

Let the pope and his returne to our sauioure Christ, and his word, and thrust out of the Churches such abho∣minable Idolatries as he maintayneth, and then wil chri∣sten men turne vnto him. You wrote truely agaynst hym, and were sworne agaynst him.

I tell thee (quoth the Bishop of Winchester) it was Herodes oth, vnlawfull, and therfore ought to be broken and not kept, and our holy father the Pope hath dischar∣ged me of it.

Then sayd D. Taylor:* 11.47 but you shall not so be dischar∣ged before Christ, who doubtles will require it at youre handes, as a lawfull othe made to your liege & soueraigne Lorde the king, from whose obedience no man can assoyle you, neither the Pope nor none of his.

I see (quoth the Bishop) thou art an arrogant knaue,* 11.48 and a very foole.

My Lord (quoth Doctor Taylor) leaue your vnseem∣ly rayling at me, which is not seemely for such a one in au∣thoritie as you are. For I am a Christian man, and you know that He that sayeth to his brother Racha, is in daunger of a Counsell, and he that sayth thou foole, is in daunger of hel fire.

The Bishop answered, ye are all false, and lyars all the sort of you. Nay (quoth D. Taylor) we are true men, and know that is written: Os quod mentitur, occidit animam: & agayne, Perdes omnes qui loquuntur mendacium. i. The mouth that lyeth slayeth the soule. And agayne Lord God thou shalt destroy all that speake lyes. And therefore we a∣bide by the truth of gods word which ye contrary to your own conscience deny and forsake.

Thou art maryed (quoth the B.) Yea, (quoth Doctour Taylor) that I thank God I am,* 11.49 and haue had nine chil∣dren, and all in lawfull matrimony, and blessed be God y^t ordayned matrimony, and commaunded that euerye man that hath not the gift of continency shoulde mary a wife of his owne, and not liue in adultery, or whoredome.

Then sayd the bishop: thou hast resisted the Queenes Proceedinges,* 11.50 and wouldest not suffer the Parson of Al∣dam a very vertuous and deuout Priest, to say Masse in Hadley. Doctor Taylor answered. My Lorde I am Par∣son of Hadley, and it is agaynst all right, conscience and lawes, that any man shall come into my charge & presume to infect the flock committed vnto me,* 11.51 with venome of the Popish Idolatrous Masse.

With that the Bishop waxed very angry, & said, Thou art a blasphemous hereticke in deede, that blasphemest the blessed sacrament (and put of his cap) and speakest agaynst the holy Masse, which is made a sacrifice for the quick and the dead. D. Taylor answered, Nay I blaspheeme not the blessed sacrament which Christ instituted, but I reuerence it as a true christian ought to doe,* 11.52 and confesse that Christ ordayned the holy communion in the remembrance of his death and passion,* 11.53 which•• when we keepe according to his ordinaunce, we (through fayth) eat the body of Chryst, and drinke his bloud geuing thanks for our redemption, and this is our sacrifice for the quicke & the dead, to geue God thankes for his mercifull goodnes shewed to vs, in that he gaue his sonne Christ vnto the death for vs.* 11.54

Thou sayst well (quoth the Bishop) It is all y^t thou hast sayd, and more to, for it is a propitiatory sacrifice for y^e quick & dead. Thē answered D. Taylor: Christ gaue hym∣selfe

to die for our redemption vpon the Crosse, whose bo∣dy there offered, was the propitiatory Sacrifice, full, per∣fect, and sufficient vnto saluation, for all them that beleeue in him. And this sacrifice did our Sauiour Christ offer in his owne person himselfe once for all,* 11.55 neither can any Priest any more offer him, nor we neede no more propiti∣atory sacrifice, and therefore I say with Chrysostome, and all the Doctours: Our Sacrifice is only memoratiue, in the remembrance of Christes death and passion, a sacrifice of thankesgeuing, and therefore Fathers called it Euchari∣stia: And other sacrifice hath the Church of God none.

It is true (quoth the Byshop) the Sacrament is called Eucharistia, a thankesgeuing, because we there geue thanks for our redemption, and it is also a sacrifice propitiatory for the quicke and the dead, which thou shalt confesse ere thou and I haue done. Then called the Bishop his men, and sayde: haue this fellow hence, and carry him to the Kings bench, and charge the keeper he be straitly kept.

Then kneeled Doctor Taylour down and held vp both his hands, and said: Good Lord, I thanke thee, and from the tiranny of the Byshop of Rome,* 11.56 and all his detestable errours, Idolatries, and abhominations, good Lord de∣liuer vs: And God be praysed for good King Edwarde. So they caried him to prison, to the Kings Bench, where he lay prisoner almost two yeares.

☞This is the summe of that first talke, as I sawe it mentioned in a Letter that Doctour Taylour wrote to a frend of his, thanking God for his grace, that he had con∣fessed his truth, and was founde worthy for truth to suffer prison and bands, beseeching his frendes to pray for him, that he might perseuere constaunt vnto the ende.

Being in prison, Doctour Taylour spent all hys tyme in prayer, reading the holy Scriptures, and writing, and preaching,* 11.57 and exhorting the prisoners and such as resor∣ted to him, to repentance and amendement of life.

Within a fewe dayes after, were diuerse other learned and godly men in sondry countreys of England commit∣ted to prison for Religion, so that almost all the prisons in England were become right Christian schooles & Chur∣ches,* 11.58 so that there was no greater comfort for Christian harts, then to come to the prisons, to beholde their vertu∣ous conuersation, and to heare their prayers, preachings, most godly exhortations, and consolations.

Now were placed in Churches, blinde and ignoraunt Massemongers, with their Latine bablings and apishe ceremonies: who lyke cruell Wolues spared not to mur∣ther all such, as any thing at all, but once whispered against their Popery. As for the godly preachers which were in King Edwardes tyme, they were either fled the Realme, or else,* 11.59 as the Prophets did in Kinge Achabs dayes, they were priuely kept in corners. As for as many as the Pa∣pistes could lay hold on, they were sent into prison, there as Lambes waiting when the Butchers would call them to the slaughter.

When Doctour Taylour was come into y^e prison called the Kings Bench, hee founde therein the vertuous and vigilant preacher of Gods word, M. Bradford: which mā for his innocent and godly liuing,* 11.60 his deuout, & vertuous preaching, was worthyly counted a miracle of our time, as euen his aduersaries must needes cōfesse. Finding this man in prison, he began to exhort him to faith, strength, & patience, and to perseuere constant vnto the end. M. Brad∣ford hearing this, thanked God that he had prouided hym such a cōfortable prison felow: & so they both together lau∣ded God, and cōtinued in prayer, reading, & exhorting one the other: In so much that D. Taylour told his friends y^t came to visite him, that God had most graciously prouided for him, to send him to that prison where he founde such an angell of God, to be in his company to comfort him.

¶Doctour Taylour brought foorth to be depriued.

¶After that Doct. Taylour had lyen in prison a whyle, he was cited to appeare in the Arches at Bow Church to aunswere vnto such matter, as there should be obiected a∣gainst him. At the day appoynted, he was led thether, hys keeper wayting vpon him. Where, whē he came, he stout∣ly and strongly defended his Mariage, affirming by the Scriptures of God, by the Doctours of the primitiue Church,* 11.61 by both Lawes Ciuill and Canon, that it is law∣full for Priests to marry, and y^t such as haue not the gift of continencie, are bounde in paine of damnation to marry. This did he so plainely proue, that the Iudge could geue no sentence of diuorce against him, but gaue sentence hee should be depriued of his benefice because he was maried.* 11.62

You do me wrong then (quoth Doctour Taylour) and alledged many lawes and constitutions for himselfe, but al preuailed not. For he was againe caried into prison, & his liuings taken away, and geuen to other. As for Hadley benefice, it was geuen or sold, I wote not whether,* 11.63 to one Maister Newealle, whose great vertues were altogether vnlike to Doctour Taylour his predecessour, as the poore Parishioners full well haue proued.

*Doctour Taylour brought agayne before Winchester, and other Byshops.

AFter a yeare and three quarters, or thereabout, in the which time the Papistes got certaine olde tyrannous lawes, which were put downe by King Henry the eight,* 11.64 and by king Edward, to be againe reuiued by Parlament: so that now they might Ex officio▪ cite whome they would, vpon their owne suspicion, and charge hym wyth what Articles they lusted, and except they in all things agreed to their purpose, burne them: when these lawes were once stablished, they sent for Doctour Taylour with certaine o∣ther prisoners, which were agayne conuented before the Chauncellour and other Commissioners about the 22. of Ianuary. The purpose and effect of which talke betwene them, because it is sufficiently described by himselfe in hys owne letter written to a frend of his, I haue annexed the sayd letter heere vnder as foloweth.

¶A Letter of Doctour Taylour, contayning and reporting the talke had betweene him and the Lord Chauncellour and other Commissioners, the 22. of Ianuary.

WHereas you would haue me to write the talke betweene the King and Queenes most honourable Counsell and me on Tuesday, the xxij. of Ianuary, so farre as I remember: First my Lord Chauncellour sayd: You, among other are at this pre∣sent time sent for,* 12.1 to enioy the Kings and Queenes Maiestis fa∣uour and mercy, if you will now rise againe with vs from the fall whiche wee generally haue receaued in this Realme, from the which (God be praised) we are now clearely deliuered, miracu∣lously. If you will not rise with vs now, and receaue mercy now offered, you shall haue iudgement according to your demerites. To this I aunswered: that so to rise, should be the greatest fall that euer I could receiue: for I should so fall from my deare Sa∣uiour Christ, to Antichrist.* 12.2 For I do beleeue that the Religion set foorth in King Edwards dayes, was according to the veyne of the holy Scripture, which conteineth fully all the rules of our Christian Religion, from the which I do not intend to decline so long as I liue, by Gods grace.

Then Mayster Secretary Bourne sayde: whyche of the Reli∣gions meane ye of in King Edwards dayes? For ye knowe there were diuers bookes of Religion set foorth in his dayes. There was a Religion set foorth in a Cathechisme by my Lord of Caun∣terbury. Do you meane that you will sticke to that?

I aunswered: My Lorde of Caunterbury made a Cathechisme, to be translated into English, which booke was not of his owne making: yet he set it foorth in his owne name, and truely that booke for the time did much good. But there was after that set foorth by the most innocent King Edward (for whome, God bee praysed euerlastingly) the whole Churchseruice, with great deli∣beration, and the aduise of the best learned men of the Realme, and authorised by the whole Parliament, and receiued and pub∣lished gladly by the whole Realme: which booke was neuer re∣formed but once, and yet by that one reformation it was so fully perfited, according to the rules of our Christian Religion in eue∣ry behalfe, that no Christian conscience could be offended with any thing therein contayned: I meane of that booke reformed.

Then my Lord Chauncellour sayd: Diddest thou neuer reade the booke that I set foorth of the Sacrament?

I aunswered that I had read it.

Then he sayd: How likest thou that booke? With that,* 12.3 one of the Counsell (whose name I know not) sayd: My Lord, that is a good question: for I am sure, that booke stoppeth all their mouthes. Then sayd I: My Lord, I thinke many things be farre wide from the truth of Gods word in that booke.

Then my Lord sayd: Thou art a very varlet.* 12.4 To that I aunswe∣red: that is as ill as Racha or Fatue. Then my Lord sayd: thou art an ignoraunt beetill brow.

To that I aunswered:* 12.5 I haue read ouer and ouer agayne the holy Scriptures, and S. Augustines workes through, S. Cyprian, Eusebius, Origine, Gregory Nazianzen, with diuers other bookes through once: therefore I thanke God I am not vtterly igno∣raunt. Besydes these, my Lorde, I professed the Ciuill lawes, as your Lordship did, and I haue read ouer the Canon law also.

Then my Lord sayd: with a corrupt iudgement thou readest all things, Touching my profession it is Diuinitie, in whiche I haue written diuers bookes. Then I saide: my Lord, ye did write one booke De vera obedientia: I would you had bene constant in that: for in deede you neuer did declare a good conscience, that I heard of, but in that one booke.

Then my Lord sayd: tut, tut, tut, I wrote agaynst Bucer in Priestes Mariages: but such bookes please not such wretches, as thou art, which hast bene maryed many yeares.

To that I aunswered: I am maryed in deed, and I haue hadde nine children in holy Matrimonye, I thanke God: and this I am sure of,* 12.6 that your proceedinges now at this present in this Real∣me agaynst Priestes Mariages is the maintenance of the doctrine of deuils, agaynst naturall lawe, Ciuill lawe, Canon law, generall Counsels, Canons of the Apostles, auncient Doctours, and Gods lawes.

Then spake my Lord of Duresme, saying: You haue professed the Ciuill law, as you say. Then you know that Iustinian writeth, that Priestes shoulde at theyr taking of orders sweare, that they were neuer maryed: and he bringeth in to proue that, Canones Apostolorum.

To that I aunswered: that I did not remember any such lawe of Iustinian. But I am sure that Iustinian Writeth in Titulo de in∣dicta viduitate,* 12.7 in Cod. that if one would bequeath to his wife in his Testamēt a legacy, vnder a conditiō that she shuld neuer ma∣ry agayne, and take an othe of her accomplishing of the same, yet she may mary agayne if he die, notwithstanding the aforesayd cō∣dition and othe taken and made agaynst Mariage: and an othe is an other maner of obligation made to God, then is a Papisticall vow made to man.

Moreouer in the Pandects it is conteined, that if a man doth manumit his handmayde vnder a condition, that shee shall neuer mary: yet she may mary, and her Patrone shall loose ius patrona∣tus, for his adding of the vnnaturall, and vnlawfull condition a∣gaynst Matrimony.

Then my Lord Chauncellor sayd: thou sayst that Priestes may be maryed by Gods law. How prouest thou that?

* 12.8I aunswered: by the playne wordes and sentences of S. Paul, both to Timothy, & to Titus, where he speaketh most euidentlye of the mariage of Priestes, Deacons, and Byshoppes. And Chryso∣stome writing vpon the Epistle to Timothy sayth: It is an heresye to say that a Bishop may not be maryed.

Then sayd my Lord Chauncellor: thou lyest of Chrysostome. But thou doest, as all thy companions doe, belye euer without shame, both the Scriptures and the Doctors. Diddest thou not al∣so say, that by the Canon lawe Priestes may be maried? whiche is most vntrue: and the contrary is most true.

I aunswered: We read in the Decrees, that the foure generall Councels, Nicene, Constantinopolitane, Ephesine, and Chalce∣done, haue the same authority that the foure Euangelistes haue. And we read in the same decrees (which is one of the chiefe boo∣kes of the Canon law) that the Councell of Nicene, by the meanes of one Paphnutius,* 12.9 did allow Priestes & bishops mariages. Ther∣fore by the best part of the Canon law, Priestes may be maried.

Then my Lord Chauncellour sayd: thou falsifiest the generall Councell. For there is expresse mention in the sayde Decree, that Priestes shoulde be diuorced from their wiues,* 12.10 whiche bee maried.

Then said I: if those words be there, as you say, then am I con∣tent to lose this great head of mine. Let the booke be fetched.

* 12.11Then spake my Lord of Duresme: Though they be not there, yet they may be in Ecclesiastica historia, which Eusebius wrote, out of which booke the Decree was taken.

To that sayd I: it is not like that the Pope woulde leaue out a∣ny such sentence, hauing such authority, & making so much for his purpose.

Then my Lord Chauncellor sayd: Gratian was but a patcher, & thou art glad to snatch vp such a patch as maketh for thy pur∣pose.* 12.12 I answered my Lord, I can not but maruell that you do call one of the chiefe Papistes that euer was▪ but a patcher.

Then my Lord Chauncellor sayd: Nay I call thee a snatcher & a patcher To make an end: wilt thou not returne agayne with vs to the Catholicke Church? and with that he rose.

And I sayd. By Gods grace I will neuer departe from Christes Church. Then I required that I might haue some of my frendes to come to me in prison: and my Lord Chauncellour sayde: thou shalt haue iudgement within this weeke: and so was I deliuered a∣gayne vnto my keeper,* 12.13 My Lord of Duresme would that I should beleue as my father and my mother. I alledged S. Augustine: that we ought to preferre Gods word before all men.

And thus muh was conteined in the foresayd letter of Doctor Taylour for that matter.

Besides this letter moreouer he directed an other wri∣ting in like maner to an other frend of his concerning the causes wherfore he was condemned, whiche we thought likewise here to expresse as foloweth.

¶The copy of an other Letter to his frend tou∣ching his assertions of the Mariage of Priestes, and other causes for the which he was condemned.

IT is heresy to defend any doctrine agaynst the holy scrip¦ture. Therfore the Lord Chauncellour and Bishops cō∣senting to his sentence agaynst me, be heretickes. For they haue geuen sentence agaynst the mariage of priests, know¦ing that S. Paul to Timothe and Titus writeth playnly,* 12.14 that Bishops, Priestes, & Deacons may be maried: know¦ing also that by S. Paules doctrine, it is the doctrine of y^e deuils to inhibite Matrimony. And S. Paule willeth e∣uery faythfull Minister to teach the people so, least they be deceiued by the marked Marchauntes. 1. Tim. 4.

These Byshops are not ignoraunt, that it is onely S. Paules counsell, and lawfull, but Gods commaundemēt also to mary, for such as cannot otherwise liue chaste, nei∣ther auoyd fornication.* 12.15

They know that such as do mary, do not sinne.

They know that God, before sinne was, ordeined ma∣trimony, & that in Paradise, betwene two of his principall creatures, man, and woman.

They knowe what spirite they haue, whiche saye it is euill to mary (seing God sayd: it is not good for man to be alone without a wife) hauing no speciall gift contrary to the generall commaundemēt and ordinance, diuers times repeated in the booke of Genesis,* 12.16 which is to encrease and multiply.

They know that Abraham caried into the lād of Cana∣an his old & yet barrayne wife the vertuous womā Sara with him, leauing father and mother,* 12.17 and country other∣wise at Gods commaundement. For though father & mo∣ther, and other frendes are deare and neare, yet none are so dearely and nearely ioyned together, as man & wife in ma¦trimony, which must needes be holy, for that it is a figure & similitude of Christ and his Church.

They know that S. Paul geueth a great prayse to ma∣trimony, calling it honorable,* 12.18 and that not onely to and a∣mong many, but to and among all men without exceptiō, whosoeuer haue need of that Gods remedy, for mans and womans infirmity.

They know y^t if there were any sinne in Matrimony,* 12.19 it were chiefly to be thought to be in the bedcompany. But S. Paul sayth: that the bedcompany is vndefiled.

They know that the hauing of a wife was not an im∣pediment for Abraham, Moyses, Isaac, Iacob, Dauid. &c. to talke with God, neither to y^e Leuites, bishops, & priests office in the time of the old Testament or the New.

They know y^t Christ would not be cōceiued,* 12.20 or borne of his blessed mother the virgine Mary, before she was es∣poused in mariage, his owne ordinaunce.

They know by S. Cyprian and Sainct Augustine that a vow is not an impediment sufficient to let Matrimony or to diuorce the same.

They know that S. Chrysostome sayth it is heresie to affirme that a bishop may not haue a wife.* 12.21

They know that Ambrose will haue no commaunde∣ment but counsaile onely to be geuen, touching the obser∣uing of virginitie.

They know that Christ with his blessed mother & the Apostles were at a mariage, and beautified and honoured the same with hys presence, and first miracle.

To be short: they know that al that I haue here writ∣ten touching the mariage of Priestes, is true & they know that the papistes themselues do not obserue touching that matter, their owne lawes and Canons, and yet they con∣tinue marked in conscience with an hote iron, as dete∣testable heretickes in this behalfe. The Lorde geue them grace to repent, if it be his good will, Amen.

My second cause why I was condemned an hereticke is,* 12.22 that I denyed Transubstantiation and Concomitati∣on, two iuggling wordes of the papistes, by the whiche they doe beleue and will compel al other to beleue y^t Chri∣stes natural body is made of bread, & the Godhead by and by to be ioyned thereunto: so y^t immediately after y^e words (called the wordes of consecration) there is no more bread and wine in the sacrament, but the substaunce onely of the bodye and bloud of Christ together with his Godhead: so that the same being now Christ, both God and man ought to be worshipped with godly honour, and to be offered to God, both for the quick & the dead, as a sacrifice propiciato¦ry and satisfactory for the same, This matter was not lōg debated in words: but because I denyed the foresaid papi∣sticall doctrine, (yea rather playne most wicked Idolatry, blasphemy and heresie) I was iudged an hereticke.* 12.23

I did also affirme the pope to be Antichrist, and po∣pery Antichristianitie.

And I confessed the Doctrine of the Bible to be a suffi∣cient doctrine, touching all and singular matters of Chri∣stian Religion, and of saluation.

I also alledged that the othe against the Supremacy of the Bishop of Rome, was a lawfull othe,* 12.24 and so was the othe made by vs all, touching the kings or Queenes pree∣minence. For Chrisostomus sayth: That Apostles, Euan∣gelistes,

and all men in euery realme were euer, and ought to be euer, touching both body and goodes, in subiection to the kingly authority, who hath the sworde in his hand, as Gods principall officer and Gouernour in euery Realme. I desired the Bishops to repent for bringing the Realme from Christ to Antichrist,* 12.25 from light to darkenes, from ve∣rity to vanity.

Thus you know the summe of my last examination, & condemnation. Pray for me, and I will pray for you.

God be praysed: since my condemnation, I was neuer frayd to dye:* 12.26 Gods will be done. If I shrinke from Gods truth▪ I am sure of an other maner of death thē had Iudge Hales. But God be praysed, euen from the bottome of my hart, I am vnmoueably setled vppon the Rocke, nothyng doubting, but that my deare God will performe and finish the worke that he hath begon in me, and other. To him be al honor both now and euer through Christ our onely and whole Sauior. Amen.

And thus much wrote Doctour Taylour concerning this matter, to his frend.

You heard in the former aunsweres a little before cer∣teine allegations touched of Doctour Taylour out of S. Cyprian, Augustine, Chrysostome, and Ambrose, touching the lawfulnes of Priestes mariage. Now ye shal heare the places of the sayd Doctors cited and produced out of their owne bookes, as here ensueth,

¶The places of the Doctours alledged before in Doctour Taylours Letter.

S. Cyprian in his 11. Epistle. Lib. 1.

* 12.27THis question was asked of S. Cyprian, what shoulde be done with those religious persons, that could not keepe their cha∣stity as they had vowed. He answered thus: Thou doest aske what we do iudge of Virgins, whiche after they hadde decreed to liue chastly, are afterward found in one bed with a man. Of the which thou sayst that one of them was a Deacon. We do with great sor∣row see the great ruine of many persons whiche commeth by the reason of such vnlawfull and perilous cōpanying together. Wher¦fore, if they haue dedicate themselues vnto Christ in fayth, to liue purely and chastly, then let them so remayne without any fable and stronglye & stedfastly abide the rewarde of virginitye. But & if they will not abide, or els cannot abide: then it is better to mary, then for to fall into the fire of concupiscence: And let thē geue to the brethren & sisterne none occasion of sclaunder. &c.

¶Saynt Augustine in his booke, De bono coniugali ad Iulianum.

CErtayne men doe affirme, those men to be aduouterers, that doe marry,* 12.28 after that they haue vowed chastity. But I do af∣firme that those men do greuously sinne, the whiche do separate them. &c.

¶Ambrose. 32. Quest. 1. Cap. Integritas.

* 12.29CHastitye of the bodye ought to bee desired of vs: the whiche thing I do geue for a counsell, and do not commaund it im∣periously. For Virginity is a thing that alonelye ought to be coū∣selled, but not to be commaunded: it is rather a thing of volun∣tary will and not a precept.

¶A briefe recapitulation out of Doctour Taylours causes afore touched for the Reader, more euidently to see how the Papistes do agaynst their own knowledge, in forbiddinge Pristes Mariage.

THe Popes Clergy forbidding Ecclesiastical persons to mary, do against their conscience & knowledge as may well be proued by these causes hereunder folowing.

1. First, they know that Matrimony in the old testament, De iure institutionis, is indifferently permitted to all menne without any exception.

2. Secondly, they know, that in the old Testament, De fa∣cto, both Priestes, Leuites, Prophets, Patriarches, and al other had theyr wiues.

3. Thirdly, they know that Matrimony was permitted & instituted of God for two principall endes: to wit, for pro∣creation, and auoyding of sinne.

4. Fourtly, they know, that in the old testamēt, God, not onely instituted and permitted Matrimony to be free, but also induceth & appoynteth mē to mary and take wiues, in these wordes: It is not good for a man to be alone. &c.

5 Fiftly, they know, that in the new testament S. Paule permitteth the state of Matrimony free to all men, hauing not the gift of continency, and forbiddeth none.

6. Sixtly, they know that in the new Testament the sayd S. Paule not only permitteth, but also expressely willeth & chargeth men hauing not the gift, to mary, saying: For a∣uoyding fornication let euery man haue his wife. &c.

7. Seuenthly, they know that in the new Testament the sayd S. Paul, not onely permitteth and commaūdeth, but also commendeth and prayseth the state of Matrimonye, Hebr. 13. Calling it honorable: and the bedcompany to be vnde∣filed. &c.

8. Eightly, they know, that in the new testament Christ himselfe, not onely was not conceiued nor borne of the vir¦gine before she was espoused in matrimonye, but also that both he and his blessed mother did beutify and honour the state of matrimony with their presence: yea in the same be∣gan his first miracle.

9. Ninthly, they know, both by the old testament & new, that mariage is no impediment to walke in the obediēce of Gods commandement, for both Abraham caryed into the land of Canaan his old, yea and barrayne wife, the vertu∣ous woman Sara with him: & also to Isaac, Iacob, Mo∣ses, Dauid, and other, their mariage was no impedemēt to them to talk with God: neither to other Leuites, bishops, and Priestes in the time both of the old testament, & of the new. Agayne, neither was it a let to Peter, Philip, & other both to haue their wiues with them, and also to supply the office of Apostleship.

10. Tenthly, they know both by the old testamēt & new, y^t sinnefull fornicatiō & adultry depriueth man of Gods fa∣uor & graces of the holy Ghost, which graces especially be requisite in men of the Church.

11. Eleuenthly they know in theyr owne secret conscience, & by experience, that neither they which enioyne this vow of chastity, nor they which take it, doe obserue the vowe of chastity. Whereupon rise inconueniences more then can be expressed: but the Lord aboue knoweth all, besides the se∣cret murders peraduenture of many a poore infant. &c.

12. Twelfthly, they knowe, by S. Cyprian. Epist. 11. and S. Augustine. Lib. De bono coniugali ad Iulianum, that a vowe is no impediment sufficient to let Matrimony, or to diuorce the same.

13. Thirtenthly, they know that Chrysostome affirmeth it to be an heresy to say, that a byshop may not haue a wife.

14. Fourtenthly, they know that S. Ambrose. 32. q. 1. Integri∣tas, will haue no commaundement, but counsel onely to be geuen, touching the obseruing of virginity.

15. Fiftenthlye, they knowe that before the time of Pope Hildebrand, that is, during that time of 1000. yeares after Christ, mariage was neuer restrained by any forceable ne∣cessity of vow, from men of the Church.

16. Sixtenthly, they know, that S. Paul calleth it the doc∣trine of deuils, to forbid meates, and maryage which God hath left free with thankes geuing for necessity of man and woman.

After that Doct. Taylour thus with great spirite and courage had aunswered for himselfe, and stoutly rebuked his aduersaries for breaking their oth made before to king Henry and to king Edwarde his sonne, and for betraying the realme into the power of the Romain bishop, they per¦ceiuing that in no case he could be styrred to their wils and purpose, that is, to turne with them from Christ to Anti∣christ, committed him therupon to prison againe, where he endured till the last of Ianuary.

*D. Taylour the fourth tyme with M. Bradford, and M. Saunders, brought before Winchester and other Byshops.

VPon which day & yeare aforesayd,* 12.30 D. Tailour and M. Bradford, and M. Saūders were agayne called to ap∣peare before the byshop of Winchester, the bishop of Nor∣wich, of London, of Salisbury, and of Duresme, and ther were charged agayne with heresy & schisme, and therfore a determinate answere was required: whether they woulde submit themselues to the Romayne byshop & abiure there errors or els they would according to theyr lawes proceed to theyr condemnation.

When D. Taylour and his felowes, M. Bradford and M. Saunders heard this, they answered stoutly and bold∣ly,* 12.31 that they would not depart frō the truth which they had preached in king Edwards dayes, neither would they sub¦mit themselues to the romish Antichrist but they thanked God for so great mercy, that he would cal them to be wor∣thy to suffer for his word and truth.

When the Bishops saw them so boldly, constanly, and vnmoueably fixed in the truth,* 12.32 they read y^e sentēce of death vpon them, which whē they had heard, they most ioyfully gaue God thankes, and stoutly sayde vnto the Byshops: We doubt not but God the righteous Iudge, will require

our bloud at your handes, and the proudest of you all shall repent this receiuing agayne of Antichrist, and your tiran∣ny that ye now shew agaynst the flocke of Christ.

So was Doctor Taylour nowe condemned, commit∣ted to the Clinke, & the keepers charged straitlye to keepe him:* 12.33 for ye haue nowe an other maner of charge (quoth the Lord Chauncellour) then ye had before: therefore looke ye take heed to it.

Whē the keeper brought him toward the prison, y^t peo∣ple flocked about to gase vpō him: vnto whō he sayd: God be praysed (good people) I am come away from thē vnde∣filed,* 12.34 & will confirme the truth with my bloud. So was he bestowed in the Clincke till it was toward night, and thē he was remoued to the Counter by the Poultry.

When D. Taylour had lyen in the sayd Counter in the poultry a seuennight or there aboutes prisoner, the fourth day of February, Anno 1555. Edmund Boner Byshop of London with others, came to the said Counter to disgrade him, bringing with them such ornaments, as do appertein to theyr massing Mūmery. Now being come, he called for the sayd D. Taylor to be brought vnto him (the bishop be∣ing then in the chamber,* 12.35 where the keeper of the Counter and his wife lay.) So D. Taylour was brought downe frō the chamber aboue that, to the sayd Boner. And att his comming, the Bishop sayd: Mayster Doctour, I woulde you would remember your selfe, and turn to your mother holy Church: so may you do wel enough, and I wil sue for your pardon. Wherunto M. Taylor aunswered: I would you and your felowes would turne to Christ. As for me I will not turne to Antichrist. Well (quoth the byshop) I am come to disgrade you: wherfore put on these vestures. No (quoth Doct. Taylour) I will not. Wilt thou not, said the Bishop? I shall make thee, ere I goe. Quoth Doct. Tay∣lor, you shal not by the grace of God. Thē he charged him vpon his obedience to do it: but he would not do it for him.

So he willed another to put them on his backe: & whē he was throughly furnished therwith, he set his handes by his side, walking vp and down, and sayd: how say you my Lord, am I not a goodly foole? how say you my maysters? If I were in cheape, should I not haue boyes enough to laugh at these apish toyes, & toying trumpery? So the by∣shop scraped his fingers thūbes, & the crowne of his head, and did the rest of such like deuilish obseruaunces.

At the last, when he should haue geuen D. Taylour a stroke on the brest with his Crosierstaffe, the Bishoppes Chapleine sayd: my Lord strike him not, for hee wyll sure strike agayne. Yea by S. Peter will I, quoth Doct. Tay∣lour. The cause is Christes: and I were no good Christian if I would not fight in my Maysters quarrell. So the by∣shop laid his curse vpon him, but stroke him not. Then D. Taylor sayd: though you do curse me, yet God doth blesse me.* 12.36 I haue the witnes of my conscience, that ye haue done me wrong and violence: And yet I pray God (if it be hys will) forgeue you. But from the tyranny of the Byshop of Rome, & his detestable enormities, good Lord deliuer vs. And in going vp to his chamber, he still sayd: God deliuer me from you, God deliuer me frō you. And when he came vp, he told Maister Bradford (for they both lay in one chā∣ber) that he had made the Byshop of London afearde: for (sayth he laughingly) his Chapleine gaue him counsel not to strike me with his Crosierstaffe, for that I would strike agayne: and by my troth (sayde he rubbing his handes) I made him beleue I would do so in deed.

The night after that he was disgraded, his wyfe and his sonne Thomas resorted to him,* 12.37 and were by the gētle∣nes of the keepers permitted to suppe with hym. For this difference was euer found betweene the keepers of the by∣shops prisons, and the keepers of the kinges prisons: that the Bishops keepers were euer cruell, blasphemous, and tyrannous, like theyr Maysters: but the Keepers of the kinges prisons shewed for the most part, as much fauor, as they possible might.

So came Doctor Taylours wife, his sonne, and Iohn Hull his seruaunt, to sup with him: and at their comming in afore supper, they kneeled downe and praied, saying the Letany.

* 12.38After supper walking vp and downe, he gaue GOD thanks for his grace, that had so called him and geuen him strength to abide by his holy worde: and turning to hys sonne Thomas: My deare sonne (sayd he) almighty God blesse thee, & geue thee his holy spirit, to be a true seruaunt of Christ, to learn his word, and constantly to stand by his trueth all thy long life. And my sonne, see that thou feare God alwaies. Flee from all sinne & wicked liuing: be ver∣tuous, serue God with dayly prayer, and apply thy booke. In any wise see thou be obedient to thy Mother, loue her, and serue her: be ruled by her now in thy youth, and folow her good counsell in all thinges. Beware of lewd company of young men that feare not God, but folowe theyr lewde lustes and vayne appitites. Flye from Whooredome, and hate all filthy liuing, remembring that I thy father do dye in the defence of holy mariage. And another day whē god shall blesse thee, loue & cherish the poore people, & coūt that thy chiefe riches is to be rich in almes: and when thy mo∣ther is waxed old, forsake her not, but prouide for her to thy power, and see that she lacke nothing: For so will GOD blesse thee, and geue the long life vpon earth and prosperi∣ty: which I pray God to graunt thee.

Then turning to his wife:* 12.39 My deare wife (quoth he) continue stedfast in the feare and loue of God, keepe your selfe vndefiled from theyr Popysh Idolatryes, and super∣stitions. I haue bene vnto you a faythfull yokefelow, and so haue you bene vnto me, for the which I pray GOD to reward you, and doubt you not deare wife, but God wyll reward it.

Now the time is come that I shall be taken from you, & you discharged of the wedlocke bond towards me: ther∣fore I will geue you my counsell what I thinke most ex∣pedient for you. You are yet a childbearing woman, and therfore it will be most conuenient for you to marry. For doubtlesse you shall neuer be at a conuenient stay for your selfe and our poore children, nor out of trouble, tyll you be maryed. Therfore as soone as God will prouide it, marry with some honest faythfull man that feareth God. Doubt you not, God will prouide an honest husband for you, & he wil be a mercifull father to you▪ and to my children: whom I pray you, bring vp in the feare of God, & in learning, to the vttermost of your power, and keep them from this ro∣mish Idolatry. When he had thus said, they with weping teares prayed together, and kissed one the other:* 12.40 & he gaue to his wife a booke of the Church seruice, set out by Kyng Edward, which in the time of his imprisonment he daylye vsed. And vnto his sonne Thomas he gaue a Latin booke, cōteining the notable sayings of the old martyrs, gathered out of Ecclesiastica historia: & in the end of that book he wrote his Testament and last Vale, as hereafter foloweth.

¶The last will and Testament of Doctor Rowland Taylour, Parson of Hadley.* 12.41

I Say to my wife, and to my children: The Lord gaue you vnto me, and the Lord hath taken me from you, and you from me: blessed be the name of the Lord. I beleue that they are blessed which dye in the Lord. God careth for Sparo∣wes, and for the heares of our heades. I haue euer founde him more faythfull and fauorable, thē is any father or hus∣band. Trust ye therefore in him by the meanes of our deare Sauior Christes merites: beleue, loue, feare and obey him: pray to him, for he hath promised to helpe. Count me not dead, for I shall certainely liue, and neuer dye. I go before, and you shal folow after, to our long home. I go to the rest of my children, Susan, George, Ellen, Robert and Zacha∣ry: I haue bequeathed you to the onely omnipotent.

I say to my deare frendes of Hadley, and to all other which haue heard me preache:* 13.1 that I depart hence with a quiet conscience, as touching my doctrine: for the which I pray you thanke God w^t me. For I haue after my little ta∣lent declared to other, those lesiōs y^t I gathered out of gods booke, the blessed Bible. Therfore if I or any Aungell from heauen should preach to you any other Gospell, then that ye haue receiued, Gods great curse vpon that Preacher.

Beware for Gods sake, that ye deny not God,* 13.2 neyther decline from the word of fayth, lest God decline from you, & so do ye euerlastingly perishe. For Gods sake beware of Popery: for though it appeare to haue in it vnitye, yet the same is in vanity, and Antichristianity, and not in Christs fayth and verity.

Beware of the sinne agaynst the holy ghost,* 13.3 now after such a light opened so playnly and simply, truly, throughly and generally to all England.

The Lord graunt all men his good and holy spirit, en∣crease of his wisedome, contemning the wicked world,* 13.4 har¦ty desire to be with God & the heauenly company, through Iesus Christ our only Mediator, Aduocate, righteousnes, life, sanctification, and hope, Amen, Amen, Pray, Pray.

¶Rowland Taylour departing hence in sure hope, without all doubting of eternal saluatiō, I thāke God my heauenly father, through Iesus Christe my certeine Sauiour. Amen.

The 5. of February. Anno. 1555.

Psalme. 27.

The Lord is my lighte and my saluation: whome then shall I feare.

Roma. 8.

God is he that iustifieth: who is he that can condemne?

Psalm. 30.

In thee O Lord haue I trusted, let me neuer be confounded.

On the next morow, after that Doct. Tailour had sup∣ped with his wife in the Counter (as is before expressed) which was the fift day of February, the Shiriffe of Lon∣don, with his Officers came to the Counter by two of the clocke in the morning, and so brought forth Doctor Tay∣lour, and without any light lead him to the Wolsacke, an Inne without Algate. D. Taylours wife suspecting that her husband should that night be caried away, watched all night within S. Butolphes Churchporch beside Algate, hauing with her two children,* 13.5 the one named Elizabeth of xiiij. yeares of age (whom being left without father or mo∣ther, Doctour Taylour had brought vp of almes from iij. yeares olde) the other named Mary, D. Taylours owne daughter.

Now, when the Shiriffe & his company came against S. Butolphes church,* 13.6 Elizabeth cried saying: O my deare father. Mother, mother, here is my father led away. Then cried his wife: Rowland, Rowland, where art thou? for it was a very darcke morning, that the one could not see the other. D. Taylour aunswered: deare wife, I am here, and stayed. The Shiriffes men would haue led him forth, but the Shiriffe sayd:* 13.7 stay a litle maysters, I pray you, and let him speake with his wife, and so they stayed.

Then came she to him, and he tooke his daughter Ma∣ry in his armes, and hee, his wife, and Elizabeth kneeled downe & sayd the Lordes prayer. At which sight the She∣riffe wept apase, & so did diuers other of y^e company. After they had prayd, he rose vp & kissed his wife, & shooke her by the hand, & sayd: Farewell my deare wife, be of good cōfort, for I am quiet in my conscience. God shal stirre vp a father for my children. And then he kissed his daughter Mary and sayd: God blesse thee, and make thee his seruant: & kissing Elizabeth, he sayde: God blesse thee. I pray you all stande strong & stedfast vnto Christ & his word, & keepe you from idolatry. Thē said his wife: God be with thee deare Row∣land. I will with Gods grace meet thee at Hadley.

And so was he led forth to the Woolsacke, and his Wife folowed him. As soone as they came to the Woolsacke, hee was put into a chamber, wherein he was kept with foure Yeomen of the Gard, and the Shiriffes men. Doctor Tai∣lor, as soone as he was come into the chamber, fell downe on his knees & gaue himselfe wholy to prayer. The She∣riffe then seing D. Taylours wife there,* 13.8 would in no case graunt her to speake any more with her husband, but gēt∣ly desired her to go to his house and take it as her owne, & promised her she should lack nothing, & sent two Officers to conduct her thither. Notwithstanding, she desired to go to her mothers, whither the Officers led her, and charged her mother to keep her there, till they came agayne.

Thus remayned Doctour Taylour in the Woolsacke, kept by the Shiriffe and his company,* 13.9 till 11. of the clocke. At which time the Sheriffe of Essex was ready to receyue him: and so they set him on horseback within the Inne, the gates being shut.

At the comming out of the gates, Iohn Hull (before spokē of) stood at the rayles with Thomas Doctour Tay∣lours sonne. When Doctour Taylour saw them, he called them, saying: Come hither my sonne Thomas. And Iohn Hull lifted the child vp, and set him on the horse before hys father. And Doct. Taylour put of his hatt and sayd to the people that stood there looking on him:* 13.10 good people, this is mine owne sonne, begottē of my body in lawful matrimo∣ny: and God be blessed for lawful matrimony. Then lift he his eies towardes heauen, & prayed for his sonne, layd his hat vpon the childes head, & blessed him, and so deliuered y^e child to Iohn Hull, whō he tooke by the hand: & sayd: fare∣well Iohn Hull,* 13.11 the faythfullest seruaunt y^t euer man had. And so they rod forth, the Shriffe of Essex with foure yeo∣men of the Gard, and the Shriffes men leading him.

When they were come almost at Burntwood, one Ar∣thur Faysie,* 13.12 a man of Hadley, who before tyme had bene Doctour Taylours seruaunt, met with them, and he sup∣posing him to haue bene at liberty, sayd: Mayster Doctor I am glad to see you agayne at liberty, and came to him, & tooke him by the hand. Soft Syr (quoth the Shiriffe) he is a prisoner: what hast thou to do with him? I cry you mer∣cy (sayd Arthur) I knewe not so muche, and I thought it none offēce to talk to a true man. The Shyriffe was verye angry with this, and threatned to cary Arthur with him to prison: notwithstāding, he bad him get him quickely away & so they rode forth to Burntwood:* 13.13 where they caused to be made for D. Taylour a close hood, with two holes for hys eyes to looke out at, & a slit for his mouth to breath at. This they did, that no man should know him, nor he speak to a∣ny man. Which practise they vsed also with others. Theyr owne consciences told them,* 13.14 that they lead innocent lābes to the slaughter. Wherefore they feared, least i•• the people should haue heard them speake, or haue seene them, they might haue bene much more strengthened by theyr godlye exhortatiōs, to stand stedfast in Gods word, and to ••ye the superstitions and Idolatries of the Papacy.

All the way Doct. Taylour was ioyfull and mery, a•• one that accounted himselfe goyng to a most pleasant ban∣quet or bridall.* 13.15 He spake many notable things to the Shi∣riffe and Yeomen of the Gard that conducted him, and oftē moued them to weepe through his much earnest calling v∣pon them to repēt, and to amend theyr euill and wicked li∣uing. Oftentimes also he caused them to wonder and re∣ioyce, to see him so cōstant and stedfast, voyd of all feare, ioi∣full in hart, & glad to dye. Of these yeomē of the gard,* 13.16 three vsed D. Tailour frendly, but the fourth (whose name was Homes) vsed him very homely, vnkindly, and churlishly.

At Chelmesford mette them the Shiriffe of Suffolke, there to receiue him, and to carye him forth into Suffolke.* 13.17 And being at supper, the Shiriffe of Essex very earnestlye labored him to returne to the Popish Religion, thinkyng with fayre words to perswade him, and sayd good mayster Doctor, we are right sory for you, cōsidering what losse is of such one as ye might be if ye would: God hath geuē you great learning and wisedome, wherefore ye haue bene in great fauor and reputation in times past with the Coun∣sell and highest of this realme. Besides this,* 13.18 ye are a mā of goodly personage, in your best strength, & by nature like to liue many yeares, and without doubt, ye should in time to come be in as good reputation as euer ye were, or rather better. For ye are well beloued of all men, as well for your vertues as for your learning: and me thinke it were great pity you shoulde cast away your selfe willingly, & so come to such a paynfull and shamefull death. Ye should do much better to reuoke your opinions, and returne to the Catho∣licke Church of Rome, acknowledge the Popes holinesse to be the supreme head of the vniuersall church, & reconcile your selfe to him. You may do well yet, if you will: doubt ye not but ye shall finde fauor at the Queenes handes, I & all these your frends will be suters for your pardon: which no doubt, ye shall obteine. This councell I geue you, good Mayster Doctor, of a good hart, a good will towarde you: and thereupon I drinke to you. In like maner sayd all the yeomen of the Gard: vpon that condition Maister Doctor we will all drinke to you.

When they had all dronke to him, & the cup was come to him, he stayed a litle,* 13.19 as one studying what aunswere he might geue. At the last, thus he aunswered and sayd: Mai∣ster Shiriffe, and my Maysters all, I hartely thanke you of your good will. I haue harkened to your wordes and marked wel your councels. And to be playne with you, I do perceiue that I haue bene deceiued my self, and am like to deceiue a great many of hadley, of their expectatiō. With that woorde they all reioyced. Yea good Mayster Doctour (quoth the Shiriffe) Gods blessing on your hart: holde you there still. It is the comfortablest word, that we heard you speake yet. What? should ye cast away your selfe in vayne? Play a wise mans part, & I dare warrant it, ye shall finde fauour. Thus they reioyced very much at the worde, and were very mery.

At the last: good Mayster Doctor (quoth the Shiriffe) what meant ye by this, that ye sayd ye thinke ye haue bene deceiued your selfe, and thinke ye sh•••• deceiue many one in Hadley? Would you know my meaning plainly, quoth he? Yea (quoth the Shiriffe) good Mayster Doctour, tell it vs playnely.

Then sayd Doctour Taylour, I will tell you how I haue bene deceiued, and as I think, I shall deceiue a great many. I am as you see, a man that hath a very great car∣kase,* 13.20 which I thought should haue bene buried in Hadley Churchyarde if I had dyed in my bed, as I well hoped I shoulde haue done: but herein I see I was deceyued: and there are a greate number of wormes in Hadley Church∣yard, which should haue had ioly feeding vpon this cariō, which they haue looked for many a day. But now I know we be deceiued, both I and they: for this carkase must bee burnt to ashes and so shall they lose theyr bayt and feding, that they looked to haue had of it.

When the Shiriffe and his company heard him say so, they were amased, and looked one on another, maruelling at the mans constaunt minde, that thus without all feare, made but a iest at the cruell torment, and death now at hād prepared for him. Thus was theyr expectation clean disa∣poynted. And in this appeareth what was his meditation in his chiefest wealth & prosperity: namely,* 13.21 that he shoulde shortly dye & feed wormes in his graue: which meditation if all our Bishops, & spirituall men had vsed, they had not for a litle worldly glory forsaken the word of God, & truth,

which they in king Edwardes dayes had preached and set forth, nor yet to mayntaine the Bishop of Romes authori∣ty, haue committed so many to the fire as they did.

But let vs returne to Doctor Taylour, who at Chel∣mesford was deliuered to the Shiriffe of Suffolke; and by him conducted to Hadley, where he suffered. When they were come to Lanham,* 13.22 the Shiriffe staid there two daies: and thither came to him a great number of Gentlemē and Iustices vpon great horses, which all were appointed to ayde the Shiriffe. These Gentlemen labored Doctor Tai∣lor very sore, to reduce him to the Romish religiō, promi∣sing him his pardō (which said they) we haue here for you. They promised him great promotions, yea a Bishopricke if he would take it: but all theyr labor & flattering wordes were in vayne. For he had not built his house vppon the sand in perill of falling at euery puffe of wynde, but vpon the sure and vnmoueable rocke Christ. Wherfore he abode constant and vnmoueable vnto the end.

After two dayes, the Shiriffe & his company led Do∣ctor Taylour towardes Hadley,* 13.23 and comming within a two mile of hadley, he desired to light of his horse to make water: which done, he lept, and set a friske or twain, as mē commonly do in daunsing. Why Maister Doctour (quoth the Shiriffe) how do you now?* 13.24 He aunswered: Well God be praysed, good Mayster Shiriffe. Neuer better: for now I know I am almost at home. I lacke not past two stiles to go ouer, and I am euen at my fathers house. But may∣ster Shiriff (sayd he) shall not we go through Hadley? Yes sayd the Shiriffe, you shall go through Hadley. The sayd he:* 13.25 O good Lord, I thanke thee. I shall yet once ere I dye see my flocke, whom thou Lord knowest I haue most har∣tely loued, and truly taught. Good Lord blesse them, & keep them stedfast in thy word and truth.

Whē they were now come to Hadley, and came riding ouer the bridge,* 13.26 at the bridgefoote waited a poore man with fiue small children: who when he saw D. Taylour, he and his children fell down vpon theyr knees, and held vp their handes, and cryed with a loud voice, and sayd: O deare fa∣ther, and good shepheard, Doctour Taylour: God helpe & succour thee, as thou hast many a time succoured me, and my poore children. Such witnes had the seruant of God of his vertuous & charitable almes geuē in his life time. For God would now the poore should testify of his good deeds, to his singuler comfort, to the example of others, and con∣fusion of his persecutors and tyrannous aduersaryes. For the Shiriffe and other that lead him to death, were won∣derfully astonied at this: and the Shiriffe sore rebuked the poore man for so crying. The streets of Hadley were beset on both sides the way with men and women of the towne and countrey, who wayted to see him: whome when they beheld so led to death, w^t weeping eyes and lamētable voy¦ces they cryed, saying one to another: ah good Lord, there goeth our good shepheard from vs,* 13.27 that so faythfullye hath taught vs, so fatherly hath cared for vs, & so godly hath go¦uerned vs. O mercifull God: what shal we poore scattered Lambes do? What shall come of this most wicked world? Good Lord strengthen him and comfort him: with such o∣ther most lamemtable and pitious voyces. Wherefore the people were sore rebuked by the Shiriffe and the Catch∣poles his men, that led him. And Doct. Taylour euermore sayde to the people:* 13.28 I haue preached to you Gods word & truth, and am come this day to seale it with my bloud.

Comming agaynst the Almes houses, which hee well knew, he cast to the poore people money, which remayned of that good people had geuen him in time of his imprison∣ment. As for his liuing, they tooke it from him at his fyrst going to prison, so that he was susteined all the time of his imprisonment by the charitable almes of good people that visited him.* 13.29

Therfore the money that now remayned, he putte in a gloue ready for the same purpose, & (as is sayd) gaue it to the poore Almesmē standing at theyr dores to see him. And comming to the last of the almes houses, and not seing the poore that there dwelt readye in theyr dores, as the other were, he asked: is the blinde man and blinde woman, that dwelt here, aliue? It was aunswered yea: they are there within. Then threw he gloue and all in at the window, & so rode forth.

* 13.30Thus this good father and prouider for the poore, now tooke his leaue of those, for whom all his life he had a sin∣guler care and study. For this was his custome, once in a fourtnight at the least, to call vpō Syr Henry Doyll, and others the rich Clothmakers, to go with him to the almes∣houses, and there to see howe the poore liued: what they lacked in meat, drinke, clothing, bedding, or any other ne∣cessaries. The like did he also to other poore men that had many children, or were sicke. Then would he exhort & cō∣fort them, and where he found cause, rebuke the vnruely, and what they lacked, that gaue he after his power: and what he was not able, he caused the rich and wealthy men to minister vnto them. Thus shewed he hymselfe in all thinges an example to his flocke, worthy to be folowed: & taught by his deede, what a great treasure almes is to all such, as cherefully for Christes sake do it.

At the last, comming to Aldam Common, the place as∣signed where he should suffer,* 13.31 and seing a great multitude of people gathered thither, hee asked what place is this, & what meaneth it that so much people are gathered hyther? It was answered: It is Aldham Cōmon,* 13.32 the place where you must suffer: and the people are come to looke vpō you. Then sayd he: thanked be God, I am euen at home, and so light from his horse, and with both his handes, rent the hood from his head.

Now was his head notted euilfauoredly, and clypped much like as a man would clippe a fooles head: which cost the good Bishop Boner had bestowed vpon him,* 13.33 when he disgraded him. But whē the people saw his reuerend and aūcient face, with a long white beard, they burst out with weeping teares, and cryed saying: God saue thee good D. Taylor. Iesus Christ strengthen thee, and helpe thee. The holy Ghost comfort thee: with such other like Godly wi∣shes. Then would he haue spoken to y^e people:* 13.34 but the yeo∣men of the Gard were so busy about him, that as soone as he opened his mouth, one or other thrust a tip staff into his mouth, and would in no wise permit him to speake.

Then desired he licence of the Shiriffe to speake:* 13.35 but y^e Shiriffe denyed it to him, and bad him remember hys pro∣mise to the Counsell.

Well (quoth Doctour Taylour) promise must be kept. What this promise was, it is vnknown: but the common fame was, that after he and others were condemned, the Consell sent for them, and threatned them, they would cut theyr tongues out of theyr heades, except they would pro∣mise, that at theyr deathes they would keep silence, and not speake to the people: Wherefore they desirous to haue the vse of theyr tonges, to call vpō God as long as they might liue, promised silence. For the Papistes feared muche, least this mutation of religion, from truth to lies, from Christs ordinances to the Popish traditions, should no•• so quietly haue bene receiued, as it was, especially this burning of y^e Preachers: but they measuring others myndes by theyr own, feared lest the tumult or vprore might haue bene stir∣red, the people hauyng so iust a cause not to bee contented with theyr doinges, or els (that they most feared) y^e people should more haue bene confirmed by their godly exhorta∣tiōs to stand stedfast agaynst their vaine Popish doctrine, & idolatry. But thanks to God, which gaue to his witnes∣ses fayth and pacience, with stout and manly hartes to de∣spise all tormentes:* 13.36 neither was their so much as any one man that once shewed any signe of disobedience toward y^e magistrates. They shed theyr bloud gladly in the defēce of y^e trueth, so leauing example vnto all men of true & perfect obedience: which is to obey God more then mē, and if need require it, to shed theyr owne bloud rather then to depart from Gods truth.

Doctor Taylor perceiuing that he could not be suffred to speake, sat down, and seing one named Soyce,* 13.37 he called him and sayd: Soice, I pray thee come & pull of my bootes & take them for thy labor. Thou hast long looked for thē, now take them. Thē rose he vp,* 13.38 and put of his clothes vn∣to his shirt, and gaue thē away. Which done, he saide with loud voyce: Good people, I haue taught you nothing but Gods holye word, and those Lessons that I haue taken out of Gods blessed booke, the holy Bible:* 13.39 and I come hy∣ther this day to seale it with my bloud. With that woorde Homes, yeoman of the Gard, aforesayd, who had vsed do∣ctour Taylour very cruelly all the waye,* 13.40 gaue him a great stroke vpon the head with a waster, and sayd: Is that the keeping of thy promise, thou hereticke: Then he seyng they would not permit him to speak, kneled down and prayed, & a poore woman that was among the people,* 13.41 stepped in & prayed with him: but her they thrust away, and threatned to tread her down with horses: notwithstāding she would not remoue, but abode and prayed with him. When he had prayed, he went to the stake and kissed it, and set hymselfe into a pitch barrell, which they had set for him to stand in, and so stood with his backe vpright agaynst the stake, with his handes folded together, and his eyes toward heauen, & so he continually prayed.

Then they bound him with chaynes: and the Shiriffe called one Richard Doningham a Butcher, and commaū∣ded him to set vp Fagots: but he refused to do it, and sayd: I am lame Syr, and not hable to lift a Fagot.* 13.42 The Shyr∣riffe threatned to send him to prison: notwithstanding hee would not do it.

Then appoynted he on Mulleine of Carsey, a man for

his vertues fit to be a hang man, and Soice a very dron∣kard, and Warwicke, who in the commotion time in king Edwardes dayes, lost one of his eares for his sedicious talke, amongest whō was also one Robert King a deuiser of Enterludes,* 13.43 who albeit was there present & had doyng there with the gunnepouder, what he ment and did therin (he himselfe sayth he did it for the best, and for quicke dis∣patch) the Lord knoweth which shal iudge al, more of this I haue not to say.

These foure were appoynted to set vp the Fagots and to make the fire, which they most diligently did: and this Warwicke cruelly cast a Fagot at him, which lyght vpon his head, and brake his face, that the bloud ran downe his visage. Then sayd Doctour Taylour: Oh frend, I haue harme enough, what needed that.

Furthermore Syr Iohn Shelton there standing by as Doct. Taylour was speaking and saying the Psalme Miserere in Englishe, stroke him on the lippes: ye knaue,* 13.44 sayd he, speake Latine, I will make thee. At the last they set to fire: and Doctour Taylour holding vppe both hys handes, called vpō God, and sayd:* 13.45 Mercifull father of hea∣uen, for Iesus Christ my Sauiours sake, receiue my soule into thy handes.* 13.46 So stood he still without either crying or mouing, with his handes folded together, till Soice with an Halberd stroke him on y^e head that the braynes fell out, and the dead corpes fell downe into the fire.

Thus rendred the man of God his blessed soule into the handes of his mercifull father, and to his most deare and certeine Sauiour Iesus Christ, whome he most entyrelye loued, faithfully and earnestly preached obediently folow∣ed in liuing, and constantly glorified in death.

They that were present and familiarlye conuersaunt

[illustration]

❧The Martyrdome of Doctour Taylour, burned at Hadley for the testimony of the Gospell. February. 9. Anno. 1555.

with this Doctour Tailour, reported of him, that they ne∣uer did see in him any feare of death,* 13.47 but especially & aboue all the rest which besides him suffered at the same time, al∣wayes shewed himselfe mery and cherefull in tyme of hys imprisonment, as well before his condēnation as after: he kept one countenaunce and like behauiour. Whereunto he was the rather confirmed by the company and presence of maister Iohn Bradford, who then was in prison & cham∣ber with him.

The same morning, when he was called vp by the shi∣riffe to goe to his burning (about three of the clocke in the morning) being sodenly awaked out of his sound sleepe he sat vp in his bed, and putting on his shyrt, had these wor∣des (speaking somewhat thicke after his accustomed ma∣ner:) Ah horson theeues, ah horson theues, robbe God of his ho∣nor, robbe God of his honor? Afterward being risen and ty∣ing his poyntes, hee cast his armes about a balke whiche was in the chamber betwene Mayster Bradfordes bed & his:* 13.48 and there hanging by the handes, sayde to M. Brad∣ford: O Maister Bradford (quoth he) what a notable sway should I geue if I were hanged, meaning for that he was a corpulent and bigge man. These thinges I thought good here to note: to set forth and declare to those that shall read this history, what a notable and singuler gift of spirit and courage God had geuen to this godly and blessed martyr.

At what time Doctour Taylour was depriued of hys benefice of Hadley, there was one called Syr Robert Bracher, a false pretensed Protestant in king Edwardes dayes, and afterward a deadly enemy to the same Religiō: who was also one of them that so vnmercifully thrust Do∣ctor Taylors wife and children out of the dores, as she her selfe yet can testify: & notwithstanding the same, now since became a Protestant agayne.

This Syr Robert Bracher aforesayde,* 13.49 comming to Hadley to the buriall of a certayne frend of his and Gods great enemy one Walter Clarke, albeit he came somewhat to late to the market (as he sayd) yet desirous to vtter such Popishe pelfe and packeware as he brought with him, hee opened there his baggage of pestilent doctrine,* 13.50 preaching in the same towne of Hadley agaynst iustification of fayth, of the corporall presence, of praying for the dead, and Auri∣cular confession. Whereof Doctour Taylour hauing vn∣derstanding by Letters, writeth agayn to them of Hadley directing his Letter to his wife in confutation of the sayde Popish poysoned Sermon: the Copy of which Letter we thought not vnworthy here in the ende of this story to bee annexed, as vnder foloweth.

¶A Letter of Doctor Taylour of Hadley, written to his wife.

DEare wife,* 14.1 I pray God be euer with vs through Christ our onely Mediator. Amen.

I thanke you for my cap: I am something proud of it: for it is one steppe from the Clergy in these dayes. I thanke God my hart is cleane deuided from theyr proceedinges: for I knowe that no

man can serue two maisters, specially if they agree no better thē Christ and Antichrist do. I am glad that Hadley can skill of such packing ware as was brought thether the first day of May last past. Christes sheepe can discerne Christes voyce from the voice of straungers, theeues, or hirelings. The packebringer was sory that he came to late to the funerall market of his faithfull friend·* 14.2 But here I will leaue them both to Gods iudgement, and some∣thyng touch the matter whereof the packer made mention on his openyng day. At the first he called the Scripture (as I heare) full of darke sentences, but in deed it is called of Dauid, a candle to our feete, and a light to our pathes. Our Sauior Christ calleth hys word, the light which euill doers do flee from and hate, least their deeds should be reprooued thereby, S. Paule would haue vs to walke as children of light, and in any wyse not to continue in ignorance or darkenes. But all we in the world pertaine to two princes, eyther to the father of light & truth, or els to the prince of darkenes and lyes.

In these dayes preachers declare euidently of whome they are sent, and with what spirit they speake, & to what prince they belong:* 14.3 For they cry out against Gods, Lightes, Sunne, Moone, Starres, torches, lampes, lanternes, cressets, and candles in Gods booke the Bible, prouided of Gods great goodnes and mercy to auoyd all foule darknes; cloudes, and mistes, or dangerous dout∣full wayes in this our iourney to our heauēly father, long home, mansion houses, and dearely purchased heritage. Esay gods faith∣full messenger sayth: Woe be vnto them that call sweete sower, good euill, and light darkenes. Therfore commeth my people in∣to captiuitie, because they haue no vnderstanding. Our Sauiour Christ pronounceth errours and heresies to remaine among the people, so long as ignorance of the scriptures remayneth. And hereby it appeareth to all good consciences, what they meane, which defame or accuse Gods blessed word beyng full of light, as though it were full of darkenes. These Owles would haue all day lights scraped out of bookes, hartes, and Churches. Oh Lord turne their heartes and tongues: bowe them from the waye of darkenesse, least they goe to the prince of darkenesse, and be cast into the pit of vtter darkenes, where is weepyng and gnashyng of teeth.

Now, touching the packes of wooll, and the packes of cloth, I feare they were as all other wares bee, transubstantiate into flockes,* 14.4 euen his very finest packing stuffe against onely faith iu∣stifieng, and for the corporal presence of Christes body in the sa∣crament, for praying for soules departed, and for auricular con∣fession. Abrahams iustification by fayth, by grace, by promise and not by workes, is plainly set forth both in the epistle to the Rom. cap. 4. and to the Gal. ca. 3. and Abrahams works of obedience in offring vp his sonne so long after his iustification, must needes be taken as a fruite of a good tree iustifieng before men, and not of iustification before God: for then had man to glory in, then dyd Christ die in vayne.

And where as the 6 chap. of Iohn was alledged, to proue that Christ did geue his body corporally in his supper, euē as he had promised in the sayd 6. chap. it is most vntrue.* 14.5 For onely he gaue his body sacramentally, spiritually, and effectually in his supper to the faythfull Apostles, and corporally he gaue it in a bloudy sacrifice for the lyfe of the worlde vppon the crosse once for all. There in hys owne person,* 14.6 in hys owne naturall body he bare all our sinnes. By whose stripes we were healed, as S. Peter proueth 1. Pet. 2. and Esay. 53. In deed receiuyng Christs sacrament accor∣dingly as it was instituted, we receyue Christes body & Christs bloud, euen as I sayd before, the Apostles dyd.

But the popish Masse is another matter. The Masse as it is now, is but one of Antichrists youngest daughters, in the which the deuill is rather present and receyued,* 14.7 then our sauiour, the se∣cond person in Trinitie, God and man. O Lord God heauenly fa∣ther, for Christes sake we beseeche thee to turne agayne England to the right way it was in in K. Edwards tyme, from this Babylo∣nicall stewish spirituall whoredome, conspiracie, tyranny, dete∣stable enormities, false doctrine, heresie, hardnes of hart, and cō∣tempt of thy word and commaundements, from this euident and open idolatry, sacriledge, simonie, blasphemy, superstition, hypo∣crisie, transubstantiate angell of lyght and day deuill, kyngdome of lyes, foule vayne schismes, sects, sedition, apostasie, gay sweete poyson, honied and sugred viperous venome, wily woluishnesse, sathanicall subtletie, and abhomination in the sight of God, and of all such as put on the true spectacles of holy scripture. I am the more playne now in this matter, because I feare greatly, that ma∣ny will be to much ready to go from Christ to Antichrist, frō the Bible, true Gods seruice and religion, to Latine lying Legendes, Portases, Masse bookes and superstition. They say theyr Church cannot erre in any poynt, whē in deed they be not of gods church and therfore they can do nothyng but erre, euen as they doe al∣most in all cases of true fayth.

But to come agayne to the packer rather then preacher, hee bringeth S Chrysostome writyng Ad populum Antiochenum,* 14.8 where he makyng a comparison betweene Christes flesh and Eli∣as cloke cast downe to Elizeus, when Elias was taken vp in the fiery Chariot, at length he sayeth, that Christ ascendyng vp to heauen, tooke hys flesh with hym, and also left hys flesh behynd hym in earth.

The meanyng of it is, he dyd ascend with hys flesh,* 14.9 and left a memoriall cloke of the same body and flesh, which he calleth hys flesh, as he in the sacramentall phrase calleth bread his body, be∣cause it representeth his body: and as in the lyke manner of Sa∣cramentall speach, a Lambe was called the Passeouer, the Cir∣cumcision, Gods couenaunt. He tooke vp hys flesh corporally, & least his flesh in mystery and sacrament spiritually.* 14.10 Or it may be sayd, that he left hys flesh vpon earth: that is, hys mysticall body, his faythfull people, whom S. Paule calleth the members of hys body, of hys flesh, of hys bones, Ephes. 5. In the 49. chap. of Gene∣sis, there is no word of Christes sacrament, but there is a prophe∣sie of Christes passion, wherein hys Fole was bound, that is, hys body. And where hee speaketh there of grapes and wyne, it is as that is spoken of Christ in an other place, where hee sayeth: Ego solus torcular calcaui: I alone dyd treade the wyne presse meanyng thereby, that Christ alone suffered paynefull passion for the remission of sinnes, and for the consolation of all hys faith∣full souldiors.

It is not true that the packer sayd, that Christs infinite pow∣er may make his body to bee in a thousand places at once, as a loafe to be in a thousand bellies:* 14.11 for then myght Christ deuide the partes of hys body, as a loafe is deuided and so consumed, & then myght scripture be false, appointyng Christes body to bee but in one place. Act. 3. Phil. 3. Heb. 3. The articles of our faith tel vs sufficiently where Christes body is. It was neuer in two places at once, neyther euer shall be, neither euer can be corporally and naturally, neither euer was, is, can,* 14.12 or shall be eaten so with any corporall mouthes, as the Capernaites and the papistes most er∣roneously and heretically doe iudge. If our sauiour Iesus Christ hath no other body natural then is made of the substāce of bread and is in a thousand places at once, as I haue often sayd in Had∣ley: we are not yet redeemed, neyther shall our bodies ryse a∣gaine, & be made lyke vnto his glorious body. We are sure that our sauiour Christs body is made of none other substaunce then of his mother the blessed virgin Maries substaunce. We are sure, that he taketh not the nature of Angels, much lesse of bread. On∣ly he taketh on hym the seed of Abraham. Heb. 2. In all thynges lyke vnto vs, sin only except.* 14.13 And this is a comfortable doctrine to vs christians, beleuing stedfastly as the true catholike fayth is, that Christ hath but two natures, perfect God, and perfect man. Vpon this rocke Christs church is builded, and the gates of hell shall neuer preuayle agaynst it. Math. 16.

I speake nothing now of auricular confession and praying for soules departed,* 14.14 because I do not heare what authors the packer brought in for this purpose. Sure I am that he can bryng no au∣thenticall and canonicall warrant for such his packware. He may say what hee wyll of Hebricians and Graecians,* 14.15 and fleshe vnder formes, and not aboue formes, or aboue the bourd. He may con∣iure and conuey, passe & repasse, euen what he wil in such clouds and mystes. He reproued the scriptures as full of darkenes, & yet is full of darkenes hymselfe. He did wittily, to bring proofes out of Iewry, Turky, and other strange places, for his rounde whyte cake, for that such his pedlary pelfe packe is contrary to the plain simplicity of Christes supper. He glaunced at priests mariage.* 14.16 He myght agaynst that haue brought as auncient a Doctor as any be alledged out of Hebrue, for hys masse and wafer cake, that is, D. Deuill. 1. Tim. 4.

I meruaile that he dyd not confute and confound S. Paul for the sentences written aboue the aultar, of the which, hee made mention in the pulpit. For he and his fellowes of Oxford bee so profound, so excellent, so glorious, and triumphant clarkes, that they can easily prooue a man an asse, and writers in the Bible ig∣norant, simple, full of errors, ful of heresies, & beggerly fooles. Yet they wil be called catholikes, faithfull true christian people, defenders of the holy mother the Church: but truely they take part with the prince of darknes, with Antichrist, with Iezabell, Apoc. 2. They wyll not be called Papists, Pharises, Iewes, Turkes, heretikes, and so forth: but whatsoeuer they will be called, Gods religion had neuer more euident aduersaries, and that in all the chiefe points of it: no not then, when our sauiour Christ whypt such Merchants out of the temple, callyng them a company of theeues Math. 21. God geue them grace to repent. God be than∣ked that the Nobilitie somethyng of late hath spied and stopped their tyranny. O vnhappy England: Oh more vngrate people,* 14.17 sooner bewitched then the folish Galathians. We haue now none excuse.

We haue vndoubtedly seene the true trace of the propheti∣call Apostolicall primatiue catholike church. We are warned to beware, least we be led out of that way, societie, and rule of Re∣ligion. Now we shall shew what countrey men we bee, whether spirituall and heauenly, or carnall and worldly. We had as true knowledge as euer was in any countrey, or in any tyme, since the beginnyng of the world, God be praysed therfore. If Hadley be∣yng so many yeares perswaded in such truth, will now willingly and wittingly forsake the same, and defile it selfe withe the Cake god, Idolatry, and other Antichristianitie thereunto belongyng,* 14.18

let it surely looke after many and wonderfull plagues of God shortly. Though another haue the Benefice, yet as God know∣eth, I cannot but be carefull for my deare Hadley. And therefore as I could not but speake, after the first abhominable Masse be∣gun there, I beyng present, no more I can not but write now be∣yng absent,* 14.19 hearyng of the wicked prophanation of my late pul∣pit, by such a wily Wolfe. Gods loue, mercy, goodnes and fauour hath bene vnspeakable, in teachyng vs the right way of saluati∣on and iustification: Let vs all haue some zeale, some care how to serue him accordyng to his good will written. The God of loue and peace be euer in Hadley, through Christ our onely ad∣uocate. Amen.

Rowland Taylor.

After that Steuen Gardiner Bish. of Winchester, had got the lawes,* 14.20 and the secular arme on his side (as ye haue heard) with full power and authoritie to raigne and rule as he listed, and had brought these godly bishops and re∣uerend preachers aforesayd vnder foote, namely, the Arch∣bishop of Cant. D. Ridley B. of London, M. Latimer, M. Hooper B. of Worcester and Gloucester, M. Rogers, M. Saunders, D. Taylor, and M. Bradford, all which he had now presently condemned, and some also burned, he supposed now all had bene cocke sure, and that Christ had bene conquered for euer, so that the people beyng terrified with example of these great learned men condemned, ne∣uer would ne durst once route against their violent religi∣on: not much vnlike in this behalfe, to the manner of the Turkes, who when they cannot maintaine their sect by good learnyng and truth of Gods word, thinke by violēce of sword to force whome they can to their beliefe, and that done, afterward make lawes, no man vnder payne of he∣resie to dispute or once to call in question any ••f their pro∣ceedyngs.* 14.21 Euen so St. Gardiner and his fellowes, when they see they cannot preuaile by triall of Gods word, and discourse of learnyng, neither are disposed simply to seeke for truth where it is to be found, they take exceptions a∣gaynst Gods word to bee intricate, obscure, and insuffici∣ent to bee his owne iudge, and therefore that of necessitie must bee iudged by the Popes Church, and so hauyng Kyngs and Queenes of theyr side, they seeke not to per∣swade by the worde of God, nor to winne by charitie, but in stead of the law of God, they vse (as the Prouerb saith) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 14.22 compelling men by death, fire, and sworde, (as the Turkes do) to beleue that in very deed they think not. And in deed after flesh and bloud this seemeth to bee a sure way. Neither peraduenture are they ignoraunt how gaily this way thriueth with the Turkes, and therefore thinke they to practise the same, at least wise so they do, v∣pon what example so euer they doe it. And thus condem∣ned they these godly learned preachers and bishops afore∣sayd, supposing (as I said) that all the rest would soone be quailed by their example. But they were deceiued, for w^tin 8. or 9. dayes after that Ste. Gardiner had geuen sentence against M. Hooper, M. Rogers, M. Saunders, D. Tay∣lor,* 14.23 and M. Bradford, being the 8. of Febru. sixe other good men wer brought likewyse before the bishops for the same cause of religion, to be examined, whose names were W. Pigot butcher,* 14.24 St. Knight Barber, Th. Tomkins Wea∣uer, Th. Hawkes gentleman, Ioh. Laurence priest, Will. Hunter prentise.

St. Gardiner seyng thus his deuise disappointed, and that cruelty in this case would not serue to his expectation gaue ouer the matter as vtterly discouraged,* 14.25 & from that day medled no more in such kinde of condemnations, but referred the whole doyng therof to Boner B. of London: who supplied that part right doughtily, as in the further processe of this hystory hereafter euidently and too muche may appeare. Thus B. Boner taking the matter in hand, called before him in his Consistory at Paules, the L. Mai∣or and certaine Aldermen sitting with him, the 6. persons aforenamed,* 14.26 vpon the 8. day of Febr. in the yere aforesaid, and in the next day beyng the 9. of Febr. red the sentence of condemnation vpon them, as appeareth in Boners own registers. Such quicke speed these men could make in di∣spatching their busines at once. Notwithstandyng, be∣cause the death of these condemned martyrs did not folow incontinently before the next month of March,* 14.27 I wyll de∣ferre the prosecuting of their matter, til I come by y^e grace of the Lord, to the tyme and day of their suffering.

In the meane tyme, what was the cause that their ex∣ecution was so long deferred after their condemnation, I haue not precisely to say, vnlesse peraduenture the sermon of Alphonsus the Spanish Frier, and the kings Confessor did some good. For so I find, that when these sixe persons aforesaid, were cast vpon saterday the 9. of Febr. vpō son∣day following, which was the x. of February, the sayd Al∣phonsus a Gray Frier, preached before the king, in which sermon he did earnestly inuey against the bishops for bur∣ning of men,* 14.28 saying plainly that they learned it not in scri∣pture to burne any for his conscience: but the cōtrary, that they should lyue & be conuerted, with many other things more to the same purport. But touchyng the lingeryng of these mens death, as I haue not certainly to affirme, so I let it passe.

Upon the 14. of February, M. Rob. Ferrar B. of S. Dauids, was sent toward S. Dauids,* 14.29 there to be cōdem∣ned and executed. Touching whose martyrdome, for so much as it fell not before the month of March, we wil de∣ferre the history thereof till we come to the day and tyme of his suffering.

Furthermore, this foresaid 14. day of February,* 14.30 the L. Chauncellor & other his felow Bishops, caused the image of Thomas Becket, that olde Romish traitor, to be set vp ouer the Mercers Chappell dore in Chepeside in Londō, in the forme and shape of a bishop, with Miter and Cro••••∣er. Howbeit within two dayes after his erection, his two blessing fingers were first broken away, and on the nexte day (beyng the 17. of February) his head also was striken of: wherupon arose great trouble, and many were suspe∣cted: among whom one M. Ioh. Barnes Mercer, dwel∣lyng ouer agaynst the same Chappel, was vehemently by the Lord Chancellour charged withall, as the doer therof & the rather, for that he was a professour of truth. Where∣fore he and three of his seruauntes were committed to pry∣son: and at his deliuery (although it coulde not be prooued vpon him) he was bound in a great summe of money, as well to build it vp agayne as often as it should be broken downe, as also to watch and keepe the same. And therfore at this his compelled charges,* 14.31 the Image was agayne set vp the secōd day of March, then next ensuing, but (for lack belike of carefull watching) the 14. day of the same moneth in the night, the head of that daungerous beast (ouer whō there was suche a charge geuen) was agayne the seconde tyme broken of: which thing was so heynously taken, that the next day (being the 15. day) there was a Proclamation made in London, that who soeuer woulde tell who did strike of his head (though he were of counsayle, and not the principall doer) he shoulde haue not onely his pardon, but also one hundreth crownes of gold, with harty thāks. But it was not knowne who did it.

The 18. day of February, Queene Mary at length af∣ter long delaye,* 14.32 made full aunswere to the kinge of Den∣markes letters, who had written before two letters to the sayd Queene, in y^e behalfe of M. Couerdale, for his deliue∣raunce, who at that time went vnder sureties, and was in great danger, had he not bene rescued by the great suite & letters of the sayd K. of Denmarke.

The matter and copy of which his sute and letters, as they came to our hands, we haue here set forth and exprest where by the singular loue of this good king towards the truth of Gods word and the professors thereof might the better appeare to the world.

First this vertuous and godly king Christianus, hea∣ryng of the captiuitie of Myles Couerdale,* 14.33 of whome hee had had some knowledge before (being there in Denmark in King Henry the eight his tyme) and lamentyng hys daungerous case, and partly thorough the intercession of M. Machabeus Superintendent in Denmarke, who was partly of * 14.34 kinne to Maister Couerdales wife, made intercession by letters to Queene Mary, desiring and re∣questyng the sayd Myles Couerdale to be sent vnto hym. The date of which hys first letters, was about the Ca∣lends of May. An. Dom. 1554. The copy whereof here followeth.

¶Christianus Dei gratia, Daniae, Noruegiae, &c. Rex. &c. eadem gratia Serenissimae ac potentissimae principi D. Mariae, An∣gliae, Galliae, & Hyberniae Reginae, consanguineae nostrae chariss. salutem.

SErenissima princeps, consanguinea charissima pro necessitu∣dine mutua ac coniunctione,* 15.1 non solum regij nominis inter nos, sed etiam sanguinis, maximè vero vtrinque inter haec regna nostra à vetustissimis vsque temporibus propagata ac seruata, nō modo commertiorum, sed omnium officiorum vicissitudine & fide, facere non potuimus quin pietatis & doctrinae excellentis commendatione, verè reuerendi viri Ioannis Machabaei, sacrae Theologiae doctoris & professoris praestantiss subditi ac Ministri nostri imprimis dilecti, supplicibus grauissimisque praecibus cō∣moti, ad serenitatem vestram has literas daremus. Exposuit is nobis, in hac recenti perturbatione ac motu regni Angliae (quem ex animo euenisse dolemus, & nunc indies in melius verti spera∣mus) quendam nomine Milonem Couerdalum, nuper dioecesis Exoniensis, piae laudatissimaeque memoriae proximi Regis Sere∣nitatis vestrae fratris, consanguinei itidem nostri chariss. autho∣ritate

constitutum Episcopum, nunc in tristiss. calamitates, car∣cerem, ac periculum vitae, nulla atrocioris delicti culpa, sed illa fatali temporum ruina incidisse. Quae quidem hic Machabaeus∣noster, quod ei affinitate (& quod grauius est) pietatis, eruditio nis ac morum similitudine, tanquam frater deuinctus sit, non mi∣nus ad se pertinere existimat. Itaque nostram opem implorat, vt quam ipse gratiam & fauorem apud nos meretur, hominis inno∣centis calamitati ac periculo (quod ipse non minus suum putat) accommodemus. Mouemur profecto non temere, illius viri (cui suo merito imprimis bene volumus) commiseratione, eiusque maximè testimonio de captiui Antistitis innocentia atque inte∣gritate▪ de qua quidem est vt eo melius speremus, quod multis iam morte mulctatis sontibus, de ipso integrum adhuc deus es∣se voluit. Proinde non dubitauimus serenitatem vestram quanta possimus diligentia atque animi propensione rogare, vt nostra causa captiui illius D. Milonis rationem clementer habere dig∣netur, eum{que} vt à sceleris: ita à poenae etiam atrocitate alienum esse voluit, & temporum offensam, qua ipsum quo{que} affligi verisi∣mile est, nobis nostrae{que} amicitiae regiae & precibus, praesertim hoc primo auditu, benigne condonare, saltem eatenus, vt si fortè hoc rerum statu grauis eius praesentia sit, incolumis ad nos cum suis dimittatur. Id nobis summi benificij loco, & Serenitati vestrae in∣florentiss. regni auspicijs (quae augusta, fausta, ac fortunata sere∣nitati vestrae ex animo optamus) ad clementiae laudem honorifi∣cum erit: & nos dabimus operam, vt cum amicitiae nostrae habi∣tam rationem intellexerimus, eo maiore studio in mutuam vi∣cem gratitudinis omniumque officiorum erga Serenitatem vestrā eiusque vniuersum regnum & subditos incumbamus. Deum op∣timum maximum precamur, vt Serenitati vestrae ad gloriam sui nominis & publicam salutem foelices omnium rerum successus & incolumitatem diuturnam largiatur.

Datae ex arce nostra Col∣dingeum, septimo Calendas Maij. Anno. 1554.

Vester consanguineus, frater & amicus Christianus Rex.

To these letters of the king, Queene Mary aunswe∣ring againe,* 15.2 declared that the sayd Miles Couerdale was in no such captiuitie for any religion, but for certayn debt: so neither plainly graunting, nor expresly denying his re∣quest, but vsing a colorable excuse for shifting of the mat∣ter, as appeareth by his second letter sent to the Queene, dated the 24. day of Sept. as followeth.

¶Christianus Dei gratia Daniae, Norwegiae, Gottorum, & Van∣dalorum Rex: Sleswici, Holsatiae, Stormariae, ac Dithmersiae Dux: Comes in Oldenburgh & Delmenhorst, Serenis. prin∣cipi dominae Mariae, Angliae, Franciae, & Hyberniae Reginae, fidei defens. &c Sorori & consanguineae nostrae chariss. salu∣tem, & omnium rerum optatos & faustos successus.

REdditae sunt nobis literae Serenitatis vestrae, quibus benigne admodum ad deprecationem nostram, qua pro D. Milonis Couerdali ecclesiae Exon. nuper nomin ati Episcopi incolumita∣te vsi sumus, respondetur: ita vt intelligamus, licet alterius cau∣sae quam quae nobis innotuerat, periculum sustineat, tamen Se∣reniss. vestram nostrae intercessionis eam rationem habiturā esse, vt illā sibi profuisse ipse Couerdalussētiat. Cui quidē promissio∣ni regiae cum tantum meritum tribuamus, vt ea freti non dubita∣uerimus eius captiui propinquos (nobis inprimis charos) à moe∣rore ac sollicitudine ad spem atque expectationem certae ••alu is vocare, sacere nō potuimus, quin & gratias sereni. vestrae pro tā prōpta ac benigna volūtate, non modo huius beneficij, sed etiā perpetuae inter nos ac regna nostra conseruandae ac colende ami∣citiae ageremus, & quantum in nobis esset, quod ad applectanda persequendaque haec auspicata initia pertineret, nihil praetermit∣teremus. Neque vero nobis de clementia ac moderatione Sere. vestrae vnquam dubium fuit, quam deus opt. max. ad gloriam sui nominis & fructum pub. vtilitatis vt magis ac magis efflorescere velit, ex animo optamus. Proinde cum ob rationes aerarias, ne∣que aliud grauius delictum D. Couerd. teneri Sere. vestra scribat, est sanè, vt ipsius causa laetemur, eoque minus ambigamus, libe∣rationem incolumitatemque eius nostris precibus liberaliter do∣nati. Nam & accepimus ipsum episcopatu, cuius nomine aerario obstrictus fuerat, cessisse, vt inde satisfactio peteretur: maxime cum neque diu eo potitus fuisse, neque tantum emolumenti inde percepisse dicatur. Quinetiam si qua rationum perplexitas, aut alia forte causa reperiri posset, tamen sollicitudinem ac dubitati∣onem nobis Serenitatis vestrae tam amice, atque officiose deferē∣tes literae omnem exemerunt: vt existimemus Sere. vestrā, quo∣ad eius fieri posset, magis honorem nostrum, quam quid ab eo ex∣igi possit, consideraturam▪ Itaque Sere. vestram repetitis precibus vrgere non constituimus: sed potius testatum facere, quam acce∣pta nobis Sere. vest. gratificatio sit, cuius ralem euentum omni∣no speramus, vt ipse Couerd. coram vobis suae incolumitatis à Sere. vest. exoratae beneficium propediem repraesentare possit. Il∣lud vero imprimis Seren. vest. vicissim persuasum esse cupimus, nos non solum referendae gratiae, sed etiam stabilendae prouehē∣dae que inter nos ac regna vtrinque nostra amicitiae ac necessitu∣dinis mutuae occasionem aut facultatem nullam esse praetermis∣suros. Deus opt. max. Sere. vest. diu foeliciter ac beate incolumem esse velit.

Datae ex oppido nostro Ottoniensi, 24. Septembr. An∣no. 1554.

Vester frater & consan∣guineus Christianus.

The same in English.

¶Christierne by the grace of God King of Denmarke Norway, Gotland, and of the Vandales: Duke of Sleswike, Holston, Stormar, and Detmarsh: Earle of Oldenburgh, and Delmenhorst, &c. To the most noble princesse & Lady Mary Queene of England, Fraunce and Ireland, defender of the fayth, &c. Our most dearely beloued sister and cosin, wisheth prosperitie, with good and luckie successe of all thyngs.

WE haue receiued your Maiesties letters, whereby aūswere is rendred,* 16.1 & that very graciously vnto our petitiō, which we made for the safegard of maister Couer∣dall late called bish. of Exon. So that we perceiue, though he be in daūger for an other cause then was signified vnto vs afore, yet your maiestie will so regard our intercession that Couerdale him selfe shall vnderstand it to haue done him good. To the which regall promise, seyng we (as rea∣son is we should do) attribute so much, that trusting vnto y^e same, we doubt not, where as he beyng in captiuitie, his frendes (whom we specially tender) are therfore in heaui∣nesse and care, your good promise doth call them from such sorow & solicitude, to the hope & expectation of his assured welfare: we could not do otherwise, but rēder thākes vnto your maiesty for such your ready & gracious good will, not onely in respect of this benefite, but also of the cōseruation & keping of perpetuall amitie betwene vs & our realmes, & so as much as in vs lyeth, to omit nothing that to the no¦rishing & cōtinuance of these fortunate beginnings might appertaine. Neither had we euer any doubt cōcerning the clemēcie & moderation of your goodnes, whom we hartily beseech almighty God, euer more and more prosper, vnto the glory of his name, & profite of the cōmon weale. Wher∣fore seyng your Maiestie writeth that maister Couerdale is in daūger for certaine accomptes of money, & not for a∣ny other more greeuous offence, we haue cause on his be∣halfe to reioyce: & therfore we doubt so much the lesse, that at our request he shall graciously haue his deliuerāce geuē him, and be out of daunger. For as touching the Bysho∣prike, by reason whereof he came in debt, we vnderstād he yelded it vp, that paymēt might thereof be required, speci∣ally seing he is reputed neither to haue enioyed it lōg, nei∣ther to haue had at any time so great cōmodity of it. More ouer, though it be possible to finde some perplexitie in the accōpt, or happily some other cause, yet your maiesties let∣ters offering such fauour and benignitie, haue taken from vs all carefulnesse and doubt: In so much that we thinke your maiestie (as much as may be) will haue more respect vnto our honour, then vnto that whiche might of hym be required. And therefore wee purpose not to trouble your Maiestie by repeting of our petition, but to declare howe greatly we esteeme it, that your maiestie would gratify vs herein: whereof we plainely hope for such an end, that Co∣uerdale him selfe shall shortly in our presence make decla∣ration concerning the benefite of his welfare obtayned of your maiestie. And of this wee desire your maiestie to be specially assured agayne, that wee will not onely omit no occasion or oportunitie to requite this benefite, but also to establish and amplifie our mutual loue & amitie betweene vs and our realms on either side. Almighty God preserue your maiestie in prosperous health and felicitie. Geuen at our Citie of Otton the 24. of Septemb. Ann. D. 1554.

To these letters it was a great while before the queene would aunswere. At length through great sute made, the next yeare, the 18. of February, she aunswered agayne in this wise.

¶Sereniss. principi D. Christiano Dei gratia Daniae, &c. Regi Sleswici, &c. Duci: Comiti in Oldenburgh, &c. fratri & a∣mico nostro charissimo.

MAria dei gratia Regina Angliae, Franciae, Neapolis,* 16.2 Hierusa∣lem, & Hyberniae, &c. Serenissimo principi Christiano, ea∣dem gratia, Daniae, Noruegiae, Gothorum & Vandalorum Regi: Slesuici, Holsatiae, Stormariae, & Ditmersiae Duci: Comiti in Ol∣denburgh & Delmenhorst. &c. fratri & amico nostro chariss. sa∣lutem, prosperumq́ue rerum incrementum. Cum intellexeri∣mus ex Serenitatis vestrae literis, quas hic nuntius nobis attulit, desyderium vestrum obtinendi â nobis pro M. Couerdalo subdi∣to nostro exeundi è regno nostro, & ad vos proficiscendi facul∣tatem:

facile quidem in V. Serenitatis gratiam, hanc illi faculta∣tem concessimus. Et quanquam ille natus subditus noster non∣dum explicatus fuerat à debitione certae cuiusdam pecuniae quā nostro aerario soluere iure tenebatur, tamen maiorem vestri de∣syderij quam nostri debiti rationem habendam esse duximus. Quin insuper animum & voluntatem gratificandi vestrae Sereni∣tati pro nostra mutua amicia, in qua alia etiam re possumus, cum oportunitas feret, libenter ostendemus. Deus Vest. Serenitatem diutissimè seruet incolumen. Ex Regia nostra Westmonasterij, 18. Febr. 1555.

The same month, the 19. day was a certaine intimati∣on set foorth and printed in the name of Boner,* 16.3 wherein was conteyned a general monition and strait charge ge∣uen to euery man and woman within his Dioces,* 16.4 to pre∣pare themselues against Lent, then neare approchyng, to receyue the glad tidynges of peace and reconciliation sent from Pope Iulius 3. by Poole his Cardinall and Legate De Latere, and so receyue also the ioyfull benefite of abso∣lution, beyng sent first from the Cardinall to Boner, and from him to euerich of his Archdeacons to be ministred to euery priuate person within his Dioces, that would come the said holy tyme of Lent to his Pastor or Curate to bee confessed, and to receyue of hym wholesome counsaile, pe∣nance and absolution: Signifiyng moreouer, that as he was authorised by the foresayd Cardinall, so he for y^e same purpose had indued with the like authoritie, al and singu∣lar Pastors and Curates within his Dioces, to reconcile and assoyle from their former heresie and schisme, & from the censures of the Church, such as would resort vnto thē. And lest any scruple or doubt rising peraduenture in their consciences, should be any stay or let in this behalfe, he had assigned and deputed therfore through his Dioces certain learned men, to whom they might resort, or els myght o∣pen their griefes to any of his Archdeacons, or els come to hys owne person, and so should be resolued.

And therefore all manner of doubtes and obstacles set aside, hee straightly willed and commaunded euery man and woman to come to confession, and to enioy this be∣nefite of reconciliation and absolution, agaynst the first Sonday next after Easter ensuyng, and not to fayle, For the which purpose he had specially commaunded the Pastours and Curates of euery parish, to certifie vp in writyng the names of euery man and woman so reconci∣led, and so forth. The copy of which intimation here vn∣der followeth.

¶The declaration of the B. of London, to be pub∣lished to the lay people of his diocesse, concer∣nyng their reconciliation.

EDmund by the permission of God, B. of London, vn∣to all and singuler the lay people of his Diocesse, doth send greeting in our sauiour Iesu Christ.

Whereas this noble realme of England, diuidyng it selfe from the vnitie of the catholike church, and from the agreement in religion with all other christian Realmes, hath bene, besides many other miseries & plagues, which Gods indignation hath poured vpon it, grieuously also vexed, and sore infected with many and sondry sortes of sects of heretikes, as Arrians, Anabaptistes, Libertines, Zuinglians, Lutherans, and many other, all which sectes be most repugnant: and contrary one agaynst another, & all agaynst Gods truth, and Christes Catholicke fayth: whereupon hath growen such slaunder to the realme, such malice and disagreement among our selues, the inhabi∣tants thereof, such treasons, tumultes, and insurrections agaynst our prince, such blasphemy and dishonour vnto God, as no mans tong or pen is able to expresse: It hath pleased the goodnes of God to cast his eye of mercy & cle∣mency vpon vs, and to mooue the Popes holines to send his most godly messenger, the most Reuerend father in God, the L. Cardinall Poole Legate de Latere, to bryng vs the glad tidings of peace, and reconciliation, & to reduce and bryng home vnto the folde, the lost sheepe that were gone astray, whose message as it hath bene honourablye receyued of the Kyng and Queenes maiesties, euen so the Lords spirituall and temporall, and commons at the last Parliamente hath receyued it, reuokyng all lawes (the which in the tyme of schisme were promulgate against the authoritie of the Popes holynes, and restoryng the same and the church of Rome to all that power which they had in this realme before the sayd schisme, the which reconcili∣ation was also most glad and ioyfully embraced as well of all the clergy and conuocation of the prouince of Cant. as also of many other persons, and beyng so great & ne∣cessary, to be extended to euery person of the Realme, it hath pleased the sayd L. Legates grace to geue, & imparte vnto me the sayd B. of London, for my sayd Diocesse, and to all such as I shall appoynt in that behalfe, power & au∣thoritie to absolue and reconcile all and euery person ther¦of, as well of the Clergy as of the Laitie, and as well men as women, the which will renounce their errors, and (be∣yng penitent) will humbly require to be restored to the v∣nitie of the Catholike church, as by the letters of the sayde L. Legates grace sent vnto me, and from me sent vnto e∣uery of the Archdeacons within my dioces, more at large may, and doth appeare. And forasmuch as in myne owne person, as well for the multitude of people, as distaunce of places, I cannot minister this benefit vnto euery priuate person my selfe, and for that also the holy tyme of Lent is now at hande, in which euery true christen man ought to come vnto his owne Pastor and Curate, to be of him con∣fessed, and to receyue at his hand wholesome counsaile, pe∣nance and absolution: these are therefore as well to geue knowledge vnto euery one of you, as also to signifie & de∣clare, that for that purpose, I haue by the sayd authoritie chosen, named and deputed, and so by these presentes, doe chuse, and depute all and singuler pastors and curates, ha∣uing cure of soules within my Diocesse, and beyng them∣selues reconciled herein, that they and euery of them by authoritie hereof, shall haue full power and authoritie to absolue all such as be lay persons of their parishes, from heresie and schisme, and from the censures of the Church, into y^e which they be fallen by occasion therof also, & to re∣concile to the church al such which shal declare themselues penitent, and desirous to enioy the benefit of the sayde re∣conciliation. And whereas diuers pastors and curates in sondry parishes, peraduenture bee not able to satisfye the myndes, and to appease the consciences of some of theyr parishioners, in cases that shal trouble them, I haue ther∣fore geuen also authoritie to euery Archdeacon of my dio∣ces, within his Archdeaconry, to name and appoynt cer∣tayne of the best learned in euery Deanry of their Arch∣deaconry, to supply that lacke, so that euery man so trou∣bled, may repaire to any one of thē within the said Dean∣ry, whom he shall lyke best, to be instructed and appeased in that behalfe, And also I haue appoynted, that i•• this be∣yng done, there shall yet remayne any scruple in the par∣ties conscience, and himselfe not satisfied, then the said par∣tie to repaire vnto one of myne Archdeacons or chaplens, vnto whom his mynd shal be most inclined vnto, or els to repaire vnto myne owne selfe, to bee resolued in his saide scruple or doubt, and to receiue and take such order therin as to one of the sayd Archdeacons, or vnto me shall therin appeare to be most expedient.

Further certifieng and declaring vnto you, that I haue geuen commaundement herein to all my Archdeacons, that they monish and commaund euery pastor, & Curate within their Archdeaconries, that they hauing knowlege hereof, doe in the first holiday next then followyng, at the masse tyme, when the multitude of people is present, de∣clare all these thyngs vnto their parishioners, and exhort them that they esteeme this grace accordingly, and recon∣cile themselues to the church before the first Sonday after Easter next ensuyng, which thyng I also do commaunde by the tenour hereof, with intimation that the sayd tyme beyng once past, and they not so reconciled, euery one of them shall haue processe made agaynst hym, accordyng to the Canons, as the cause shall require: for which purpose the pastours and Curates of euery parish shall be cōman∣ded by their Archdeacon, to certifie me in writyng, of eue∣ry man and womans name, that is not so reconciled.

Further, herewith I do signify and declare vnto you, that our holy father the Pope, Iulius the 3. of that name, lyke a most tender and naturall father, hearyng of the re∣turne and recouery of his prodigall child this Realme of England, hath hymselfe made much ioy and gladnes here at, and also all other true christen Realmes haue done the lyke. Exhorting you therefore in our Lord, not to bee vn∣thankfull your selues, or negligent in this behalfe, but di∣ligently to seeke for it, ioyfully to embrace it, and fruitfully to vse it, remembryng with all the monition and charge which came from me the last yeare, concernyng your com∣myng to confession in Lent, and receiuyng the sacrament at Easter, which monition to all effects and purposes, I haue now here repeated and renewed, chargyng you, and also al your Curates therwith. And because al our dueties is, earnestly and deuoutly to pray for the prosperous estate of our soueraignes, the King and Queene of this Realm, I do finally require and pray you, as hartily as I can, to pray for their maiesties accordingly, and specially that it may please almighty God, to send vnto her grace a good tyme, and to make her a glad mother, which cannot be but vnto vs all great ioy, much comfort, and inestimable pro∣fite. Geuen at London the 19▪ day of the moneth of Febr,

in the yere of our Lord God, after the computation of the church of England, 1554. and of my translation, the 16.

*The forme of absolution, to be kept by the Pastors and Curates, in priuate confessions, concernyng this reconciliation.

OVr Lord Iesus Christ absolue you, and by the Apostolike au∣thoritie to me graunted and committed,* 16.5 I absolue you from the sentences of excommunication, and from all other censures and paynes, into the which you be fallen by reason of heresie, or schisme, or any other wayes: and I restore you vnto the vnity of our holy mother the Churche, and the Communion of all Sa∣cramentes, dispensing with you for all manner of irregularitie: and by the same authoritie, I absolue you from all your sinnes, In the name of the father, and of the sonne, and of the holy Ghost. Amen.

¶The lamentable history of Maister Iames Hales, Iudge.

IN the history of M. Hooper mention was touched a lit∣tle before of Iudge Hales,* 16.6 wherefore somethyng would be sayd more in this place touching that matter. But be∣cause the story of that man and of his ende is sufficiently comprehended in our first booke of Acts and Monumēts, we shall not greatly need to stand vpon rehersall of euery perticular matter touching the whole, but only taking the chiefest, and leauyng the rest, we will report somewhat of the communication betwene the B. of Winchester & hym: declaring withal how false and vntrue the excuse is of our aduersaries, which so precisely by the law defend thēselues and say, that in all their doyngs they did nothing but by y^e Law, to beare them out. Which if it be so, how did they thē to Anne Askew? What law had they when they had con∣demned her first for a dead woman, then afterward to rack her?* 16.7 By what law did they cal vp M. Hooper & prison him for the Queenes debt, when the Queene in very deede did owe hym foure score pounds, and kept hym a yeare and a halfe in prison, and gaue hym neuer a penny? pag. 1577. By what law did B. Boner condemn and burne Richard Mekins, a lad of xv. yeares, when the first Iurie had quit hym, and at the stake reuoked all heresies, and praised the sayd Boner to be a good man: and also hauing him in pri∣son, would not suffer his father and mother to come to hym, to comfort their owne chylde? pag. 1168. What lawe had they to put Maister Rogers in prison, when hee dyd neyther preache nor reade Lecture after the tyme of the Queenes inhibition, and when they had kept hym in his owne house halfe a yeare, beyng not depriued of anye li∣uyng, yet would not let hym haue a halfe peny of his owne liuyngs to relieue hym, his wyfe, and xi. childrē? pag. 1574. By what law was Thomas Tomkins hand burnt, and afterward his body consumed to ashes? What good law or honestie was there to burne the 3. poore womē at Garn∣sey, with the infant chyld fallyng out of the mothers wōbe when as they all before theyr death recanted their wordes and opinions, and were neuer abiured before? So here likewyse in this case, what order or right of law did Ste∣uen Gardiner follow in troublyng & imprisoning Iudge Hales, when he had done nothyng neither agaynst Gods law, nor mans law, in proceeding by order of law against certayne presumptuous persones, which both before the law, and agaynst the law then in force, tooke vppon them to say their Masse? as ye shall heare in these his answers and communication had with Steuen Gardiner here vn∣der ensuyng.

¶The communication betwene the Lord Chaun∣cellour and Iudge Hales, beyng there among other Iudges, to take his oth in Westminster hall. An. 1553. October. 6.

Lord Chauncellour. I. Hales.

MAister Hales ye shall vnderstand, that lyke as the Queenes highnes hath heretofore conceiued good o∣pinion of you, especially for that ye stood both faithfully & lawfully in her cause of iust succession, refusing to set your hand to the booke among others y^t were against her grace in that behalfe:* 16.8 so now, through your owne late desertes against certaine her highnes doings, ye stand not well in her graces fauor: and therfore, before ye take any othe, it shall be necessary for you to make your purgation.

Hales.

I pray you my L. what is the cause?

Chaune.

Information is geuen, that he haue indited cer∣taine priests in Kent, for saying masse.

Hales.

My L. it is not so, I indited none, but in deed cer∣taine inditements of like matter were brought before me at y^e last assises there holden, & I gaue order therin as the law required. For I haue protested y^e law, against which, in cases of iustice, I wil neuer (God willing) proceede, nor in any wise dissemble, but w^t the same shew forth my cōsci∣ence, & if it wer to do again, I would do no lesse thē I did.

Chanc.

Yea, M. Hales, your conscience is knowen well e∣nough. I know ye lacke no conscience.

Hales.

My L. ye may do well to search your owne consci∣ence, for myne is better known to my selfe, then to you: & to be plaine, I did as wel vse iustice in your said masse case by my conscience, as by lawe, wherein I am fully bent to stand in trial to the vttermost that can be obiected. And if I haue therin done any iniury or wrong, let me be iudged by the law, for I will seeke no better defence, consideryng chiefly that it is my profession.

Chaunc.

Why M. Hales although you had the rigor of the lawe on your side,* 16.9 yet ye might haue had regarde to the Queenes highnes present doyngs in that case. And fur∣ther, although ye seeme to be more then precise in the law, yet I thinke ye would be very loth to yeld to the extremi∣tie of such aduantage as might be gathered agaynst your proceedings in the law, as ye haue sometyme taken vpon you in place of iustice, and if it were well tried, I beleue ye should not be well able to stand honestly therto.

Hales.

My L. I am not so perfect, but I may erre for lacke of knowledge. But both in conscience and such knowlege of the law as God hath geuen me, I will doe nothing but I will maintaine it, & abide in it: and if my goods and all that I haue be not able to counterpeise the case, my bodye shalbe redy to serue the turne, for they be all at y^e Queenes highnes pleasure.

Chanc.

Ah sir, ye be very quicke & stout in your aunswers,* 16.10 But as it should seeme, that which you did was more of a will, fauouring the opinion of your religion agaynst the seruice now vsed, then for any occasion or zeale of Iustice, seyng the Queens highnes doth set it foorth as yet, wi∣shing all her faithfull subiects to embrace it accordingly: & where you offer both body & goods in your triall, there is no such matter required at your hands, and yet ye shal not haue your owne will neither.

Hales.

My L. I seeke not wilfull wil, but to shew my selfe as I am bound in loue to God, & obedience to y^e Queenes maiestie, in whose cause willingly for iustice sake, all other respects set apart, I did of late (as your Lordship know∣eth) aduenture as much as I had. And as for my religion, I trust it be such as pleaseth God, wherein I am ready to aduenture as well my life, as my substance, if I be called therunto. And so in lacke of myne owne power and wyll, the Lords will be fulfilled.

Chanc.

Seeyng ye be at this point M. Hales, I wyll pre∣sently make an ende with you. The Queenes hyghnesse shall be informed of your opinion and declaration. And as her grace shall thereupon determine, ye shall haue know∣ledge. Until which time ye may depart as ye came, with∣out your oth: for as it appeareth, ye are scarse worthy the place appoynted.

Hales.

I thanke your Lordship, and as for my vocation, beyng doth a burthen and a charge more then euer I de∣sired to take vppon me: when so euer it shall please the Queenes highnes to ease me thereof, I shall most humbly with due contentation obey the same: and so hee departed from the barre.

Not many dayes after this communication or collo∣quie in Westminster hall,* 16.11 which was October 6. An. 1553. Maister Hales at the commaundement of the Bish. was committed to the Kynges Benche, where hee remayned constant vntill Lent: then was remooued to the Counter in Breadstreete, and afterward from thence was caried to the Fleete.

Beyng in the Fleete, what it was that he had granted vnto the Byshops by their fraudulent assaults and per∣swasions, namely, of D. Day bishop of Chichester, and of Iudge Portman (as it is thought) ouercome at last, I haue not to say.

This is certaine, that shortly after callyng hymselfe better to remembraunce,* 16.12 he was brought to great repen∣taunce and terror of conscience. In so much, that for very anguish of hart, he was redy with his penknife to kil him selfe there in the prison, and had (no doubt) so done, had not the mercifull prouidence of the Lord, rescued hym mi∣raculously, as ye shall heare.

It hapned when supper tyme came that he should be called downe, M. Hales hauing little mynd either to eate or drink, gate him straight way to bed, where he lay al the night sobbing & groning, & tooke (God knoweth) litle rest or sleepe. At length when morning came, about sixe of the clock, he sent his seruant for a cup of beere, vnder pretence

as though he were thirsty, and desirous to drink, whether the cause were true or fained, it is vnknowen: but this fo∣lowed, y^t his man was yet scarse out of the chamber, when he with his penknife had woūded himself in diuers pla∣ces of his body, and was purposed (no doubt) to haue de∣stroyed himselfe, had not the goodnesse of the Lord geuen present helpe in tyme of oportunitie. Wherby it is euident for all men to vnderstand, how gods fauour was not ab∣sent from the man, although he thought hymselfe vtterly forsaken for his deniall, as by the sequele may wel apeare.

For as soone as he had sent his man out of his chamber (see what God would haue done) euen afore the chamber dore eftsoones the Butler met him:* 16.13 who being desired to fil the drinke, & taking the cup, the other returned agayne vnto his M. at the same very tyme when he was working his owne destructiō: wherby M. Hales at that time was stopt of his purpose, & preserued not without gods mani∣fest good will & prouidence. When Winchester had know∣ledge of it,* 16.14 straightway he taketh occasion thereby to blas∣pheme the doctrine of the Gospell, which he openly in the starre chāber called the doctrine of desperation. M. Hales being within a while after recouered of those woundes, & deliuered out of prison, getteth hymselfe home vnto hys house: where he, either for the greatnes of his sorrow, or for lacke of good counsell, or for that he would auoyde the necessitie of hearing masse, hauing all things set in an or∣der a good while before that, pertaining to his testament, casting himself into a shalow riuer,* 16.15 was drouned therein: which was about the beginning of the month of Februa∣ry, or in the month of Ianuary before, an. 1555.

The vnhappy chance of this so worthy a Iudge, was surely the cause of great sorrowe and griefe vnto all good men, & it gaue occasion besides vnto certayne Diuines, to stand some thyng in doubt with themselues, whether hee were reprobate, or saued, or no: about which matter it is not for me to determine either this way or that:* 16.16 for he that is our Iudge, the same shalbe his Iudge: and he it is that will lay all things open when the time commeth. This in the meane time is certaine & sure, that the deed of the man in my mind ought in no wise to be allowed, which if he did wittingly, then do I discommend the mans reason. But if he did it in phrenesie & as beyng out of his wit, thē do I greatly pity his case.

Yet notwithstanding, seeing gods iudgements bee se∣cret, and we likewise in doubt vpon what entent hee dyd thus punish himselfe, neither againe is any man certaine, whether he did repent or no, before the last breth went out of his body, me seemeth their opinion is more indifferent herein, which do rather disallow the example of the dead, then dispayre of his saluation.

Otherwyse, if we wyll adiudge all those to hell, that haue departed the world after this sort, how many exam∣ples haue wee in the first persecutions of the Churche, of those men and women, who beyng registred in the works of worthy writers, haue notwithstanding their praise and commendation.

For what shall I thinke of those yong men, who being sought for to do sacrifice to heathen Idols,* 16.17 did cast downe themselues headlong, and brake their owne neckes, to a∣uoyd such horrible pollution of themselues? What shall I say of those virgins of Antioch, who to the end they might not defile themselues with vncleannes, and with idolatry through the perswasiō of their mother, casting themselues headlong into a riuer together with their mother, did for∣do themselues,* 16.18 although not in the same water, yet after the same maner of drouning, as this M. Hales did? What shall I say of other two sisters which for the self same qua∣rell did violently throw themselues headlong into the sea, as Eusebius doth record? In whome though perchaunce there was no lesse confidence to beare out the pains which should be ministred of the wicked vnto them, yet that their good desire to kepe their faith and religion vnspotted, was commended and praised.

Another like example of death is mentioned by Nice∣phorus,* 16.19 & that in an other virgin likewise, whose name is expressed in Hierome to be Brassila Dyrachina, who to keepe her virginitie, fayned her selfe to be a witch, and so conuentyng with the yong man which went about to de∣floure her, pretended that she would geue hym an Hearbe which should preserue hym from all kynd of weapons: & so to prooue it in her selfe, layd the herbe vppon her owne throte, bidding him smite, wherby she was slayne, and so with the losse of her lyfe, her virginitie was saued.

Hreunto may be ioyned the like death of Sophronia a Matrone of Rome, who whē she was required of Ma∣xentius the tyrant to be defiled, and saw her husband more slacke then hee ought to haue bene in sauyng her honesty, biddyng them that were sent for her, to tary a whyle tyll she made her ready, went into her chamber, and wyth a weapon thrust her selfe through the brest and dyed. Now who is he that would reprehend the worthy acte of Ache∣tes, which biting of his owne tong, did spit it out into the harlots face?

These examples I do not here inferre as going about either to excuse, or to mainteyne the hainous facte of M. Hales, which I would wish rather by silence might bee drouned in obliuion: but yet notwithstāding as touching the person of the man, whatsoeuer his fact was, because we are not sure whether he at the last breath repented: A∣gaine, because we do not know, nor are able to comprehēd the bottomles depth of the graces and mercies which are in Christ Iesu our sauiour, we will leaue therfore the final iudgement of him, to the determination of him who is on∣ly appointed iudge both of the quicke and the dead.

¶De Iacobo Halisio carmen.

Si tua quanta fuit grauitas, prudentia, norma, Iuncta{que} syncera cum pitate fides: Tam caro firma tibi fortisque Halise fuisset, Sanctorum prima classe ferendus eras. Instituit sedenim sua quis sic tempora vitae Sanctorum, vt nullis sint maculata malis. Quum nihil ergo vides propria quin labe laboret, Tu tua fac cures, caetera mitte Deo.

¶The history of Thomas Tomkins, hauyng first his hand burned, after was burned hymselfe by B. Boner, for the constant testimonie of Christes true profession.

MEntion was made before of sixe prisoners,* 16.20 brought & examined before B. Boner, the 8. of February, whole names were Tomkins, Pigot, Knight, Hankes, Lau∣rence, and Hunter. All which, though they receiued theyr condemnation together the next day after, yet because the tyme of their execution was then driuen of from Februa∣ry til the next month of March, I did therefore referre the story of them to this present moneth of March aforesayde, wherin now remayneth seuerally to entreat of the Mar∣tyrdome of these 6. persons, as the order and time of their suffrings seuerally do require. Of the which 6. aforenamed martyrs, the first was Tho. Tomkins burned in Smith∣field, the 16. day of March, an. 1555.

This Thomas Tomkins a Weauer by his occupati∣on, dwellyng in Shordich, and of the Dioces of London,* 16.21 was of such conuersation and disposition so godly, that if any woman had come vnto him with her web, as some∣tyme they did three or foure in a day, hee would alwayes begin with praier. Or if any other had come to talk of any matter, he would likewyse first begin with prayer. And if any had sought vnto hym to borrowe money, he would shew him such money as he had in his purse, and bid hym take it.

And when they came to repay it agayne, so far of was he from seeking any vsury at their hand, or from straight exaction of his due, that he would bid them keepe it lon∣ger, while they were better able. And these were the con∣ditions of Thomas Tomkins, testified yet to this present day by the most part of all his neighbors, and almost of all his Parish which knew him, as M. Skinner, M. Leeke, and other moe. Of whom moe then halfe a dosen at once came to me discrete and substantiall men, reporting y^e same vnto me, recordyng moreouer as followeth: That Doct. Boner B. of London kept the sayd Tomkins with hym in prison halfe a yeare. Duryng which tyme the sayd Bi∣shop was so rigorous vnto hym, that he beat hym bitter∣ly about the face, whereby his face was swelled. Where v∣pon the Bish. caused hys beard to be shauen, and gaue the Barbour xij.d.

Touching whiche shauyng of Thomas Tomkyns beard, this is more to be added:* 16.22 Bishop Boner hauyng Tomkins with him prisoner at Fulham, in the month of Iuly, did set him with his other worke folkes, to make hay. And seing him to labour so well, the Bishop sittyng him downe, sayd: Wel, I like thee well, for thou labourest well: I trust thou wilt be a good Catholicke. My Lord, sayd he, Saint Paule sayth: He that doth not labour, is not worthy to eate. Boner said: Ah, s. Paul is a * 16.23 great man w^t thee. And so after such other talke, the B. inferring moreo∣uer, wished his beard of, saying, that so he would loke like a catholike. My L. said Tomkins, before my beard grew. I was, I trust a good christian, & so I trust to be my beard beyng on. But Boner in fine sent for the Barber, & caused his beard to be shauē of. The very cause was for that Bo∣ner had pluckt of a peece of his beard before.

[illustration]

The burning of Thomas Tomkins hand by Bishop Boner, who not long after burnt also his body.

The rage of this bishop was not so great against him, but the constancie of the partie was much greater with pa∣cience to beare it:* 16.24 who although he had not the learning as other haue, yet hee was so endued with Gods mighty spi∣rite, and so constantly planted in the perfect knowledge of Gods truth, that by no meanes he could be remooued from the confession of truth, to impietie and error. Whereuppon Boner the Byshop being greatly vexed agaynste the poore man, when he sawe that by no perswasions he coulde pre∣uaile with him, deuised an other practise not so straunge as cruel, further to try his constancie, to the intent, that seeing he could not otherwise conuince him by doctrine of Scrip∣tures, yet he might ouerthrow him by some forefeeling and terror of death. So hauing with him M. Harpsfielde, M. Pendleton, Doctor Chedsey, maister Willerton, and other standing by, hee called for Thomas Tomkins, who com∣ming before the Bishop, and standing as he was woont in defence of his faith, the bishop fel from beating to burning. Who hauing there a taper or waxe candle of three or foure wikes standing vpon the table, thought there to represent vnto vs,* 16.25 as it were, the olde Image of king Porsenna. For as he burned the hand of Scaeuola, so this Catholike bishop tooke Tomkins by the fingers, and held his hand directly ouer the flame, supposing that by the smart and pain of the fire being terrified, he wold leaue off the defence of his doc∣trine, which he had receiued.

* 16.26Tomkins thinking no otherwise, but there presently to die, began to commend him selfe vnto the Lord, saying: O Lorde into thy handes I commend my spirite. &c. In the time that hys hand was in burning, the sayde Tomkins after∣warde reported to one Iames Hinse, that hys spirite was so rapte vp, that he fealt no paine. In the whiche burning he neuer shronke, till the vaines shronke, and the sinewes braste, and the water did spirte into maister Harpsfieldes face: In so much that the sayd maister Harpsfield mooued wyth pitie, desired the Byshop to stay, saying, that he had tried hym enough. This burning was in the Hall at Ful∣ham.

And where the Byshoppe thought by that meanes to driue him from his opinions, it prooued muche otherwise: for this Christian Scaeuola, so valiauntly did despise, abide, and endure that burning, that we haue lesse cause heereaf∣ter to meruaile at the manfulnesse of that Romaine Scaeuo∣la: I would to God the other had as well followed the ex∣ample of that Hetruscan Tyrant. For he, after the left hand of Scaeuola was halfe burned, either satisfied with his pu∣nishment, or ouercome by his manhoode, or driuen away by feare, sent hym home safe vnto his people: wheras Bo∣ner hitherto not contented with the burning of hys hande, rested not vntill he had consumed his whole body into a∣shes, at London in Smithfield.

But before we come to his suffering, we will firste en∣treat of some parte of his examination & articles, with hys answeres and confession thereunto annexed, as it is credi∣bly in Register recorded.

The first examination of Thomas Tomkins.

THis faithfull and valiaunt souldiers of God Thomas Tomkins,* 17.1 after he had remained the space (as is sayde) of halfe a yere in prison, about the 8. day of Februarye, was broughte with certaine other before Boner sitting in hys Consistorie, to be examined. To whome first was brought foorth a certaine bill or schedule subscribed (as it appeared) with his owne hande, the fifte day of the same moneth laste before, conteining these wordes folowing.

Thomas Tomkins of Shordiche, and of the Dioces of London, hath beleeued and doth beleeue,* 17.2 that in the sacra∣ment of the aultare, vnder the formes of breade and wine, there is not the very body and bloud of our sauiour Iesus Christ in substaunce, but only a token and remembraunce thereof, the very body and bloude of Christ onely being in heauen and no where els.

By me Thomas Tomkins.

Wherupon he was asked whether he did acknowledge the same subscription to be of his own hand. To the which he graūted, confessing it so to be. This being done, the By∣shop went about to persuade him, (w^t wordes,* 17.3 rather then w^t reasons) to relinquish his opinions, & to returne againe to the vnity of the catholicke church, promising if he would so do, to remit all that was past: but he constantly denied so to do. When the Bishop saw he could not so conuince him, he brought forth and read to him an other wryting contai∣ning Articles and Interrogatories whereunto he shoulde come the next day and answere: in the meane time he shuld deliberate vnto himself what to do, & so the next day, being the 9. day of March, at 8. of the clocke in the morning, to be present in the same place againe, to geue his determinate answer what he would do in the premisses, and then either to reuoke and reclaime himself, or els in the after noone the same day to come againe & haue iustice (as he called it) mi∣nistred vnto him: the copy of which articles here foloweth.

* 18.1Articles obiected and ministred the 8. day of Februarie against Tho. Tomkins, with his owne hand subscribing to the same.

THou doest beleeue that in the Sacrament of the aultare vnder the formes of bread and wine there is not,* 18.2 by the omnipotent power of almighty God and his holy woorde, really, truely, and in very deede, the very true and naturall body of our Sauiour Iesus Christ, as touching the substaunce thereof, which was conceiued in the wombe of the virgine Mary, and hanged vppon the crosse, suffering Passion and death there for the life of the worlde.

I doe so beleeue.

* 18.3Thou doest beleeue that after the consecration of the breade and wine prepared for the vse of the Sacramente of the aultare, there doth remaine the very substance of material bread and ma∣teriall wine, not changed nor altered in substance by the power of almighty God, but remaining as it did before.

I doe so beleeue.

* 18.4Thou doest beleeue that it is an vntrue doctrine, and a false beliefe to thinke or say that in the Sacrament of the aultare there is after the consecration of the bread and wine, the substaunce of Christes naturall body and bloude, by the omnipotent power of almighty God and his holy worde.

I doe so beleeue.

Thou doest beleeue that thy parents, kinsfolkes, frendes, and acquaintaunce,* 18.5 and also thy Godfathers and Godmother, and all people did erre, and were deceiued, if they did beleeue that in the Sacrament of the aultar there was, after the consecration, the bo∣dy and bloude of Christe, and that there did not remaine the sub∣staunce of materiall bread and wine.

I doe so beleeue.

By me Thomas Tomkins.

The second examination of Thomas Tomkins.

THe next day, being the 9. of Februarie, at 8. of the clocke before noon,* 18.6 the said Thomas Tomkins, (according to the former commaundement) was brought againe into the place afore named, before the Bishoppe and other hys assi∣stants, where the foresayd Articles were propounded vnto him: whereunto he aunswered as foloweth.

* 18.7To the first he said, that he did so beleeue, as in the same is contained.

To the second he sayd that it was onely bread, & a par∣ticipatiō of Christes death and passion, and so do the scrip∣tures teach.

To the third he said and did beleeue, it was a false doc∣trine, to beleeue and thinke as is contained in this Article.

To the fourth, he did also beleeue the same.

After this aunswere, he did also subscribe hys name to the sayd Articles. Whereupon the Bishop drawing out of his bosome another confession subscribed wyth Tomkins owne hande, and also that article that was the first day ob∣iected against him, caused the same to be openly read, and then willed him to reuoke and deny his sayd opinions: the which he vtterly refused to do, and therfore was comman∣ded to appeare before the Byshop againe in the same place at two of the clocke in the after noone.

The Bishop repeateth againe the confession of Thom. Tomkins wrytren before by the sayd Bishop of London, and subscribed by the sayd Tomkins, the 26. day Septemb. An. 1554. which is this.

I Thomas Tomkins of the Parish of Shordich, in the Diocesse of London,* 19.1 hauing confessed and declared openly heeretofore to Edmund Bishop of London mine Ordinarie, that my beliefe hathe bene many yeares past, and is at this present: that the body of our Sauiour Iesus Christ is not truely and in very deede in the Sacra∣ment of the aultare, but onely in heauen, and so in heauen, that it can not nowe in deede be really and truely in the Sacramente of the altare.

And moreouer, hauing likewise confessed and declared to my said Ordinary openly many times, that although the church, cal∣led the Catholicke Churche, hathe allowed and doeth allowe the Masse and sacrifice made and done therein, as a wholesome, profi∣table, & a godly thing: yet my beliefe hath ben many yeres past, & is at this present, that the said Masse is full of superstition, plaine idolatrie, and vnprofitable for my soule, & so haue I called it ma∣ny times, and take it at this present.

* 19.2Hauing also likewise confessed and declared to my said Ordi∣narie, that the Sacrament of Baptisme oughte to be onely in the vulgar tounge, and not otherwise ministred, and also without any such ceremonies, as customably are vsed in the Latine church, and otherwise not to be allowed.

Finally, being many times and ofte called openly before my said Ordinarie, and talked withall touching all my sayd confessi∣ons and declarations,* 19.3 both by the saide mine Ordinarie & diuers other learned men, aswel his Chaplaines as other, and counselled by all them to embrace the truthe, and to recant mine errour in the premisses, which they tolde me was plaine heresie and mani∣fest errour: do testifie and declare hereby, that I do and wil conti∣nually stand to my saide confession, declaration, and beliefe, in all the premisses & euery part therof, and in no wise recant or go frō any part of the same. In witnesse wherof I haue subscribed, & pas∣sed this wryting the 26. day of Septemb. the yeare aforesayd.

By me Thomas Tomkyns aforesaid.

The names of them that sate vppon Thomas Tom∣kins at this Session, were these, Edmunde Boner,* 19.4 Iohn Fecknam Deane of Paules, Iohn Harpsfield Archdeacon of London, Iohn Morwen master of Art, Thomas Mor∣ton parson of Fulham, Tristram Swadell, Thom. More, Thomas Beckinsaw, Iames Cline, clearkes.

The last appearance of Tho. Tomkins before Boner and the Commissioners.

THe same daye and place, at two of the clocke in the after noone, he was (the last time) brought forth before the bi∣shops of London, Bath, and Saint Dauids, with others: where hee was earnestly exhorted by the sayd Bishoppe of Bath, to reuoke & leaue off his opinions. Unto whome he answeared: My Lord, I was borne & brought vp in igno∣raunce vntill nowe of late yeares. And nowe I know the truthe, wherein I will continue vnto the death.

Then Boner caused all his articles and confession to be again openly red, and so in hys accustomed maner persua∣ded with hym to recant. To whome hee finally sayde: My Lord, I can not see but that you would haue me to forsake the truth, and to fall into errour and heresie. The Byshop seeing he would not recant, did proceede in his law, and so gaue sentence of condemnation vpon him.

The burning of the blessed Martyr, Thomas Tomkyns.

[illustration]

* 19.5

Then he deliuered him to the sheriffe of London,* 19.6 who caried him straighte vnto Newgate, where hee remayned most ioyous and constant, vntill the 16. day of March next after: on which day, hee was by the sayde Sheriffe conuei∣ed into Smithfield, and there sealed vp his faith in the fla∣ming fire, to the glory of Gods holy name, and confirma∣tion of the weake.

A notable historie of W. Hunter, a yong man of 19. yere, pursued to death by iustice Browne for the Gospels sake, worthy of all young men and parents to be red.

THe 26. day of the sayde moneth of Marche, the yeare a∣foresayde, followed the Martyrdome of William Hun∣ter, a right godly young man of the age of xix. yeares, and borne of like godly parents: by whome hee was not onely instructed in true religion and godlinesse, but also confir∣med by them vnto death, after a rare and strange example,

worthy to be noted and had in admiration of all parentes. Wherein may appeare a singulare spectacle, not onely of a maruelous fortitude in the partie so young: but also in hys parents, to beholde nature in them striuing with religion, and ouercome of the same.* 19.7 Wherby Christian parents may learne what is to be done not only in their children, but al∣so in them selues, if neede at any time do require, or godly∣nesse should demaund the duetie of a christian man against naturall affection. Example whereof in the sequele of thys hystorie we haue here presēt before our eyes. Which hysto∣rie as it was faithfully drawen out by Robert Hunter hys owne brother (who being present with his brother Willi∣am, & neuer left him till his death, sent the true report vnto vs) we haue heere with like faithfulnesse placed and recor∣ded the same, as followeth.

* 19.8William Hunter being a prētise in London, in the first yeare of Queene Marie, was commaunded at the Easter next following, to receiue the Communion at a Masse, by the Priest of the Parish where hee dwelte, called Colman streete: whyche, because hee refused to doe, hee was verye much threatned that he shoulde be therefore brought before the Bishop of London. Wherefore William Hunters ma∣ster, one Thomas Tailour, a silke weauer, required Wil∣liam Hunter, to go and depart from him, lest that he shuld come in daunger, because of him, if hee continued in hys house. For the which causes, William Hunter tooke leaue of his said maister, and thence came to Burntwoode where his father dwelt, with whome he remained afterwarde, a∣bout the space of halfe a quarter of a yeare.

After this it happened, within 5. or 6. wekes, that Wil∣liam going into the chappell of Burntwoode, and fineding there a Bible lying on a deske, did reade therein. In the meane time there came in one father Atwell a Sumner, which hearing William read in y^e Bible, said to him, what medlest thou with the Bible? Knowest thou what thou readest, and canst thou expound the Scriptures?

To whome William aunsweared and sayde: father At∣well,* 19.9 I take not vppon me to expounde the Scriptures, except I were dispensed withall, but I fineding the Bible here when I came, red in it to my comfort. To whome fa∣ther Atwell sayde: it was neuer mery since the Bible came abroad in English.

* 19.10To the which words William answeared, saying: Fa∣ther Atwell, say not so for Gods sake, for it is Gods booke, out of the which euery one that hathe grace, may learne to knowe what things both please God, & also what displea∣seth him. Then sayd father Atwel: could we not tell before this time, as well as now, how God was serued: William aunsweared: no father Atwel, nothing so wel, as we maye now, if that we might haue his blessed word amongste vs still as we haue had. It is true sayde father Atwell, if it be as you say.

Well sayd William Hunter, it liketh me very well, and I pray God that we may haue the blessed Bible amongest vs continually.* 19.11 To the which wordes father Atwell sayd, I perceiue your minde well enoughe, you are one of them that misliketh the Queenes lawes, and therefore you came frō London, I heare say. You learned these waies at Lon∣don, but for all that, sayde father Atwel, you must turne an other leafe, or els you and a great sorte moe heretickes wil broyle for this geare, I warrāt you. To the which wordes William sayd: God geue me grace that I may beleeue hys worde, & confesse his name, whatsoeuer come therof. Con∣fesse his name, quoth olde Atwell? no, no, ye will goe to the deuill all of you, and confesse his name.

What, sayde William? you say not well father Atwell. At the which woordes hee went oute of the Chappell in a great furie,* 19.12 saying: I am not able to reason with thee, but I will fetch one straight way which shall talke with thee, I warrant thee thou hereticke. And hee leauing William Hunter reading in the Bible, straight wayes brought one Thomas Wood, who was then vicar of Southweld, which was at an alehouse euen ouer against the sayde Chappell:* 19.13 who hearing ol••e Atwell say, that William Hunter was reading of the Bible in the chappel, came by and by to him, and finding him reading in the Bible, tooke the matter ve∣ry hainously, saying: Sirha, who gaue thee leaue to reade in the Bible and to expound it?

Then William aunswered: I expound not the Scrip∣tures Syr, but reade them for my comfort. What medlest thou with them at all, sayde the Uicar? It becommeth not thee, nor none suche to meddle with the Scriptures, But William aunswered: I wil read the Scriptures God wil∣ling, while I liue, and you ought (M. vicar) not to discou∣rage any mā for that matter, but rather exhort men diligēt∣ly to read the scriptures for your discharge and their own.

Unto the which the Uicare aunswered: It becommeth thee well to tell me what I haue to doe. I see thou arte an hereticke, by thy wordes, William sayd, I am no hereticke for speaking the truthe. But the Uicar sayde,* 19.14 it is a merye worlde when such as thou arte, shall teache vs what is the truthe, Thou art medling, father Atwel telles me with the 6. of Iohn, wherein thou maist perceiue, how Christ saith: Except that yee eate the flesh of Christ and drinke his bloude, yee haue no life in you. William sayd, I reade the 6. of Iohn, in deede: howbeit, I made no exposition on it.

Then said father Atwel, when you read it I saide, that you there might vnderstande howe that in the Sacrament of the aultar is Christes very natural body and bloud: vn∣to the which you answered, howe that you would take the scriptures as they are, & that you woulde meddle wyth no great exposition, except that ye were dispensed with all.

Ah, sayd the Uicar? what say you to the blessed (Sacra∣ment of the aultar) beleeuest thou not in it,* 19.15 & that the bread and wine is transubstantiated into the very body & bloude of Christ? William answered, I learne no such thing in the 6. of Iohn, as you speake of. Why sayde the Uicare, doest thou not beleue in the Sacrament of the aultare? I beleue sayde William Hunter, all that Gods word teacheth. Why sayd the Uicar thou mayest learne this which I say plain∣ly in the 6. of Iohn.

Then sayde William, you vnderstand Christe wordes muche like the carnall Capernaites,* 19.16 whych thoughte that Christe woulde haue geuen them his flesh to feede vppon, which opinion our sauiour Christ corrected, when he said. The wordes which I speake to you, are spirite and life.

Now, quoth the Uicar, I haue found you out: now I see that thou art an hereticke in deede, and that thou doest not beleeue in the sacrament of the aultar.

Then said William Hunter,* 19.17 wheras you doubt my be∣liefe, I would it were tried whether that you or I woulde stand faster in our faith. Yea thou hereticke, (sayde the Ui∣car) wouldest thou haue it so tried? William Hunter aun∣swered, that which you call heresie, I serue my Lorde God withall.

Then sayd the Uicar: canst thou serue God wyth here∣sie? But William answered, I would that you and I were euen now fast tied to a stake, to prooue whether that you or I would stand strongest to our faith. But the Uicare aun∣swered: it shal not so be tried. No quoth William, I thinke so: for if I might, I thinke I knowe who woulde soonest recant, for I durst sette my foote against yours euen to the death. That we shall see, quoth the Uicar, and so they de∣parted, the Uicar threatning William much, how that hee would complaine of him: with other much communicati∣on which they had together.

Immediately after, this Uicare of Weilde tolde maister Browne of the cōmunication which William Hunter and he had together. Which when M. Browne vnderstoode,* 19.18 immediatly he sent for Williams father and the Constable, one Robert Salmon. For immediatly after William Hū∣ter and the Uicar had reasoned together, he tooke hys leaue of his father and fled, because Woode the Uicare threatened him. Now when the Constable and Williams father were come, and were before M. Browne, he asked where Williā Hunter was. His father answered, saying:* 19.19 if it please you Syr, I knowe not where he is become. No, quoth maister Browne? I will make thee tel where he is, and fetche hym foorth also ere I haue done with thee. Sir saide Williams father, I know not where he is become, nor where to seke for hym.

Then sayde M. Browne, why diddest thou not bryng him whē thou haddest him?* 19.20 I promise thee if thou wilt not fetche him, I will send thee to prison till I shal gette hym. Wherefore see that thou promise me to fetch him, or els it is not best to looke me in the face any more, nor yet to rest in Burntwood. Wel, quoth M. Browne to Williams father, see that thou seeke him foorth, and bring him to me.

Williams father aunswered: Syr, would you haue me seeke out my sonne to be burned? If thou bring him to me, quoth M. Browne, I will deale wel enough for that mat∣ter: thou shalt not neede to care for the matter. Fetch hym, and thou shalt see what I will doe for him.

Moreouer, if thou lackest money, quoth he, thou shalte haue some, & bad the Constable M. Salmon to geue him a crowne, but Williams father tooke none of him. Howbeit M. Browne would neuer rest, till Williams father hadde promised him to seeke out his sonne. And thus M. Brown sent the Constable home againe, and Wi••liams father, cō∣maunding hym to seeke out William Hunter, and then to come againe and bring him to him.

After that olde father Hunter had ridden a two or three dayes iourneyes to satisfie maister Brownes expectation, it happened that William mette with his father in the high way as he trauailed, and first he seeing his father, came to hym, and spake to hym, and told him how that he thought

that hee sought for hym: and then hys father confessing it, wept sore and sayde, that maister Browne charged him to seeke him, and bring him to him: howbeit, sayde he, I will returne home agayne, and saye I can not finde you. But William saide:* 19.21 father, I will go home with you & saue you harmeles, what soeuer commeth of it.

And thus they came home together: but William as soone as he was come home, was taken by the sayde Con∣stable, and laid in the stockes till the day. Maister Browne hearing that William Hunter was come home, sente for him to the Constable, who broughte him immediately to maister Browne.

Now when William was come, maister Browne said to him, ah syrha, are yee come? and then by and by he com∣maunded the Bible to be brought,* 19.22 and opened it, and then began to reason wyth William on this maner, saying: I heare say you are a Scripture manne, you: and can reason much of the sixt of Iohn, and expound as pleaseth you, and turned the Bible to the sixt of S. Iohn, and then he laid to his charge, what an exposition hee made, when the Uicare and he talked together. And William sayde, he vrged me to say so much as I did.

Wel, quoth M. Browne, because you can expound that place so well, how say you to an other place, turning to the xxij. of S. Luke?* 19.23 and maister Browne sayde, looke heere (quoth he) for Christ sayth, that the bread is his body.

To the which William aunswered, the text sayth, howe Christ tooke bread, but not that he changed it, into an other substaunce, but gaue that which hee tooke, and brake that which he gaue, which was bread, as is euident by the text. For els he should haue had two bodies, which to affirm I see no reason, sayd William.

At the which answeare M. Browne was very angry, & tooke vp the Bible and turned the leaues, and then flong it downe againe in such a fury,* 19.24 that William could not wel finde the place againe wherof they reasoned.

Then M. Browne saide, thou naughty boye, wilt thou not take thyngs as they are, but expounde them as thou wilt? doth not Christ call the bread his body plainely, and thou wilt not beleeue that the breade is hys body after the consecration? thou goest about to make Christ a lier.

But William Hunter aunswered: I meane not so sir, but rather more earnestly to searche what the minde of Christ is in that holy Institution,* 19.25 wherin he commendeth vnto vs the remembraunce of his death, passion, resurrec∣tion and comming againe, saying: This d••e in the remem∣braunce of mee. And also though Christe call the breade hys body, as he doeth also say, that hee is a vine, a doore. &c. yet is not his body turned into breade, no more then he is tur∣ned into a doore, or vine. Wherefore Christ called the breade his body by a figure.

At that worde M. Browne sayde, thou art a villaine in dede. Wilt thou make Christ a lier yet stil? and was in such a furie with William, and so raged, that William could not speake a woorde,* 19.26 but hee crossed him, and scoffed at euerye woorde. Wherefore William seeing him in suche furie, desi∣red hym that he woulde either heare him quietly, and suffer hym to aunsweare for himselfe,* 19.27 or else send him away. To the which maister Browne aunsweared: in deede I will sende thee to morrowe to my Lorde of London, and hee shall haue thee vnder examination, and thus lefte of the talke, and made a letter immediately, and sente William Hunter with the Constable to Boner Bishop of London, who receiued William.

After that hee had read the letter, and the Constable re∣turned home againe, the Bishoppe caused William to bee brought into a chamber, where he begā to reason with him in this maner: I vnderstād William Hunter (quoth he) by M. Brownes letter, how that you haue had certaine com∣munication with the vicare of Wielde,* 19.28 about the blessed sa∣cramēt of the aultar, & how that ye could not agree, wher∣upon M. Browne sent for thee to bring thee to the Catho∣licke faith, from the which he sayth, that thou art gon. How¦beit, if thou wilt be ruled by me, thou shalt haue no harme, for any thing that thou hast said or done in this matter.

William aunsweared, saying: I am not fallen from the Catholicke faith of Christ, I am sure, but do beleue it, and confesse it with all my heart.* 19.29

Why, quoth the Byshop, how sayest thou to the blessed Sacrament of the aultar? wilt thou not recant thy saying, which thou confessedst before maister Browne, howe that Christes bodye is not in the Sacrament of the aultare, the same that was borne of the virgine Marie?

To the which William answered, saying? my Lorde I vnderstande, y^t M. Browne hath certified you of the talke, which he and I had together, and thereby ye knowe what I saide to him, the which I wil not recant by Gods helpe. Then said the Bishop, I thinke thou art ashamed to beare a fagot and recant openly, but if thou wilt recante thy say¦inges, I will promise thee,* 19.30 that thou shalt not be putte to open shame: but speake the worde here nowe betwene me and thee, and I wil promise thee, it shal go no further, and thou shalt goe home againe without any hurt.

William answeared and sayd, my Lord: if you wil lette me alone and leaue me to my conscience, I will goe to my father and dwell with him, or els with my maister againe,* 19.31 and so if no body will disquiet nor trouble my conscience, I will keepe my conscience to my selfe.

Then sayd the Byshop, I am content, so that thou wilt goe to the Church and receiue and be shriuen, and so conti∣nue a good Catholicke Christian. No, quoth William, I▪ will not do so for all the good in the world.

Then, quoth the Byshop, if you will not do so, I will make you sure enough, I warrant you. Wel, quoth Willi∣am, you can doe no more then God will permitte you.* 19.32 Wel quoth the bishop, wilt thou not recant in deede by no mea∣nes? No, quoth Williā, neuer while I liue, God willing.

Then the Bishop (this talke ended) commaunded hys men to put William in the stockes in his gatehouse,* 19.33 where he sate two daies and nights, onely with a crust of browne bread and a cuppe of water.

At the two daies end the bishop came to him, and fin∣ding the cup of water and the crust of bread stil by him vp∣on the stocks, sayd to his men: take hym oute of the stocks, and let him breake his fast with you. Then they lette hym forth of the stockes, but would not suffer hym to eate wyth them, but called him hereticke. And he said he was as lothe to be in their companie, as they were, to be in his.

After breakefaste the Bishop sent for William, and de∣maunded whether he woulde recante or no. But William made him aunsweare, howe that he woulde neuer recante that which he had confessed before men, as concerning hys faith in Christ.

Then the B. sayd that he wys no Christian, but denied the faith in which he was Baptised. But W. aunsweared: I was baptised in the faith of the holy Trinitie, the which I will not goe from, God assisting me with his grace.

Then the Bishop sent hym to the conuicte prisone,* 19.34 and commaunded the keeper to lay yrons on him as manye as he coulde beare, and moreouer asked him, how old he was: and William sayd, that he was 19. yeare olde.

Well sayd the Bishop, you wilbe burned ere you be 20. yere old, if you will not yeld your selfe better then you haue done yet. William aunsweared, God strengthen me in his truth: and then he parted,* 19.35 the Bishop allowing him a half∣penie a day to liue on in bread, or drinke.

Thus he continued in prison 3. quarters of a yeare. In the which time he had beene before the bishop 5. times, be∣sides the time when he was condemned in the Consistorie in Paules, the 9. day of Februarie: at the which time I hys brother Robert Hunter was present,* 19.36 when and where I heard the bishop condemne him, and fiue other more.

And then the Bishop calling William, asked him if hee would not recant, and so red to hym his examination and confession, as is aboue rehearsed, and then rehearsed howe that William confessed that he did beleeue that he receaued Christes body spiritually, when he did receiue the commu∣nion. Doest thou meane, quoth the Byshop, that the bread is Christes body spiritually?

William answered: I meane not so, but rather when I receiue the holy Communion rightly and woorthely, I do feede vppon Christ spiritually throughe ••aith in my soule, and made partaker of all the benefites which Christ hathe brought vnto all faithfull beleeuers through hys precious death, passion, and resurrection,* 19.37 and not that the breade is his body, either spiritually or corporally.

Then said the Bish. to William, doest thou not thinke (holding vp his cap) that for example heere of my cap, thou mayest see the squarenes and colour of it, and yet not to be the substance, which thou iudgest by the accidences.

William aunswered: if you can separate the accidences from the substaunce, and shewe me the substaunce wythout the accidences, I could beleue. Then said the Bishop: thou wilt not beleue that God can do any thing aboue mannes capacitie. Yes, said William, I must needes beleue that: for daily experience teacheth all men that thing plainely: but our question is not what God can doe, but what hee will haue vs to learne in his holy Supper.

Then the Bishop saide, I alwaies haue founde thee at this poynt, & I see no hope in thee to reclaim thee vnto the Catholicke faith, but thou wilt cōtinue a corrupt member, & then pronounced sentence vpon him, how that he should goe from that place to newgate for a time, & so from thence to Burntwood, where, sayd he, thou shalt be burned.

Then the Byshop called for an other, and so when hee had condemned them al, he called for William Hunter, and

perswaded with him,* 19.38 saying: if thou wilt yet recant, I wil make thee a free man in the Citie, & geue thee 40. pound in good money to sette vp thine occupation withall: or I will make thee Steward of my house and set thee in office, for I like thee well,* 19.39 thou hast witte inough, and I will preferre thee, if thou recant.

But William aunswered, I thanke you for your great offers: notwithstanding, my Lorde, sayd he, if you can not perswade my conscience with Scriptures, I can not finde in my hart to turne from God for the loue of the worlde:* 19.40 for I count all things worldly, but losse and donge, in respect of the loue of Christ.

Then sayd the Byshop, if thou diest in this minde, thou art condemned for euer. William aunsweared: God iud∣geth righteously, and iustifieth them whom man condem∣neth vniustly.

Thus William and the Byshoppe departed, William and the rest to Newgate, where they remained aboute a moneth,* 19.41 which afterwarde were sent downe, William to Burntwoode, and the others into diuers places of y^e coun∣trey. Now, when Williā was come downe to Burntwood which was the Saterdaye before the Annunciation of the virgin Mary that folowed on the Monday after, William remained till the Tuesday after, because they woulde not put him to death, then for the holinesse of the day.

In the meane time Williams father and mother came to him,* 19.42 and desired hartly of God that he might continue to the ende in that good way which God had begon, and hys mother sayd to him, that she was glad that euer she was so happy to beare such a childe, which could finde in his heart to ••oo••e his life for Christes names sake.

Then William sayde to his mother: for my little paine whych I shall suffer, whych is but a shorte brayde, Christe hath promised me,* 19.43 mother sayd he, a crown of ioy: may you not be glad of that mother? With that, hys mother kneeled downe on her knees, saying: I pray God strengthen thee my sonne, to the ende. Yea, I thinke thee as wel bestowed as any childe that euer I bare.

At the which woordes maister Higbed tooke her in hys armes, saying: I reioyce (and so sayd the others) to see you in thys minde, and you haue a good cause to reioyce. And his father and mother both said, that they were neuer of o∣ther minde, but praied for him, that as he had begon to con∣fesse Christ before men, he likewise might so continue to the ende. Williams father saide: I was afraide of nothing, but that my sonne should haue ben killed in the prison for hun∣ger and cold, the Bishop was so hard to him. But William confessed,* 19.44 after a moneth that his father was charged wyth his boorde, that he lacked nothing, but had meat & clothing inough, yea euē out of y^e court, both money, meat, cloathes, woode and coales, and all things necessary.

Thus they continued in their Inne, beinge the Swan in Burntwoode, in a Parlor, whether resorted many peo∣ple of the countrey to see those good men which were there: and many of Williams acquaintaunce came to hym, and reasoned with hym, and hee with them, exhorting them to come away from the abhomination of Popish superstition and idolatrie.

Thus passing away saterday, Sonday, and Monday, on monday at night it hapned that William had a dreame about 2. of the clocke in the morning,* 19.45 which was this: how y^t he was at the place where the stake was pight, where he shuld be burned, which (as he thought in his dreame) was at the townes ende where the buts stoode: which was so in deede. And also he dreamed that he met with his father as he went to the stake, and also that there was a priest at the stake, which went about to haue him recant.

To whom he sayd (as he thought in his dreame) howe that he bad him away false prophet, and how that he exhor∣ted the people to beware of him, and such as he was: which things came to passe in deede. It happened that William made a noise to hym selfe in his dreame, which caused M. Higbed and the others to awake hym out of his sleepe, to knowe what he lacked. When he awaked, he told them his dreame in order, as is sayd.

Nowe when it was day, the shiriffe M. Brocket called on to set forward to the burning of William Hūter. Then came the Sheriffes sonne to William Hunter,* 19.46 and embra∣ced him in his right arme, saying: William, be not afraid of these men which are here present with bowes, bils, & wea∣pons ready prepared to bring you to the place where you shall be burned. To whom William aunswered: I thanke God I am not afraide, for I haue cast my coumpt what it wil cost me already. Then the sheriffes sonne could speake no more to him for weeping.

Then William Hunter plucked vp his gowne, & step∣ped ouer the Parlour grounsel, and went forward cheare∣fully, the sheriffes seruaunt taking him by the arme, and I his brother by an other, and thus going in the way, met w^t his father according to his dreame, & he spake to his sonne,* 19.47 weeping and saying, God be with thee sonne William, and William sayd, God be with you father, & be of a good com∣fort, for I hope we shall meete againe when we shalbe me∣ry. His father said, I hope so William and so departed.* 19.48 So W. went to the place where the stake stoode, euen according to hys dreame, whereas all thinges were very vnready. Then William tooke a wet broome fagot, & kneeled downe thereon, and red the 51. Psalme, till he came to these words, the sacrifice of God is a contrite spirite, a contrite and a broken heart, O God, thou wilt not despise.

Then sayd M. Tirrel of the Beaches, called W. Tirel, thou lyest (sayd he) thou readest false,* 19.49 for the wordes are an humble spirit. But W. said, the translation sayth a contrite heart. Yea, quoth M. Tirel, the translation is fals, ye trans∣late bokes as ye list your selues, like hereticks. Wel, quoth William, there is no great difference in those words. Then sayd the sheriffe, heere is a letter from the Queene. If thou wilt recant thou shalt liue, if not thou shalt be burned. No,* 19.50 quoth W. I will not recante, God willing. Then W. roase and went to the stake, and stoode vpright to it. Then came one Richard Ponde a Bailiffe, and made fast the chaine a∣bout William.

[illustration]

The burning of William Hunter Martyr.

* 19.51

Then sayde M. Browne, here is not woode enough to burne a legge of him. Then said William: good people pray for me: and make speede and dispatch quickly: and pray for me while ye see me aliue, good people, and I praye for you likewise.

Now quoth M. Browne, pray for thee?* 19.52 I will pray no more for thee, then I wil pray for a dogge. To whom Wil∣liam aunsweared M. Browne: now you haue that whych you sought for, & I pray God it be not laid to your charge in the last day: howbeit I forgeue you. Then sayde maister Browne, I aske no forgeuenes of thee. Wel sayd William, if God forgeue you not, I shall require my bloude at your handes.

Then sayd William: Sonne of God shine vppon mee, and immediately the sunne in the element shone oute of a darke cloude, so full in his face, that he was constrayned to looke an other way: whereat the people mused, because it was so darke a little time afore.* 19.53 Then William tooke vppe a fagot of broome, and embraced it in his armes.

Then this Priest which William dreamed of, came to his brother Robert with a popish booke to carye to Willi∣am, that he might recant, which booke his brother woulde not meddle withall.

Then William seeing the priest, and perceiuing how he woulde haue shewed hym the booke, sayd: away,* 19.54 thou false prophet. Beware of them good people, & come awaye from their abominatiōs, lest y^t you be partakers of their plagues. Then, quoth the Priest, looke howe thou burnest heere, so shalt thou burne in hel. William answered, thou liest, thou false prophet: away thou false prophet, away.

Then was there a Gentleman whiche sayde, I praye God haue mercy vpon his soule. The people sayd: Amen, Amen, Immediatly fire was made.

Then William cast his Psalter right into his brothers hande,* 19.55 who sayde: William thinke on the holy Passion of Christ, and be not afraid of death.

And William aunsweared: I am not afraid. Then lifte he vp his handes to heauen, and sayd, Lorde, Lorde, Lord, receiue my spirit, and casting downe hys head againe into the smothering smoke, he yeelded vp his life for the truthe, sealing it with hys bloud, to the praise of God.

Nowe, by and by after, M. Browne commaunded one old Hunt to take his brother Robert Hunter, & lay him in the stockes till he returned from the burning of Higbed at Hornden on the hill,* 19.56 the same day. Which thing olde Hunt did. Then maister Browne (when Robert Hunter came before him) asked if he would doe as his brother had done. But Robert Hunter answered: if I do as my brother hath done, I shall haue as he hath had. Mary (quoth M. Bro∣wne) thou mayest be sure of it.

Then M. Browne sayde, I maruell, that thy brother stoode so to hys tackling: and moreouer, asked Robert if Williams Maister of London were not at hys burnynge.* 19.57 But Roberte sayde that hee was not there: but Mayster Browne bare hym in hande that his master was there, and howe that he did see him there, but Robert denied it. Then master Browne commaunded the Constable and Robert Hunter to goe theyr wayes home, and so had no further talke wyth them.

Here followeth the hystorie of master Higbed, and master Causton, two worthy Gentlemen of Essex, which for the syncere confession of theyr faith vnder Boner B. of London, were Martyred and burned in Essex. An. 1555. Marche 26.

ALthough the cōdemnation of maister Higbed, and ma∣ster Causton followed after the condemning of those other Martyrs,* 19.58 which were condemned with Tomkyns and Hunter aboue mentioned, yet because the time of their execution was before the burning of the foresaid four mar∣tyrs, for so muche as they suffered the same day that Willi∣am Hunter did, which was the 26. of Marche, I thoughte therefore next after the storie of the sayde William Hunter, folowing the order of time, here to place the same.

This maister Higbed, and maister Causton, two wor∣shipfull Gentlemen in the Countie of Essex, the one at Hornden of the hill, the other of the parishe of Thunderst, being zealous and religious in the true seruice of God, as they could not dissemble with the Lord their God, nor flat∣ter with the world, so in time of blind superstition & wret∣ched idolatrie, they could not long lie hidde and obscure in such a number of malignant aduersaries, accusers, and ser∣uaunts of thys worlde, but at length they were perceaued and detected to the foresayde Edmund Boner Bishoppe of London,* 19.59 peraduenture not without the same organ which sent vp William Hunter, as is aboue declared. By reason whereof, by commaundement they were committed to the officers of Colchester to be safely kept, and with them also a seruant of Thomas Causton, who in this praise of Chri∣stian godlines, was nothing inferior to his maister.

Boner the forsayd Byshop, perceiuing these 2. Gentle∣men to be of worshipful estate, & of great estimation in that countrey, least any tumult shoulde thereby arise, came the∣ther himselfe, accompanied with M. Fecknam and certaine other,* 19.60 thinking to reclaim them to his faction and fashion: so that great labour & diligence was taken therein, as wel by terrors and threatnings, as by large promises and flat∣teringe, and all faire meanes, to reduce them againe to the vnitie (as they termed it) of the mother church.

In fine, when nothing coulde preuaile to make them assent to theyr doings, at length they came to thys poynte, that they required certaine respite to consulte with them∣selues what were best to doe. Whych time of deliberation being expired, and they remaining still constant and vn∣mooueable in their professed doctrine, and setting oute also their confession in wryting, the bishop seeing no good to be done in tarying any longer there,* 19.61 departed thence & caried them bothe with hym to London, and wyth them certaine other prisonners also, which about the same time in those quarters were apprehended.

It was not long after thys, but these prisonners being at London committed to strait prison, and there attempted sundrye wise by the Bishop and his Chapleines to reuoke their opiniōs: at length, when no persuasions wold serue, they were brought forth to open examination at the Consi∣storie in Paules,* 19.62 the 17. daye of Februarie. An. 1555. Where they were demaunded aswell by the said bishop, as also by the Bishop of Bathe & others, whether they would recant their errors & peruerse doctrine (as they termed it,) and so come to y^e vnitie of the Popish Church. Which when they refused to doe, the Byshop assigned them likewise the next day to appeare againe, being the 18. of Februarie.

On the whych daye, among many other thinges there sayd and passed,* 19.63 he read vnto them seuerally certaine Arti∣cles, and gaue them respite vntill the next day, to aunswer vnto the same, & so committed them againe to prisone. The copie of which Articles here vnder foloweth.

Articles obiected and ministred by Boner B. of London, seuerally against Tho. Causton, & Thomas Higbed of Essex.

FIrst, that thou Thomas Causton (or Thomas Higbed) hast bene and arte of the Diocesse of London,* 19.64 and also of the iurisdiction now of me Edmund Bishop of London.

Item, that thou was in time past, according to the order of the Church of England, baptised and christened.

Item, that thou haddest Godfathers and Godmother, accor∣ding to the said order.

Item, that the said Godfathers and Godmothers did thē pro∣mise for thee, and in thy name, the faith and religion, that then was vsed in the realme of England.

Item, that that faith and Religion, which they did professe, & make for thee, was accompted and taken to be the faith and Reli∣gion of the Churche, and of the Christian people: and so was it in very deede.

Item, thou comming to the age of discretion, that is to saye, to the age of xiiij. yeares, diddest not mislike nor disallowe that faith, that Religion, or promise then vsed and approued, and pro∣mised by the said Godfathers and Godmother, but for a time did∣dest continue in it, as other (taking themselues for Christen peo∣ple) did likewise.

Item, that at that time, and also before, it was taken for a do∣ctrine of the Churche, Catholicke and true, and euerye where in Christendom then allowed for Catholicke and true, and to be the profession of a Christen man, to beleeue that in the Sacrament of the aultare, vnder the formes of breade and wine, after the conse∣cration, there was and is, by the omnipotent power and will of almighty God, and his woorde, without any substance of breade and wine there remaining,* 19.65 the true and naturall body and bloude of our Sauiour Iesus Christ in substance, which was borne of the virgine Marie, and suffered vppon the Crosse, really, truely, and in very deede.

Item, that at that time thy father and mother, all thine aunce∣stors, all thy kindred, acquaintance and frends, and thy sayd God∣fathers and Godmother did then so beleeue, and thinke in all the same, as the sayd Church did therein beleeue.

Item, that thy selfe hast had no iust cause or lawfull grounde, to departe or swarue from the sayde Religion or faith, nor no oc∣casion at all, except thou wilt followe and beleeue the erroneous opinion or beliefe, that hath ben against the common order of the Church, brought in by certaine disordred persons of late, and at the vttermost within these 30. or 40. yeares last past.

Item, that thou doest knowe, or credibly hast heard and doest beleue that D. Robert Barnes, Iohn Frith, Tho. Garrerd, Hierome,* 19.66 Lassels, Anne Askew, Iohn Hooper, late Bishop of Gloucester, sir Laurence Saunders Priest, Iohn Bradford, sir Iohn Rogers Priest, sir Rowland Taylour Priest, sir Iohn Laurence Priest, William Py∣got, Steuen Knight, William Hunter, Thomas Tomkyns, & Tho∣mas Hawkes haue bene heretofore reputed, taken, and accomp∣ted as heretickes, and also condemned as heretickes, and so pro∣nounced openly and manifestly: specially in holding & beleuing certaine damnable opinions, against the veritie of Christes body and bloud in the Sacrament of the aultar, & all the same persons, sauing Iohn Bradford, sir Iohn Laurence, William Pygot, Steuen Knight, William Hunter, Thomas Tomkins, and Thomas Hawkes, haue suffered paines of death by fire, for the maintenance and de∣fence of their said opinions and misbeliefe.

Item, that thou doest knowe, or credibly hast heard and doest beleeue that Thomas Cranmer late Archbishoppe of Canterbu∣rie, and Nicholas Ridley, naming himselfe Bishop of London, Ro∣bert Ferrar late Bishop of S. Dauies, and Hugh Latimer, sometime Bishop of Worcester, haue bene, and are at this present reputed, accompted and taken as heretickes, and misbeleeuers in maintai∣ning and holding certaine damnable opinions, against the verity of Christes body and bloud in the Sacrament of the aultar.

Item,* 19.67 that thou hast commended and praised all the sayd per∣sons, so erring and beleuing (or at the least wise some of them) se∣cretely, and also openly, taking and beleeuing them to be faithfull and Catholicke people, and their sayde opinions to be good and true, and the same to the best & vttermost of thy power thou hast allowed, maintained, and defended at sundrie times.

Item, that thou, hauing hearde, knowen, and vnderstanded all the premisses, thus to be as is aforesayde, haste not regarded al o••

any part thereof, but contrary to the same and euery part there∣of, hast attempted and done, condemning, transgressing, and breaking that promise, faith, religion, order, and custome afore∣sayd: and hast becommen, and art an hereticke and misbeleeuer in the premisses, denying the veritie of Christes body and bloud in the Sacrament of the aultar, and obstinately affirming, that the substance of materiall bread and wine are there remaining, and that the substance of Christes body and bloud taken of the vir∣giné Mary, are not there in the sayd Sacrament, really and truely being.

Item, that all the premisses be true, notorious, famous, and manifest, and that vpon all the same, there haue and be amongst the sad and good people of the Citie of London, and Dioces of the same in great multitude, commonly and publickely, a com∣mon and publicke fame and opinion, and also in all places where thou hast bene, within the sayd Dioces of London.

☞ These Articles being geuen to them in writing by the Byshop, the next day folowing was assigned to them to geue vp and to exhibite their aunsweres vnto the same.

*The third dayes Session vpon the examina∣tion of M. Causton and M. Higbed.

Upon the which day being the first day of March, the said Thomas Causton,* 19.68 and Thomas Higbed Gentlemen being brought before the Byshop in the Consistory, there exhibited their aunsweres to the Articles aforesayd: the te∣nour of which aunsweres here followeth.

¶The aunsweres of Thomas Causton and Thomas Higbed, seuerally made to the foresaid Articles obiected, as before.

TO the first, they aunswere and confesse the same to be true.

* 19.69To the second, they answere and beleeue the same to be true.

To the third, they aunswere and beleeue the same to be true.

To the fourth, they aunswere and thinke the same to be true.

To the fift, vnto this clause (and so was it in very deede) they aunswere and beleeue the same to be true. And vnto that clause (and so was it in very deede) they aunswere negatiuely, and be∣leeue that it was not in very deede.

To the sixt, seuenth, and eyght, they aunswere and beleeue the same to be true.

To the ninth they aunswere and say, that they thinke they haue a iust and lawfull cause and ground to swarue and go from the sayd fayth and Religion, because they haue now read more of Scripture, then either themselues, or their Parents and kinsfolke, Godfathers or Godmothers haue read or seene heeretofore in that behalfe.

To the tenth, they aunswere, say, and beleeue, that the sayd per∣sons articulate, haue bene named, taken, and counted for here∣tickes, and so condemned for heretickes: yet about three yeares past, they were taken for good Christian persons. And for somuch as these Respondents did neuer heare them preach cōcerning the Sacrament of the aultar, they say that they preached well, in that they sayd and preached that Christ is not present really and truly in the sayd Sacrament,* 19.70 but that there is remayning the substance of bread and wine.

To the eleuenth, they aunswere and say, that howsoeuer other folkes do repute and take the sayde persons articulate, yet these Respondents them selues did neuer, nor yet do so accompt and take them. And further they say, that in case the sayd persons ar∣ticulate named in this article haue preached that in the Sacra∣ment of the altar is very materiall wine, and not the substance of Christes body and bloud, vnder the formes of bread and wyne, then they preached well and truly, and these respondents them∣selues do so beleeue.

To the twelfth they aunswere and say, that where other folke haue dispraysed the sayd persons articulate, and disalowed theyr opinions, these Respondents (for ought that they at any tyme haue heard) did like and allow the sayd persons, and theyr say∣ings.

To the thirteenth they aunswere and say, that they haue not broken or condemned any promise made by their Godfathers, and Godmothers for them at their baptisme, and that they are no heretickes nor misbeleeuers, in that they beleeue that there re∣mayneth only bread and wine in the sacrament of the aultar, and that Christes naturall body is not there, but in heauen, for they say that the scriptures so teach them.

To the foureteenth they answere and beleeue that the premis∣ses before by them confessed be true, notorious and manifest.

After these answeres exhibited and perused, then the B. speaking vnto thē after this sort, beginneth first (as he did euer before) with Thomas Causton. Because ye shall not be sodenly trapped,* 19.71 and that men shall not say that I go a∣bout to seke snares to put you away, I haue hitherto respi∣ted you, that you should way & cōsider with your self, your state and cōdition, and that you should, while ye haue time and space, acknowledge the truth, and returne to the vnity of the catholicke churche. Then the bishop reading theyr former articles and aunsweres to the same, asked them if they would recant, which when they denyed, they were a∣gaine dismissed and commaunded to appeare the wensday next after, at two of the clocke at after noone, there to re∣ceaue their definitiue sentence agaynst them: Which thinge (as it seemeth) was yet differred.

¶An other examination of M. Causton and Maister Higbed.

THe next Friday, being the eight day of March,* 19.72 the sayd Thomas Caustō was first called to examinatiō before the bishop, Fecknam and D. Stempe, in his Pallace, and there had read vnto hym his foresayd articles with hys answeres therunto, & after certain exhortations to recant his former profession, & to be conformable to the vnitie of their church, they promised him (so doing) willingly to re∣ceaue him agayn therunto. To whō he answered, you goe about to catch vs in snares & ginnes: But marke by what measure ye measure vs, looke you to be measured with the same agayne at Gods hands. The bishop still perswaded with him to recant: To whom he answered no, I wil not abiure. Ye sayd that the bishops that were lately burned, be Heretickes: But I pray God make me suche an Here∣ticke as they were.

The bishop then leauing M. Causton, calleth forth M. Higbed: vsing with hym the like perswasiōs, that they did with the other: But he answered, I wil not abiure.* 19.73 For I haue bene of this minde and opinion that I am now, these 16. yeares, and doe what ye can, ye shall doe no more then God will permitte you to doe, and with what measure ye measure vs looke for the same agayne at Gods hands.

Then Fecknam asked him his opinion in the sacramēt of the altar. To whom he answered:* 19.74 I do not beleeue that Christ is in the sacrament as ye will haue him, which is of mans making.

Both their answeres thus seuerally made, they were again commanded to depart for that time, & to appeare the next day in the consistory at Paules, betweene the houres of one and three of the clocke at after noone.

The last appearaunce of M. Causton, and M. Higbed before Boner.

AT which day and houre, being the ninth day of march, they were both brought thether:* 19.75 Where the Bishoppe caused M. Thomas Caustons articles and answeres first to be read openly, and after perswaded with him to recant and abiure his heretical opinions, and to come home now at the last to their mother the catholicke Church, and saue hymselfe.

But M. Thomas Causton answered agayn and said: No, I wil not abiure. For I came not hither for that pur∣pose:* 19.76 and therwithall did exhibite in writing vnto the Bi∣shop (as well in his owne name, as also in Thom. Hig∣beds name) a confession of theyr fayth, to the whiche they would stand: and required leaue to read the same, whiche (after great suite) was obteined, and so he read it openlye in the hearing of the people, as followeth.

☞ The confession and fayth of Thomas Causton and Thomas Hygbed, which they deliuered to the Bishop of London, before the Mayor and Sheriffes, and in the presence of all the people their assembled. Anno. 1555. the 9. of March, & were condemned for the same in the sayde Consistory in Paules Church, the yeare and day abouesayd.

1 FIrst, we beleue and professe in Baptisme, to forsake the Deuill and his workes and pompes,* 20.1 and the va∣nities of the wicked world, with all the sinfull lustes of the fleshe.

2. We beleue all the articles of our Christian fayth.

3. We beleue that wee are bound to keepe Gods holye will and commaundementes,* 20.2 and to walke in the same all the dayes of our lyfe.

4. We beleue that there is contayned in the Lords prai∣er all thinges necessary both for bodye and soule, and that we are taught thereby to pray to our heauenly father, and to none other saint or angell.

5. We beleue that there is a catholicke Church, euen the Communion of Saintes, Built vppon the foundation of the Prophets and Apostles (as S. Paule sayth) Christ being the head corner stone For the which Church Christ gaue himselfe, to make it to himselfe a glorious congregation, without faulte in his sight.

6. We beleue, that this churche, of her selfe, and by her

owne merites is sinfull,* 20.3 and must needes say: Father, for∣geue vs our sinnes: but through Christe and his merites, shee is freely forgeuen: For he in his owne person (sayth saint Paule) hath purged her sinnes, and made her faultles in hys sight.* 20.4 Besides whome, there is no Saueour (sayeth the Pro∣phete) neyther is there saluation (sayth Sainct Peter) in any other name.

7 We beleeue, as he is our onely Sauiour, so is he our onely Mediatour.* 20.5 For the holy Apostle S. Paule sayeth: There is one God, one Mediatour betweene God and man, euen the man Iesus Christ. Wherefore seeing none hath this name, God and man, but Iesus Christ, therefore there is no me∣diator, but Iesus Christ.

8 We beleeue that this Church of Christ is and hath bene persecuted by the wordes of Christe, saying: As they haue persecuted me,* 20.6 so shall they persecute you: For the disciple is not aboue his maister. For it is not onely geuen vnto you to beleeue in Christ (sayeth Sainct Paule) but also to suffer for his sake. For all that will liue godly in Christ Iesus, must suffer persecu∣tion.

9 Wee beleeue that the Churche of Christe teacheth the worde of God truely and sincerely, putting nothing to, nor taking any thing fro:* 20.7 and also doth minister the Sacra∣ments according to the Primitiue Church.

10 We beleeue that this Churche of Christ suffereth all men to reade the Scriptures, according to Christes com∣maundement, saying: Search the Scriptures: for they testifie of me. We reade also out of the Actes, that when Sainct Paule preached, the audience dayly searched the Scrip∣tures,* 20.8 whether he preached truely or no. Also the Prophet Dauid teacheth all men to pray with vnderstanding: For how shall the vnlearned (saith S. Paule) say, Amen, at the ge∣uing of thankes, when they vnderstand not what is sayde? And what is more allowed, then true faith, which S. Paule saith, commeth by hearing of the word of God▪

11 Wee beleeue, that the Churche of Christe teacheth that God ought to be worshipped according to his word,* 20.9 and not after the doctrine of men: For in vayne (sayth Christ) ye worship me, teaching nothing but the doctrine of men.

Also we are commaunded of God by hys Prophet, say∣ing:* 20.10 Walke not in the traditions and preceptes of your Elders: but walke (sayth he) in my precepts: do that I commaund you: put nothing thereunto, neyther take any thing from it. Like∣wise (saith Christ) you shall forsake father and mother, and fo∣low me Whereby we learne, that if our Elders teach other∣wise then God commaunded, in that point we must for∣sake them.

* 20.1112 We beleeue that the Supper of the Lord ought not to be altered and chaunged, for as much as Christ himselfe be∣ing the wisedome of the father, did institute it. For it is written: Cursed is he that chaungeth my ordinaunces, and de∣parteth from my Commaundements, or taketh any thing from them.

Now, we finde by the scriptures, that this holy supper is sore abused.* 20.12

First, in that it is geuen in one kind, where Christ gaue it in both.

Secondly, in that it is made a priuate Masse, where Christ made it a Communion: for he gaue it not to one alone, but to all the Apostles, in the name of the whole Church.

* 20.13Thirdly, in that it is made a sacrifice for the quicke and the dead, wheras Christ ordeined it for a remembraunce of the euerlasting sacrifice, which was his owne body offered vpon the aultar of the Crosse once for all, as the holy Apo∣stle sayth: Euen the full and perfect price of our redemption: and where there is remission of sinne (saith he) there is no more sa∣crifice for sinne.

* 20.14Fourthly, in that it is worshipped contrary to the com∣maundement, saying: Thou shalt worship nothing that is made with hands.

* 20.15Fiftly, in that it is geuen in an vnknowne tongue, whereby the people are ignoraunt of the right vse thereof, how Christ died for our sinnes, and rose againe for our iu∣stification, by whome we be set at peace with God, and re∣ceaued to his fauour and mercy by his promise, whereof this sacrament is a sure seale and witnes.

* 20.16Besides this, it is hanged vp and shut in a boxe: yea many times so long, that wormes breedeth in it, and so it putrifyeth: whereby the rude people haue an occasion to speake vnreuerently thereof, whiche otherwise woulde speake reuerently.

Thereof they that thus abuse it, bring vp the sclaunder and not we, whiche pray dayly to God to restore it to the right vse, according to Christes institution.

Nowe, concerning Christes wordes: Thys is my body, we deny thē not, but we say, that y^e mind of Christ in them must be searched out by other open scriptures, wherby we may come to the spirituall vnderstanding of them,* 20.17 whiche shall be most to the glory of God. For as the holy Apostle sayth: There is no scripture that hath any priuate interpretati∣on. Besides this, the Scriptures are full of the like figura∣tiue speaches: as for example, Christ sayeth: This cup is the new Testament in my bloud. The rocke is Christ (sayeth Saint Paule.) Who soeuer receyueth a child in my name (sayth our saueour Iesus Christ) receyueth me.

Which sentences must not be vnderstand after the let∣ter, lest we do erre, as the Capernaites did, which thought that Christes body should haue ben eaten with their teeth, when he spake of the eating thereof. Unto whome Christe sayd: Such a fleshly eating of my body profiteth nothing: it is the spirit (sayeth our Saueour Iesus Christ) that quickeneth: the fleshe profyteth nothyng: for my woordes are spirite and lyfe.

Thus wee see that Christes woordes must be vnder∣standed spiritually, and not literally.* 20.18 Therefore he y^t com∣meth to this worthy supper of the Lord, must not prepare his lawe, but his hart: neyther tooth nor belly: but Be∣leeue (sayth S. Augustine) and thou hast eaten it: so that we must bring with vs a spiritual hunger. And as the Apostle saith: Trie and examine our selues, whether our conscience doo testifie vnto vs, that we do truly beleeue in Christ, according to the Scriptures: whereof if we be truly certified, being new borne from our old conuersation in hart, minde, will, and deede, then may we boldly with this mariage garment of faith come to the feast.

In consideration whereof, we haue inuincible Scrip∣tures, as of Christ himselfe: This do in the remembraunce of me. And S. Paule: As often (saith he) as ye eate of this bread, and drinke of this cup, ye shall remember the Lords death vntill he come. Heere is no chaunge, but bread still.* 20.19 And Sainct Luke affirmeth the same. Also Christ hath made a iust pro∣mise saying: Me you shall not haue alwayes with you. I leaue the world, and go to my father: for if I should not depart, the com∣forter which I will send, can not come vnto you. So according to his promise he is ascended: as the Euangelistes testifie. Also Saint Peter sayth: That heauen shall keepe him vntill the last day also.

Now, as touching his omnipotent power, we confesse and say with S. Augustine, that Christ is both God and man. In that he is God, he is euery where:* 20.20 but in that he is man, he is in heauen, and can occupy but one place: whereunto the Scriptures doth agree. For his body was not in all places at once, when he was heere: for it was not in the graue when the women sought it, as the Angell saith: neither was it at Bethania where Lazarus died, by Christes owne words, saying: I am glad I was not there. And thus we conclude with the Scriptures, that Christ is in his holy Supper sacramentally and spiritually in all them that worthily receiue it, and corporally in heauen, both God and man.

And further, we make heere our protestation before God (whome we call to record in this matter) that this whiche we haue sayd, is neither of stubbornnes, nor wilfull mind) as some iudge of vs: but euen of very conscience,* 20.21 truely (we trust) grounded in Gods holy word. For before wee tooke this matter in hand, we besought God from the bot∣tome of our hartes, that we might do nothing contrary to his holy and blessed word. And in that he hath thus shew∣ed his power in our weakenes, we can not woorthely prayse him: vnto whome we geue harty thankes, through Iesus Christ our Lord, Amen.

When he had thus deliuered and read their confession, the Bishop stil persisting sometime in faire promises, som∣time threatning to pronounce iudgemēt, asked them whe∣ther they would stand to this their confession and other an∣sweares? To whome Causton said, Yea,* 20.22 we will stande to our answeares written with our hands, and to our beliefe therein conteined. After which answeare, the Byshop be∣gan to pronounce sentence against him.

Then he said, that it was much rashnes, and without all loue and mercy, to geue iudgement without answering to their confession by the truth of Gods word, whereun∣to they submitted themselues most willingly. And there∣fore I,* 20.23 quoth Causton (because I can not haue iustice at your hand, but that ye will thus rashly condemne me) doo appeale from you to my Lord Cardinall.

Then D. Smith sayde, that he woulde answeare theyr confession. But the Bishop (not suffering him to speake) willed Harpsfield to say his minde, for the stay of the peo∣ple: Who taking their confession in his hand, neither tou∣ched nor answered one sentence thereof.

Whiche done, the Bishop pronounced sentence, first a∣gainst the said Thomas Causton, and then calling Tho∣mas Higbed, caused his articles and answeres likewise to

be read. In the reading whereof Higbed sayd: Ye speake blasphemie against Christes passion,* 20.24 and ye goe aboute to trap vs with your subtilties and snares. And though my father and mother, and other my kinsfolke, did beleeue as you say,* 20.25 yet they were deceiued in so beleeuing.

And further, where you say, that my Lord, named Cran∣mer (late Archbishop of Canterbury) and other specified in the said articles be heretikes: I do wishe that I were such an hereticke as they were and be. Then the Byshop asked him againe, whether he would turne from his errour, and come to the vnitie of their Church? To whome he sayde, No, I would ye should recant, for I am in the truth, and you in errour.

Well, quoth the Byshop, if ye will returne, I will gladly receiue you.

No, sayd Higbed, I will not returne as you wyll haue me, to beleeue in the sacrament of the altar your God.

* 20.26Whereupon the Byshop proceeded, and gaue iudge∣ment vpon him, as he had done before vpon Tho. Cau∣ston. When all this was thus ended, they were both deli∣uered to the Sheriffes, and so by them sent to Newgate, where they remained by the space of xiiij. dayes, praysed be God, not so much in afflictions, as in consolations.

For the encrease whereof, they earnestly desired all their good brethren and sisterne in Christ to pray, that God for his sonnes sake would go forth with that great mercy, which already he had begon in them, so that they might perseuere vnto the ende, to the prayse of the eternall God, and comfort of all their brethren.

These xiiij. dayes (after their condemnation) once expi∣red,* 20.27 they were the xxiij. day of this moneth of March, fet∣ched from Newgate at foure of the clocke in the morning, and so led through the Citie vnto Algate, where they were deliuered vnto the Sheriffe of Essex, and there beeing fast bound in a cart, were shortly after brought to their seuerall appointed places of burning: that is to saye, Thomas Higbed to Horneden on the hill,* 20.28 and Thomas Causton to Rayly (both in the Countrey of Essex) where they did most constantly,* 20.29 the xxvj. day of the same moneth, seale this their faith with shedding of their bloud by most cruell fire, to the glory of God, and great reioysing of the godly.

At the burning of whiche, Mayster Higbed, Iustice Browne was also present, as is aboue specified, and diuers Gentlemen in the shiere were commaunded to be present, for feare belike, least they should be taken from them. And thus much touching the apprehension, examination, con∣fession, condemnation, and burnyng of these two godly and constant Martyrs of God.

William Pigot, Steuen Knight, and Iohn Laurance, with their exa∣nation and constant martirdome.

IN the Story before of Thomas Tomkins and his fel∣lowes,* 20.30 mention was made of sixe, whiche were exa∣mined, and condemned together, by bishop Boner, the ninth day of February.* 20.31 Of the which sixe condemned per∣sons, two, which were Tomkins, and William Hunter, (as ye heard) were executed, the one vppon the 26. of February, and the other vppon the 26. day of March. Other three, to witte, William Pigot and Steuen Knight suffered vpon the eight and twenty day, and Iohn Lau∣rence the nine and twenty of the sayd month of march.

Touching the which three Martyrs, now something to say of their examinations, it was first demaunded of them, what their opiniō was of the sacrament of the Aul∣tar. Whereunto they seuerally answered, and also subscri∣bed, that in the sacrament of the aultar, vnder formes of bread and wine there is not the very substaunce of the body and bloud of our sauiour Iesus Christ, but a special partaking of the body and bloud of Christ: the very body and bloud of Christ being onely in heauen, and no where els. This answere thus made, the bishop caused certayne articles to be read vnto them, tending to the same effect as did the articles before of Tomkins and of M. Causton. The tenour whereof here followeth.

*Articles or interrogatories obiected by the bishop of London, to Willlam Pigot, Steuen Kight, and Iohn Laurence, the 8. of February. 1555.

WHether do you thinke and steadfastly beleeue that it is a catholicke,* 20.32 faithfull, christian, and true doctrine, to teach, preach and say, that in the sacramentes of the aul∣tar, vnder y^e formes of bread & wine, there is w^tout any sub¦stance of bread & wine there remayning, by y^e omnipotent power of almightye God, & his holy worde, really, true∣ly, and in very deede the true and natural body and bloud of our Sauiour Iesus Christ, the selfe same in substaunce (though not in outward forme and appearaunce) whiche was borne of the Uirgine Mary, and suffered vppon the crosse, yea, or nay?

Whether doe you thinke,* 20.33 and steadfastly beleeue that your Parentes, kinsfolke, frendes, and acquaintance, here in this realm of England, before your birth a great while and also after your Birth, professing and beleuing the said doctrine and fayth, concerning the sayd sacrament of the aultar, had a true christian fayth, and were faythfull and true christen people, or no?

Whether do you think and steadfastly beleue that your Godfathers and Godmother,* 20.34 professing and beleuing the said Doctrine and faith, concerning the sayde Sacrament of the aultar, had a true christen fayth, and were faythfull and true christen people or no?

Whether do you think and steadfastly beleue that your own self in times past, being of the age of 14. yeares,* 20.35 and a∣boue, did thinke and beleue concerning the sayd sacrament of the aulter in all poyntes, as your sayde parentes: kins∣folke, friendes, acquaintaunce, godfathers, and godmo∣ther did then thinke and beleue them, or no?

Whether doe you thinke, and steadfastly beleeue that oure Soueraignes the king, and the Queene of thys Realme of England, and all the Nobilitie, Clergie, and Laitie of this Realm, professing and beleuing the said doc∣trine and fayth, as other christian Realmes doe, concer∣ning the sayd sacrament of the altar, haue a true christian fayth, and beleeue as the Catholicke and true Churche of Christ hath alwayes beleued, preached, and taught or no?

Whether do ye thinke and steadfastly beleeue that our sauiour Christ and his holy spirite hath bene, is,* 20.36 and shal∣be with his Catholicke churche, euen to the worldes end, gouerning and ruling the same in all thinges, especially in the necessary poyntes of Christian Religion, not suffe∣ring the same to erre or to be deceiued therein?

Whether it is true that you, being suspected, or infamed to be culpable,* 20.37 and faultie in speaking agaynst the sacra∣ment of the Aultare, and agaynst the very true presence of Christes naturall body, and the substaunce thereof in y^e sayd sacrament, and thereupon called before mee vppon complaynt made to me agaynst you, haue not bene a good space in my house, hauing freely meate and drinke, and al∣so diuers times instructed and informed,* 20.38 as well by one being our Ordinary, as also by my chaplaines and dy∣uers other learned men, some wherof were bishops, some Deanes, and some Archdeacons, and euery one of them learned in diuinitie, and minding well vnto you, and desi∣ring the safegard of your soule, and that you should folow and beleue the doctrine of the Catholicke church as afore, concerning the sayd sacrament of the aultar, and whether you did not at al times since your sayd comming to me, vt∣terly refuse to follow and beleue the sayd doctrine, concer∣ning the sayd sacrament?

Whether can you nowe finde in your hart and consci∣ence to conforme your selfe in all poyntes to the said fayth and catholicke church concerning the sayde Sacrament of the aultar, faythfully, truely, and playnely, without anye dissimulation, beleeuing therein as our sayd soueraignes, with the Nobilitie, Clergie, and Laytie, of this Realme, and other Christian realmes: and other persons aforesaid, and also the sayd Catholicke Church haue, and do beleue in that behalfe?

In case you so cānot, what ground haue you to mayn∣taine your opinion, and who is of the same opinion wyth you, and what conference haue you had therein with any, what comfort and what reliefe haue you had therein by a∣ny of them, and what are their names and surnames, and their dwelling place?

Their aunsweres to these articles were not much dis∣crepant from Tomkins, and other like Martirs aboue mentioned, as here followeth to be seene.

¶The aunswere of Steuen Knight, and Wil∣liam Pigot, to the aforesayd Articles.

TO the first article, they beleue that the contentes of this article, is not agreable to scripture.* 20.39

To the second, they answere and beleue, that their pa∣rentes and other expressed in the sayd article, so beleuyng, as is contayned in the same, were deceiued.

To the thyrd, they aunswere, that they so beleued: but they were deceiued therein, as they now beleue.

To the fourth, they say, that they haue heretofore bele∣ued as is conteined in the said article, but now they do not so beleue.

To the fift, they say, that if they so beleue, they are de∣ceiued.

To the sixt, they beleue the same to be true.

To the seuenth, they answere and beleue the contents of the same to be true.

To the eight, they aunswere, that they can no whyt confourme themselues to the fayth and doctrine contayned and specified in this article, vntill it be proued by Scrip∣ture.

To the ninth, they say, that they haue no grounde to mainteine their sayd opinions, but y^e truth, which (as they say) hath bene perswaded by learned men, as D. Taylour of Hadley, and such other.

These aunsweres being made and exhibited, they were commaunded to appeare agayne the next daye, at eight of the clocke in the morning, and in the meane while to be∣thinke themselues what they would do.

An other appearaunce of the sayd prisoners before Boner.

* 20.40THe next daye in the morning, being the 9. daye of Fe∣bruary, before their open appearaunce, the Bishop sent for William Pigot, and Stephen Knight, into his great chamber in his Pallace, where he perswaded with them to recant: and deny their former profession.

Who answered, that they were not perswaded in their consciences to returne and abiure theyr opinions, where∣unto they had subscribed. Within a while after, they were all three) with Thomas Tomkins, and William Hunter afore named) brought openly into the Consistorye, the ix. day of February aforesayd, and there had the same articles propoūded vnto them, which were before propoūded vn∣to the foresayde Thomas Tomkins (as appeareth in the discourse of his historye) and therto also subscribed these wordes: I do so beleue.

* 20.41The Bishop also vsed certayne talke vnto Iohn Lau∣rence onely. Whereunto he aunswered in this manner: That hee was a Priest, and was consecrated and made a Priest about eightene yeares past, and that he was some∣time a Blacke Fryer professed: that also hee was assured vnto a mayd, whome he intended to haue maryed.

And being agayne demaunded his opinion vppon the Sacrament, he said, that it was a remembraunce of Chry∣stes body, and that many haue bene deceiued in the belee∣uing the true body of Christ to be in the Sacrament of the Aultar, and that all such as doe not beleue as he doth, doe erre. After this talke and other fayre wordes and threat∣ninges, they were all of thē commaunded to appeare again at after noone.

The third and last appearaunce.

AT the which houre they came thyther agayne, & there 〈◊〉〈◊〉 the accustomed manner,* 20.42 were exhorted to recant and reuoke their doctrine, and receiue the fayth. To the whiche they constantly aunswered, they woulde not, but would sticke to that fayth that they had declared and sub∣scribed vnto, for that they did beleeue y^t it was no errour whiche they beleued: but that the contrary therof was ve∣ry heresy.

When the Bishop sawe that neither his fayre flatte∣ringes,* 20.43 nor yet his cruell threatnings would preuayle, he gaue them seuerally their iudgementes. And because Ioh. Laurence had bene one of theyr annoynted priestes, hee was by the bishop there (according to their order) solemn∣ly disgraded, the maner whereof you may see in the history of Maister Hooper afore passed, pag. 1435.

Their sentence of condemnation, & this degradation once ended, they were committed vnto the custodye of the Sheriffes of London, who sent thē vnto Newgate, where they remayned with ioy together, vntill they were caryed downe into Essex, and there the 28. daye of March, the sayd William Pigot was burned at Brayntree: and Stephen Knight at Mauldon, who at the stake kneeling vpon the ground, sayd this prayer which here followeth.

The Prayer that Stephen Knight sayd at hys death vpon his knees, being at the stake, at Mauldon.

O Lord Iesu Christe, for whose loue I leaue willingly this life, and desire rather the bitter death of his Crosse with the losse of all earthly thinges,* 20.44 then to abide the blasphemye of thy moste holy name, or to obey men in breaking thy holye Commaunde∣ment: thou seest O Lorde, that where I might liue in worldlye wealth to worship a false God, and honour thine enemy, I chose rather the torment of the body, and the losse of this my lyfe, and haue counted all thinges but vile, duste, and dounge, that I might winne thee: whiche death is dearer vnto me, then thou∣sandes of gold and siluer. Such loue, O Lord, hast thou layd vp in my breast, that I hunger for thee,* 20.45 as the Deere that is wounded desireth the soyle. Send thy holy comforter O Lord, to ayd, com∣fort, and strengthen this weake peece of earth, whiche is emptye of all strength of it selfe: Thou remembrest O Lorde, that I am but dust, and able to do nothing that is good. Therfore, O Lord, as of thine accustomed goodnes and loue, thou hast bidden mee to this banket, and accompted mee worthye to drinke of thyne owne cup amongst thine elect: euen so geue me strength O Lord against this thine element: which as to my sight is most irkesome and terrible: so to my minde it may at thy commaundement (as on obedient seruaunt) be sweete and pleasaunt, that through the strength of thy holy spirite, I may passe through the rage of thys fire into thy bosome, according to thy promise: and for thys mortall, receiue an immortal, and for this corruptible, put on in∣corruption: Accept this burnt sacrifice and offeryng, O Lorde, not for the sacrifice, but for thy deare sonnes sake, my sauiour, for whose testimonye I offer this free will offering with all my hart,* 20.46 and with all my soule. O heauenly father forgeue me my sinnes, as I forgeue all the worlde. O sweete sonne of God my Sauioure, spread thy winges ouer me. O blessed and holy Ghost, through whose mercifull inspiration I am come hither, conduct mee into euerlasting life. Lorde into thy handes I commend my spirite. Amen.

The death and martyrdome of Iohn Laurence Priest.

THe next day being the 29. day of this moneth, the sayd Iohn Laurence was brought to Colchester,* 20.47 and there being not able to go, (for that as wel his legges were sore worne with heauie irons in the prison, as also hys bodye weakened with euill keeping) was borne to the fire in a chayre, and so sitting, was in hys constant faith consumed with fire.

[illustration]

The cruell burning of Iohn Laurence Martir.

* 20.48

At the burning of this Laurence, hee sitting in the fire the young children came about the fire, and cryed,* 20.49 (as wel as young children could speake) saying: Lorde strengthen thy seruaunt, and keepe thy promise, Lord strengthen thy seruaunt, and keepe thy promise:: which thing, as it is rare so it is no small manifestation of the glory of God, whiche wrought thys in the harts of these little ones: nor yet a li∣tle commendation to their parentes, whiche from theyr youth brought them vp in the knowledge of God and his trueth.

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The history of Doctor Robert Farrar, Bishop of S. Dauids in Wales, who most constantly gaue his life for the testimonye of the truth. March. 30. an. 1555.

THe next day after, whiche was the xxx. day of the sayde moneth of march,* 20.50 followed the worthy & constāt mar∣tirdome of the bishop of S. Dauids in Wales, called Ro∣bert Farrar, who was the next bishop in this Catalogue of Christian Martirs, that suffered after mayster Hooper. This foresayd Farrar, by the fauour and good will of the Lord protectour, was first called and promoted to that dignitie. This man I may well call twise a martyr, not onely for the cruell death of the fire, which he suffered most constantly in the dayes of Queene Mary, vnto the shed∣ding of his bloud:* 20.51 but also for diuers other iniuries & mo∣lestations in king Edwardes time, which he no lesse firm∣ly, then vnworthily susteined at the hands of his enemies after the fall of the Duke of Somerset. Of these his vexa∣tiōs and troubles, with the wrangling articles and infor∣mations layd against him, to the number of fifty and sixe, & of the malice conceiued agaynst him by certayn couetous Canons of the Churche of Carmarthen, & what were the proceedinges of both partes, as well of the innocent, as of the crafty aduersaries, & what were their names in theyr articles agaynst him, in order here followeth.

The principall articles agaynst Bi∣shop Farrar.

GEorge Constantine, Dauid Walter his seruant, Tho∣mas [ 1] Young chanter of the Cathedrall Churche, who was afterward Archbishop of Yorke, Rowland Merick, doct. of law, who was afterward Bish. of Bangor, Tho∣mas Lee, and Hugh Rawlins. &c.

THrough the procurement and instance of these his ad∣uersaries, ioyning and confederating together, one Hugh Rawlins priest, and Thomas Lee brother in lawe to the sayd George Constantine, did exhibite to the kinges most honourable counsell certaine articles and informati∣ons, conceiued and deuised by the persons before named, to the intent to blemish the bishops credit, and vtterly (as they thought and made their boast) to pull him from hys bishopricke, and to bring him in a premunire. The copye of whiche articles, we thought here good to expresse, and so after them to set his answeres to the same.

Articles and informations to the kings hono∣rable counsell, put vp and exhibited by Hugh Raulins, and Tho. Lee, agaynst the blessed man of God, Mayster Farrar, byshop of sainct Dauids.

¶Abuse of the authoritie to him committed.

IN primis when the sayde bishop first came to his dyo∣cesse, [ 2] he appoynted his chauncellour by his letters of commission, omitting the kings maiesties stile and autho∣ritie, and grounded his sayd commission vppon forrein v∣surped lawes and authoritie: by force of whiche authoritie his sayd Chauncellour did visite certayne deanryes of hys sayd diocesse, and monished the Chauntor and chaptre of the cathedrall Churche of S. Dauids aforesayd, agaynst a certaine day and place, for like intent and purpose, contra∣ry to the kinges highnes lawes and statutes, and in dero∣gation of his highnes supremacy.

Item, that the sayde Chauntour and chaptre, percey∣uing the faultes of the sayd commission, tooke the same frō the Registre into their custodye, refusing to appeare by vertue thereof, and by secrete and charitable wayes and meanes did admonishe the sayde Byshop of the vnlaw∣fulnesse and faultes of the sayde commission and of the daunger that he had incurred for graunting and execu∣tyng the same: opening also vnto hym the effecte of the statute made in the xxviii. yeare of oure late Soueraigne Lorde Henry the eight: Whiche monitions notwithstan∣ding, the sayd Bishop neglecting the same, and continu∣ing in hys malicious doyng or inexcusable ignoraunce, a∣bout the xx. daye of Auguste in the fourthe yeare of the reigne of our Soueraigne Lorde that nowe is dyd con∣ferre vnto one Iohn Euans the Uicarage of Pembrin, instituting him by authoritie of the old forreigne vsurped lawe, making no mention of the kinges highnes authori∣tie, in contempt and derogation of the same.

Item, wheras the Chauncellour and Uicar generall [ 3] to the sayde Byshop, did vppon a lawfull title, and by the kinges hignes supreme authoritie admit and institute one Iohn Gough into the rectory of Haskard with thappur∣tenaunces, and gaue out in y^e kings name vnder his high∣nes seale ecclesiasticall appoynted for that office with the (teste) of the said bishop and subscription of the said chaun∣cellour, a mādate to inducte accordingly: by vertue wher∣of the said Iohn Gough was inducted by the official there into reall possession of the same rectory, with the rightes and appurtenaunces to the same belonging: whereupon the register of the sayd dioces, at the request of the foresayd chauncellour did signifie the premisses, with all the cir∣cumstances, before diuers persons to the forenamed By∣shop, Who notwithstanding, did institute and cause to be inducted one Harry Goddart vnto the same personage. making no mention of the kinges maiesties authority nor supremacie: in contempt and derogation of the same hys hignes crowne and dignitie, and in extolling the forreine vsurped aucthoritye, contrary to the fourme of the sta∣tute &c.

Item, the sayde Bishop immediately after the vn∣lawfull institution and induction of Goddart aforesayde, [ 4] molested the sayd I. Gough lawfully instituted inducted as before, citing him frō place to place, obiecting no mat∣ter vnto him of long season, till at the length hee articled. Emong which Articles was contayned. Item Interroga∣tur quo titulo tenet rectoriam de Haskard. So taking vppon him the cognition of the title of the hole fruites and pa∣tronage, in contempte of the kinges highnesse regall crowne and dignitie, and in derogation of the lawes and statutes of this Realme.

Item, hee hath commonly made his collations, and institutions, as hee did his first commission in hys owne [ 5] name and authoritie, without expressing the kinges su∣premacie.

Item, hee hath made vnder his seale one collation, two institutions, and three mandates, inducte in one [ 6] vocation of one benefice, to three seuerall persons, wyth∣out order of law, or reuocation of anye of them, geuing to euery one like authoritye, title and right. Whereby, ex∣cept good foresight aswell of Iustices of the peace, as of the frendes had not bene, there had ensued much incon∣uenience amonges the partakers of the intituled incum∣bentes in that behalfe.

Item, the sayde Bishop decreeing Caueates to be made in benefices, thereby knowing the titles litigious, [ 7] instituted, and causeth to be inducted without tryall of a∣nye title or due order of lawe.

Item, hee directeth hys mandates of induction vnto priuate men, and not to Tharchdeacons nor theyr Offi∣cialles: [ 8] contrary to the lawe and custome vsed in that be∣halfe. Notwithstanding he hath bene counsayled to the contrary, of men that be learned.

Item, hauing no maner of knowledge nor practise in the lawe, he sitteth euery day, in haruest and other times, [ 9] vpon causes without assistaunce of learned in the law, ha∣uing with him onely an vnlearned boy, which is no No∣tary, to his scribe, neither obseruing the law, nor yet rea∣sonable order. And therefore doth no good, but tryfeleth the time, as may appeare by his actes, if he haue them to be shewed.

Item, hee and his officers, by his knowledge, vseth to dispense with mariages, to be solemnized without banes, [ 10] contrarye to the lawes and ordinaunces in that be∣halfe.

Item, where as one Thomas Pricharde a Chapleine of his, solempnized matrimony in a priuate house wyth∣out [ 11] banes, & that betwixt a priest, and a sister of hers, that was appointed to be maryed with the said priest that day: hee also being a parson, and leauing his cure vnserued that day being sondaye: notwithstanding, that one of the kinges counsell in the marches of Wales: enformed the sayd bishop of the same misdemeanours, requiring due reformation therof, he hath done nothing therein, but put the same Chapleine in office, and made him his Commis∣sary generall since that tyme, bearyng a speciall fauour to the rest of the offendours.

Item, whereas one Meredith ap Thomas, his hous∣holde seruaunt, was accused of one Sage Hugh, for to [ 12] haue bene father of her chylde, the sayde Byshop wythout purgation of his seruaunt, caused hym to sue the parentes of the sayde Sage of infamie, first in hys principall consi∣story, and from thence before a commissary of hys, being his housholde Chaplaine, and at the last tooke the matter before hymselfe, so rayling agaynst all his officers, be∣cause they proceeded not after hys parciall affection, and agaynst the lawe, that honest men of Carmarththē, where

he then satte vppon the cause, iudged him to be, or at the least to haue bene distracte of his witte: and by his partial handling, the cause remayneth vnfinished, and the childe without father.

Item, wheras one Ienkin Ph. accused William Chā∣bers [ 13] a seruaunt of the Bishoppes, that founde this Willi∣am in adulterouse maner with his wife, by reason wherof the Byshop expelled the wife out of his house, and the said infamie not purged, the parties haue bene both agayn in the Bishops house, and seruice, since that time, to the euill example of other.

Item, by his vnlawfull sequestration of the fruites of [ 14] the benefices of Langattocke, and Lamyhangell, by the vndiscreete handling of the same, there were raysed the number of foure hundred people or more, which bickered sondry times together, to the great daunger of thinha∣bitauntes thereabout, had it not bene pacified by the dis∣creete meanes of syr Roger Uaughan Knight.

Item, by his like vnlawfull collation of the Prebend [ 15] of Lambister, to one Stephen Grene a Chaplayne of his by couenaunt and promise to mayntayne the sute, by whose crafty and vndiscreete handling of the same, there was raysed in the countie of Radner the 19. day of August last yast, about three or foure hundreth men to like daun∣ger, but that the matter was stayed by Iohn Bradshaw, Rice ap Glin, and Stephen ap Rice, Iustices of the same countie. Who with great daunger to them selues and theirs, pacified the matter, committing an hundred of the offendours to warde.

Item, such as he oweth displeasure vnto, he citeth from [ 16] place to place, and daye to daye, onely for their vexation, laying no matter agaynst them: and being diuers tymes required the copye of his proceedinges agaynst them, to thintent they might aunswere accordingly, and be at their lawfull defence: he denyeth to all such persons, the copies of his proceedinges.

Item, he and his officers winke at the manifest and o∣pen [ 17] crimes of his fautours and adherentes, to the euil ex∣ample of the whole Dioces, and abuseth the censures of excommunication and suspension, making it an instru∣ment of reuenging agaynst such, as they do not fauour.

Item, hauing receiued payment of the kinges maie∣sties [ 18] subsidie, due in October, the fourth yeare of his gra∣ces reigne, of the foresayde Chaunter of the Cathedrall Church of Saint Dauids, and Rowland Meyrike, two of the Residentaries there, before Christmas last, he vn∣iustly of a prepensed minde and purpose, afterward certi∣fied them for recusantes, to their vndoyng, if they had not bene admonished of his cruell purpose, and prouided law∣full defence for the same.

Item, the sayd Bishop celebrating matrimony in his owne person, dispensed contrarye to the booke of ordy∣naunce, [ 19] with the parties maryed, for not receauing the holy communion: the parties both bring young, and lu∣sty persones, hauing no reasonable cause wherefore they should abstayne. At whiche celebration, the Byshoppe communicated not himselfe. And further, the communi∣on was celebrated by a Chapleyne of hys, with super∣stitious blowynges, kneelynges, and knockinges, both of the Chaplayne that ministred, & of all the company, onely one other Priest communicating for the maner.

*Mayntenaunce of superstition contrary to the kinges ordinaunce and Iniunctions.

ITem, where the Officiall of Tharchedeacon of Car∣marthen, [ 20] in his visitation within Carmarthen, founde contrary vnto the sayde ordinaunce, an Aultar set vppe in the bodye of the Churche, for celebration of the com∣munion, and caused the sayd Aultar to be taken away, and a table to be set in the middle of the Churche: the Byshop after the same, commaunded the Uicar of Car∣marthen, to set the table without the chauncell agayne for the ministration of the communion.

Item, he being often in Carmarthen, and other pla∣ces [ 21] in the chauncell at y^e time of holy communion, not one¦ly caryed there hym selfe, neyther cōmunicating nor mi∣nistring bareheaded and vncoyffid, reuerently kneelyng, but also permitteth the people there to continue the chauncell and quire full, kneeling and knockyng their breastes. Whiche manner is yet vsed in all the dyo∣cesse without any reformation or gaynesay of hym or any of his officers.

Item, whereas superstious praying vppon beades [ 22] is not onely vngodly, but reprooued in the Kynges Maiesties iniunctions: the sayde Byshopppe meeting many with beades in their handes, neuer rebuked anye of them.

Item, the sayde Byshopye beyng in the Pulpyt, and seeyng corses there within the Churche, wyth a [ 23] great number of lightes vppon them, neuer spake against any of them.

Item, where as thordinaunce will, that no children be baptised but vppon the Sondaye, or holy day (onely [ 24] cause of necessitie excepted) he hauyng two children him∣selfe borne wythout daunger, caused one of them to be baptised vppon the worke day. And by hys example, wythout anye contradiction or motion of reformation, it is vsed as it hath bene accustomed, in all the dyo∣cesse commonly, contrary vnto the booke of ordinaunce in that behalfe.

¶Couetousnes.

Item, from his first comming into the dyocesse, hee hath hadde and yet hathe hys onelye studye, laboure, [ 25] and practise, to suruey landes, and to looke for mines &c. neglecting his owne bounden duety to applye his booke and preaching.

Item, he keepeth no maner hospitalitie, but hath hys seruaunts table in one parlour with him, least any stran∣ger [ 26] shoulde approche, hys seruauntes being at theyr meate.

Item, he is commonly talking, not of any godlynes but of worldlye matters, as baking brewing, enclosing, [ 27] plowing, mining of milstones, discharging of tenaunts, and suche like, not onely at his table, but also most com∣monly at other places.

Item, he hath warned diuers tenauntes out of theyr landes, whiche they and theyr elders haue enioyed for [ 28] their rentes, these hundred yeares, and more: and occu∣pyed with tillage, whiche he sayth he will enclose, and beyng sued to, of poore men, because of quietnes, he an∣swered: the crowes shall eate the corne, rather then ye shal haue any profite thereof.

Item, when the Uicars Chorall of S. Dauids for re∣liefe of their hospitalitie, had an Iland of hys, called the bi∣shops [ 29] Isle, for xl. s. rent: he hath set it to a chapleyn of his for v.li. by yeare. And wher at the sute of the sayd Uicars, it was graunted by the bishop in the whole chapiter, that the Uicares should haue it for yeares at xl. s. rent, and pay xx.li. entrie: he now couetously and agaynst his promyse openly made, denyeth the same, except the Uicars would geue l.li.

Item, he caused the Curate of S. Dauids, to warne their tenauntes out of theyr sayde landes in the pulpit, to [ 30] the great offence of the people, which were wont to haue Gods word preached there: and so they sayd to the Curate at that tyme.

Item, to the plowing of a pasture not aboue x. dayes worke, in Lent. An. 1549. he had 32. ploughes in one day, [ 31] and those ploughes the priest bad in the Church, contrary to the statute of Gomortha in that behalfe prouided, and to the euill example of gentlemen in that country.

Item, where the kinges maiesties of godly remem∣braunce, [ 32] Henry theight, appointed at Brekenock a schole∣maister, vssher, Reader of diuinitie, a Minister, & certain scholers, and for the mayntenaunce thereof, appoynted lx. and xij.li. of the pensions and reuenues of Brekenocke: the Bishop finding it so furnished, hath neither Reader nor Minister there, couetously conuerting their stipends to his owne vse.

Item, the Bish. was twise in one day presented in the great court holden in the towne of Carmarthen, for en∣closing [ 33] and couetous encroching of the kinges hye way.

Item, he couetously occupyeth purchasing of landes, bying of cattell, marchaundise, and other thinges beyng [ 34] indetted a notable summe to the kinges Maiestie, as may by his accomptes in the courte of tenthes, and first fruites appeare.

Item, wheras one Lewis Iohn Thomas boole, put∣ting from hym hys lawfull wedded wife, vppon Christ∣mas [ 35] euen last past, without banes had mariage solemni∣zate with a concubine of hys in a Churche within 3. myles of the Byshoppes abode at that time: The Bishop since knowing the premisses hath not onely of a couetous mind entred familiaritye with the sayde Lewis, and bought a peece of land of him, but also euer since hath (for to haue hys landes good chepe) left both the parties and priest vn∣punished, vsing hym to familiarly, that whereas a Som∣ner cited the parties to appeare among other criminals for the same facte: the Byshoppe commaunded the sayde

Somner to lette hym alone, and so they all remaine vnpu∣nished.

Item, where as the whole Chapiter of Saint Dauids (as it was thought) was in assured amitie wyth the By∣shoppe, they all being his Officers or Chaplaines, he pro∣cured them to be unpleaded wyth Wryt of Quo warranto in the kings Bench, keeping the Wryt with hym secretely, at the least three monethes, not deliuering it, but onely tenne dayes before the day of their apparance, the parties beyng seuen dayes iourney distant from London.

Item, he is a wilfull wrong doer, and troubler of men in theyr rightes, entring vppon their lawfull possessions, stirring thereby much contention, and so notably knowen, to the offence of the countrey.

Wilfull negligence.

ITem, whereas the Byshop aforesayde, was appoynted [ 38] in August. An. 1547. and consecrated in September fol∣lowing, hee neuer came into the Diocesse himselfe, nor sent or appoynted any Officer there before the moneth of April. An. 1548. to the great disorder of the kings Maiesties sub∣iects, lacke of reformation, and ministration of iustice.

[ 39] Item, during his visitation, the sayde Bishop did not endeuor himselfe to see reformation, but roade surueying of landes, appoynting vaine enclosures, and suche other things. Which are no parte of the office to him committed, nor yet conuenient, namely, at that time.

[ 40] Item, the visitation finished, he neither appoynted his Officers to examine the cleargie of the places of Scripture to them appoynted to be studied in the same visitation, nor hath hitherto effectually gone about any godly reformati∣on, according to the ordinaunces of this realme.

[ 41] Item, the Byshoppe since his comming to the diocesse, neuer ministred the Communion, sauing onely at two times, that he ordred certaine Deacons: but in euery thing (but that he other whiles preacheth excepted) ordreth him∣selfe like no minister, nor man of his vocation.

[ 42] Item, he hath so alienated himselfe from studie, that he preacheth vndiscretely, discrediting the office, not only vn∣truely reporting the Scriptures, but also preaching the ten commaundements in one place in declaration of the eight of them, for lacke of stuffe, the pithe of his matter, was ma∣trimonie of priestes.

[ 43] Item, the thirteene day of September last, he ordained certaine Deacons, and making hys exhortation, he taught that a man was not bounden to forgeue, but hym that as∣keth forgeuenesse, and being admonished frendly by a let∣ter to better declare the same, because that diuers were of∣fended wyth that doctrine: hee hath hetherto deferred so to doe, to the maintenaunce of malitious hearts in these par∣ties.

[ 44] Item, since the first day of August. Anno 1549. vnto the feast of Candlemasse last, he hath preached but two or three Sermons, of which one was preached at Aberguilly vpon S. Stephens day last, to a great audience that vnderstode no English, being but a mile from Carmarthen, an Eng∣lish towne, and the chiefe of his Diocesse.

[ 45] Item, since his ordinary visitation, which was finished in Iulie. An. 1548. hee hath neither preached nor caused to be preached in the townes of Tinby, Pembroche, nor Ha∣nerforde being English townes, nor muche distante from the place of his most continuaunce.

[ 46] Item, the Churches appropriate to the Bishop haue no Paraphrases in English, and fewe of them Bibles.

[ 47] Item, the Churches of the diocesse for the moste parte, and the cleargie almost euery one lacke Paraphrases, not∣wythstanding there hath bene these two yeares, and yet be a great nomber of them to be solde in the Diocesse.

Follie.

ITem, to declare his follie in riding, he vseth bridle wyth [ 48] white studs & snaffle, white Scottish stirrops, white spurres, a Scottish padde wyth a little staffe of three quar∣ters long, which he hath not only vsed superstitiously these foure or fiue yeares in communication, ofttimes boasting what Countreys hee hath compassed and measured wyth the same staffe.

[ 49] Item, he hath made a vowe, that hee will neuer weare a cappe: for hee sayeth, it is comely wearing of a hatte, and so commeth in his long gowne and hat, bothe into the Ca∣thedrall churche, and to the best Towne of his diocesse, sit∣ting in that sorte in the kings greate Sessions, and in hys consistorie, making himselfe a mocke to the people.

[ 50] Item, he sayde that he would go to the Parliament on foote. And to his frendes that dissuaded him, alleaging that it is not meete for a man in his place: he answeared, I care not for that, it is no sinne.

Item, hauing a sonne, hee went before the midwife to [ 51] the Church, presenting the childe to the Priest, and geuyng hys name Samuel, wyth a solemne interpretation of the name, appoynting also two Godfathers and two God∣mothers, contrary to the ordinaunce, making hys sonne a monster, and hymselfe a laughing stocke throughout al the countrey.

Item, he daily vseth whisteling of hys childe, and sayththat hee vnderstoode his whistle, when hee was but three dayes olde. And being aduertised of hys frendes, that men laughed at his follie: he answeared: they whistle their hor∣ses and dogges, and I am contented, they myghte also be contented that I whistle my childe, and so whistleth hym daily, all frendly admonition neglected.

Item, in hys Ordinarie visitation among other hys [ 53] surueys, hee surueyed Milforde hauen, where hee espyed a Seale fish tombling. And he crept down to the water side, and continued there, whistling by the space of an houre, perswading the companie that laughed fast at him, that by his whistling he made the fish to tarie there.

Item, speaking of scarcitie of herrings, hee layeth the [ 54] fault to the couetousnesse of fishers, who in time of plentie, tooke so many, that they destroyed the breeders.

Item, speaking of the alteration of the coyn, he wished [ 55] that what metall so euer it were of, the penie shoulde be in weight worthe a penie of the same metall.

For a conclusion, the sayde Byshoppe in all his doings [ 56] since he came to his Diocesse, hath behaued hymselfe moste vnmeete for a man of hys vocation, being for a minister of Iustice, an abuser of the authoritie to him committed, for a teacher of the truthe, and reformer of superstition, a main∣teiner of superstition wythoute any doctrine of reformati∣on, for a liberal, and hospital, an vnsatiable couetous man: for a diligent ouerseer, wilfull and negligent: for an exam∣ple of godly wisedome, geuen wholely to follie: for a mer∣cifull, a cruell reuenger. And further, for a peace maker, a sower of discorde. And so in all his behauiour a discreditor and slaunderer of hys vocation, and a deceiuer of all men▪ that had hope that he should do any reformatiō. For he yet hath neither brought into his diocesse, nor hath belonging vnto hym any learned preacher. But such lerned preachers as he founde in the diocesse at his entrie, hee so vexeth and disquieteth, that they cannot attende to applye theyr prea∣ching, for the defence of their liuings, againste hys quarel∣lous inuentions and vniust certificates.

After these wrangling Articles and informations were geuen vppe, then was the Byshop called for to aunswere,* 20.52 the hearing whereof was committed vnto D. Wotton, and Sir Iohn Mason knight, who likewise receiued the By∣shops aunsweares to the foresayde articles, the copie and effect of which answeares hereafter followe.

The answere of Robert, Bishop of S. Dauids, to the Articles ministred vnto hym.

TO the first Article he sayeth, that after lawful monition in the kings Maiesties name & autoritie, from the sayd B. (being then at London) geuen to the Chanter & chap∣ter of S. Dauids, for visitation at a certaine daye there to be entred: the sayd Byshop himselfe, for such purpose com∣ming into the Diocesse, knowing also that the Chaunter, and one of the Canons of that Churche, & late before com∣missaries in that Diocesse, had not onely by their owne e∣uill example and winking at the faultes of other, or neg∣lecting to correct the same, left there among priestes and o∣thers, much detestable whoredome: but hadde also spoyled the Cathedrall churche of Crosses, Chalices and Censers, wyth other plate, iewels, and ornaments of the Church to the value of 5. C. markes or more, for their owne priuate lucre, (the Church remaining euen yet very vile & in great decay:) and hadde also made further vnder theyr Chapiter seale many blankes to the number of twelue or moe, Sede vacante, wythout the kings licence or knowledge: There∣fore he brought wyth him one Edmunde Farlee, Bachelor of lawe, by D. Tong and D. Neuinson, to hym commen∣ded as a man sufficient in faithfull truthe, and learning, to be hys Chauncellour. To whome hee graunted and Sea∣led a Commission for that purpose, geuing credite to hym in hys facultie, concerning the draught and fourme therof. But the kinges Maiesties stile of Supremacie was ••ullye sette foorth in the same commission. Whether there were a∣nye defaulte of formall woordes in setting foorthe of the kings authoritie therein, hee is not certaine. For hee com∣mitted the doing thereof to hys Chauncelloure, who was commended to hym for a learned manne. And the Byshop

sayeth, that he did neuer grounde the Commission vppon any forraine vsurped lawes or authoritie. Neither did hys sayde Chauncellour by force of suche authoritie, visite anye Deanrie of the sayde Diocesse, nor gaue anye monition to the Chauntour and Chapiter there, by force of that Com∣mission, for any like intent or purpose, but onely offered in y^e kings Maiesties name, and authoritie (to the said Bysh. committed) for to enter visitation of the Chaunter and Chapter of the Cathedrall Churche, at an other daye to be executed by the Byshoppe himselfe, for reformation of the Chapiter Churche, and Ministers there, accordinge to the kings gracious ordinaunces and Iniunctions in that be∣halfe. But the aforesayd Chanter and Canon of the church, before the sight of any Commission, stubbornely answea∣red the sayde Chauncellour, that they woulde not receyue him, nor any other to visit them, except he were one of their Chapter. And further desiring to see his Commission, de∣••••uered the same into their handes, and would not deliuer it him again. And so it may appeare that he did nothing by force of that Commission.

To the seconde Article hee sayeth, that they opened not [ 2] vnto hym the danger of any statute to hys knowledge and remembraunce. Neuerthelesse, hee not knowing anye de∣faulte in the sayde Commission, and certainely minedynge wyth all diligence the faithfull execution of hys Office of preachinge, and visitinge the whole Diocesse in hys owne persone, by the kings Maiesties authoritie, for the conser∣uation of Gods peace, and the kings, in that daungerous time of rebellion, then beginning to arise in other places, did neglect and lay apart the stubborne behauiour and vn∣godly doings of the sayde Chaunter and Canon, and a∣greed wyth them, omitting all contemptes and reproches towardes him and his sayde Chauncellor, and all manner of contention by them done, fearing els that through theyr vnquietnesse, some tumult mighte haue risen amonges the people there, and did also make the sayd Chanter his Chā∣cellour, and Canon hys Commissarie, according to theyr ambitious desires, to appease their malice in that daunge∣rous time. And further, he sayeth that he made a Collation to syr Ioh. Euans of the Uicarage of Pembrin, what day or time he remembreth not, not by any olde forraine vsur∣ped authoritie, but by the kinges authoritie onely, making full mention of the kinges stile and authoritie in the same Collation.

To the thirde and fourth hee sayeth, that whereas hee [ 3. & 4.] hadde graunted to George Constantine the office of a Re∣gister, who brought vnto hym a Commission for the Chā∣cellourshippe to be sealed, and deliuered to the foresayde Chaunter of Saint Dauids, desiring the sayde Byshoppe to Seale it, hee vtterlye refused so to doe, because the sayde George hadde put therein a clause of admitting Clearkes into benefices: the which authority the said Bishop would not in any wise graunte, reseruing the examination and admission of Clearkes, onely to hymselfe, for the auoiding of wicked briberie and parcialitie. Whereuppon the sayde George and the Chaunter promised the said Byshoppe by their faith and trouthe, afore three or foure honest witnes∣ses, not to execute that clause of Institution into benefices, but onely to those Clearkes whome the Bishop did firste examine and admitte, and send vnto them for to be institu∣ted and inducted, vppon whych promise the Byshop sea∣led the sayde Commission. And after that time, the parso∣nage of Haskarde being voyde, and by the reason of laps deuolued to the Byshoppes gifte for that time, hee con∣ferred it to one Sir Henrie Godherd wyth a Collation or Institution by the kings authoritie, not extolling any for∣reine vsurped authoritie. In the which collation or insti∣tution is fully mentioned the renuntiation of the Byshop of Rome, and all forreine powers and authoritie, wyth the full stile of hys Maiesties supremacie. And this collation of the Churche of Haskarde he gaue, before he vnderstoode or knewe that hys Chauncellour had geuen oute the lyke, and hee surely thinketh, his Collation was the firste. That notwythstanding the sayde George Constantine, and the sayde Chaunter hauing a vowson determined by reason of laps, admitted and instituted one Iohn Gough, to the sayde personnage of Haskarde by vertue of their expired vowson and sealed hys institution wyth a wronge Seale, because they hadde not the right seale of office to that pur∣pose) contrary to theyr former earnest promesse, and the Bishoppes ryghte, and wythout any manner of warning or foreknowledge thereof to hym geuen, whych thynge by them vntruely done, the sayd George Constantine neuer∣thelesse came to the Byshoppes house, and there did wryte wyth hys owne hand the letters of Induction for the said Sir Henrye Godherd Prieste, comprising in the same the whole summe of the Institution or Collation, whyche the sayde Byshoppe hadde made, and the same George did seale the sayde letters of induction wyth his owne hande, fineding no maner of fault therein, nor making any worde or mention of hys and the Chauntours former wrong do∣ings, but so departed for that time. And afterward he came againe, and shewed the Byshoppe, what they hadde done before, concerning the Parsonage aforesayde. And further, the sayde Defendant sayeth, that he did not molest the sayd Iohn Gough, but lawfully did call him in the kings Ma∣iesties name, not for any title of Patronage, but to knowe, whether he were Parson of Haskarde, and howe hee was thereto admitted and instituted, and inducted, and by what authoritie he presumed to preach there, wythout the kings Maiesties licence, wyth other like lawfull demaundes, whereunto he sturdely refused to geue answere: and sayeth that the Article contained in hys accusation, sayinge thus. Item interrogetur quo titulo tenet rectoriam de Haskarde, was not ministred vnto the partie in that sorte, so farre as hee knoweth, but in these woordes or lyke. Quomodo intrauit in Rectoriam. &c.

To the fifth he sayth, that all be it George Constantine Register, did wilfully wythdrawe hys bounden seruice, [ 5] due to the Kings highnesse, and to the sayde defendaunt in the Kings name, refusing to attende either by hymselfe, or hys sufficient Deputie for wryting of Recordes and other Instruments, yet the sayd Defendant made his Collatiōs and Institutions in hys owne name, not by his owne au∣thoritie, nor by any others, saue onely the Kings authori∣tie, according as hee hath declared in hys aunsweare to the first Article, expressing in them the kings supremacie, with the Byshops owne name and seale of office, as hee oughte to doe, according to the prouision of the kinges Statute in suche a case.

To the sixth he sayeth, that the Uicarie of Pembrin be∣ing [ 6] voyde, he as righte patrone thereof to his knowledge, conferred it to Iohn Euans Clearke, wyth letters of in∣stitution and induction: and after when the kings presen∣tation came to him for one Dauid Ieinkin clearke, he desi∣red fourtene daies respite at that time, either to shew aun∣cient recorde for hys right, and then the matter to stande to the determination of the lawe, or elles if hee shewed not, bothe he and hys clarke, to geue place to the kings Clarke. Whych condition was by Syr Thomas Ioanes Knight, Doctour M. and the sayde Dauid Ieinkin receyued, and an Institution, wyth an Induction was made conditio∣nally to be putte into the handes of Sir Thomas Ioanes Knighte, for safe custodie for the kings Clearkes behoofe, after the fourteene dayes to be executed at the hands of the sayde Defendaunt, if he failed to shewe. Wythin whyche time the sayde Defendaunt did shewe an olde auncient re∣corde, declaring the full righte of Patronage, on the sayde Defendauntes behalfe, and so that Institution and In∣duction was neuer by the sayde Defendaunt putte in exe∣cution. Neuerthelesse, the sayde Dauid Ieinkin (contrary to hys promesse and othe, geuing thereuppon his righte hande to the sayde Syr Thomas Ioanes Knight) tooke aduauntage by the sayde wryting, wythout knowledge of the sayde Defendaunt. After whych time the Lord Chaun∣cellour by hys letters wrytten to the sayde Defendaunt, aduertised hym, to admitte one Iohn Appowell clearke, presented by vertue of a vowson which the L. Chancellor iudged to be good, and so to be admitted, notwythstanding his former presentation, whereby he would not abarre the other mannes right. And so thys Defendaunt made one Collation, two Institutions and three Mandates, doyng no wrong thereby to hys knowledge. And further he say∣eth, that there was no businesse nor vnquietnesse aboute the possession of the sayde Uicarage, but this Defendaunt geuing place, was content to loose hys right for that time.

To the seuenth he sayth, that as he nowe remembreth, [ 7] hee neuer decreed anye Caueates to be made in benefices, neither did institute nor cause to be inducted, any into be∣nefices, being knowne to hym litigious. [ 8]

To the eight he sayeth, that because the Archdeacons be absent from theyr Offices, and haue not had faithfull dili∣gent Officials, he hathe directed his Mandates to them or their Officials, or to other lawfull persons in that behalfe, so farre as he knoweth. [ 9. & 10.]

To the ninthe and tenthe Articles, he denieth as verye vntrue. [ 11]

To the xi. he sayth, that whereas Syr Thomas Ioans Knighte aduertised hym, that Thomas Pricharde had ce∣lebrated Matrimonie in a priuate house, betwixte a cer∣taine Priest, and a woman whose sister hadde refused the same, the sayde Pricharde leauing his owne cure vnserued on that Sonday, this defendant did put the same Thomas Prychard to penance for so doing, marying them without

banes. And wheras he made the said Thomas Aprichard, who is a Bachelor of law, his Commissary: it was for the respect of learning in the law, thereby faythfully to execute his office according to Iustice. And the sayde Defendaunt dyd neuer fauour nor beare with any man wittinglye in his wrong doinges. He confesseth that the Matrimonye was solemnized in a priuate church, and that the cure was that day vnserued.

[ 12] To the 12. he sayth, that it is slaunderous and vtterlye vntrue. And that one syr Iohn Hughs Priest, made Sage Hughs (daughter to his Steppemother) an harlot at 11. yeares of age, and after maryed openly to an other man, being Minister thereof himselfe. After whiche doyng, he tooke her away from her Husband agayne, and kept her, alledging a former contract. And when the sayde Iohn Hughs was lawfully conuicted before the sayde Byshop, in open Court at Carmarthen of that his abhominable a∣dultery, clayming the kinges pardon thereof, yet the sayde Sage confessed, that he had to do with her the night before that day of appearaunce. Whiche latter crime he denyed. Neuerthelesse, she proued with childe, affirming both be∣fore the byrth and after, the childe to be his, the Midwife and other being witnesses thereof. Yet notwithstandinge George Constantine as a wicked Bolsterer of the sayde Priest in hys naughtye doinges, with the helpe of the a∣foresayd Chaunter, fyrst vttered that Meredith Thomas was Father of the sayd childe, which matter was ordered in the Ecclesiasticall Court, according to Iustice without any parciall affection of the sayd Bishop, or of any other to his knowledge.

[ 13] To the 13. hee sayth, it is vtterly false so farre as he knoweth.

[ 14] To the 14. he sayth, that by lawfull sequestration in the Kinges Maiesties name, he committed the custody of the fruites of Langatnok, and Lanuihangell to two ho∣uost men, for the behoufe of the Kynges first fruites and tenthes, and of the next incumbent, and further he did not meddle nor minister any cause of vnquietnesse in that be∣halfe.

To the 15. he sayth, that he made a collation, lawfull [ 15] as he supposeth, of the prebend of Lanbister, to Stephen Greene his Chapleine without any couenaunt or colour, and further he did not meddle in that behalfe.

[ 16] To the 16. he sayth, all is vntrue as farre as he kno∣weth.

[ 17] To the 17. he sayth, it is all vntrue for his owne part, & for his officers, as farre as he knoweth.

[ 18] To the 18. he sayth, it is vntrue as farre as he know∣eth, and that he did certify the recusants iustly, as he thin∣keth, because they refused wilfully to paye the Kynges whole Subsidye, of theyr whole diuidenesse, as it stan∣deth in the Kinges booke, perteyning to the Canons re∣sident.

[ 19] To the 19. he sayth, that after trauayle of fourtene Miles, beyng not able fastyng to Celebrate Communi∣on, in a Chappell within the house of Syr Thomas Io∣anes Knyght, one of the Kinges Maiesties honourable Counsayle of the Marches of Wales: this Defendaunte celebrated Matrimony without the receyuing the Com∣munion for the causes abouesayd, betwixt Mayster Grif∣fith Ryce, and the Daughter of the sayde Syr Thomas Ioanes, accordynge to the kinges ordinaunces. And Thomas Upricharde Prieste administred the holy Com∣munion there, without any superstition, to this defen∣dauntes knowledge, and the maryed persons not dispo∣sed to receiue the holy Communion, he coulde not com∣pell them agaynst theyr consciences, and sayeth that hee didde not dispense with them as it is contayned in the ar∣ticle.

¶To the slaunderous and vntrue title of mayntenance of superstition. &c. he sayeth, that he did not maynteyne any superstition, contrary to the kinges ordinaunces and iniun∣ctions, but abhorring in his hart all superstition, hath trauel∣led and doth trauell to abolish the same by true doctrine and doyng, as much as he can, with the kinges peace amongst his people there.

[ 20] TO the 20. he sayth, that George Constantine in the third yeare of the kinges Maiestyes reigne, not regar∣ding the daungerous time of rebellion in other places, rashly caused to be pulled downe without any authoritye knowne to this defendaunt, the communion altar in Car∣marthen Church, by his owne presumptuous mynde ap∣pointing the vse thereof in another place of the church, not without grudge of the people. Wherefore the Bishop fea∣ring tumult, cōmaunded the vicar to set vp the communiō table (for the time) nere to the place where it was before.

To the 21. he sayth that he hath bene diuers tymes in [ 21] the quere of Carmarthen, and hath taried there in the com∣munion time not communicating himselfe, and that in e∣uery Church where he commeth on the holy day to preach, or to pray, he kneeleth in the quere bareheaded, as well at Matines before the Communion, as at Euensong after without any superstition: he thinketh it not necessary for the Communions sake to leaue kneeling to Christ. But he hath diligently taught the people not to kneele nor knocke to the visible shew, or externall shewe of the Sacrament. And the queres of Carmarthen and other places there, are not close at the sides, so that the people may come in and forth at theyr pleasure. Moreouer the Kinges ordinaun∣ces doth not authorise him to rebuke the people for knock∣ing on theyr brests in token of repentaunce of theyr sinnes nor for kneeling in token of submission to God for mercye in Christ.

To the 22. he sayth, that in time of rebellion in Deuon. [ 22] and Cornewall, threatening to come into Wales, he tea∣ching the people the true fourme of prayer, accordinge to Gods holy word, and declaring the prayer vpon beades to be vayne and superstitious, yet durste not for feare of tumulte, forceably take from any man his beades with∣out authority. And touching the not reproouing of suche as hee shoulde meete, wearing beades, hee remembreth not that he hath so done, vnlesse it were in the rebellion tyme, at whiche time he durste not rebuke suche Offen∣ders.

To the 23. he sayth, that he beyng in the Pulpitte, hys [ 23] face towardes the people, did not see the lightes, if anye were set vp about the corpes behinde his backe, till after that he came downe from the Pulpitte. But he with Ge∣orge Constantine and the aforesayde Chauntour, sittyng in the Church in Carmarthen, to heare causes, and see∣ing the Uicare with other Priestes, with song and lights bringyng a corpes vppe to the Church, called forthwyth the Uicare and Priestes, and rebuked them in open court as cormorantes and Rauens flying about the dead carcase for lucre sake.

To the 24. he sayeth, that he caused the one childe be∣yng [ 24] borne with great perill of death to the Mother, and it selfe lying for dead a certayne space after, to be christened on the workyng day: the other childe was Christened on the working day, because both Father and Mother, and al other people there, were in perill of death, by reason of the sodayne sweat, which all men feared at that time. And touching the rest of the accusatiō which is, that by that ex∣ample, it is vsed after the olde accustomed fashion, he kno∣weth no such thing.

¶To the tytle of Couetousnesse he sayth: that hys doynges prooue the contrarye as his neighbours kno∣weth.

And to the 25. Article he vtterly denyeth.

To the 26. he sayth, that his Hall at Aberguilly being [ 25] ruinous, he vseth for his Hall a greate Chamber adioy∣ning, [ 26] for his selfe and his seruauntes, and all manner of straungers, and besides twenty persons in house daylye. What other hospitality he keepeth, honest neighbours can testify.

To the 27. he sayth, that his talke is accordyng to his [ 27] hearers, that is to say reuerently and truely of fayth, loue, and honest lyfe, according to the Scriptures to like Au∣ditours, and to other vnreuerent and rash Turmoylers of Scriptures and holye doctrine he doeth talke of honest worldly thinges with Godly intent: and that he doeth not moste commonlye talke of suche thinges as are expressed in this Article, but when hee hath honest occation so to doe.

The 28. he sayth is vntrue, and that hee hath warned [ 28] no manne out of theyr landes: but where he is destitute of necessary prouision, and woulde haue part of his owne demayne from certayne free holdes, hauing it onelye from yeare to yeare, of pleasure, hee cannot obteyne it without brawlyng. Wherefore he suffereth them to keepe it euen yet still, agaynst right reason. And touching the rest, that he had rather the Crowes should eat it. &c. he ne∣uer spake any such word.

To the 29. he sayth that whereas hys Predecessour [ 29] Byshop Barloe did let to farme the Isle of Ramsay, to one William Browne, after whose handes this Defen∣daunt receiued it into his owne possession, the Uicars of Saynt Dauids being dispossessed of it long before, he let∣ted it ouer to Stephen Greene for 40. shillings the groūd, as it was before, and three poundes more for seales, con∣nies and foules there: & he knoweth of no right y^e Uicars Chorall had therein, who did refuse when this defendant

did diligently vpon reasonable conditions offer the same vnto them: and this defendant made no promise vnto thē, as is conteined in the Article.

To the 30. he sayth he knoweth not, but that he aduer∣tised [ 30] his Bayliffe to warne the freeholdes and other ha∣uing his demayne to rent during pleasure, to leaue it at a lawfull day, to this Defendantes necessary vse, and dyd not cause the Curate to do as is conteined in the Article to his remembraunce.

To the 31. he sayth, that he knoweth not what y^e priest [ 31] bad in the Churche, nor howe many plowes there came, vndesired of this Defendaunt. But he knoweth certein∣ly, that he desired no mans labour but for his mony.

To the 32. he sayth, that he knoweth not any such ap∣poyntment [ 32] of Schooles and reuenewes there but he foūd there (after the departyng of Byshop Barloe) a Schoole∣mayster, an Ussher being a Priest, and 20. Scholers, which he hath hitherto maynteined better then he founde it, to his knowledge: he did neuer conuert anye pennye therof to his owne vse, albeit he might lawfully haue done the same.

[ 33] The 33. he sayeth is all vntrue, so farre as hee kno∣weth.

To the 34. Article he sayth, he neuer purchased more [ 34] then three percels, whereof one was 2. shillinges 8. pence by yeare, the second, three shillinges foure pence, and the third 26. shillinges 8. pence or there about by yeare: the rest he denyeth.

To the 35. he sayeth, that he neuer bought of Lewes [ 35] Iohn Thomas his land good cheape, but after forty yeres purchase, not knowing at that time any suche thinge as is contayned in the article, agaynst the sayd Lewes Iohn. Neither badde he the Somner to lette him alone, but as soone as he hearde any thing of it, commaunded the Som∣ner to cyte him, and so he was cyted in this Defendantes house, occasionyng him to breake his bargayne, to the which Lewes this Defendaunt sayde these wordes. If you would geue me your land with an house full of golde, I cannot, nor will not suffer you to keepe a Lemman. Then the sayde Lewes affirming the latter woman to bee his wife, and the firste vnknowne to this Defendaunt, hee caused the sayde Lewes to bee called to the consistorye for tryall, where it hangeth yet: And also by lawfull pro∣cesse excommunicated the firste Woman, for that shee would not by any meanes appeare in the Court to claime or to confesse marryage with the sayde Lewes and so she standeth this day, at the poynt of significauit.

To the 56. he sayth, that whereas the Chauntour and [ 36] R. M. with other Chanons there, would not obey the Kynges Godlye Iniunctions, concerning the fyndyng a Schoole for poore mennes Chyldren, a Lectur of Di∣uinitye, Sermons on the Sondayes, repayring of their Church and Mansion houses, decent order and ministra∣tion there, but stubbornely counted themselues (with the Chauntour) to be a bodye politicke, without regarde of the Byshoppe and his lawefull monitions, beyng hym∣selfe named in theyr Shyre Statutes, Decanus, & quasi De∣canus, hauing also theyr Deanes stall in the quere, wyth a Prebende thereunto annexed, and the chiefe place in the Chapter house with a key of theyr Chapter Seale, beyng also by the Kynges Maiestyes Commission appoynted theyr Ordinary: yet woulde they not in anye wise deliuer vnto him a Booke of theyr Statutes, for the better know∣ledge of his and theyr duetyes, nor shewe vnto him their Recordes and Monumentes, for declaration of the kings right and his. For which cause, this Defendaunt by writ of quo warranto, lawefully called them to aunswere, which yet lyeth a sleepe, to the losse of the Kinges Maiestyes right. The time of deliuery of the sayd writte, he remem∣breth not.

The 37. he sayeth is all false, as farre as hee know∣eth.

[ 37]

¶To the title of wilfull negligence: he sayeth that hee hath vsed, to his power willing diligence.

[ 38] TO the 38. he sayth, that he being attendant (according to his bounden duetye) to serue the Kinges highnesse du∣ring the time of the parliament, from the first, vnto the last day, and then immediately after repayred into his Dio∣ces, and he might not trust R. M. the Chauntour, and George Constantine to execute faythfully the iurisdiction, because they had before (through theyr slaundrous life and not punishing misdoers) left the country in great enormi∣ty of filthy whoredome. And sayth farther, that one cause why he appoynted not an Officer. &c. was for that he lac∣ked his letters of authority of Iurisdiction.

[ 39.40.] The 39. and 40. he sayth are vntrue.

To the 41. he sayth, that how often he did minister the Communion he doth not remember, but in all other thin∣ges so farre as he knoweth, he hath studied to order hym∣selfe according to his vocation, as farre as he beleueth, hee goeth like a Minister.

To the 42. he sayeth, that hee hath not alienated hym∣selfe from studye, neyther preached vndiscreetly, nor re∣ported [ 42] the Scriptures vntruely to his knowledge: (but he hath bene very much hindered both from study & prea∣ching, by the malicious, crafty, and couetous behauiour of the forenamed persons.) And that he did set forth the do∣ctrine of honest maryage, as well of all other menne, as of Priestes, euen as the Scripture then rehearsed did mini∣ster occasion.

To the 43. he sayth, that reciting the wordes of Luke, [ 43] if thy brother haue offended agaynst thee, blame him, and if he repent, forgeue hym, and if he haue offended agaynst thee seuen tymes in one day, and seuen times in the daye be conuerted vnto thee, saying: I am sory, forgeue him: He sayd farther these wordes in effect: it appeareth by this place of scripture, that we are not bound (except he repent) to forgeue him, but we are bound to pray to God to for∣geue him, and to geue him grace to repent, that wee may forgeue him.

To the 44. he sayth, that he hath preached right often [ 44] at Carmarthen, as well as at other places, and hee sayeth that a great number at Aberguilly do vnderstand english very well.

To the 45. he sayth, that after he had preached fyrste at [ 45] Brecknocke, Carmarthen, Swanzy Laugharne, Tin∣by, Pembroche, Hereforde, Saynt Dauids, Cardigan, with other notable Townes, he hath since that time prea∣ched to a greate manye other poore Churches, but not in Tinby nor Pembroche: but for Hereforde he standeth in doubt. And whereas he brought with him at the first, a learned Preacher, of Godly life, the vngodly stubborne be∣hauiour of the persons before named, weryed him away. And wheras he had waged an other learned man, to come into his Dioces to preache, George Constantine by hys discouragement aduertised him from this Defendaunt.

To the 46. he sayth, that in all his Churches appro∣priated, there is both Bible and Paraphrases so farre as [ 46] he knoweth: and if the Priestes there woulde not shewe him the lacke thereof, yet should the Officialles declare it vnto him, that it might be amended (by his will) with∣out delay.

To the 47. he sayth, that George Constantine coue∣tously [ 47] ingrossed into his handes a great number of Para∣phrases, & wher as this Defendaunt hath admonished the Clergy to buy, euery one, for his discharge: and if the sayd George being Officiall of two Archdeaconries, and other Officials in theyr Office woulde declare vnto him, what Churches do lack Bibles or Paraphrases, he would cause it to be amended as much as in him lyeth.

¶To the title of Folly, he sayth that his desire is in true simple maner of his wordes, deedes, and other honest behaui∣our through Gods grace to shew Godly wisedome.

TO the 48. he sayth, that he thinketh no folly in the de∣cent [ 48] colour or fashion with honest vse of Saddle, Bri∣dle, Stirrops, Staffe, and other like necessary or conueni∣ent things, and sayth that he vseth a Saddle made after the Scottish fashion, with stirrops of iron vnuarnished & like spurs: and blacke bridle without studdes, the bit and snaf∣fle white as other mens be.

To the 49. he sayth, that whē he goeth abroad in win∣ter, [ 49] he weareth a hat to beare of rayne and snow, & in som∣mer, to shadow him from the Sunne, without any vowe of superstition or offence of the people.

To the 50. he sayth, that all is one to him, to ride or go, [ 50] as cause requireth, and whether he sayd as is conteyned in the article or not, he remembreth not. Howbeit he doth vse to go a foote.

To the 51. he sayth, that after lawfull prayer, it pleased [ 51] God to geue him a sonne begottē and borne in honest ma∣riage: whome he therefore caused to be named Samuell, presenting him to the minister to be receiued into Christes Church as a poore member of Christ: by the holy Sacra∣ment of baptisme was this done openly in the Cathedrall Church, with earnest grauity, and without offending any man: and also 2. wiues being before at variaunce, desired both to be Godmothers, whiche were both receiued to make vnity betweene them, not knowing any lawe to the contrary, nor none offence therby conceiued of the people.

To the 52. he sayth, that he doth vse with grauity, all honest louing enterteinement of his Chylde, to encourage [ 52] him hereafter, willinglye at hys Fathers mouth, to re∣ceiue

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wholesome doctrine of the true feare & loue of God, and sayeth that he hath whistled to hys Chylde, but sayde not, that the Chylde vnderstoode it, and that he aunswe∣red to one that founde fault with it, as is conteyned in the article.

To the 53. he sayeth, that hee was neuer Surueyor, but went to see Milforde Hauen for honest purpose, and not to suruey it: and for that hee at the sighte of a Seale whistled in his fist, such as meaned folly, might turne it to theyr purpose. And it is not true that he stoode whistlynge an hower to the Seale, nor that anye faulte was founde with it, nor any such aunswere made by him to his know∣ledge.

To the 54. he sayth, that if he did say, the destroying of the Frie, letteth plenty of Fish, he thinketh the same not a∣gaynst reason: but he remembreth not to haue sayd, as is conteined in the article.

To the 55. he saith, that he remembreth not that euer he sayd as they alledge.

To the slaunderous, vntrue, and vngodly conclusion, he saith that George Constantine with other his aduersa∣ries before named, and theyr adherents, not regarding the feare of God, and theyr bounden duety, of louing obediēce towards God and the king, and his true Ministers, haue to much slaunderously with false tongues, contumelious wordes, and spitefull deedes, labored by all meanes to dis∣credite and deface the kinges gracious authority, to hym committed. Who euer sithe he came to the Dioces, hath en∣deuored himselfe to shew his faythfull ministerye, by his true honest doinges, and to vse his authority according to his vocation, to Gods glory, and the kinges honour. And that he hath bene diligent in teaching of trueth, reforming of superstition, free of hospitality, diligent in ouerseeing with Godly wisedome, peace and mercifulnesse, as he tru∣steth in God, may be truely approoued. And he is able iust∣ly to charge his aduersaries with all the faultes herein by them most vniustlye and slaunderously agaynst hym obie∣cted. And he doth maruell greatly, that George Constan∣tine with other his adherentes are not ashamed, malici∣ously to obiect for the intent to sclaunder hym, with mo∣lesting of preachers founden there. For trueth it is that he hath molested none, but hath iustly brought vnder signifi∣cauit one Morice a Preacher, liuing lewdly for his stub∣borne behauiour and malicious contemptes, euen yet con∣tinuing in his wilfull contempt and irregularity. And he hath (to his knowledge) iustlye certified Hugh Raulyns Parson of Tynby, for his wilfull recusancy of two other Personages, shamefully deceiuing the Kynges maiestye by coulour of Commission, as appeareth by the same. And as for the rayling, contemptuous preaching of R. M. and the vnlearned arrogant preaching of the Chauntoure he referreth to discreete Hearers, whiche were offended thereat, as they shewed this Defendaunt. And this De∣ponent brought into his Dioces, both learned Preachers, and learned men in the lawe, to his verye great charges, which men George Cōstantine with his adherentes hath weried away.

¶After these aunsweres thus exhibited by the vertu∣ous and Godly Byshop agaynst the quarrelling and fri∣uolous articles of his foresayd aduersaryes, to wit Hugh Raulins, and Thomas Lee, then came in for witnes vp∣on the sayd articles and informations, George Constan∣tine, and the Chauntour of S. Dauids, agaynst whom the Byshop layde first exceptions, then also exhibited matter iustificatory, the tenor and processe whereof here foloweth in order to be sene, first concerning the exceptions, and af∣ter the matter iustificatory.

*Exceptions generall, layd and purposed on the be∣halfe of Robert, Byshop of S. Dauids, agaynst all and singu∣ler the pretensed Witnesses producted on the behalfe of Hugh Raulins Clerke, and Thomas Lee vpon theyr vntrue surmised Articles, by them exhibited vnto and before the kinges most honorable Counsel, by the deuise and procure∣ment of the Chaunter, and George Constantine, with R. M. Clerke, agaynst the sayd Byshop.

FIrst the sayd Byshop sayth and alledgeth that by law, there ought no fayth or credence to bee geuen vnto the depositions and sayinges of the sayde witnesses, nor anye part thereof, because they are infamous, false, periured, and in some part of theyr depositions discording, parciall, conducted, subornate, instructed, and for fauour of the in∣formers, & theyr bolsterers, haue deposed of malice, more then the articles wherupon they were producted doth cō∣teine, and beside, and without the compasse of the same ar∣ticles, and in diuers other partes of theyr depositions, they depose vnum & eundem praemeditatum sermonem, as by theyr sayd depositions doth appeare, vnto the which the sayd Bishop referreth himselfe as much as it shalbe expe∣dient for him, and none otherwise. And further, for other causes particularly and specially, as is declared in y^e booke of exceptions.

¶Exceptions agaynst the vnlawfull proceedinges of Hugh Raulins Clerke, and Thomas Lee, Promoters of the foresayd vntrue Articles, in executing of theyr commission, for proofe of the same.

ITem, the sayd Thomas Lee for himselfe and the other Promotour dyd, contrary to iustice at the execution of theyr Commission, examine certayne of the Wytnesses himselfe, in the house of his Brother in law George Con∣stantine and the sayde Lee: and Dauid Walter the By∣shoppes mortall enemy, and seruaunt to the sayd George Constantine, did write these Depositions vpon the Arti∣cles at theyr owne pleasures, and also after the deuise of the sayd George Constantine and the Chauntour and R. M. the Byshoppes mortall enemies, and the very De∣uisers and Procurers of the informations and bolsterers and bearers of the Promotours in the suite thereof. These are the names of the Wytnesses so examined, whyche are already knowne. Dauid ap Syr Richarde of Gertus a periured and an adoulterous person••, standinge in the number for two Wytnesses, written in two places of the booke. Item, ap Ruddz of Kemarthe, Griffeth ap Ho∣well, Guyne of Kennarthe, Lewes Dauid Clerke, Dauid ap Haruye Clerke, Syr Goghe alias Mor∣gon. &c.

Item, one Iohn Draper of Carmarthen and adhe∣rent of the foresayd aduersaryes, and enemies to the sayd Bishoppe, did also contrary to the tenour of theyr Com∣mission, examine certayne Wytnesses, and hadde to hys Clerke one William Dauids, seruaunt in Liuery vnto the foresayd Griffith Donne, the Bishoppes vtter ene∣my, by whiche shamefull parciallity, they haue written more matter, moe wordes, other termes and sentences, then some of the Deponentes hath deposed or coulde de∣pose. Humphery Toye the fift Deponent, Rice Goughe the 14. Deponent, William ap Ienkins the 5. Deponent, Iohn Beng••y the lxviij. Deponent, Richard Parson. 39. which are already knowne, what maner of men the Pro∣moters are.

Item, the sayd Hugh Raulins was not present at the Bishops sermon, whereof his information maketh men∣tion, neither yet at there cutting of the Commission for proofe therof: for the foresayd aduersaries did deuise y^e same & gaue it vnto the sayd Raulins to promote, choosing him for the same purpose, knowing him to be a man willing (& setting his whole delight) to worke mischiefe, both wyth word and deede, who abuseth his toung most shamefully, with most vnsetting wordes, euer rayling vpon the sayde Bishop, to euery man that will heare him without eyther respect, or reuerence of the kinges Maiesties authoritye to the sayd Bishop committed. And the said Raulins hath 4. or 5. Benefices aboue the vallure of 200. Markes a yeare, and is resident vppon none of them, but spendeth his liuing to the hinderaunce of other men, going aboute here and there, wandring to and fro, without either man or boye wayting on him, more like a light person, then a man of such liuelode and of his vocatiō, being a preacher. And in deede he is taken for a lewd felow of all that know his behauiour, in so muche that when a certayne man ob∣iected vnto the aduersaries that it was ill done to putte so lewd a felow as Raulins to promote theyr cause, they an∣swered and reported his honesty with these wordes: wee know Raulins to be a very knaue, and so meet for no pur∣pose as he is to set forward such a matter: of which reporte there is sufficient witnesse. And it is thought that he hath done much ill with his spitefull toung: for he speaketh as boldly in this surmised matter to al the Coūsel, as though it were true, and much for the kinges profit.

Item, the other Promoter Thomas Lee is a Mar∣chaunt, who hath sold his ware and spent his money, and now for want of other businesse, is become a Promoter of the foresayd articles, hauing his costes and charges borne by the sayd principall aduersaries, as it is alledged in the Bishops exceptions, which shalbe proued if commission might be awarded for the purpose.

¶And thus much concerning the exceptions agaynst his pretensed accusers: next foloweth the matter iustifica∣tory exhibited by the sayde Bishop, in defence of his owne cause, as by the effect here appeareth.

*Certayne Articles ministred by Robert Byshop of S Dauids, agaynst a surmised information exhibited by Tho∣mas Lee, to the Kinges Maiestie his most honorable Coun∣sell, agaynst the sayd Byshop.

IN primis. viz: That there ought none aduauntage to be taken agaynst the sayde Byshoppe, of the contentes of the sayd pretensed information, for the causes particularly folowing. And first, where as it is obiected agaynst the sayde Byshoppe, in the Fyrste, Seconde, and Fyft ar∣ticles of the same information, and that hee contrarye to the Kynges Highnesse Lawes and Statutes, and in the derogation of hys Hyghnesse Supremacy, passed a cer∣tayne Commission, Institutions, and Collacions to be∣nefices, in his owne name, making no mention of the Kynges Highnesse authority, where as of trueth the sayd Byshop if he had passed out the Commission, Instituti∣ons, and Collacions in his owne name, and without the Kynges Maiestie hys Style, as is surmised (as hee did not) yet had he not offended neither Lawes nor Sta∣tutes of this Realme therein,* 20.53 as doth and may appeare e∣uidently by the same statutes and Lawes to the which he referreth himselfe.

Item, whereas it is deduced in the Thyrde Article of the sayd pretensed information, that the Chauncellour of the sayde Byshop dyd admitte and institute Iohn Gough into the Rectorye of Haskarde, and gaue a Mandate for the induction of the sayd Iohn▪ vnder the Kynges Ma∣iestyes Seale Ecclesiasticall, for the Diocesse of Sayncte Dauids with the Teste of the sayd Byshoppe, and Sub∣scription of the sayd Chauncellour, which thing so dedu∣ced, if it be true, yet the sayd Byshoppe cannot be wor∣thely blamed therof. But the Chauntour, then his Chaun∣cellour vnworthy, shewed himselfe therein verye igno∣raunt of the Kynges Statutes of Parliament,* 20.54 wherein it is expressely prouided, that in suche cases the Ordinarye ought to passe all suche Institutions and Inductions in his owne name, and vnder his owne Seale, and not in the Kynges Maiestyes name, nor vnder his Seale. And further of very trueth the sayd Chauncellour in admitting and instituting the sayd Clerke to the sayd benefice, with∣out the knowledge and consent of the sayd Byshop, dyd exceed his Commission, forasmuch as the sayd Byshop at the graunting of his Commission of his Chauncellour∣shyppe vnto the sayd Chauntour, had restrayned him ex∣pressely from the admitting and instituting of any Clerke to any Benefice within the sayde Diocesse, except the same Clerke were first examined, found worthy, and admitted by the sayd Byshop himselfe to the same benefice.

Itē, wheras in the 4. Article of the sayd information it is conteined, that the sayd Bishop, after the admitting and instituting of the sayd Iohn Gough, as is aforesayd, obie∣cted articles agaynst him, amongest the which it was con∣teined in effect.

* 20.55Item, interrogetur quo titulo tenet rectoriam de Haskarde: True it is that the sayde Byshop, without molestation of the sayd Gough, otherwise then Law did permitte, and without takyng vppon hym the cognition of tytle of the sayd fruites and patronage of the sayd benefice, in contēpt of the Kinges Maiesties regall Crowne and dignity, and without any derogation of the Kinges Maiesties lawes and statutes of this realme, did interrogate the sayd Iohn Gough, how he held the sayd Benefice, being admitted and instituted to the same, without his knowledge or con∣sent, as he might lawfully do, and as it is meet euery Or∣dinary should know how Pastours are admitted to anye cure within theyr Dioces.

Item, touching the contentes of the Sixt article of the sayd information, the sayd Byshop aleadgeth that the vi∣caredge of Pembrin, in the Dioces of Saynt Dauids be∣ing voyde, he as Patrone thereof to hys knowledge con∣ferred it to Iohn Euans Clarke, wyth Letters of institu∣tion and induction, and after when the Kynges presenta∣tion came to him for one Dauid Ienken Clerke, he desi∣red xiiij. dayes respite at that day, eyther to shewe aunci∣ent recorde for his right, and then the matter to stand to the determination of the Lawe, or els if hee shewed not, both he and his Clerke to geue place to the Kynges clerk: which condition was by Syr Thomas Ioanes Knyght, Doctour Merike, and the sayd Dauid Ienkin receyued, and an institution with an induction was made conditi∣onally, to be put into the handes of Syr Thomas Ioanes Knyght, for safe custodye for the Kinges Clerke his be∣houe, after the xiiij. dayes to be executed at the handes of the sayd Byshoppe if he fayled to shewe, within whyche tyme the sayde Byshoppe did shewe an olde auncient re∣corde, declaring the full right of Patronage on the sayde Byshoppes behalfe, and so that institution and inducti∣on was neuer put in execution by the sayde Byshop. Ne∣uerthelesse the sayd Dauid Ienkin (contrarye to his pro∣mise and othe, geuyng thereupon his right hand to Syr Thomas Ioanes Knyght) tooke aduauntage by the said writing without knowledge of the sayde Byshoppe, af∣ter whiche time the Lorde Chauncellour by hys Letters written to the sayde Byshoppe, aduertised hym to admit one Iohn ap Howell Clerke, pretensed by vertue of a vowson whiche the Lorde Chauncelloure iudged to bee good, and so to be admitted, notwithstanding his former presentation whereby hee woulde not abarre the other mannes right: And so the sayd Byshoppe made one col∣lation, two institutions and three Mandates, doing no wrong thereby to hys knowledge. And further there was no businesse nor vnquietnesse about the possession of the sayd Uicarage. But the sayd bishop geuing place, was cō∣tent to lose his right for that time.

Item, whereas Syr Thomas Ioanes aduertised the sayd Byshop that Thomas Pricharde Clarke, had cele∣brated Matrimony in a priuate house, betwixt a certayne Prieste and a Woman whose Syster had refused the same (as it is deduced in the xi. Article of the surmised Articles layd in agaynst the sayd Byshop) the sayde Prichard lea∣uing his owne cure vnserued, that Sonday, he did putte the sayd Thomas Prichard to penaunce for suche his mis∣doinges, and the sayde Pricharde did suche penaunce as was enioyned him to doe. And whereas the sayd Byshop made the same Thomas Prichard (who is Bachelour of law) his commissary, it was for the respect of his learning in the law, therby faythfully to execute his office according to iustice, and none otherwise.

Item, in the xiiij. Article of the sayde surmised Infor∣mation it is vntruely declared that through the vnlawfull sequestration of the fruites of the Benefices of Langatok and Lanuihangell Cundy, and the vndiscreete handlyng of the sayd Byshoppe, there were raysed a great number of people, to the great daunger of the Inhabitantes ther∣aboutes. Trueth it is that the sayd Byshoppe vpon good and Lawefull considerations, and specially for that the Kynges Maiestye should be truely aunswered of his first fruites, and Tenthes of the sayd Benefices, he did law∣fully (and as he was bounde to doe) sequester the sayde fruites in the Kinges Maiestyes name, and by his autho∣rity, and committed the custodye thereof for a time vnto two honest men, to the effect aforesaid, and none otherwise without any occasion of tumult or gathering of the people through his default or folly.

Item, whereas it is alleadged in the xix. article of the information, that the Byshop did celebrate Matrimonye in his owne person, without receiuing or Ministryng the Communion to the persons maryed, it is true, for that the sayd Byshop had trauayled xiiij. long wealche myles, and not able to celebrate the holye Communion fasting, and for other reasonable and lawefull causes him mo∣uing, did in a Chappell within the house of Syr Tho∣mas Ioanes Knighte (one of the Kinges honourable Counsell of the Marches of Wales) solemnise Matrimo∣ny betwixt Mayster Griffith Ryce, and the Daughter of the sayd Syr Thomas Ioanes, without either receiuing the holy Communion hymselfe or Ministring the same to the persons maried, being as then not disposed so to do it, lawfully and godly without any such superstitious knoc∣kinges or blessinges or other vncomely gestures as is de∣duced in that article.

Item, touching the contentes of the residue of all the sayd articles, conteined in the sayde information, the sayde Bishop, partly for the auoyding of tediousnes, and partly for that some of them be vntrue and mere false, some other generall, obscure, friuolous, vayne, and of none effect, but of malice and euill will, contrary to truth conceaued, lea∣ueth them particularly vnaunswered vnto.

Item, the sayd Bishop alledgeth that he hath not by al the time that he hath bene Byshop vsed any superstitions or Papistry as it is vntruelye surmised agaynst him, but hath and doth to the vttermost of his power, witte, and cunning, set forth, maynteine, preach, and teache the true doctrine of the Gospell, and such laudable doctrine as hee ought to do by the kinges Lawes, Iniunctions and pro∣ceedinges, and for such a teacher he hath bene and is com∣monly knowne, named, reputed, taken, and accepted noto∣riously.

And where the sayde Chauntour and George percey∣ued theyr depositions to be insufficient, they required, and hadde Commission into the Countrey to examine further Witnesses, which they executed very parcially, and vn∣lawfully, as is alleadged in the Byshops exceptions, a∣boue mentioned. And whereas to the sayd Raulins & Lee were awarded two seuerall Commissions, they by fauour

of the officers, and for sparing of costes, conioyned both in one, had iij. months to make returne, as appeareth by the copy of their commission, which hereafter followeth.

¶A copy of the Commission awarded downe into the Countrey, for the examination of Witnesses.

EDwardus sextus dei gratia, Angliae, Franciae, & Hyberniae rex, fidei defensor, & in terra Ecclesiae Anglicanae & Hyber∣niae supremum caput, dilectis & fidelibus suis Georgio Harbert militi, Thomae Iones militi, & Iohanni Wogan militi, ac dilectis sibi Dauid Vaughan, & Owino ap Owen armigeris salutem. Sci∣atis quod nos de fidelitatibus, & prouidis circumspectionibus vestris plurimum fidentes, assignauimus vos, quatuor, tres, ac duos vestrum, ac tenore praesentium damus vobis quatuor, tri∣bus, vel duobus vestrum plenam potestatem, & autoritatem ca∣piendi & recipiendi depositiones & examinationes quorumcun∣que testium ex parte Hugonis Rawlins Clerici, & Thomae Leghe, de & super quibusdam articulis per ipsos Hugonem, & Thomam Leghe consilio nostro exhibitis & praesentibus inclusis. Necnon depositiones & examinationes in scriptis redigendas. Et nos de huiusmodi examinationibus, & depositionibus cum sic per vos, quatuor, tres vel duos vestrûm captae fuerint, in Cancellariam nostram in crastino Ascēsionis domini proxime futurae, vbicun∣que tūc fuerit sub sigillis vestris, quatuor, trium vel duorum ve∣strum clausis certificandum remittentes nobis tunc articulos praedictos vna cum hoc breui. Et ideo vobis mandamus, quod circa p••aemissa diligenter intendatis cum effectu.

Teste me ipso apud Westmon. 9. die Martij. Anno regni nostri sexto.

Marten.

DUryng all this tyme of the examination of the witnes∣ses, the sayd Bishop was stayed at London, vpon the allegation of the sayd aduersaries, which was: that if the sayd B. should depart into his dioces, he would let them of their prooues.

And at the returne of their commission, it was signified vnto the Counsail what a great number of witnesses they had examined, viz. sixe score and vij. which sounded very hamons in the counsailes eares.

And about three weekes after, Publication of theyr witnesses was graunted, and after that, it was a fortnight or the B. could get a copy written of their depositions, be∣cause the booke therof is so huge and monstrous.

Then the Bishop desired tyme: First, to enquire of what condition the persones were that had witnessed a∣gaynst hym, and to make exceptions, and matters to iusti∣fie direct contrary, and to haue a commission for the proofe thereof, which was then graunted. And now it is obiec∣ted that the Bishop was appoynted so to trauell with the expedition of hys matter, that he should haue sued out his Commission, and haue made returne therof at Alhallow∣tide last past, but there was no such decree put in writyng. And it was not possible for the Bishop to doe it in so short a time, these causes considered which he would not auoid, as followeth.

First, it was the latter end of Iuly, ere he came home to S. Dauids, where he began his visitation, which be∣fore was appointed.

Secondly, he was by force of law constrained to aun∣swer at the barre daily, during all the tyme the great Ses∣sions at Carmarthen, in defence of hys iust cause agaynst the pretensed matter of premunire, which his aduersaries of meere malice hath procured agaynst hym.

Thirdly, the said aduersaries to molest hym further, did priuily packe a quest of ignorant persons of no reputa∣tion, and indited hym vpon the words of Raulins infor∣mation, as appeareth by a copy of the inditement, enten∣ding thereby to make the matter sound more hainous, not¦withstanding y^t the same cause dependeth before the kings high counsaile vndetermined.

Fourthly, hee was appointed by the Commissioners before his departure from London, to pay two hundreth pound (which was arrerages) into the court of first fruits and tenths, at Bartlemew day then next folowing, which payment he made accordingly, notwithstanding, that hys aduersaries wrought meanes to haue made hym breake hys day: namely, one Edward Harbard Gentleman, who hath a personage of his to Farme, kept backe his rent to the very last day, because that money should not helpe to serue his turne: and so by crafty cauillation deteyneth it still in his hand with a yeres rent and a halfe more: for the sayd Edward Harbert is an adherent of the sayd Bi∣shops aduersaries.

Fiftly, the booke of their depositions is so great, that it asketh a long tyme to peruse. And also the greatest part of their witnesses were vtterly vnknowen of the bishop and all his. And also dwellyng in so many sondry places of the Dioces among the mountaines and els where, scarcely within the circuit of two hundred miles.

Item, another great Sessions holden at Carmarthen in the moneth of October last, during which tyme he was attendant there as is aforesayd. All which causes conside∣red, beyng also in the tyme of his ordinary visitatiō, which he did execute himselfe, he could not make redy his excep∣tions in shorter tyme.

The sayd Bishop dispatched his man towards Lon∣don, the 23. day of October, who euer sithens hath bene and is attendaunt in the same sute, for the obtainyng of the Commission, for proofe of his matter agaynst hys ad∣uersaries.

¶A copy of a certaine letter written by the Bish. of S. Dauids.

MOst humbly sheweth vnto your honour, your poore Orator Robert Bishop of Saint Dauies, that where as one Thomas Lee (by the procurement of T. Y. and R. M. beyng both Canons of Saint Dauies, & George Constantine Register to the sayd Bishop) hath exhibited vnto your honour agaynst him certayne articles, in the which are mentioned many triflyng things, vnworthy to be declared in your honourable audience, and also theyr pretensed weighty articles (as they haue alledged there) are vtterly vntrue: for proofe whereof the ••ayd Thomas Lee hath had Commissions into the countrey: Therefore it may please your honour of your fauourable goodnes, to graunt vnto your sayd Oratour a lyke Commission for the examination of witnesse, in defence of his truth and ho∣nesty against the sayd Thomas Lee, George Constantine and the aforenamed Rowland Merike, and all other per∣sons with theyr iniust articles, attestations, and sayings, which hath deposed against hym. And in tender considera∣tion that your sayd Orator standeth boun••en, and sureties with hym, in the summe of a thousand markes, to appeare before the Kings Iustice, in the Sessions at Carmarthen, in Iuly next commyng, to aunswer to a forged matter of premunire, by the procurement and counsaile of his fore∣named aduersaries, maliciously surmised agaynst hym to his vtter vndoyng. And furthermore, your Orator be∣yng in debt to the Kings Maiesty, by reason of the mali∣cious vexation of his foresayd aduersaries, cannot (if hee remayne here) satisfie the same: for where as there be re∣rages to a great summe (as well of the Kings money as of his owne rentes) he can receiue none thereof, hys ad∣uersaries hath made such ill report to his discredite, bea∣ryng the people in hand, that he shall come no more the∣ther. By reason of which brute, neither his owne tenants will pay theyr rentes and rerages, nor the priests their re∣rages due to the Kyngs Maiesty, as well for anno secun∣do, and tertio, as for quarto and quinto. In consideration of all which thyngs, it may ylease your honourable goodnes to licence your sayd Orator to depart into the Diocesse, for these affayres and other. And hee is ready at all tymes at your honourable commaundement, and pleasure, to re∣payre agayne, and euer to pray to the Lorde Iesu for the perpetuall conseruation of your honour, to his glory.

¶Another letter written by the Bishop of S. Dauies.

RIght honourable, and my very especiall good Lorde, with humble seruice and harty thanks to God: and to you for your godly fauour towardes me at all tymes, as right playnly appeareth by your fatherly letters, most lo∣uingly admonishing me to enclyne vnto that which is ve∣ry necessary, as charitable concorde and vnitie: This is furtherly to besiche your Lordship for the Lordes sake not to be grieued, but benignly to heare, and grauely to pon∣der that weighty matter, which appearing (to other) but a light griefe to me, is in very deede a right grieuous of∣fence to God, with no little hinderaunce of his holy word, and disturbance of the Kings godly proceedyngs, & may be a great occasion of much inobedience, and disorder of good lyfe. Wherefore I am straightly bounden for the true zeale that I (ought to) beare vnto Gods worde of lyfe, Christian religion, the Kings Maiesties honour, and the godly quiet state of hys people, not faintly to let fall the burthen of diligent redresse to bee sought at his Maiesties handes by the godly wisedome of hys most honourable and vpright Counsaile, but with harty affection to beare it vp against those high mynded, arrogant, stubburne, am∣bitious, couetous canons, trusting in their biting tonges, with crafty preuention, and vtterly vntrue surmises, to

stoppe the light that their vngodly misdoings in darknes shal either not be seene, or at the lest may seeme to appeare in colourable appearance of right. In so much that I doe not a little maruell at these qualities in M. Chaunter, the Canon, and the Deane of Worcester, whose vngentle and vntrue behauiour I haue not only knowen, but expertly prooued, and sensibly feeled in two of the first to my great losses whereof I make no complaynt. But I woonder in my mynd and lament in my heart the straunge alteration and wilfull goyng backeward of myne old faithfull bro∣ther George Constantine, the whiche (knowing them all three to haue bene in tymes past eyther obstinate ene∣mies to the true bearers of the Crosse of Christ, or at the least priuye lurkers vnder pretence of fauour towardes the Gospell, to sting the poore followers thereof, seekyng but their owne lucre and pleasure in all their doinges) would so earnestly cleaue vnto them in their wrōg deeds, as to betray me with his tong, become vntrue of his pro∣mise, and a bearer of filthy sinne for lucres sake, euen yet stifly persisting in the same (namely) in thyngs manifestly known vnto many, although he would deny it, and that I might not be credited. And as for their premunire, both George and they at my first commyng, vngētly deteining from M. Ferlee hys commission for the Chauncellorship, would haue faced mee downe with premunire, because it was written in my owne name accordyng to the statute: yet was I fayne for the zeale of vnitie, not to see their vn∣curteous deedes, departing with M. Farlee for the auoy∣dyng of their malice and enuy, and gaue that office for the a••••tie of George, vnto M. Chaunter his sonne in lawe, and to D. Merike the office of Cardigan. But seyng after∣ward their couetous respect to their own glory and lucre, not regarding the reformation of sinne and specially of shameles whoredome, I was compelled to remooue thē, sore agaynst their wyls: and where as I desired many and sondry tymes charitable redresse of their wrong do∣yngs in the vacation time, I obtained many faire words, and nothyng in deede. Also desiring to haue sight of the booke of Statutes of the church, for the knowledge of my duety and theirs, I could not obtayne. Desiring to haue a key of y^e Chapter seale, as my L. of Bathe had, they would not deliuer it but vpon conditions: yet was I content to be brideled, receiuyng it, as pleased them to geue it. And further requiring the sight of necessary euidences, for the declaration of diuers thyngs in trauers of my right, they would in no wyse graunt it. And thereupon consideryng their vngentlenes, I mooued the quo warranto, knowyng right well that if they should shew any substantiall grant vnder the kings seale for their corporation, it must therein appeare the Bish. to be the hed, and euer hath bene vnder the kyng: for other they neuer haue, nor had, except they would returne to Rome againe, as I trust they will not. And yet perceiuyng afterward that they had no speciall graunt to shew, or els such as they would not shew. I my selfe for the respect of vnitie, wrote my letters to the kings Attorney, by reason whereof the quo warranto was stayed, and so yet remaineth. But touching the certificate, y^e kings subsidie beyng due at Michaelmas last, and forborne tyll after Christmas, and lawfully demaunded afore, they dyd vtterly refuse to pay, both to my Uice collector and to my selfe, except I would take it of thē in portions, not know∣ing where to aske the rest, and it is committed vnto me in the Kings roll, a whole summe in grosse to be receyued of the Canons Residentiaries for their diuidēt, who because they cannot agree in deuiding, would haue the kings ma∣iestie to tary for hys money till they can agree to make di∣uision. And I cannot demaund it of any perticular person nor at any perticular place. Wherfore I most humbly be∣seech your fatherly goodnes for the Lordes sake, to persist and continue my good Lord and friend, vnto such tyme as ye fynd me eyther desiring to be defended in my wrong, or not willyng to put the iudgement of my right cause into your hands. And because that the residue of matters tou∣chyng them and their vngentle, vntrue, and vngodly do∣yngs is too long, and I haue molested you too much with this my tedious letter, I shall now surcease: humbly be∣seeching your good Lordship to accept in good part this my boldnesse, proceedyng of necessitie, and to pardon it for the loue of our Lorde Iesu, who saue and keepe you in health, comfort, and honor, long to endure for thaduance∣ment of his glory.

Written at Aburguily this ix. of March.

Your Lordships to com∣mand during lyfe. R. F.

And thus you haue heard the first trouble of this bles∣sed Martyr of the Lord, in King Edwards dayes, wyth the whole discourse thereof. Which we thought the rather here to expresse, to geue other good bishops warning to be more circumspect, whom they should trust and haue about them. Briefly, in few wordes to conclude this processe, B. Farrer, partly vpon the importunate sute of his aduersa∣ries, partly vppon the sinister and infortunate fall of the good Duke of Somerset, by whom he had bene before pro∣mooted and maynteined, hauyng but small fauour shew∣ed, was deteined in prison, till the death of king Edward, and the commyng in of Queene Mary and popish religi∣on, whereby a new trouble rose vpon hym being now ac∣cused and examined for his fayth and doctrine. The pro∣cesse of which his trouble here likewyse followeth.

After that the foresayd M. Farrer Bishop of S. Da∣uids had bene long deteined in custody vnder sureties, in the raigne of king Edward, not for any iust cause of hys part deserued, but by reason that he had bene promoted by the D. of Somerset, and now after his fall he found few∣er friends to support him agaynst such as hunted after his Bishoprike, at length after the decease of king Edward, by the commyng in of Queene Mary, the state of religion be∣gan to be chaunged and altered.* 22.1 Whereby a new trouble rose vpon hym, beyng now accused and examined, not for any matter of Premunire, but for his fayth and doctrine. Whereupon he was called before the Bish. of Winchester, with M. Hooper, M. Rogers, M. Bradford, M. Saun∣ders and others aforesayde, the 4. of February. On the which day hee should also with them haue bene condem∣ned: but because laisure or list did not so well then serue the Bish. his condemnation was deferred, and he sent to prison agayne, where he continued tyll the 14. day of the sayd moneth of February. What his examinations & aun∣swers were before the said B. of Winchester, so much as remayned and came to our handes, I haue here annexed in maner as followeth.

¶The answer of Rob. Farrer B. of S. Dauids, before Winchester and others.

AT his first commyng and kneelyng before my Lorde Chauncellour, the Bishop of Duresme,* 22.2 and the Bish. of Worcester, who sate at the table, and Maister Rochester Maister Southwell, Maister Bourne and other standing at the tables end, the Lord Chauncellor said vnto hym on this sort.

Winchester.

Now sir, you haue heard how the world go∣eth here.

Farrer.

If it like your honor I know not.

Winch.

What say you? Doe not you know things abroad, notwithstanding you are a prisoner?

Farrer.

No my L. I know not.

Winchest.

Lo, what a froward fellow is this?

Farrer.

If it please your Lordship, how should I know a∣ny thyng abroad, beyng a prisoner?

Winch.

Haue ye not heard of the commyng in of the Lord Cardinal?

Farrer.

I know not my L. Cardinall, but I heard that a Cardinall was come in, but I did not beleue it, and I be∣leue it not yet.

Worcest.

I pray your Lordship (said the B. of Worcester) tell hym your selfe, that he may know what is done.

Winch.

The Queenes Maiesty and the Parliament,* 22.3 hath restored religion into the same state it was in at the begin∣nyng of the raigne of K. Henry the 8. Ye are in y^e Queens debt, and her maiesty will be good vnto you, if you will re∣turne to the catholike church.

Farrer.

In what state I am concernyng my debtes to the Queenes Maiestie in the Court of Excheker, my Lorde Treasurer knoweth: and the last tyme that I was before your honor, & the first tyme also, I shewed you, that I had made an othe neuer to consent nor agree,* 22.4 that the Bish. of Rome should haue any power or iurisdiction within this Realme: and further, I need not to reherse to your Lord∣ship, you know it well enough.* 22.5

Bourne.

You wer once abiured for heresie (said M. Bourn) in Oxford.

Farrer.

That was I not.

Bourne.

You were.

Farrer.

I was neuer, it is not true.

Bourne.

You went from S. Dauids to Scotland.

Farrer.

That did I not.

Bourne.

You did.

Farrer.

That did I neuer, but I went from Yorke into Scotland.

Bourne.

Ah so said I: you went with Barlow.

Farrer.

That is true, but neuer from S. Dauids.

Bourne.

You caried bookes out of Oxford, to the Archb. of Yorke, L. Lee▪

Farrer.

That did I not.

Bourne.

You did.

Farrer.

I did not, but I caried old bookes from s. Oswalds to the B. of Yorke.* 22.6

Bourne.

You supplanted your maister.

Farrer.

That did I neuer in my lyfe.

Bourne.

By my faith you did.

Farrer.

Forsooth I did not, neuer in my life, but I did shield and saue my Maister from danger, and that I obteined of King Henry the eight, for my true seruice, I thanke God therefore.

Bourne.

My L. (said M. Bourne to my L. Chauncellor) he hath an ill name in Wales, as euer had any.

Farrer.

That is not so. Whosoeuer sayth so, they shall neuer be ab••e to prooue it.

Bourne.

He hath deceyued the Queene in diuers summes or money.

Farrer.

That is vtterly vntrue. I neuer deceiued king nor Queene, of one peny in my life, and you shall neuer be a∣ble to prooue that you say.

Winchest.

Thou art a false knaue.

Farrer.

Then Farrer stood vp vnbidden (for all that whyle he kneeled) and sayd: No my Lord, I am a true man, I thanke God for it. I was borne vnder King Henry the seuenth,* 22.7 I serued King Henry the eight, and K. Edward the sixt truely, and haue serued the Queenes Maiestie that now is, truely with my poore heart and word: more I could not do, and I was neuer false, nor shall be by the grace of God.

Winch.

How sayest thou, wilt thou be reformable?

Farrer.

* 22.8My L. if it like your honor, I haue made an othe to God and to K. Henry the 8. and also to K. Edward, and in that to the Queenes Maiestie, the which I can neuer breake while I liue, to dye for it.

Duresme.

You haue made another oth before.

Farrer.

No my Lord, I neuer made another oth before.

Duresme.

You made a vow.

Farrer.

That did I not.

Winch

You made a profession to lyue without a wyfe.

Farrer.

* 22.9No, my Lorde, if it lyke your honour, that did I neuer, I made a profession to lyue chaste, not without a wyfe.

Worcest.

You were sworne to him that was M. of your house.

Farrer.

That was I neuer.

Winchest.

Well, you are a froward knaue: we wil haue no more to do with you, seing that you will not come, we wil be short with you, & that you shall know within this se∣uennight.

Farrer.

* 22.10I am as it pleaseth your honour to call me, but I cannot breake my othe which your Lordship your selfe made before me, and gaue in example: the which confir∣med my conscience. Then I can neuer breake that othe whilest I lyue to dye for it.

Duresme.

Well, sayeth he, he standeth vpon his othe: call an other.

My L. Chauncellor then did ring a little bell, and M. Farrer said: I pray God saue the King & Queenes maie∣sties, long to cōtinue in honor to gods glory, & their com∣fortes, and the comfort of the whole Realme, and I pray God saue all your honors, and so he departed.

After these examinations thus ended, B. Farrer so re∣mayned in prison vncondemned, till the xiiij. day (as is a∣foresaid) of February, & then was sent down into Wales, there to receiue sentence of condemnation. Who then vpō the 26. of February, in the Church of Carmarthen, beyng brought by Griffith Leyson Esquire, shirife of the Coun∣tie of Carmarthen, was there personally presented before Henry Bish. of S. Dauids,* 22.11 and Constantine the publike Notarie: which Henry, there and then discharged the said Shiriffe, and receyued hym into his owne custodie, fur∣ther committing hym to the keping of Owen Iones, and thereupon declared vnto the sayd M. Farrer, the great mercy and clemency that the King and Queenes highnes pleasure was to be offered vnto him, which he there dyd offer vnto the sayd M. Farrer: that is to say, that if hee would submit himselfe to the lawes of this Realme, and conforme hymselfe to the vnitie of the vniuersall catholike church, he should be receiued and pardoned: and after that seeyng the sayd M. Farrer to geue no aunswer to the pre∣misses, the sayd B. ministred vnto hym these Articles fol∣lowyng.

¶Articles deuised against B. Farrer.

1 FIrst, whether he beleeueth the mariage of priests to be lawfull by the lawes of God & holy church, or no?

2 Item, whether he beleeueth,* 22.12 that in the blessed Sacra∣ment of the aultar, after the wordes of consecration duely pronounced by the priest, the very body & bloud of Christ is really and substantially conteined, without the substāce of bread and wyne.

Unto the which articles the said B. required the sayd M. Farrer to answer vpon his allegeance.* 22.13

To which he said, he would aunswer when he sawe a lawfull commission, and would make no further answer at that tyme. Whereupon the sayd B. taking no aduaun∣tage vpon the same aunswer, committed him to the sayde keeper, to be kept in prison vntill a new monition, and in the meane tyme to deliberate with himselfe for his further answer to the premisses.

¶Another examination of the Bish of S. Dauids, before Henry Morgan the pretensed Bishop of S. Dauids, George Constantine his Register, and others, the last of February. Ann. 1555.

THis day and place, Morgan the pretensed Byshop of S. Dauids, sittyng as Iudge,* 22.14 ministred vnto Bishop Farrer there personally present before hym certaine Arti∣cles and Interrogatories in writing, which beyng openly read and ministred vnto hym, the sayd B. Farrer refused to aunswere, vntill he might see his lawfull Commission and authoritie. Whereupon the foresayd pretensed Bishop of S. Dauids, did pronounce him as Contumax, and for the punishment of this his contumacie, to be counted Pro con∣fesso, and so did pronounce him in writyng: which beyng done, he committed the sayd Bish. to the custody of Owen Ihones, vntill Monday next, beyng the 4. day of March, then to be brought agayne into the same place, betweene one and two.

Another appearance of the said B. Farrer, before Morgan the pretensed Bishop of S. Dauids.

ITem, the day and place appointed,* 22.15 the said Bish. appea∣ring agayne before the pretensed B. humbly submittyng hymselfe as ready to aunswer to the articles and positions aboue mentioned, gently required the copy of the articles, and a competent terme to be assigned vnto hym to answer for hymselfe: which beyng graunted vnto hym, & Thurs∣day next beyng assigned vnto hym betweene one and thre, to answer precisely and fully, so he was committed againe to custody, as aboue.

Another appearance of the said Bishop.

ON Thursday as was appointed,* 22.16 which was the 7. of March, the said B. personally again appeared, where he exhibited a certaine bill in writing, conteinyng in it his answer vnto certaine articles obiected and ministred vnto him before. Then after Henry the pretensed B. of S. Da∣uids offred him agayne the sayd articles as before: the te∣nor wherof tended to this effect.

First, that he willed him beyng a priest,* 22.17 to abrenounce matrimony.

Secondly, to graunt the naturall presence of Christ in the sacrament, vnder the formes of bread and wyne.

Thirdly, that the Masse is a propitiatory sacrifice for the quicke and the dead.

Fourthly, that general Councels lawfully congrega∣ted, neuer did, nor can erre.

Fiftly, that men are not iustified before God by fayth only, but that hope and charity is also necessarily required to iustification.

Sixtly, that the catholike church which onely hath au∣thority to expound scriptures, and to define controuersies of religion, and to ordeine things appertaining to publike discipline, is visible, and like vnto a citie set vpon a moun∣tayne for all men to vnderstand.

To these articles thus obiected to hym,* 22.18 hee refused to subscribe, affirming that they were inuented and excogita∣ted by man, and pertaine nothing to the Catholike fayth. After this the Bish. abouenamed, deliuered vnto him the copy of the articles, assigning him Monday next follow∣yng, to aunswer and subscribe to the same, either affirma∣tiuely, or negatiuely.

Another appearance of Bish. Farrer.

VPon the which Monday, being the xj. day of March,* 22.19 he appearing agayne before the Bish. and the foresayd

Notary George Constantine, exhibited in a written pa∣per, his mynd & answer to the foresayd Articles, which the Bishop had twise now obiected agaynst hym before. To the which Articles and aunsweres, he dyd so subscribe, ad∣dyng these wordes, as tenens se de aequitate & iustitia esse E∣piscopum Meneuensem, that the Bishop assigned the next Wednesday in the fore noone, to heare his finall and defini∣tiue sentence.

¶The last appearance of Bishop Farrar.

THe which day and place the said B. and true seruaunt of God M. Farrer,* 22.20 personally there appearyng, was demanded of Henry the pretensed B. of S. Dauids, whe∣ther he would renounce and recant his heresies, schismes, and errours (as hee called them) which hitherto hee had mainteined, and if he would subscribe to the catholike ar∣ticles, otherwise then he had done before.

After this the sayd godly M. Farrer did exhibite a cer∣tayne schedule written in English, and remayning in the Actes, appealyng withall by expresse word of mouth from the Bishop,* 22.21 as from an incompetent Iudge, to Cardinall Poole, &c.

All which notwithstandyng, the sayd B. proceeding in hys rage, pronounced the definitiue sentence agaynst him, conteyned in writyng, and there left in the Actes: by the which sentence he pronounced hym as an heretike excom∣municate, & to be geuen vp forthwith to the secular pow∣er, namely to the Shiriffe of the towne of Carmarthen, M. Leyson. The tenour of which sentence, as well of hys condemnation, as of his degradation here followeth.

¶The sentence of condemnation agaynst Bishop Farrar.

IN Dei nomine. Amen. Nos Henricus permissione diuina Me∣neuen. episcopus iudicialiter, & pro tribunali sedentes, in quo∣dam inquisitionis & haereticae prauitatis, negotio, contra te Ro∣bertum Ferrar praesbyterum, coram nobis in iudicio personali∣ter comparentem, & nobis super haeretica prauitate traditum, ac fama, & notorietate facti delatum, ac in ea parte legitime proce∣dendo auditis, visis, & intellectis, rimatis, ac matura deliberatio∣ne discussis, & ponderatis dicti negotij meritis & circumstantijs, seruatisque in omnibus & per omnia in eodem negotio de iure seruandis, ac quomodolibet requisitis, Christi nomine inuocato, ac ipsum solum deum prae oculis nostris habentes: Quia per a∣cta inactitata, deducta, confessata & ex parte tua coram nobis in eodem negotio, saepius recognita, asserta, & confirmata, com∣perimus te, tum per confessiones tuas varias, tum per re∣cognitiones tuas iudiciales, coram nobis iudicialiter factas, eriores, haereses, & falsas opiniones subscriptas, iure diuino, ac Catholicae vniuersalis & Apostolicae ecclesiae determina∣tioni obuiantes, contrarias, & repugnantes tenuisse, credi∣disse, affirmasse, praedicasse, & dogmatizasse infra dioecesem nostram Meneuen. Viz. Quod licet cuicumque religioso etiam expresse professo & praesbytero post susceptam professionem, & post susceptum praesbyteratus ordinem, ducere vxorem, ac cum eadem tanquam cum vxore legitima conuersari. Item sacras re∣ligiones ab ecclesia catholica institutas cum scandalo damnasse, & reprobasse. Item, quod in Eucharistia, siue altaris sacramento vna cum corpore & sanguine Christi remanet substantia panis & vini. Item, quod Missa non est sacrificium noui testamēti, pro∣pitiatorium pro vinis atque defunctis. Et Sacramentum altaris non esse in altari ministrandum eleuandum, vel aliquo modo a∣dorandum. Item, quod homo sola fide iustificatur. Quos quidem errores, haereses, & falsas opiniones iure diuino ac Catholicae v∣niuersalis & Apostolicae ecclesiae determinationi obuiantes, &c.

¶Here followeth the copy of his degradation.

IN nomine patris, ✚ & filij, ✚ spiritus sancti, ✚ Amen. Quia nos Henricus permissione diuina Meneuen.* 22.22 episc. per viam in∣quisitionis in negotio hereticae prauitatis cognoscentes te Ro∣bertum Ferrar clericum propter tuam manifestam contumaciam & obstinatiam per nos nunciatum fuisse & esse in illud detesta∣bile crimen haeresis multipliciter incidisse & commisisse quod cum non solum grande, sed etiam damnabile & damnosum sit, & adeo enorme, quod exinde non tantum diuina maiestas offensa, sed & vniuersa dioecesis Mēeuensis cōmota est, & ab hoc indignus officio sacerdotali & ecclesiastico sis redditus. Idcirco nos auto∣ritate dei patris omnipotentis, & filij, & spirirus sancti, & nostra te ab omni huiusmodi officio sententialiter perpetuo priuamus in hijs scriptis, teque ab illis verbo deponimus realiter, & actua∣liter secundum traditionem Canonum deponendum, & degradā∣dum, prout in ordinario & ponti ficali contineturdegradamus, prout sequitur. In primus amouemus a te. &c.

Thus this godly bishop being condemned and disgra∣ded, was committed to the secular power:* 22.23 who not long after, was brought to the place of executiō in the towne of Carmarthen, where he in the market place in the South∣side

[illustration]

¶The cruell burnyng of Maister Farrar, Martyr.

* 22.24 of the market crosse, the xxx. day of March, beyng Sa∣terday next before Passion sonday, most constantly sustey∣ned the torments and passion of the fire.

Touchyng the which constancie of this blessed Mar∣tyr, this is moreouer to be added and noted:* 22.25 that one na∣med Richard Iones, a Knights sonne, comming to mai∣ster Farrar a little before his death, seemed to lament the paynefulnesse of the death he had to suffer. Unto whome the Bishop aunswered agayne to this effect, saying: that if he saw hym once to stirre in the paynes of his burnyng, he should then geue no credite to his doctrine. And as hee sayd, so he right well performed the same, for so paciently he stoode, that he neuer mooued, but euen as he stoode hol∣dyng vp his stumpes, so still he continued, till one Rich. Grauell with a staffe dashed hym vppon the head, and so stroke hym downe.

¶Letters.

As touching the letters of M. Farrer, we do not finde many that he did write. And peraduēture in Queene Ma∣ries tyme his imprisonment was so strait, that at no time it was permitted to hym to write. Albeit in his other trou¦bles in kyng Edwards tyme, certayne letters he wrote to the Archbishop of Canterbury Thomas Cranmer, and to the Erle of Warwike, which letters although they might be well referred to the first edition of this story, yet because in the sayd letters is conteyned briefly and in few lynes, the whole discourse of hys vniust vexation at that tyme wrought by his aduersaries, I thought good not to passe them ouer, but to communicate them vnto the Reader, for the better vnderstanding both of the innocencie of y^• bles∣sed B. and of the crafty iniquitie of his conspired enemies: as in the sayd letters here folowing to the indifferent rea∣der may easily appeare.

¶The copy of a certaine letter of the Bishop of S. Dauids, written belike to the L. Chancellor Doct. Goodrike Bishop of Ely.

MOst humbly sheweth vnto your honor, your poore orator Rob. Bish. of S. Dauids, that where as one Tho. Lee (by the procurement of Tho. Yong, Rowland Mericke beyng both Ca∣nons of S. Dauids, and George Constantine Register to the sayd bishop) hath exhibited vnto your honor agaynst him certaine ar∣ticles, in the which are mentioned many triflyng thyngs vnwor∣thy to be declared in your honourable audience, and also theyr pretensed weighty articles, (as they haue alledged there) are vt∣terly vntrue, for proofe whereof, the sayd Thomas Lee hath had

Commissions into the countrey: therfore it may please your ho∣nour of your fauourable goodnesse, to graunt vnto your said O∣ratour a like Commission for the examination of witnesses in de∣fence of his truth and honesty, against the aforenamed Thomas Lee, George Constantine, Tho. Yong, Rowland Mericke, and all other persons with their vniust articles, attestations, and sayings deposed agaynst hym. And in tender consideration that your said Orator standeth bounden and sureties with hym, in the summe of a thousand markes,* 22.26 to appeare before the kyngs Iustice in the Sessions at Carmarthen, in Iuly next commyng, to aunswer to a forged matter of Premunire, by the procurement and counsaile of his forenamed aduersaries malitiously surmised agaynst hym, to his vtter vndoyng: and furthermore, that your Orator beyng in debt to the kings maiesty, by reason of the malitious vexation of his foresayd aduersaries, cannot (if he remaine here) satisfie the same (for where as there be rerages to a great summe as well of the kyngs money, as of hys owne rentes, he can receyue none thereof, his aduersaries haue made such ill report, to his discre∣dite, bearyng the people in hand that he shall come no more thi∣ther, by reason of which bruite, neyther hys owne tenaunts will pay their rentes and rerages, nor the priests their rerages due to the Kings Maiestie, as well for anno secundo and tertio, as for quarto and quinto.) In consideration of all these thyngs, it may please your honourable goodnes to licence your sayd Oratour to depart into the Dioces for these affaires and other: & he shall be ready at all tymes at your honourable commaundement and pleasure to repaire againe, and euer to pray to the Lord Iesu for the perpetuall conseruation of your honor to his glory.

Besides this letter he wrote another likewise to y^e said Lord (who was, as seemeth, D. Goodricke L. Chancellor afore mentioned) wherein he declareth the whole cause of his trouble, how it rose against him by his aduersaries, as here followeth.

¶Another letter written by the B. of S. Dauids, to the L. Chancellor aforesayd.

RIght honourable, and my very especiall good Lorde, with humble seruice and hearty thankes to God,* 22.27 and to you for your godly fauour towardes me at all times, as right plainly appeareth by your fatherly letters, most lo∣uingly admonishing me to incline vnto that which is ve∣ry necessary, as charitable concord and vnity. This is fur∣ther to beseeche your Lordship for the Lordes sake, not to be grieued, but benignly to heare and grauely to ponder that weighty matter, which appearing to other but a light griefe, to me is in very deede a right grieuous offence to Godward, with no little hinderaunce of his holy worde, and disturbaunce of the Kings godly proceedyngs, and may be great occasion of much inobedience, and disorder of good lyfe.

Wherfore I am straitly bounden for the true zeale that I ought to beare vnto the word of lyfe, Christian religion the kings maiesties honor, and the godly quiet state of his people, not faintly to let fall the burthen of diligent redres to be sought at his maiesties hands by the godly wisdome of his most honourable and vpright Counsayle, but with hearty affection to beare it vp agaynst those high mynded, arrogant, stubborne, ambitious, couetous Canons, tru∣sting in their biting tongues, with crafty preuention and vtterly vntrue surmises, to stop the lyght, that theyr vn∣godly misdoyngs in darkenesse shal eyther not be seene, or at the least may haue a coulourable appearaunce of right. In so much that I do not a little meruayle at these quali∣ties in Maister Chaunter, the Canon and the Deane of Worcester, whose vngentle and vntrue behauiour I haue not onely knowen, but expertly prooued, and sensibly felte in two of the first, to my great losses, whereof I make no complaint.

* 22.28But I wonder in my mynde and lament in my heart, the strange alteration & wilfull goyng backward of myne old faithful brother George Constātine, the which know∣yng them all three to haue bene in tymes past, either obsti∣nate enemies to the true bearers of the crosse of Christ, or (at the least) priuy lurkers vnder pretence of fauour to∣wards the Gospell, to sting the poore followers therof, se∣king but their own lucre and pleasure in all their doings) would so earnestly cleaue vnto them in their wrong deeds as to betray me with his tong, become vntrue of his pro∣mise, and a bearer of filthy sinne for lucres sake, euen yet stifly persisting in the same, namely, in thyngs manifestly knowen vnto many, although he would deny it, and that I might not be credited.

And as for their Premunire, both George & they, at my first commyng,* 22.29 vngently deteinyng from M. Ferlee hys commission of the Chauncellorship, would haue faced me down with the Premunire, because it was written in myne owne name according to the statute: yet was I faine for the zeale of vnitie, not to see their vncurteous deedes, de∣parting with M. Ferlee, for the auoyding of theyr malice and enuy, and gaue that office for the amitie of George, vnto M. Chaunter his sonne in lawe,* 22.30 and to D. Mericke the office of Cardigan. But seeyng afterward theyr coue∣tous respect to their owne glory and lucre, not regardyng the reformatiō of sinne, and especially of shameles whore∣dome, I was compelled to remooue them,* 22.31 sore agaynst their wylles: and whereas I desired many and sundry tymes charitable redresse of their wrong doings in the va∣cation tyme, I obteyned many fayre wordes, and nothing in deede.

And desiring to haue sight of the booke of Statutes of the Church, for the knowledge of my duetie and theyrs,* 22.32 I could not obteine. Desiring to haue a key of the Chapter house seale, as my L. of Bath had, they would not deliuer it, but vpon conditions: yet was I contented to be bride∣led, receiuyng it as it pleased them to geue it. And further, requiring the sight of necessary euidences for the declarati∣on of diuers thyngs, in trauers of my right, they would in no wyse graunt it. And thereupon consideryng theyr vn∣gentlenesse, I mooued the Quo warranto, knowyng right well that if they should shew any substantiall graunt vn∣der the kings seale for their corporation, it must therin ap∣peare, the B. to be the head, and euer hath bene vnder the king: for other they neyther haue, nor had, except they would returne to Rome againe, as I trust they will not. And yet perceiuyng afterward, that they had no speciall graunt to shew, or els such as they would not shew, I my self for the respect of vnitie, wrote my letters to the Kyngs Attorney, by reason wherof the Quo warranto was stayed, and so yet remayneth.

But as touching the certificate, the kings subsidie be∣yng due at Michaelmas last, and forborne til after Christ∣mas, and lawfully demanded afore, they did vtterly refuse to pay, both to my Uice collector and to my selfe, except I would take it of them in portions, not knowyng where to aske the rest, and it is committed vnto me in the kings roll a whole summe in grosse, to be receyued of the Canons re∣sidentaries for their Diuident: who because they cannot agree in diuiding, would haue the kings maiesty to tary for his money, till they can agree to make diuision: and I connot demand it of any perticular person, nor at any per∣ticular place.

Wherfore I most humbly beseech your fatherly good∣nes for the Lordes sake, to persist and continue my good Lord and friend, vnto such time as ye finde me either desi∣ring to be defended in my wrōg, or not willyng to put the iudgemēt of my right cause into your hands. And because that the residue of matters touching them and their vngē∣tle, vntrue, and vngodly doyngs is too long, and I haue molested you too much with this my tedious letter, I shal now surcease: humbly beseeching your good Lordship to accept in good part this my boldnes proceding of necessity, and to pardon it for the loue of our Lord Iesu: who saue and keep you in helth, comfort, and honor, long to endure, for the aduauncement of his glory.

Written at Agurguily this ix. of March.

Your Lordships to command during lyfe. R. F.

¶The history of one Rawlins White, burned at Car∣diffe in Wales, about the moneth of March, for the te∣stimony of Christes Gospell, reported by Iohn Dane beyng yet alyue, who was almost con∣tinually with hym duryng his trou∣ble, vnto hys death.

FOr so much as we haue here passed the history of Mai∣ster Farrer,* 22.33 burned at the town of Carmardē in Wales I thought to adioyne and accompany with the same, the history also of one Rawlins White, a Fisherman, whiche both in the like cause, and in the same countrey of Wales, & also about the same moneth of March, and yere aforesayd, gaue his life like a valiāt souldior of Iesus Christ, to mar∣tyrdom, and was burned at Cardiffe: the proces of whose story here followeth expressed more at large.

This Rawlins was by his calling or occupation a Fi∣sherman, liuing & continuing in the said trade by the space of xx. yeres at the least, in the town of Cardiffe, beyng (as a man of his vocation might be) one of a very good name, & well accompted amongst hys neighbours. As touchyng his religion at the first, it can not otherwyse be knowen, but that he was a great partaker of the superstitiō and I∣dolatry that then was vsed, I meane in the raigne of K. Henry the 8. But after that God of his mercy had raysed

vp the light of his Gospell, thorough the blessed gouern∣ment of K. Edward the vj. here in this Realme of Eng∣land, this Rawlins began partly to mislike that which be∣fore hee had embraced, and to haue some good opinion of that which before by the iniquitie of the tyme had ben con∣cealed from him: and the rather to bring this good pur∣pose and intent of his to passe, he began to be a diligēt hea∣rer, and a great searcher out of the truth.

* 22.34But because the good man was altogether vnlearned, and withall very simple, he knew no ready way how hee might satisfie his great desire: At length it came in hys mynde to take a speciall remedy to supply hys necessite, which was this: He had a little boy which was his own sonne,* 22.35 which childe he set to schoole to learne to read Eng∣lish. Now after the little boy could read indifferently wel, his father euery night after supper, sommer and winter, would haue the boy to read a piece of the holy scripture, & now and then of some other good booke. In which kind of vertuous exercise, the olde man had such a delight & plea∣sure, that as it semed, he rather practised himself in the stu∣dy of Scripture, then in the trade or science which before tyme he had vsed: so that Rawlins within few yeares in the said tyme of K. Edward,* 22.36 through the help of his little sonne, as a special minister appointed by god (no dout) for that purpose, & through much conscience besides, profited & went forward in such sort, that he was able not onely to resolue himselfe touching his owne former blindnes & ig∣norāce, but was also able to admonish and instruct other: and therfore when occasion serued, he would go from one place to an other,* 22.37 visiting such as he had best hope in. By which his doyng, he became in that countrey both a nota∣ble and open professor of the truth, beyng at all tymes and in all such places, not without y^e company of his litle boy, whom (as I haue said) he vsed as an assistance to this hys good purpose. And to this his great industry and indeuor in holy scripture, God did also adde in him a singular gyft of memory, so that by the benefite therof he would & could do that in vouching and rehersing of the text,* 22.38 which men of riper and more profound knowlege, by their notes and other helpes of memory, could very hardly accomplish. In so much that he vpon the alledging of scripture, very often would cite the booke, the leafe, yea and the very sentence: such was the wonderfull working of God in this simple and vnlearned father.

Nowe when he had thus continued in his profession the space of fiue yeares, K. Edward died, vpon whose de∣cease Queene Mary succeeded, and with her all kynde of superstition and Papistrie crepte in. Which thing beyng one perceyued, Rawlins did not altogether vse open in∣struction and admonition (as before he was woont) and therfore oftētimes in some priuate place or other, he would call his trusty friends together, & with earnest prayer and great lamentation passe away the time, so that by his ver∣tuous instructions, being without any blemish of errour, he conuerted a great number, which number (no doubt) had greatly encreased, had not the cruel storme of persecu∣tion bene.

The extremitie and force whereof, at the last so pursu∣ed this good father Rawlins, that hee looked euery houre to goe to prison: whereupon many of those which had re∣ceyued comfort by his instructions, did resort vnto hym, and by all meanes possible began to perswade him to shift for hymselfe, and to dispose hys goods by some reasonable order to the vse of his wyfe and children,* 22.39 & by that meanes he should escape that daunger which was imminent ouer his head.

But Rawlins nothyng abashed for hys owne part, through the iniquity of the tyme, & at all nothyng mooued with these their fleshly perswasions, thanked them most hartily for their good will, and told them plainely, that hee had learned one good lesson touching the confessing & deni∣al of Christ,* 22.40 aduertising them, that if he vpon their persua∣sions should presume to deny his maister Christ, Christ in the last day would deny and vtterly condemne hym: and therfore (quoth he) I will by hys fauourable grace confes and beare witnes of him before men, that I may find him in euerlastyng lyfe.

Notwithstandyng which aunswer, his friends were very importunate with hym. Howbeit, father Rawlins continued still in his good purpose, so long till at the last he was taken by the Officers of the towne, as a man suspec∣ted of heresie: vpon which apprehension he was conuen∣ted before the B. of Landaffe that then was,* 22.41 the sayd B. ly∣ing then at hys house besides Chepstow: by whome, af∣ter diuers combates and conflicts with him and his chap∣lains, this good father Rawlins was committed to prison in Chepstow. But this hys kepyng, whether it were by the Bishops meanes, because he would rid hys handes of hym, or through the fauour of hys keeper,* 22.42 was not so se∣uere and extreme, but that (if he had so listed) hee myght haue escaped oftentymes.

But that notwithstandyng, hee continued still, in so much, that at the last he by the aforenamed Bishop was remooued from Chepstow to the castle of Cardiffe, where he continued by the space of one whole yeare. Duryng which tyme, this reporter resorted to him very often, with money and other reliefe from this reporters mother (who was a great fauourer of those that were in affliction in those dayes) and other of hys friends: which he receyued not without great thanks and prayses geuen to the name of God. And albeit that he was thus troubled and impri∣soned, as ye haue heard, to hys owne vndoyng in this world, and to the vtter decay of his poore wyfe & children: yet was hys heart so set to the instruction and furtherance of other in the way of saluation, that he was neuer in qui∣et, but when he was perswading or exhorting such of hys familiar frends as commonly came vnto him.* 22.43 In so much that on the Sondayes and other tymes of laisure, when his friends came to visite hym, hee would passe away the tyme in prayer and exhortations, admonishyng them al∣wayes to beware of false Prophets which come in sheeps clothyng.

Now when hee had continued in Cardiffe Castle by the space of one whole yeare (as I haue sayde) the tyme of hys further triall was at hand. Whereupon,* 22.44 the afore∣named Bishop of Landaffe caused him to be broughte a∣gayne from the castle of Cardiffe vnto his owne house be∣sides Chepstow, & whilest he continued there, y^e Bishoppe assayed many wayes howe to reduce him to some confor∣mitie. But when all meanes eyther by theyr threatning wordes or flattering promises were to no purpose: the Byshoppe willed him to aduise and be at a full poynte with hymselfe, eyther to recant hys opinions, or els to a∣bide the rigor of the lawe, and thereupon gaue him a day of determination.

Which day beyng come, the Bishop with hys Chap∣laynes went into his chappell,* 22.45 not without a great num∣ber of other by dwellers, that came to behold the manner of their doyngs. When the Bishop with his retinue were placed in order, poore Rawlins was brought before them. The Bishop after great deliberation in addressyng hym∣selfe (as it seemed) and silence forewarned to the rest that were there present, vsed a long kynd of talke to him, decla∣ring the cause of hys sendyng for, which was, for that hee was a man well knowen to hold hereticall opinions, and that through his instruction many were led into blynd er∣rour. In the end he exhorted hym to consider hys owne e∣state wherein he stood: for (said the B.) Rawlins, you haue bene oftentymes since your first trouble, both here in my house,* 22.46 and els where bene trauailed withal touching your opinions, and that notwithstandyng ye seeme altogether obstinate and wilfull.

Now hereupon we thought good to sende for you, to see if there were any conformity in you: so that the matter is come to this poynt, that if you shall shew your selfe re∣pentant for that which you haue done both agaynst God and the princes law, we are ready to vse fauour towards you: but if by no meanes we can perswade with you tou∣ching your reformation, we are minded at this time to mi∣nister the law vnto you, and therfore aduise your self what you will do.

When the B. had made an ende of his long tale, this good father Rawlins spake very boldly to him, and sayd:* 22.47 My Lord. I thanke God I am a christian mā, and I hold no opinions contrary to the word of God, & if I do, I de∣sire to be reformed out of the worde of God, as a christian mā ought to be: many mo words in like sort wer betwene the B. & Raulins, which this reporter doth not wel remē∣ber. But in the end when Rawlins would in no wyse re∣cant his opinions, the B. told him plainly, y^t he must pro∣ceed against him by y^e law, & condemn him as an heretike.

Proceed in your law a Gods name said Rawlins, but for an heretike you shal neuer condemn me while y^e world standeth.* 22.48 But (said the B. to his company) before we pro∣ceed any further with hym, let vs pray vnto God that he would send some sparke of grace vppon him, (meanyng Rawlins) & it may so chance that God through our pray∣er will here turne and conuert his heart. When Rawlins heard the B. say so, Ah my Lord, quoth he, now you deale well and like a godly Bish. and I thanke you most harti∣ly for your great charity and gentlenes. Christ saith: where as two or three be gathered in my name, I will be in the middest of them, and there be moe then two or three of you. Now if it be so that your request be godly and lawfull, and that that you pray as ye should pray, without doubt God will heare you. And therefore my Lord goe to, doe you praye

to your God,* 22.49 and I wil pray to my God, I know that my God will both heare my prayer, and performe my desire.

By and by the B. with his company fell to praier. And Rawlins turning himselfe to a pew that stood somewhat neare him,* 22.50 fell downe vpon his knees couering hys face with his handes: and when they had praied a while, the B. with his company arose from prayer. And then also a∣rose Rawlins, and came before the Bishop.

Then said the B. Now Rawlins▪ how is it with thee? wilt thou reuoke thy opinions, or no? Surely (said Raw∣lins) my Lorde, Rawlins you lefte me, and Rawlins you finde me, and by Gods grace Rawlins I will con∣tinue.* 22.51 Certainly if your petitions had bene iust and lawe∣full, God woulde haue hearde them: but you honor a false God and pray not as ye should pray, and therfore hath not God graunted your desire: But I am one poore simple man as you see, and God hath heard my complaint, and I trust he will strengthen me in his owne cause.

The Bishop when he perceiued that this hipocrisye of theirs tooke none effect, then with hot wordes he reproued him, and forthwith was ready to read tht sentence. How∣beit vppon some aduise geuen to him by his Chapleynes that were there present, hee thought best firste to haue a masse, thinking that in deed by so doing, some wonderfull worke should be wrought in Rawlins, and thereuppon a priest began Masse.

In the meane tyme poore Rawlins betooke himselfe to prayer in a secret place therby, vntill such time as the priest came to the Sacring (as they terme it) whiche is a princi∣pall poynt of theyr Idolatry. When Rawlins hearde the Sacring bell ring (as the vse was) he rose out of hys place and came to the Qu••ere doore, and there standing a while, turned himselfe to the people, speaking these wordes: good people,* 22.52 if there be any Brethren amongest you, or at the least if there be but one Brother amongest you, the same one beare witnesse at the daye of iudgement, that I bowe not to this Idoll, meaning the Host that the Priest held o∣uer his head.

The Masse being ended, Rawlins eftsoones was cal∣led for agayne.* 22.53 To whom the Bishop vsed many perswa∣sions: but the blessed man continued stedfast in his for∣mer profession, that the Bishops talke was altogether in vayne, and to no purpose. Wherupon the Bishop caused the definitiue sentēce to be read. Which being ended, Raw∣lins was dismissed, and from thence he was by the bishops commaundement caried agayn to Cardiffe, there to be put into the prison of y^e towne, called Cockmarell, a very darck lothsome, and most vile prison.

Rawlins in the meane while passed away the time in prayer, and chiefly in singing of Psalmes: which kynde of godly exercises he alwayes vsed, both at Cardiffe Castle & in all other places.

* 22.54Nowe, after hee hadde thus continued as Prisoner in Cockmarell Prison at Cardiffe (as is aforesayde) a good space, about three weekes before the daye wherein hee suf∣fered, the head Officers of the Towne that had the charge of his execution, were determined to burne hym, because they woulde be sooner ryd of hym: hauing not in deede a writ of executiō awarded, as by the law they should haue.

Whereuppon one Henrye Lewes the Recorder of the Towne that then was, seeyng that they wente aboute to burne hym without any warrant by writ, came to them, and told them, that if they did burne hym before they had the writte De haereticis comburendis, the Wyfe of the sayde Rawlins would vpon iust cause by law, call theyr doings into question.

Immediately vppon this aduertisement, they sent to London for the writ aboue named: vpon the receipt wher∣of they made some speede to the execution of the sayd Rau∣lins.* 22.55 Nowe when the daye was come, wherein the good father should performe and accomplish the last Act of thys his worthy conflict, he was the night before wylled to pre∣pare himselfe.

Now, when he perceiued his time no lesse neare then it was reported vnto hym, he sent forthwith to hys Wyfe, and willed her by the messēger that in any wise she should make readye,* 22.56 and send vnto him his wedding Garment, meaning a Shyrt, whiche afterwarde hee was burned in. Which request or rather commaundement of his, his wife with great sorow and griefe of hart did performe, and early in the morninge did send it him, whiche he receiued moste gladly and ioyfully.

Nowe whē the houre of his execution was come, this good and constant father Raulins was brought out of pri∣son, hauing on his body the long Shyrt, Whiche (as you heard before) he called his wedding garment, and an olde Russet coate whiche he was wont to weare. Besides this, he had vpon his legges an olde payre of leather Buskins which he had vsed long afore. And thus being brought out of the prison (as I haue sayd) he was accompanyed or ra∣ther garded with a great company of Billes and gleaues:* 22.57 which sight when he behelde: Alas (quoth he) what mea∣neth all this? All this needed not. By Gods grace I wyll not start away: but I with all my hart & minde geue vnto God most harty thankes that he hath made me worthy to abide all this for his holy names sake.

So he came to a place in his waye where as his poore wife and children stoode weeping and makyng greate la∣mentation: the suddein sight of whom so pierced his hart, that the very teares trickeled downe his face.* 22.58 But he soone after, as though he had misliked this infirmity of his flesh, began to be as it were altogether angry with himselfe: In so muche that in striking his brest with his hand▪ he vsed these wordes: Ah flesh, stayest thou me so? wouldest thou fayne preuayle? Well, I tell thee doe what thou canst, thou shalt not, by Gods grace, haue the victory.* 22.59 By this tyme this poore innocent came to y^e very altar of his sacrifice (I meane the place appoynted for his death) and there foūd a stake ready set vp, with some wood toward the making of the fire. Which when he behelde, he sette for7ard hymselfe very boldly: but in going toward y^e stake he fell down vpō his knees and kissed the groūd, & in rising agayn, the earth a litle sticking on his nose, he said these words: Earth vn∣to earth, and dust vnto dust, thou art my mother, and vnto thee I shall returne. Then went he chearfully & very ioy∣fully, and set his backe close vnto the stake, & when he had stood there a while, he cast his eye vpon this Reporter,* 22.60 & called him vnto him, and sayd: I feele a great fighting be∣twene the flesh and the spirit, & the flesh would very fayne haue his swinge, and therfore I pray you when you see me any thing tempted, hold your finger vp to me, and I trust I shall remember my selfe.

As he was thus standing with his back close vnto the stake, a Smith came with a great chayne of yron: whom when he saw, he cast vp his hand with a loude voice, and gaue God great thankes. Then the Smith cast the chayne about him, and as he was making it fast on the other syde,* 22.61 Rawlins sayde vnto him, I pray you good frend knocke in the chayne fast, for it may be that the fleshe would striue mightely: but God of thy great mercy geue me strength & pacience to abide the extremity.

Nowe when the Smyth had made hym sure to the stake, the officers beganne to lay on more woode, with a litle strawe and Reede: wherein the good old man was no lesse occupied then the best:* 22.62 for as far as he could reach his handes, he would plucke the strawe and Reede, and lay it about hym in places moste conuenient for his speedy dis∣patche. Which thing he did with suche a chearefull counte∣nance and familiar gesture, that al men there present were in a maner astonyed.

Thus when all thynges were readye, so that there lacked nothyng but the putting to of the fire, directly ouer against the stake in the face of Rawlins, there was a stan∣ding erected,* 22.63 whereon stept vp a Priest addressing hym selfe to speake to the people, which were many in number, because it was market day. Whē Rawlins perceiued him, and considered the cause of his comming, he reached a litle straw vnto him, and made two litle stayes, & set them vn∣der his elbowes. Then went the priest forward in his ser∣mon, wherin he spake of many thinges touching y^e autho∣ritie of the church of Rome. In the meane time Rawlins gaue such good care and intention, that he seemed nothing at all moued or disquieted. At the last the priest came to the sacrament of the altar, and there he began to inuey against Rawlins opinions: in which his inuection he cited the common place of Scripture, and therupon made a Clerk∣lye interpretation.

Now when Rawlins perceyued that he went aboute not onely to preach and teach the people false doctrine, but also to confirme it by Scripture, he suddenly starte vp, and beckened his hands to the people, saying twise: Come hither good people, & heare not a false prophet preaching: and then sayd vnto the preacher: Ah thou naughty hypo∣crite, doest thou presume to proue thy false doctrine by Scripture? Looke in the text what foloweth: dyd not Christ say: Doo this in the remembraunce of me▪* 22.64 After which wordes the Priest being rather amazed then interrupted, forthwith held his peace.

Then some that stood by cryed out, Put fire, set to fire: which being set to, the strawe and Reede by and by caste vp both a great and suddaine flame. In the which flame this good & blessed man bathed his handes so long, vntill such time as the sinewes shronke, and the fatte dropped a∣way, sauing that once he did, as it were, wipe his face with one of them. Al this while, which was somewhat long, he cryed with a loude voyce: O Lorde receiue my soule: O

[illustration]

* 22.65¶The burning of Raulins, Martyr.

* 22.66 Lord receiue my spirit, vntill he could not opē his mouth. At the laste the extremitye of the fire was so vehement a∣gaynst his legges,* 22.67 that they were consumed almost before the rest of his body was burned: whiche made the whole body fall ouer the chayne into the fire sooner then it would haue done. During which tyme of his burning it can not be sayd, that he suffered or felt any great paine, considering that not without his perfect memory he aboad both quiet∣ly and paciently, euen vnto the departing of his life. Thus died this godly and old man Rawlins for the testimony of Gods truth, being now rewarded, no doubt, w^t the crown of euerlasting life.

It is recorded furthermore of the sayd good father Rau∣lins by this Reporter, that as he was going to his death, and standing at the stake,* 22.68 he seemed in a maner to be alte∣red in nature. For wheras before he was wont to go stoo∣ping, or rather crooked, through the infirmity of age, ha∣uing a sad countenance and a very feeble complexion, and withall very soft in speech and gesture.

Now he went and stretched vppe himselfe, not onelye bolt vpright, but also bare withall a most pleasant and cō∣fortable countenaunce, not without great courage and au∣dacity both in speache and behauiour. He had (of whiche thing I shoulde haue spoken before) about his head a ker∣chiefe. The heares of his head (somewhat appearing be∣neath his kerchiefe) and also of his beard were more incli∣ned to white then to gray: whiche gaue such a shewe and countenaunce to his whole person, that he semed to be al∣together angelicall.

* 22.69It is also sayd by this Reporter, that a litle before the fire flashed vp to his body (as ye haue heard) many of his frendes came to him, and tooke him by the hand, amongest whome, the Reporter of this story held him so long by the hand, till the flame of the fire rose, and forced them to sun∣der. In the meane time the priest of whome I spake afore, cryed out, and sayd, that it was not lawfull for any man to take him by the hand, because he was an hereticke, and cō∣demned by the Churche. The chiefe cause of his trouble, was his opinion touching the sacrament of the aultar. He was at the time of his death, of the age of threescore yeares or thereaboutes.

*The summe of the wordes spoken by Queene Mary to certayne of her Counsellers. March. 28. an. 1555. touching the restitution of Abbey landes.

BEfore I passe ouer this moneth of Marche, I can not but leaue a litle memorandum of the wordes or consul∣tation of Queene Mary, vsed to certayne of the Counsel, the eight and twenty day of the sayd month of March, tou∣ching the restoring agayne of the Abbey landes. Who after she had called vnto her presence foure of her priuye Coun∣sell, the day and Moneth aforesayd: the names of whiche Counsellers were these:

• 1 William Lord Marques of Winchester high trea∣surer of England.* 22.70
• 2 Syr Robert Rochester knight, the queenes Con∣troller.
• 3 Syr William Peter knight, Secretary.
• 4 Syr Fraunces Inglefielde knighte, Mayster of Wardes.

The sayde Queene Mary inferred these wordes: the principall effecte and summe whereof here foloweth.* 22.71 You are here of our Counsell, and we haue willed you to be cal∣led vnto vs, to the entent ye might heare of me my consci∣ence, and the resolution of my mind, cōcerning the lands & possessions as well of Monasteries, as other Churches whatsoeuer being now presently in my possession.

Firste, I doe consider, that the sayd landes were taken awaye from the Churches aforesayde, in time of schisme, and that by vnlawfull meanes, suche as are contrary both to the law of God and of the Church.* 22.72 For the which cause my conscience doeth not suffer mee to deteyne them: and therefore I here expressely refuse eyther to clayme or to retayne the sayde landes for mine, but with all my hart, freely, and willingly without all paction or condition, here and before God I doe surrender and relinquishe the sayde landes and possessions or inheritaunces what so euer,* 22.73 and doe renounce the same with this minde and purpose, that order and disposition thereof may be taken, as shall seeme best liking to our most holy Lord the Pope, or els his Le∣gate the Lord Cardinall, to the honour of God and wealth of this our Realme.

And albeit you may obiect to me agayne, that conside∣ring the state of my kingdome, the dignity thereof, and my Crowne Imperiall can not be honorably mainteined and furnished without the possessions aforsayde: yet notwyth∣standing I set more by the saluation of my soule, then by x. kingdomes, and therfore the sayd possessions I vtterly re∣fuse here to hold after that sort and title, and geue most har¦ty thankes to almighty God, which hath geuen me an hus∣band likewise minded, with no lesse good affection in thys behalfe, then I am my selfe,

Wherefore I charge and commaund, that my Chaun∣cellour (with whom I haue conferred my minde in thys matter before) and you foure,* 22.74 to morow together do re∣sort to the most reuerend Lord Legate, and doe signify to him the premises in my name, and geue your attendaunce vpon him for the more full declaration of the state of my kingdome, and of the foresayd possessions accordinglye, as you your selues do vnderstand the matter, and can inform him in the same.

This Intimation being geuen by the Queene, firste vnto the Counsellours, and then comming to the Cardi∣nals hand, he drawing out a copy therof in Latine, sēt the same to the Pope: which copy drawne into Latine, & com∣ming afterwarde to my hand, I haue thus translated into English, as ye haue heard.

Furthermore here by the way is to be vnderstand, that in the moneth before, which was February, and in the xix. day of the sayd moneth, the Bishop of Ely,* 22.75 with the Lorde Mountacute, and seuen score horse, were sent as ambassa∣dours from the king and Queene vnto Rome. For what cause, in story it is not expressed, but by coniecture it maye be wel supposed to be for the same cause of Abbey lands, as by the sequele therof may probably appeare.

For it was not long after, but the Pope did sette foorth in Print a Bull of Excommunication for all maner suche persons, without exception, as kept any of the Churche or Abbey landes: by vertue of which Bull,* 22.76 the Pope ex∣communicated as well all such as had any of the Churche or Abbey lands, as also all such Princes, Bishops, & noble men. Iustices of peace, and other in office, who had not, or did not forthwith put the same Bull in execution. Albeit this execution (God be thanked) yet to this day was neuer put in practise.

Wherein agayne is to be obserued an other Catholick fetch, not vnwoorthy perchaunce of marking. For where this kinde of Catholickes by rigour and force may ouer∣mayster, they spare for no coste, but laye on loade enough. This well appeared,* 22.77 & still doeth appeare in burnyng the poore pacient christiās, whō because they see to be destitute of power and strength to resiste them, and contente wyth pacience to receiue what so euer is put vnto them, there they play the Lions, and make no end of burning and per∣secutinge. But where they spye themselues to bee ouer∣matched, or feare to receiue a foyle in presuming too farre, there they keepe in, and can stay the executiō of their lawes and Bulles, be they neuer so Apostolicall, tyll they spye their time cōuenient for theyr purpose, as in this case is e∣uident

for all the world to see.* 22.78

For notwithstanding that the Popes Bull commyng downe with full authority for restitution of Abbey landes, did so thunder out most terrible excōmunication, not only agaynst them which deteined any such landes,* 22.79 but also a∣gaynste all other that did not see the Popes commaunde∣ment to be executed, yet neyther Winchester nor any of all the Popes Clergye woulde greatlye styrre in that matter, perceiuing the Nobility to be too strong for them to match withall, and therefore were contented to let the case fall, or at least to staye for a time, while time might better serue them.

Yea, and moreouer vnder a crafty pretense, that the no∣bility and men of landes at the first commyng out of the Bull,* 22.80 should not be exasperate too much against them, they subtlely abused the Pulpites, and dissembled with the peo∣ple, affirming that the sayde Popes late Bull sette forth in Print for restitution of Abbey landes, was not meant for England, but for other forreigne countries where in very deed the meaning of that Bull was onely for England, & no country els, as both by this intimatiō of Queene Ma∣ry here mentioned, and by many other coniectures, and al∣so by Maister Fecknams Ballet of Caueat emptor, may ap∣peare.* 22.81 Whereby it is easye for all men to vnderstand what the purpose of those men was to doe, if tyme, which they obserued, might haue serued theyr deuotiō. But to let this matter passe of the Popes Bull, the time nowe serueth to entreat of Pope Iulius death, for so much as he made hys end about the latter end of this foresayd moneth of March. * 22.82Concerning the deedes and acts of which Pope, to make a full declaratiō, it were not so much tedious to the reader, as horrible to all good eares. * 22.83Under this Iulius florished the Archb. of Beneuentanus, a Florentine, named Iohan∣nes a Casa, Deane of the Popes Chamber, & chiefe Legate to the Uenetians: who well declaring the fruit of that fyl∣thy See, so farre forgat both honesty and nature, that hee shamed not onely to play the filthie Sodomite himselfe, & to boast openly of the same: but also tooke vpon hym most impudently in Italian metre, to al mens eares, to set forth the prayse & commendation of that beastly iniquity, saying that he himselfe neuer vsed other: & this booke was pryn∣ted at Uenice, by one Troianus Nauus: & yet the Pope could suffer this so great iniquity and shameles beastlines, euen vnder his nose in his owne chāber, which could not abide the true doctrine of Christ in Christian bookes.

Amonges other prankes and deedes of this foresayde Pope, in his Iubilee, and in the Sinode of Trent, and in cōfirming of the Idole of Lauretane, this is also reported of him in his life, that he delighted greatly in Porkefleshe and Peacockes. Upon a tyme when he was admonished of his Phisition to abstayne from all Swynes fleshe, for that it was noysome for his Goute, and yet would not fo∣low his counsell: the Phisition afterward gaue warnyng to his steward or orderer of his diet, that he shoulde set no more Porkeflesh before hym.

Wherupon when the Pope perceyued the sayd Porke flesh to be lacking in his accustomed seruice: where (sayde he) is my Porke?* 22.84 And when his Steward had aunswered that his Phisition had forbidden anye Porke to be serued: thē the Pope bursting out in great rage, said in these wor∣des: Bring me, sayd he, my Porkefleshe Al dispetto di Dio•• That is to to say in English,* 22.85 In the despight of Cod.

At an other time, he sitting at dinner, poynting to a Peacocke vpon his table, which he had not touched, keepe sayd he, this colde Peacocke for me agaynst supper, and let me sup in the gardē, for I shall haue guestes. So whē sup∣per came, and amongest other hot Peacockes, he sawe not his colde Peacocke brought to his table: y^e Pope after hys wonted maner, most horribly blaspheming God, fell into an extreme rage.* 22.86 &c. Whereupon one of his Cardinals sit∣ting by, desired him saying: Let not your holinesse, I pray you, be so moued with a matter of so small weight. Then this Iulius the Pope answering agayne: What, sayd he, if God was so angrye for one apple, that he cast our first pa∣rents out of Paradise for the same,* 22.87 why may not I beyng his vicar, be angry thē for a Peacocke, sithens a Peacocke is a greater matter then an apple? Beholde here good rea∣der, by this Pope, the holines of that blasphemous See: and yet thou shalt see here, what affectiō was borne vnto this Pope here in England, by the Diriges, Hearses, and Funerals cōmaunded to be had and celebrated in all chur∣ches by the Queene and her Counsell, as may appeare by the copy of theyr letters here folowing.

¶A Letter from the Byshop of Winchester (being Lord Chauncellour) vnto Boner Byshop of London, touching the celebrating of the Popes Funeralles.

AFter my harty commendations to your good Lordship:* 22.88 The king and Queenes Maiesties hauing certayne knowledge of the death of the Popes holinesse, thought good there should be as well solemne Obsequies sayd for him throughout the Realme, as also these prayers (whiche I sende you herein enclosed) vsed at Masse tymes in all places at this tyme of vacation, and therfore willed me to signifye theyr pleasures vnto you in this behalfe: that thereupon ye might proceede to the full accomplishmente thereof by putting the same in due execution within your owne Diocesse, and sending worde to the rest of the Byshoys to do the like in theyrs.

Thus doubting not but that your Lordship will vse such dili∣gence in this matter at this time, as shall be necessary, I bid your Lordship hartily well to fare.

From my house at Assher, the tenth of Aprill. 1555.

Your assured frend and brother, Stephanus Winton. Chancel.

¶Prayers commaunded to be vsed in the funerall Masses for the Pope, Apostolica sede vacante.

SVpplici te domine humilitate deposcimus,* 22.89 vt tua immensa pi∣etas sacrosanctae Romanae ecclesiae concedat pontificem illum, qui & pro in nos studio semper tibi gratus, & tuo populo pro sa∣lubri regimine sit assiduè ad gloriam tui nominis venerādus, per dominum nostrum.

Secreta.

TVae nobis domine pietatis abundantia indulgeat, vt gratum maiestati tuae pontificem sanctae marris Ecclesiae regimini prae∣esse gaudeamus per dominum nostrum.

Post Communionem.

PReciosi corporis & sanguinis tui domine sacramēto refectos, mirifica tuae maiestatis gratia de illius summi pontificis assūp∣tione laetificet, qui & plebem tuam virtutibus instruat,* 22.90 & fideli∣um mentes, spiritualium aromatum odore perfundat, per domi∣num nostrum.

Upon this commaundement, on wednesday in Easter weeke there were Hearses set vp, & Diriges song for the sayd Iulius in diuers places. At which time it chaunced a woman to come into S. Magnus church at the bridgefoot in Londō, & there seing an Hearse & other preparation,* 22.91 as∣ked what it meant: and other that stood by, said, that it was for the Pope, and that shee must pray for him. Nay (quoth shee) that will I not, for he needeth not my prayer: and se∣ing he coulde forgeue vs all our sinnes, I am sure hee is cleane himselfe: therefore I neede not to pray for him. She was heard speake these wordes of certayne that stoode by: which by & by caried her vnto the Cage at Londō bridge. and bade her coole her selfe there.

¶A spectacle for all Christians to beholde and to take heed of the Popes blasphemous Doctrine.

BY many and sundry wayes almighty God hath admo∣nished men of all nations in these our latter yeares to embrace,* 22.92 and not violently to repugne agaynst the light of his Gospell, as first by preaching of his word, secondly, by the bloud of the Martyrs, and thirdlye, by terrible exam∣ples shewed from time to time vppon his Aduersaryes. In the number of whom commeth here to be remembred the notable workyng of Goddes hand vppon a certayne Priest in Kent named Nightingall, Parson of Crondall besides Caunterbury: who vpon Shrouesonday, whych was about the third day of the sayde Moneth of Marche, and yeare of our Lord aforesayd, reioycing belike not a lit∣tle at this alteration of Religion, beganne to make a Ser∣mon to his Parishioners, taking his Theame out of the wordes of S. Iohn: He that sayth, he hath no sinne, is a lyer,* 22.93 and the trueth is not in hym. &c. And so vpon the same verye impertinently declared to them all suche Articles as were set forth by the Popes authority, and by the commaunde∣ment of the Byshoppes of this Realme: saying moreouer vnto the people in this wise: Now Maysters and neigh∣bors reioyce and be mery, for the prodigall sonne is come home. For I knowe that the most part of you be as I am: for I know your hartes well enough. And I shall tell you what hath happened in this weeke past. I was before my Lord Cardinall Pooles grace, & he hath made me as clean from sinne, as I was at the fontstone: & on Thursday last being before him, he hath appointed me to notify (I thank him for it) the same vnto you.* 22.94 And I wyll tell you what it is. And so reading the Popes Bull of pardon that was sent into Englande, he sayde, he thanked God that euer he had liued to see that day: adding moreouer that he belee∣ued, that by the vertue of that Bull he was as cleane from sinne, as that night that he was borne: and immediately

[illustration]

*The Description of a Popish Priest, who when he had taken away the glory and office of Christ, fell downe sodenly, and dyed.

* 22.95 vpon the same fel sodenly down out of the Pulpit, and ne∣uer stirred hand nor foote, and so lay he. Testified by Rob. Austen of Cartham, which both heard and saw the same, & is witnessed also by the whole country round about.

¶Iohn Awcocke.

* 22.96IN the Moneth of Aprill, and the second day of the same Moneth, dyed in prison Iohn Awcocke, who after was buried in the fieldes, as the maner of the Papistes was to deny theyr christian buriall to such as dyed out of their po∣pish Antichristian Church.

Now forasmuch as hauing passed the month of March, we are entred into the mouth of Aprill, so set downe in or∣der out of publicke Recordes, what happened in the sayde Moneth, here followeth to be noted: That the 1. day of A∣prill Ann. 1555. A Letter was sent to the Shiriffe of kent to apprehend Thomas Wodgat and William Maynard, for preaching secretly, and to send them vp to the Counsel.

The 7. day of the sayde Moneth an other Letter to the sayd Shiriffe for the apprehension of one Harwiche who went about with a boy with him preaching from place to place.

The 15. of Aprill, a letter was directed to Syr Nicho∣las Hare, and Syr Thomas Cornewallis, willing them to examine M. Flower alias Braunche what he meant to weare about his neck written, Deum time, Idolum fuge, and whō els he knew to weare the like praying also to speake to Boner Byshop of London speedely to proceed agaynst him for his Religion according to the lawes: and that the Iustices of Peace of Middlesex should likewise proceed a∣gaynst him for shedding of bloud in the Church according to the statute, so as if he continue his opinion he might be executed at the farthest by the latter end of this weeke, and that his right hand be the day before his execution, or the same day striken off.

The 22. of Aprill there was a like letter sent to the Iu∣stices of peace of Middlesex, with a writ for the executiō of the sayd Flower, commaunding them to see his hand stri∣ken of before his burning.

The 29. of Aprill M. Robert Hornebey seruant then to the Lady Elizabeth was conuented before the Counsell for his religion: and standing constantly to the trueth, not∣withstanding theyr threates and other perswasions, was therfore commited to the Marshalsea.

¶A declaration of the life, examination, and burning of George Marsh, who suffered most constant Martyrdome for the profession of the Gospell of Christ, at Winchester, the 24. day of Aprill. Ann. 1555.

THe sayd George Marshe was borne in the Parishe of Deane,* 22.97 in the Countye of Lancaster, and was well brought vp in learning and honest trade of liuing by hys Parentes, who afterwardes about the xxv. yeare of hys age, tooke to wife an honest mayden of the countrey, wyth whom he continued, earning theyr liuing vpon a Farme, hauing children betweene them lawefully begotten:* 22.98 and then God takinge his wyfe out of thys Worlde, he beyng most desirous of godly studyes, (leauing his houshold and children in good order) went vnto the vniuersity of Cam∣bridge, where he studyed, and much encreased in learning and godly vertues, & was a minister of Gods holy worde and Sacramentes,* 22.99 and for a while was Curate to Lau∣rence Saunders, as he himselfe reporteth. In whiche condition of life, he continued for a space, earnestly setting forth Gods true Religion, to the defacing of Antechristes false doctrine, by his Godly Readinges and Sermons, as well there and in the Parishe of Deane, or els where in Lanckeshyre.

Whereupon at length, by detection of certayne aduer∣saries he was apprehēded, & kept in close prison by George Cotes then Byshoppe of Chester,* 22.100 in strayght Prison in Chester, within the precincte of the Byshoppes house, a∣bout the space of foure Monethes, being not permitted to haue reliefe and comfort of his frendes: but charge beynge geuen vnto the Porter, to marke who they were that as∣ked for him, and to signify theyr names vnto the Byshop, as by the particular descriptiō of his story, testified and re∣corded with his own pen, more euidently may appeare in the processe hereunder folowing.

¶The handling, entreating, and examination of George Marsh, being sent first by the Earle of Derby to Doctor Cotes Byshop of Chester.

ON the monday before Palme Sonday, which was the xij. day of March,* 22.101 it was told me at my mothers house that Rog. Wrinstone, with other of M. Bartōs seruants did make diligent search for me in Bolton, and when they perceiued that I was not there, they gaue strait charge to Roger Ward and Rob. Marsh, to finde & bring me to M. Barton the day next folowing, with others, to be brought before the honourable Earle of Darby, to be examined in matters of Religion. &c.

I knowing by this relatiō of diuers of my frends, was diuersly affected, my mother, and other my frendes aduer∣tising me to flee and to auoid the perill, which thing I had intended afore after a weeke then nexte ensuing, if thys in the meane while had not chaunced, seeing, that if I were takē, and would not recant in matters of religion (as they thought I would not, and as God strengthening and assi∣sting me with his holy spirit I neuer wyll) it woulde not onely haue put thē to great sorow, heauines, & losses, with costes and charges, to theyr shame & rebuke in this world, but also mine owne selfe after troubles and paynfull pri∣sonment, vnto shamefull death.

This considered,* 22.102 they aduised me & coūselled me to de∣part & flie y^e coūtry, as I had entended to haue done, if this had not happened. To whose coūsel my weak flesh would gladly haue cōsented, but my spirit did not fully agree: thin¦king and saying thus to my selfe, that if I fled so away, it would be thought, reported, and sayd, that I did not onely flie the countrey and my nearest and dearest frendes: but much rather from Christes holy worde, according as these yeares past I had with my hart, or at least with mine ou••∣ward liuing professed, and with my mouth & word taught, according to the small talent geuen me of the Lord. I be∣ing thus with theyr aduise & coūsell, and the cogitations & counselles of mine owne minde drawne, as it were diuers wayes, went trom my mothers house, saying, I woulde come agayne at euening.

In the meane time I ceased not by earnest prayer to aske and seeke counsell of God (who is the geuer of al good gyftes) and of other my frendes, whose godly iudgemētes and knowledge I much trusted vnto. After this, I mette with one of my sayd frends on Deane Moore, about sunne goyng downe: and after we had consulted together of my busines, not without harty prayer kneeling on our knees, we departed, I not fully determinyng what to doe, but taking my leaue with my frende sayde I doubted not but God (according as our prayer and trust was) would geue me such wisedome and counsell, as should be most to hys honor and glory, the profite of my neighbors and brethren in the worlde, and ob••eining of mine eternall saluation by Christ in heauen.

This done, I returned to my mothers house agayne, where had bene diuers of M. Bartons seruantes seekyng after me: who when they could not finde me,* 22.103 straitly char∣ged my brother and William Marsh to seek me that night, and to bring me to Smethehilles the next day: who beyng

so charged were gone to seeke me in Adderton, or elswhere I know not. Thus intending afore to haue bene all night with my mother, but thē cōsidering that my tarying there would disquiet her with her householde, I departed from thence,* 22.104 and went beyond Deane Church, and there taried all night with an old frend of mine, taking ill rest, and con∣sulting much with my selfe of my trouble.

So at my first awaking, one came to me from a fayth∣full frend of mine with letters, which I neuer read, nor yet looked on, who sayd this: My frendes aduise was that I should in no wise flie, but abide & boldly confesse the fayth of Iesus Christ. At whose wordes I was so confirmed & established in my conscience, that from thenceforth I con∣sulted no more, whether was better to flie or to tarye, but was at a poynt with my selfe, that I woulde not flye, but go to maister Barton, who did seeke for me, and there pre∣sent my selfe, and paciently beare suche crosse, as it shoulde please God to lay vpon my shoulders. Wherupō my mind and conscience afore being much vnquieted and troubled, was now mery and in quiet estate.

So betimes in the morning I arose, and after I had sayd the English Letany (as my custome was) with other prayers kneeling on my knees by my frendes beddeside, I prepared my selfe to goe towarde Smethehilles: and as I was going thitherward, I went into the houses of Har∣ry Widdowes,* 22.105 of my mother in law, of Rafe Yeton, and of the wife of Thomas Richardsonne, desiring them to pray for me, and haue me commended to all my frendes, and to comfort my mother, and be good to my litle children, for (as I supposed) they should not see my face any more, before y^e last day: & so tooke my leaue of thē not without teares shed on both parties,* 22.106 and came to Smethehilles about 9. of the clocke, & presented my selfe afore M. Barton: who shewed me a letter from the Earle of Darby, wherin he was com∣maunded to send me with others to Lathum.

Wherupon he charged my brother and William Marsh, to bring and deliuer me the next day, by x. of the clocke be∣fore the sayd Earle or his Counsell. I made earnest sute with other speciall frendes, which I had there at the same time, to M. Barton, that he woulde take some one of them or them all bound by recognisaunce or otherwise for mine appearing before the sayd Earle or his sayd Counsell, that my brother & William Marsh might be at home, because it was the chiefest time of seding, & their ploughes could not go if they wer not at home: but nothing could be obteined.

* 22.107So we went to my mothers, and there I dyned & shif∣ted part of my clothes, and so praying, took my leaue of my mother, the wife of Richard Marsh, and both theyr house∣holdes, they and I both weping, & so departed from them, and went toward Lathum, and were al night a mile and a halfe on this side Lathum. So the next daye whiche was Wednesday, we arose, prayd, & came to Lathum betimes, and taryed there till foure of the clocke at afternoone.

Thē was I called by Roger Mckinson, to come to my Lord and his counsell, & so I was brought into the cham∣ber of presence, where was present Syr William Nores, Syr Pierce Alee,* 22.108 Mayster Shereburne the Parson of Grapenhall, mayster More, with others. Where when I had taryed a litle while, my Lord turned him toward me, and asked what was my name. I aunswered Marsh.

Then he asked whether I was one of those that sowed euill seed and dissention amongest the people. Which thing I denied, desiring to know mine accusers, and what could be layd agaynst me:* 22.109 but that I could not know.

Then sayd he, he would with his counsell examine me themselues, & asked me whether I was a priest. I sayd no. Then he asked me, what had bene my liuing? I aunswe∣red, I was a Minister, serued a Cure, and taught a schole. Then sayd my Lord to his Counsell, this is a wonderfull thing. Afore he sayd he was no Priest, and now he confes∣seth himselfe to be one. I aunswered, by the lawes now v∣sed in this Realme (as farre as I do know) I am none.

Then they asked me who gaue me orders, or whether I had taken any at all? I aunswered, I receiued orders of the Bishops of London and Lincolne.

Then sayd they one to an other, those be of these new heretickes, and asked me what acquayntaunce I had with them? I aunswered, I neuer sawe them, but at the tyme when I receiued orders.

They asked me how long I had bene Curate, & whe∣ther I had ministred with a good conscience? I aunswered I had bene Curate but one yere, and had ministred with a good conscience, I thanked God, and if the Lawes of the Realme, would haue suffered me, I would haue ministred still:* 22.110 & if the lawes at any time hereafter woulde suffer me to minister after that sort, I would minister agayne.

Whereat they murmured: and the person of Grapnall sayd: this last Communion was the most deuilishe thing that euer was deuised. Then they asked me what my be∣liefe was.

I answered, I beleued in God the Father, the Sonne & the holy Ghost, according as the Scriptures of the olde and new testament do teach and according as the 4. Sym∣boles, or Creedes, that is to wit, the Creed commonly cal∣led Apostolorum, the Creed of Nice Councell, of Athanasius and of Austen, and Ambrose do teach.

And after a few wordes, the parson of Grapnall sayd: but what is thy beliefe in the Sacrament of the aultar?

I aunswered, I beleued that whosoeuer, according to Christes institution,* 22.111 dyd receyue the holye Sacrament of Christes body and bloud, did eate and drinke Christes bo∣dy and bloud with all the benefites of his death and resur∣rection to their eternall saluation? for Christ (sayd I) is e∣uer present with his sacrament.

Then asked they me, whether the bread and wyne, by the vertue of the wordes pronounced of the Priest, were chaunged into the flesh and bloud of Christ, and that the sa∣crament, whether it were receiued or reserued, was the ve¦ry body of Christ?

Wherunto I made aunswere,* 22.112 I knew no further then I had shewed already. For my knowledge is vnperfecte (sayd I:) desiring thē not to aske me, such hard & vnprofi∣table questions, whereby to bring my body into daūger of death, & to sucke my bloud. Whereat they were not a little offended, saying they were no bloud succours, and intēded nothing to me but to make me a good Christian man.

So after many other questions, whiche I auoyded as well as I could, remembring the saying of Paule: Foolishe and vnlearned questions auoide, knowing they do but ingender strife: my Lord commaunded me to come to the boord, and gaue me pen and incke in my hand and commaunded me to write mine aunsweres to the questions of the Sacra∣ment aboue named: & I wrote as I had answered before.* 22.113 Wherat he being much offended, cōmaunded me to write a more direct answere, saying, I should not chuse but do it.

Then I tooke the pen and wrote, that further I knew not. Whereat hee being sore greeued, after many threat∣nings, sayd I should be put to shamefull death like a trai∣tor, with such other like words, and sometimes geuing me ••ayre wordes, if I would turne and be conformable as o∣ther were, how glad he would be.

In conclusion, after much adoe, he commaunded me to Ward in a cold windy stone house,* 22.114 where was little roome where I lay two nightes without any bed, sauing a fewe great canuasse tentclothes, and that done, I had a payre of sheetes, but no wollen clothes, & so cōtinued till Palm-sonday, occupying my selfe aswel as I could in meditatiō, prayer, & study, for no man could be suffered to come to me but my keeper twise a day when he brought me meat and drinke.

¶An other examination of G. Marsh before the Earle of Darby.

ON Palme sonday at after dinner I was sent for to my Lord and his counsell (sauing Syr William Nores, & Syr Pierce Alee were not then present in place) amongest whō was Syr Iohn Beram, & the Uicar of Prescot. So they examined me yet once agayne of the sacramēt.* 22.115 And af∣ter I had communed aparte with the Uicare of Prescot a good space cōcerning that matter, he returned to my Lorde and his Counsell with me, saying: that aunswere which I had made before, and then did make (as it is aboue writ∣tē) was sufficient for a beginner, and as one which did not professe a perfect knowledge in that matter, vntil such time as I had learned further.* 22.116 Wherewith the Earle was very well pleased, saying hee doubted not, but by the meanes & help of the vicar of Prescot I would be conformable in o∣ther thinges. So after many fayre wordes he commaun∣ded I should haue a bed, with fire, and libertye to goe a∣mongest his seruantes, so that I would do no harme with my communication amongest them.

And so after much other communication, I departed, much more troubled in my spirit then afore, because I had not with more boldnes confessed Christ, but in such sort,* 22.117 as mine aduersaries therby thought they should preuayle a∣gaynst me: wherat I was much greued: For hytherto I went about as much as in me lay, to rid my self out of their handes, if by any meanes, without open denying of Christ and his word that could be done.

This considered, I cried more earnestly vnto God by prayer, desiring him to strengthen me with his holy spirit,* 22.118 with boldnes to confesse him: and to deliuer me from their intising words, and that I were not spoyled through their Philosophy & deceitfull vanity after the traditions of men and ordinaunces of the world, and not after Christ.

And so after a day or two I was sent for to y^e Uicar of Prescot, and the Parson of Grapnall: where our most cō∣munication was concerning the masse: and he asked what offended me in the Masse. I aunswered the whole Masse did offend me,* 22.119 first because it was in a straunge language, wherby the people were not edified, cōtrary to S. Paules doctrine, 1. Cor. 14. and because of the manifold and intole∣rable abuses & errors cōteined therin, contrary to Christs Priesthood and sacrifice.

Then they asked me in what place therof, and I named certayne places: which places they went about with gētle and farre sought interpretations to mitigate, saying those places were vnderstood farre otherwise then the wordes did purport, or then I did take them.

I answered, I did vnderstand thē as they did purport, & as theyr owne books do comment and glose vpon them.

* 22.120They sayd, Sacrificium or Oblatio did not in the Masse signify any thing els, then either a Sacrifice of prayse and thankesgeuing, or els a memoriall of a sacrifice or oblatiō. So they caused a•• Masse booke to be sent for, and shewed me where in some places of the Masse was written,* 22.121 Sacri∣ficium laudis. Whereto I aunswered, that it folowed not therfore that in all places it signified a sacrifice or oblation of prayse or thankesgeuing: and although it did, yet was not a sacrifice of prayse or thankesgeuing to bee offered for the sinnes of the people, for that did Christ by his owne Passion once offer on the Crosse: where the wordes of the Masse were that the Priest did offer an oblation and sacri∣fice for the sinnes and offences both of himselfe and of the people: for them that were dead, and for the saluatiō of the liuing: and that the commixion of the body and bloud of Christ was health both of body and soule.

The Uicare aunswered, that was to be vnderstanded of the commixtion of Christes bodye and bloude with hys Church or people. So after much exhortatiō vnto me that I shoulde be conformable to the true Catholicke Churche (which as they ment, was the Romish Church) I depar∣ted, not consenting vnto them.

So within a day or twayne came to me Maister More bringing with him certayne Articles, whereunto Doctor Crome had consented and subscribed in the presence of cer∣tayne witnesses in the dayes of king Henrye the eight and willed me to read thē ouer,* 22.122 & asked me whether I woulde consent and subscribe vnto those Articles: and after cōmu∣nication had of one or two of the sayd Articles, I confessed playnly I would in no wise consent and subscribe to those Articles. for then I did against mine owne conscience: and so he departed.

So within a short space after, which was on sherethurs∣day, the sayd Parson and Uicar sent for me agayn, saying, my lord would be at a short poynt with me: for if I would not consent and subscribe vnto 4. Articles drawne out of the articles aforesayd, I must go to prison strait wayes.

* 22.123The first was, whether the Masse nowe vsed in the church of England, was according to Christes institution, & with faith, reuerence and deuotion to be heard and sene?

The second whether the almighty by the wordes pro∣nounced by the Priest, did chaunge the bread and wyne af∣ter the wordes of consecration, into the body and bloud of Christ, whether it were receiued or reserued?

* 22.124Thirdly, whether the laye people ought to receiue but vnder the forme of bread onely, and that the one kind was sufficient for them?

* 22.125Fourthly, whether cōfession to the Priest nowe vsed in England were godly and necessary?

These foure questions or articles they deliuered me in writing, and bad me goe to my chamber and subscribe my aunsweres with mine owne hand, and come agayne. So within one halfe houre, I came to them agayn, and deliue∣red them the questions with mine aunsweres.* 22.126 The first I denyed. The second I aunswered, as I did to my Lord a∣fore, & as is aboue written. To the third I aunswered that the lay people by Christes institution ought to receiue vn∣der both kindes, & that it sufficeth not them to receiue vn∣der the one kinde onely. Fourthly▪ that though confession auricular were a commodious meane to instruct the rude people, yet was it not necessary nor commaunded of God.

They much exhorted me then to leaue mine opinions, saying I was much deceiued, vnderstanding the Scrip∣tures amisse, and much councelled me to folow the Catho∣licke Church of Christ,* 22.127 and to doe as other did. I aunswe∣red, my fayth in Christ conceiued by his holy word I ney∣ther could nor would deny, alter or chaūge, for any liuing creature whatsoeuer hee were, desiring them to speake to my Lord that during my life and imprisonment, my poore frendes might be suffred to relieue me with necessary thin∣ges according to theyr powers, and so after much exhorta∣tion of them to do & beleue as the Catholicke Church did, we departed: I from thēceforth continuing in the Porters ward not comming forth of my chamber sauing at noone and night while I dined and supped.

Upon one of the Easter holydaies maister Shereburn and M. More sent for me perswading me muche to leaue mine opinions:* 22.128 saying all the bringers vp and fauorers of that Religion had euill lucke, and were either put to death or in prison, and in daunger of life. Agayne, the fauorers of the Religion now vsed had wondrous good lucke, & pro∣sperity in al thinges: with many other worldly reasons of mans wisedome, for as for the scriptures, Maister Shere∣burne confessed himselfe ignoraunt.

I aunswered that I beleued and leaned onelye to the Scriptures,* 22.129 not iudging thinges by prosperity or aduersi∣ty: but they earnestly aduised me to refuse mine opinions, and not to let for any worldly shame.

I aunswered that that whiche I dyd, I did not for the auoyding of any worldly shame, saying: my soule and lyfe were dearer to me thē the auoiding of any worldly shame: neither yet did I it for any vayn prayse of the world, but in the reuerent feare of God.

Then Maister More questioned with me of receiuing the Sacrament vnder the one kinde. I sayd Christes insti∣tution was playne that all men shoulde drinke of the cup. Then he tolde me of the 24. of Luke, and the 20. of the A∣ctes, where was but mention of breaking of bread onely:* 22.130 wherof he gathered, that they receiued the Sacrament but vnder one kinde.

That I denyed, saying: those places either did not speak of the celebration of the Lordes Supper, or els vnder the name of breaking bread, was signified and ment the recei∣uing of the Sacrament, both of the body & bloud of Christ, according to his institution. So after much communicatiō of that matter, M. Shereburne sayd it was great pity that I being a welfauored yoūg man, and one that might haue good liuing and do good, would so foolishly cast my selfe a∣way, sticking so hard to such foolish opinions.

I aunswered as afore I had done to my Lorde and to his counsell, that my life, mother, children, brethren, sisters, and frendes, with other delightes of life,* 22.131 were as deare & sweet vnto me as vnto any other man, and that I would be as loth to lose them, as an other would, if I might hold them with good conscience, and without the ignominy of Christ: and seeing I could not doe that, my trust was that God would strenthen me with his holy spirit to lose them all for his sake: for I take my selfe (sayd I) for a sheepe ap∣paynted to be slayne, paciently to suffer what crosse so euer it shal please my merciful father to lay on me. And so after I had desired them that if I were committed to prison my frendes might be suffered to relieue me, they departed.

Mayster More afore this brought vnto me a booke of one Alphonsus a Spanish Frier,* 22.132 of all heresies wherwith the church of Rome, which he called Christes true church, had bene troubled since Christes time, willing me to read and take Counsell of that booke: & appoynted me a place, where this author did write agaynst them that say, the lay people ought to receiue vnder both kindes.

This Authour I perceiued did vehementlye write a∣gaynst Luther, Melancthon, Pellicā & other Germaynes of this our time, in all pointes defēding y^e blasphemous a∣buses and enormities of the Romish Church, condēning as detestable heresies, whatsoeuer was written, taught, or beleued contrary to the same, vsing for his strōgest and su∣rest argumentes, the consent, agrement, and determinatiō of the Romish Church. So within a fewe dayes Mayster More came to me againe, asking me how I liked the book. I sayd the authour of the booke did in all poyntes beyng a Papist, allow the rites and abuses of the Romish church,* 22.133 and shewed him further, that this author without autho∣rity, and contrary both to the Scriptures & olde Doctors, did condemn for heresy, the lay people receiuing of this sa∣crament vnder both kindes, where as this Authour wit∣nesseth his owne selfe, that Christes church 900. yeares af∣ter Christ vsed the contrary.

So in conclusion he rebuketh me, saying I was vn∣learned, & erred from the Catholicke fayth, stubburne, and stoode altogether in mine owne conceite. I aunswered, for my learning, I knowledge my selfe to know nothing but Iesus Christ, euen him that was crucified, and that my fayth was grounded vpon Gods holy word onely, & such as I doubted not, pleased God, and as I would stand in vntill the last day, God assisting me: and that I did not say or do any thing, either of stubbernes, selfe wilfulnes, vayn glory, or any other worldly purpose, but with good consci∣ence, and in the feare of God: and desired him to speake to my Lord and his Counsell, that I might finde some gētle∣nes and mercy at theyr handes. He made me but short an∣swere. Then I sayd, I commit my cause vnto God, who

hath numbred the hayres of my head, and appoynted the dayes of my life saying: I am sure God which is a righ∣teous Iudge, would make inquisition for my bloude, ac∣cording as he hath promised. Then he tooke his booke frō me, and departed.

I continued still in Ward vntill Low sonday, and af∣ter dinner my keeper Richard Scot came to mee into my chamber,* 22.134 and told me that two young men were come to cary me to Lancaster, and so deliuered me vnto them, a great company both of my Lordes seruauntes and others accompanying and bringing mee on the way, vnto Rich. Addertons and somewhat further, counselling and per∣swading like as is aforesayd.

To whome I made playne aunswere, that in matters of faith, I would geue place to no earthly creature. So they comforted me, and sayd y^t they wer sory for me, saying: if I knew mine opinion to be good, I did wel, and so they departed, willing my bringers to entreate me honestly.

My bringers by the way shewed me they were willed & aduised to binde me, and that they desired first to see me: and after they had looked on me, sitting at dinner, they an∣swered they would take charge of me beyng loose, for they sayd I seemed to be an honest man.

The first night we were all night at Broughton, and the second day we came to Lācaster betimes at after noone and so they kept me all night with them of their gētlenes, and on the morow deliuered me to y^e Iaylor, who brought me into the highest prison, where I do remaine.

* 22.135After that, the sayd George came to Lancaster Castle, & there being brought with other prisoners vnto the Sessi∣ons, was made to hold vp his hāds w^t other malefactors. The Earle of Darby had this communication with him, as here followeth.

Communication betweene George Marsh and the Earle of Darby.

* 22.136I Sayd vnto my Lord, I had not dwelled in the countrey these three or foure yeares past, and came home but late∣ly to visite my mother, children, and other my friends, and to haue departed out of the country before Easter thē next, & to haue gone out of the realme, Wherfore I trusted, seing nothing could be layd against me, wherein I had offended agaynst the lawes of this realme, his Lordship would not with captious questions examine me to bring my body in∣to daunger of death, to the great discomfort of my mother but suffer me to auoyd peaceably, seeing I might haue fled out of the country, and yet of mine owne will came to hys Lordship.

He sayd to his Counsell, he had heard tell of me aboue at London: and intended to make search for me, and take me either in Lancashyre or aboue at London, and asked me into what land I would haue gone.

* 22.137I aunswered, I would haue gone either into Almain or els into Denmarke. He sayd to his Counsell: in Den∣marke they vsed suche heresie as they haue done in Eng∣land: but as for Almayne hee sayde the Emperour had de∣stroyed them.

So after such like woordes I sayde vnto him, my trust was that his Lordship being of the honourable Counsell of the late king Edward, consenting and agreeing to acts concerning fayth toward God and religion vnder great payne, woulde not so soone after consent to put poore men to shamefull death, as he had threatned me, for embrasing the same with so good a conscience.

He aunswered that he, with the Lord Windsor, & Lord Dacars,* 22.138 with one moe, whose name I haue forgotten, did not consent to those Actes, and that the nay of them foure would be to be seene as long, as y^e Parliamēt house stode. Then my Lord did rehearse the euill luck of the Dukes of Northumberland and Suffolke with others, because they fauored not the true religion, and agayn the good hap and prosperitie of the Queenes highnes, because shee fauored the true religion, thereby gathering the one to be good and of God, and the other to be wicked and of the deuill, & said that the Duke of Northumberland confessed so playnely.

¶George Marsh to the Reader.

* 22.139FOr asmuch as not onely when I was at Latham, but also since I departed thence, I heare that there be diuers and sondry re∣portes, and opinions of the cause of mine imprisonment, as wel at Latham as at Lācaster (as by credible persons I am informed) some saying it was onely because I would not do open penance, and some because I could not agree with my Lord and his coun∣cell concerning the sacrament of Christes body and bloud, and the maner of Christes presence there: some because I woulde not graunt it sufficient and according to Christes institution the lay people to receaue the sayd sacrament vnder the one kinde onely I thought it good, dearely beloued in Christe, and my bounden duetie, to certifie you by mine owne hand writing, of mine exa∣mination and handling at Latham, and to tell you the trueth as neare as I could, to quyet your minde in this behalfe, and ther∣fore I haue here written with myne owne hand the certaynty of those thinges as neare as I could, here aboue expressed, not o∣mitting any thing at al concerning Religion, wherof they did ex∣amine me: howbeit I perceiue in some thinges, I keepe not the same order in writing that thing which was asked by them, and answered by me afore or after, as it was in very deed in al points sauing this, telling the truth as neare as I can, desiring you to ac∣cept in good worth this my good will, and to pray for me and all them that be in bondes, that God would assist vs with hys holy spirite, that wee may with boldnes confesse his holye name: and that Christ may be magnified in our bodyes, that wee may stand full and perfect in all the will of God: to whome be all honor and glory world without end. Amen.

And thus you haue heard all the whole trouble which George Marsh susteyned both at Lathum, & also at Lan∣caster, testified and written with hys owne hand wherto he addeth moreouer and sayth.

While I was (sayth he) in Ward at Lathum, diuers at sundry times came vnto me. Some sayd vnto me that all my fellowes had recanted and were gone home, where as in deede that was not so, for I saw diuers of them dyuers times after. Other sayd that it was reported amongest my Lordes houshold, that I had consented and agreed in all things with my Lord and his counsell.

Furthermore, while I was at Lancaster, at this Sessiō time many came to me to talke with me, some of good will towardes me, but without knowledge gaue mee such like counsel as Peter gaue Christ as he went vp to Ierusalem when he tooke hym aside and began to rebuke him:* 22.140 saying maister fauour thy selfe: this thing shall not be vnto thee. But I answered with Christes sharpe answere vnto Pe∣ter agayne: who turned about, and sayd vnto Peter, come after me Sathan, and perceiuing that they were an hinde∣raunce vnto mee, and that they fauoured not the thinges which are of God, but the thinges that are of men, I made them playne answere, that I neither could ne would fol∣low their counsell, but that by Gods grace I woulde both liue and dye with a pure conscience and according as he∣therto I had beleeued and professed. For wee ought in no wise to flatter and beare with them,* 22.141 though they loue vs neuer so well, which go about to pluck vs away from the obedience that wee owe vnto God and to hys worde, but after Christes example sharpely to rebuke them for theyr counsell.

Some others, yea euen straungers also, came to mee far vnlike to these, who after sober communication hadde, consented with mee in all thinges, lamenting muche my troublous estate, geuing me comfortable wordes, & some money to, and resorted to me often tymes, for the space of two three or foure, dayes. There came also many Priestes to me by 2.3.4.5. or 6. at once,* 22.142 whose mouthes it was a thing easy enough to stopp, for the Priests (which is much to be lamēted) be not alwayes greatest clarkes & best lear∣ned in y^e lawe of God. At theyr departing they eyther con∣sented w^t me, or els had nothing to say agaynst me, saying they could finde no fault with my wordes. My communi∣cation with them was about the Sacrament. There came also into y^e prison to me mayster Westby, Mayster Ashton of Hyll, M. Ashton of Chatertō, & many moe both gentle∣men and others to my great comfort. Unto whom I had good occasion to vtter a great parte of my conscience: for God so strengthen me with his spirite of boldnes, accor∣ding to my humble request and prayer before (euerlastyng thankes be geuen him therfore) that I was nothing afraid to speake to any that came to me, no not euen to Iudges,* 22.143 themselues, before whome I was thrise arraygned at the barre amongest the theeues wyth yrons on my feete, and put vp my hād as other did, but yet with boldnes I spake vnto them so long as they would suffer me.

They also sent for me the fourth tyme into their cham∣ber, where amongest other thinges they layd it straitly to my charge, y^t I had reported that I knewe an whole messe of good gentlemen in Lancashyre of myne opinion, and straightly charged me vppon payne of allegiaunce to the Queenes grace, to shew who they were. But I denyed that I had spoken any suche thinge (as it was in deede a false forged lye of some wicked wretches.) After that, they threatned and rebuked me, for my preaching to the people out of the prison, as they called it, and for my praying and reading so loud, that the people in the streets might heare.* 22.144 The truth is, I and my prison fellow Warbarton, euerye day kneeling on our knees did read morning and euening

prayer, with the english Letany euery day twise, both be∣fore noone and after, with other praiers moe, & also read e∣uery day certain chapters of the Bible, cōmonly towards night: and we read all these thinges with so high & loude a voyce,* 22.145 y^t the people without in the streetes, might heare vs, and would often times, namely in y^e eueninges, come and sit down in our sightes vnder the windowes & heare vs read, wherwith others being offended, complayned.

All this while George Marshe was not yet brought before the bishop, whose name was Doctour Cotes, pla∣ced the same time in the Bishopricke of Chester. Of whose comming then vnto Lancaster, the sayde George Marshe reporteth himselfe as followeth.

*How the Bishop came to Lancaster and of his doynges there.

* 22.146THe bishop being at Lancaster, there set vp and confir∣med all blasphemous Idolatry, as holy water casting procession gadding, Mattins mumbling, children confir∣ming,* 22.147 Masse hearyng, Idols vp setting, with such hethe∣••ishe rites forbidden by God: but no Gospell preachyng, which Christ Gods sonne so earnestly cōmanded. He was informed of mee, and willed to send for me & examine me. Which thinge he refused to doe, saying he woulde haue no∣thing to do w^t heretickes so hastely: So hasty in iudgement and calling men heretickes are our bishops in their Lord∣ly dignities,* 22.148 afore y^e heare or see, what is to be amended or condēned, contrary to the expresse commandemēt of gods word, which sayth: Condemne no man before thou hast tryed out the truth of the matter, and when thou hast made inquisition then reforme righteouslye.* 22.149 Geue no sentence before thou hast heard the cause, but first let men tell out their tale, and hee that geueth sentence in a matter before he heare it, is a foole & wor∣thy to be confounded.

And in stead of his liberalitie towardes me poore pri∣soner, he sēt for the Iaylor and rebuked him because he suf∣fered mee to fare so well, willing to haue me more straitly kept and dieted: but if his Lordship were tabled but one weeke with me, I do thinke he would iudge our fare but slender enough.

* 22.150Also, he and his Chapleines and Chancellour did finde fault with the Scholemaister and others, for speaking to one as to a most heinous hereticke, and also with y^e Iay∣lor for suffering them. Such is the mercy that these religi∣ous fathers shewe to the friendles and comfortles in their aduersities. If we may knowe the tree by the fruites (as Christ saith, no man can iudge such for any other but for very enemies to Christ and his true religion. God laye it neuer to their charges, but forgeue them and turne their hard hartes, if it be his will.

But it is no new thing for the bishops to persecute the truth and the Prophetes of the Lorde, for their constancie in preaching of the true fayth,* 22.151 for so did their Pharisaicall forefathers, if ye marke well the histories of the holye Bi∣ble. Phasher was the head Bishop of the Temple, the ringleader of false Prophetes, the chiefe hereticke taker, that is as much to saye, the outthruster of true godlinesse. After that the dignitie of Priesthood was geuen vnto hym he abused it. For he taught not neither reprooued by the word, but feared the godly with crueltie. Hee not onely strocke, but also imprisoned the holye Prophet Ieremye, though he withstoode him not, but presently looked for the helpe of God,* 22.152 steadfastly preaching the truth of God.

What mischiefe the vngracious bishop Iasō wrought among the Iewes,* 22.153 destroying all godlines and setting vp abhominable Idolatrous lawes, ye may reade in the iiij. chapter of the 2. of Machabees. How the execrable & blind Byshops Annas and Caiphas, which neuer spake y^e truth of God themselues, vnlesse it were agaynst their willes, vnwittingly to their vtter destruction, howe (I say) they pressed the truth in Christe and his Apostles, is so well knowne that I neede not to rehearse it.

And thus much hitherto concerning the prisonment of George Marsh & his examinatiōs before the Erle of Dar∣by & his deputies aboue named. Now proceeding further in the troublesome persecution of this blessed man, let vs likewise consider the latter part of his troubles and exa∣minations which followed vnder the bishop of that same Dioces, which was Doctor Cotes: the effect whereof be∣ing drawne out of his own writing, here brieflye is to be seene as followeth.

¶The troubles and examination of G. Marshe vnder Doct. Cotes Bishop of Chester.

* 22.154YE heard before how G. Marsh being first imprysoned at Lathum, and afterward translated vnto Lancaster, was troubled by the Earle. Agayne, within few dayes af∣ter, the said Marsh was remoued from Lancaster, & com∣ming to Chester, was sent for Doct. Cotes then B. to ap∣peare before him in his Hal, no body being presēt but they twayne: and then he asked hym certayn questions concer∣ning y^e sacrament: who made such aunsweres as the Bish. seemed therwith to be content, sauing y^t he vtterly denyed transubstantiation, and allowed not the abuse of y^e Masse nor that the lay people shuld receiue vnder one kind onely contrary to Christes institution: in which poynt the bysh. went about to perswade him: howbeit (God be thanked) all in vayne. Much other talke he had with hym, to moue him to submit himselfe to the vniuersall church of Rome: and when he saw he could not preuayle, he sent him to pri∣son again: and after being there, came to him diuers times one Massy, a fatherly old man, one Wrench the Schoole∣maister, one Hensham the Byshops Chaplayne,* 22.155 and the Archdeacon, with many moe: who with all probabilitie of words, and Philosophy or worldly wisedom, and deceit∣full vanity after the tradition of men and the beggarly or∣dinaunces and lawes of the world, but not after Christ (as it were all singing one song) went about to perswade him to submit himselfe to the church of Rome, and to acknow∣ledge the pope to be head thereof, and to interprete y^e scrip∣tures none otherwise then that churche did: with manye such like argumentes & perswasions of fleshly wisedome.

To whom the sayd George Marsh answered, that he did acknowledge and beleue (though much euill be with∣all annexed) one holy catholicke and apostolicke Churche,* 22.156 without which there is no saluation, and that this church is but one, because it euer hath, doth, and shall confesse and beleeue, one onely god, and him onely worship, and one onely Messiah, and in him onely trust for saluation: which church also is ruled and led by one spirite, one worde,* 22.157 and one fayth and that this church is vniuersal and catholicke, because it euer hath bene since y^e worlds beginning, is, and shall endure to the worldes end,* 22.158 and comprehending with in it all natiōs, kinreds, and languages, degrees, states, & conditions of men: and that this church is builded onelye vpon the foundation of the Prophetes and Apostles, Ie∣sus Christ himselfe being the head corner stone, & not vp∣on the Romishe lawes and decrees, the Bishop of Rome being the supreme head.

And where they sayd, the Church did stand in ordina∣ry succession of bishops,* 22.159 being ruled by generall Councels holy fathers, and the lawes of holy Churche, and so had continued by the space of fiftene hundreth yeares & more: he made aunswere that the holy church, which is the body of Christ, and therfore most worthy to be called holy, was before any succession of Bishoppes, generall Councels, or Romish decrees, neither yet was bound to anye time, or place, ordinary succession, generall councels, or traditions of Fathers,* 22.160 eyther had any supremacy ouer Empyres and kingdomes: but y^t it was a little poore sely flock, dispersed and scattered abroad, as sheep without a shepheard in the middest of wolues, or as a flocke of Orphanes or fatherles children: and that this Churche was led and ruled by the onely lawes, councels, and word of christ, he being the su∣preme head of this church, and assisting, succoring, and de∣fending her from all assaultes, errours, troubles, and per∣secutions wherewith she is euer compassed about,

He shewed and prooued vnto them also, by the floud of Noah, the destruction of Sodome, the Israelites depar∣ting out of Egypt, by the parables of the sower,* 22.161 of y^e kings sonnes mariage, of the great supper, and by other playne sentences of scripture, that this Church was of none esti∣mation, & little in comparison of the church of hipocrites and wicked worldlinges.

He was thrust at withall violence of craft and subtilty but yet the Lord vpheld him and deliuered him.* 22.162 Euerla∣sting thanks be to that mercifull and faythful Lord, which suffereth vs not to be tempted aboue our might, but in the middest of our troubles strengthneth vs with hys holye spirit of comfort and pacience, geueth vs a mouth & wise∣dome how and what to speake: where agaynst all his ad∣uersaryes were not able to resist.

*An other appearaunce of George Marsh before the Byshop.

NOw,* 22.163 after that the sayd bishop had taken his pleasure in punishing this his prisoner and often reuilyng him, geuing tauntes, & odious names of hereticke. &c. hee caused him to be brought forth into a Chappell in the Ca∣thedrall church of Chester, called our Ladye Chappell be∣fore him the sayd B. at two of the clocke in the after noone, who was there placed in a Chayre for that purpose, and Fulke Dutton Maior of the sayd Cittye, Doctour Walle,

and other priestes assisting him, placed not farre from the said Bishop, but somewhat lower, George Wenslow chā∣cellour, and one Iohn Chetham Register, sat directly o∣uer agaynst the sayd Bishop.

* 22.164Then they caused the sayd George Marshe to take an othe vpon a booke, to answere truely vnto suche articles as should be obiected agaynst him. Upon whiche othe ta∣ken, the Chauncellour layde vnto his charge, that hee had preach••d and openly published most heretically and blas∣phemously within the Parishe of Deane, Eccles, Bolton, Berry, and many other parishes within the Byshoppes Dioces, in the monthes of Ianuary, February, or some o∣ther time of y^e yeare last proceding directly against y^e popes authoritie and Catholicke Churche of Rome, the blessed Masse, the sacrament of the aultar, and many other Arti∣cles. Unto all which in summe he aunswered, that he nei∣ther heretically nor blasphemously preached or spake a∣gaynst any of the sayd articles,* 22.165 but simply and truely, as occasion serued, and (as it were thereunto forced in consci∣ence) mayntayned the truth touching the same articles, as (sayd he) all you now present did acknowledge the same in the time of the late king Edward the vi.

* 22.166Then they examined him seuerally of euery Article, & bad him aunswere directly yea or nay, without circum∣stance: for they were come to examine, and not to dispute at that present.

Then he aunswered them vnto euery article very mo∣destly, according to the doctrine by publicke authoritie re∣ceiued, and taught in this Realme at the death of the sayd king Edward: whose aunsweres were euerye one noted and written by the Register, to the vttermost that coulde make against him, which cannot at this present be gotten. After this, the company for that time brake vpp, and hee was returned to his prison agayne.

¶The last and finall appearaunce of George Marsh before the Bishop.

* 22.167WIthin three weekes after this, or thereaboutes, in y^e sayd Chappell and in like sort as before, the said Bi∣shop and others before named there being assembled, the sayd George Marshe was brought by the keeper and o∣thers with bils and diuers weapons, before them, where first the sayd Chauncellour by way of an Oration declared vnto the people present, the sayde Byshoppes charge and burning charitie, who euen like as a good shepheard doth see to his flocke, that none of his sheepe hath the scabbe or ••ther disease for infecting other cleane sheepe, but wyll saue & cure the said scabbed sheep: so his Lordship had sent for the sayd George Marshe there present, as a scabbed sheep, and had weeded him out for corrupting others, and had done what he could in shewing his charitable disposi∣tion towards y^e sayd Marsh, to reduce him frō his naugh∣ty heresies: but all that he could do, would not help: so that he was now determined, if the sayd Marsh would not re∣lent & abiure, to pronounce and geue sentence definitiue agaynst him. Wherfore he bad the sayd George Marshe to be now well aduised, what he would do: for it stode vpon his life: and if he would not at that present forsake his he∣retical opinions, it would be after the Sentence geuen, to late, though he would neuer so gladly desire it.

Then the sayd Chauncellour first asked him whether he were not one of the Bishoppes Dioces?* 22.168 To the whiche he aunswered, that he knewe not how large his Diocesse was, for his continuaunce was at Cambridge. But then they replyed and asked, whether he had not lately bene at Deane Parish in Lancashyre, and there abode? And he an∣swered yea.

Then the Chauncellour read all his former answeres that he made in that place at his former examination▪* 22.169 & at euery one he asked him whether he would sticke to y^e same or no? To the which he answered agayne, yea, yea▪

How say you then to this, quoth the Chauncellor? In your last examinatiō, amōgst many other dānable & schis∣maticall heresies, you sayd, that the Church and doctrine taugh and set forth in king Edwardes time, was the true Church, & the doctrine, the doctrine of the true Churche & that the Church of Rome is not y^e true & catholick church.

I so sayd in deede, quoth Marshe, and I beleeue it to be true. Here also others tooke occasion to aske hym (for that he denyed the Byshop of Romes authoritie in Eng∣land) whether Linus, Anacletus, and Clement, that were Byshops of Rome, were not good men, and he answered yes, and diuers others: but (sayd he) they claimed no more authoritie in England, then the Byshop of Caunterbury doth at Rome: and I striue not, (quoth he) with the place neyther speake I agaynst the person of the Byshop, but a¦gaynst his doctrine, which in most poyntes is repugnant to the doctrine of Christ.

Thou art an arrogant fellow in deede then, sayde the Byshop. In what article is the doctrine of the Churche of Rome repugnant to the doctrine of Christ?

To whome George Marshe answered & sayd: Oh my Lord: I pray you iudge not so of me:* 22.170 I stand nowe vppon the point of my life and death: & a man in my case hathe no cause to be arrogant, neither am I, God is my record. And as concerning the disagreement of y^e doctrine, among ma∣ny other things the Church of Rome erreth in the Sacra∣ment. For where Christ in y^e institution therof, did as well deliuer the cup, as the bread: saying Drinke ye all of this, & Marke reporteth that they did drinke of it: in like manner S. Paul deliuered it vnto the Corinthians. And in y^e same sort also was it vsed in the primitiue church by the space of many hundreth yeares. Now the Churche of Rome both taketh away one parre of the Sacrament from the Laity. Wherefore, if I coulde be perswaded in my conscience by Gods worde, that it were well done, I could gladly yeld in thys poynt.

Then sayd the Bishop. Non disputandum est cum haere∣tico That is, There is no disputing with an heretick.* 22.171 And therfore when all his answeres were read, hee asked hym whether he would stand to the same, beyng as they were (sayd he) full of heresie, or els forsake them and come vnto the catholicke Churche?

To whom he made this full aunswere, and sayde: that he held no hereticall opinion, but vtterly abhorred at kynd of heresie,* 22.172 although they most vntruely so did sclaunder him. And hee desired all the people present to beare hym wi••nesse (if hereafter anye would sclaunder him and say y^t he held any greuous heresie) that in all Articles of Religi∣on, he he held none other opinion, then was by law most godly established and publickely taught in England at the death of king Edward the vi. and in the same pure Reli∣gion and doctrine he would (by Gods grace) stand, liue,* 22.173 & dye. And here the Chaūcellour spake to one Leache, which ••tode neare vnto Marshe, and bad him stand farther from him, for hys presence did him no good.

This being done, the Bishop tooke out a writing of his bosome, & begā to read the sentence of condēnatiō:* 22.174 but when the bishop had read almost halfe therof, the Chaun∣cellour called to him and sayd: good my Lord, stay, stay, for if ye proceede any further, it will be to late to call it agayne and so the B. stayed. Then his popish Priestes and many other of the ignorant people called vpon Marsh,* 22.175 with ma∣ny earnest wordes to recant, and amongst other one Pul∣leyn a Shomaker sayd to hym: for shame man remember thy selfe and recant. They bad him kneele downe and pray and they would pray for him: So they kneeled down, and he desired them to pray for him, and he would pray for thē.

The Bishoppe then asked hym agayne, whether hee would not haue the Queenes mercy in time:* 22.176 and he aun∣swered hee did gladly desire the same, & did loue her grace as faythfully as any of them: but yet he durst not deny his Sauiour Christ, for loosing his mercy euerlasting, and so winne euerlasting death.

Then the Bishop put his spectacles agayne vpon his nose, & read forward his sentēce, about v. or vi. lyues, and there againe the Chauncellour with a glauering and smi∣ling countenance, called to the B. and sayde:* 22.177 Yet good my Lord once againe stay, for if that word be spoken, al is past no relentyng will then serue: and the Byshop (pulling of his spectacles) sayd: I would stay and if it would be.

How sayst thou (quoth he) wilt thou recant? Many of the Priestes and ignoraunt people bad him so do,* 22.178 and call to God for grace: and pulled him by y^e sleeue and bad him recant and saue his life. To whom he answered: I would as fayne to liue as you, if in so doyng, I shoulde not deny my mayster Christ, and agayne he should denye me before his father in heauen.

So the bishop read out hys sentence vnto the end and straight after sayd vnto him.* 22.179 Nowe will I no more praye for thee, then I will for a dogge. And Marshe answered, y^t notwithstanding, he would pray for his Lordship: & after this the bishop deliuered him vnto the Sheriffes of the ci∣ty. Then hys late keeper bad him fare well good George, w^t weeping teares, whiche caused y^e officers to cary him to a prisō at the Northgate, where he was very straitly kept vntill the tyme he went to hys death, during which tyme he had small comfort or reliefe of any worldly creature.

For being in y^e dongeon or darke prison, none y^t would hym good, could speake w^t hym, or at least durst enterprise so to doe for feare of accusation: and some of the Cittizens which loued him in God for the gospell sake (wherof there were but a fewe) although they were neuer acquaynted with him, would sometime in the euening at a hoale vpon the wall of the City (that went into the sayd darcke prisō)

call to him, and aske him how he did. He would answere them most chearefully, that he did well, and thanked God most highly that he woulde vouchsafe of his mercy to ap∣poynt him to be a witnes of his truth, and to suffer for the same, wherein he did most reioyce, beseeching him that he would geue him grace not to faynt vnder the Crosse, but patiently beare the same to his glorye and comfort of hys Churche:* 22.180 with many other like godly sayinges at sondrye tymes, as one that most desired to be with Christ. Once or twise he had money cast him in at the same hole, about ten pence at one tyme, & 2. shillings at an other time: for which he gaue God thankes, and vsed the same to his necessitie.

* 22.181When the time and day appointed came that he should suffer: the Sheriffes of y^e Cittie (whose names were Amry & Couper) with their Officers and a great nūber of poore simple Barbers, with rousty Billes & Polaxes, went to the Northgate, & there tooke out the said George Marsh, who came with them most humbly & meekly,* 22.182 with a lock vpon his feete. And as he came vpon the waye towardes y^e place of execution, some folkes proferd him money, & loo∣ked that he should haue gone with a litle purse in his hand (as the maner of felons was,* 22.183 accustomed in that Cittye in times past, at their goyng to execution) to y^e end to gather money to geue vnto a priest to say Trentals of Masses for thē after their death, wherby they might (as they thought) be saued:* 22.184 but Marsh sayd he would not as thē be troubled w^t medling with mony, but willed some good man to take the mony, if y^e people were disposed to geue any, & to geue it vnto the prisoners or poore people. So hee went all the way vnto his death, w^t his booke in his hand, looking vpō the same, & many of y^e people sayd: this mā goeth not vn∣to his death as a theefe, or as one that deserueth to dye.

Now when he came to the place of execution w^tout the Citie,* 22.185 neare vnto Spittle boughton, one Uawdrey, being then deputie chamberleine of Chester, shewed Marshe a writyng vnder a great seale, saying, that it was a pardon for him if he would recant. Wherat Marsh answered, that he would gladly accept the same (and sayd farther, that he loued the Queene) but for asmuch as it tended to plucke him frō God, he would not receiue it vpon that condition.

After that, hee began to speake to the people shewing the cause of his death,* 22.186 and woulde haue exhorted them to sticke vnto Christ. Whereupon one of the Sheriffes sayd: George Marshe, we must haue no sermoning nowe. To whom he sayd, Mayster, I cry you mercy: and so kneeling downe made his prayers, and then put of his clothes vnto his shirt, and then was he chayned vnto the post, hauyng o number of Fagottes vnder him, and a thing made like a firkin, with pitch and tarre in the same ouer his head: & by reason the fire was vnskilfully made, and that the winde dyd dryue the flame to and fro, he suffered great extremitie in his death, whiche notwithstanding he abode very paciently.

[illustration]

¶The cruell burning of George Marsh, Martyr.

* 22.187

Wherein this in him is to be noted, that when as hee had bene a long time tormented in y^e fire without mouing hauing his fleshe so broyled and puft vp that they whiche stoode before him vnneth could see the chayne wherewith he was fastened, and therfore supposed no lesse but he had bene dead, notwithstanding sodenly he spread abroad hys armes, saying: father of heauen haue mercy vpon me, & so yelded his spirite into the handes of the Lord.

Upon this, many of y^e people sayd that he was a mar∣tyr, and died maruelous patiently and godly.* 22.188 Which thing caused the Bishop shortly after to make a Sermon in the Cathedrall Church, and therein affirmed, that the sayde Marshe was an hereticke, burnt like an hereticke, & was a firebrand in hell.

In recompence of this hys good and charitable sermō within short time after, the iust iudgement of God appea∣red vppon the sayde Byshop:* 22.189 recompensing hym in suche wise, that not long after he turned vp his heeles and dyed. Upon what cause his death was gendred. I haue not here precisely to pronounce, because the rumour and voyce of y^e people is not alwayes to be followed. Notwithstanding such a report went in all mens mouthes, that he was bur∣ned of an harlot. Whereupon whether he dyed or no, I am not certayne, neyther dare leane to much vppon publicke speach. Albeit this is certayn, that whē he was afterward searched being dead, by some of hys secret frends & certain Aldermen for stoppyng the rumour of y^e people, this may∣denly Priest and Byshop was foūd not to be free frō cer∣tayne appearaunce, which declared but small virginitie in him, & that the rumour was not raysed vp altogether vpō naught, amongest the people. But of this I will stay, and proceed no further, not because more cā not be said, but be∣cause I will not be so vncharitable in defacing these men, as they are cruel in condemning Gods seruants to death.

Letters of George Marshe.

This good mā wrote diuers and sondry letters out of prison besides his examinations, as before ye haue heard. Touching the which hys examinations, this letter first he sendeth to his frendes, the copy wherof here followeth.

¶A letter of George Marsh to the reader, touching the matter of his examination.

HEre haue ye dearely beloued frendes in Christ, the chiefe & principal Articles of Christian doctrine briefly touched,* 22.190 whi∣che heretofore I haue both beleeued, professed, and taught, and as yet do beleue, professe, and teach, and am surely purposed by Gods grace, to continue in the same vntill the last day. I do wāt both time and oportunitie to write out at large the probations, causes, partes, effectes, and contraries or erroures of these Ar∣ticles, which who so desireth to know, let them read ouer the cō∣mon places of the godly learned men: Philippe Melancthon, and Erasmus Sarcerius, whose iudgement in these matters of Religi∣on I do chiefly follow and leane vnto. The Lorde geue vs vnder∣standing in all thinges, and deliuer vs from this present euill world, according to his will and pleasure, and bryng vs agayn out of this hell of affliction, into which it hath pleased the merci∣full Lord to throw vs downe: and deliuer vs out of the mouth of the Lyon and from all euill doing, and keepe vs vnto his heauen∣ly and euerlasting kingdome. Amen.

Though Sathan be suffered, as wheate to sift vs for a tyme, yet fayleth not our fayth through Christes ayde, but that we are at all tymes able and readye to confirme the fayth of our weake brethren,* 22.191 and alwayes ready to geue an aunswere to euerye man that asketh vs a reason of the hope that is in vs, and that wyth meekenes and reuerence, hauing a good conscience, that when as they backbyte vs as euill doers, they may be ashamed, for as∣much as they haue falsely accused our good cōuersatiō in christ. I thought my selfe nowe of late yeares, for the cares of this lyfe well setteled with my louing and faithfull wife and children, and also well quieted in the peaceable possession of that pleasaunt Euphrates, I do confesse it: but the Lord who worketh all thyngs for the best to them that loue him, would not there leaue me, but did take my deare and beloued wife from me: whose death was a paynefull crosse to my flesh.

Also I thought my selfe nowe of late well placed vnder my most louing and most gentle mayster Laurence Saunders in the cure of Langhton.* 22.192 But the Lord of his great mercy woulde not suffer me there long to continue (although for the small tyme I was in his vineyard, I was not all an idle workman) But he hath prouided me (I perceiue it) to taste of a farre other cuppe,* 22.193 for by violence hath he yet once agayne driuen me out of that glorious Babilon, that I should not taste to much of her wanton pleasures but wyth his most dearely beloued Disciples to haue my inward reioysing in the Crosse of his sonne Iesus Christe: the glorye of whose Church I see it well, standeth not in the harmonious soūd of Bells and Organes, nor yet in the glistring of Mitors & Copes neither in the shining of gilte Images and lightes (as the blynde

Papistes do iudge it) but in continuall labours and dayly afflicti∣ons for his names sake.

God at this present here in Englande hath his fanne in hys hand, and after hys great haruest, whereinto these yeares past he hath sent his labourers, is now sifting the corne frō the chaffe and purging his floore, and ready to gather the wheate into hys garnar and to burne the chaffe with vnquenchable fire.

Take heede and beware of the leuen of the scribes and of the Saduces, I meane the erroneous doctrine of the papistes, whiche with their gloses depraue the Scriptures. For as the Apostle S. Peter doth teach vs: There shalbe false teachers amongst vs, whi∣che priuily shall bring in damnable sectes: And sayth that many shall follow theyr damnable wayes, by whom the way of trueth shall be euill spoken of: and that through couetousnes they shall with fayned wordes make marchaundise of vs. And Christ ear∣nestly warneth vs, to beware of false Prophetes, which come to vs in sheepes clothing, but inwardly are rauening Wolues: by their fruites ye shall know them. The fruites of the Prophetes is theyr doctrine, In this place are we Christians taught that wee shuld try the preachers, & other that come vnder colour to set forth true Religion vnto vs, according to the saying of S. Paule: Try all thinges and chose that whiche is good. Also the Euange∣list S. Iohn sayth: Beleue not euery spirite, but proue the spirites whether they be of God or not, for many false Prophetes (sayth he) are gone out into the world. Therefore if thou wilt knowe the true Prophetes frō the false, try theyr doctrine at the true touch∣stone, whiche is the worde of God: and as the godly Thessaloni∣ans did, search ye the scriptures, whether those thinges which be preached vnto you be euē so or not: for els by the outward con∣uersatiō of thē ye may easely be deceiued. Desūt fortassis aliqua.

¶A letter exhortatory of George Marshe to the faythfull professours of Langhton.

GRace be vnto you, and peace be multiplied in y^e know∣ledge of Iesus Christ our Lord.* 22.194 Amen.

I thought it my duety to write vnto you, my beloued in y^e Lord at Langhton, to stirre vp your mindes, & to call to your remēbrance the wordes which haue bene told you before, and to exhort you (as that good man & full of y^e holy Ghost Barnabas did the Antiochians) that with purpose of hart ye continually cleaue vnto the Lord, & that ye stād fast,* 22.195 and be not moued away from the hope of the Gospel, wherof (God be thāked) ye haue had plenteous preaching vnto you by your late pastor M. Saunders, & other faith∣full ministers of Iesus Christ, which now, when persecu∣tion ariseth because of y^e word,* 22.196 do not fall away like shrin∣king children, and forsake the truth, being ashamed of the Gospell wherof they haue bene preachers, but are willing and ready for your sakes (which are Christes misticall bo∣dy) to forsake not onely the chiefe and principall delites of this lyfe (I do meane theyr natiue countryes, frendes, ly∣uinges. &c. but also to fulfill theyr ministery vnto y^e vtmost that is to witte, with their painefull imprisonmentes and bloudsheddinges (if need shall require) to confirme & seale Christes Gospell,* 22.197 wherof they haue bene Ministers: and (as S. Paul sayth) they are ready not onely to be cast into prison, but also to be killed for the name of the Lord Iesu.

Whether these, being that good salt of the earth, that is true ministers of Gods worde,* 22.198 by whose doctrine (beyng receiued through fayth) men are made sauory vnto God, & which themselues lose not theyr saltnes,* 22.199 now when they be prooued with the boysterous stormes of aduersity and persecutiō: or others being that vnsauery salt which hath lost his saltnes, that is to witte, those vngodly ministers, which do fall from the word of God into the dreames and traditions of Antichrist: whether of these, I say, be more to be credited and beleued, let all men iudge.

Wherfore my dearely beloued, receiue y^e word of God with meekenes, y^t is graffed in you, whiche is able to saue your soules:* 22.200 And see that ye be not forgetfull hearers, de∣ceiuing yourselues with sophistry, but doers of the word whom Christ doth liken to a wise mā,* 22.201 which buildeth his house on a rocke, that when the great rayn discendeth, and the flouddes come and beate vpon the house, it fel not, be∣cause it was grounded vpon a rocke: this is to witte, that when Sathan, with all his legion of deuils with all theyr subtill suggestions, and the world with all y^e mighty prin∣ces therof,* 22.202 with their crafty counsels doe furiously rage a∣gainst vs, we faint not, but abide constant in the truth, be∣ing grounded vpon a most sure rock which is Christ, and the doctrine of the Gospell, against which the gates of hel (that is,* 22.203 the power of Sathan) cannot preuayle.

And be ye followers of Christ and the Apostles, and re∣ceaue the word in much affliction (as the godly Thessalo∣nians did):* 22.204 for the true followers of Christ and the Apo∣stles, be they which receiue the word of God. They onely receiue the word of god, which both beleue it, & also frame their liues after it, & be ready to suffer all maner of aduer∣sitie for the name of the Lord, as Christ & all y^e Apostles did and as all that will liue godly in Christ Iesu must doe: for there is none other way into the kingdome of heauen,* 22.205 but through much tribulation. And if we suffer any thing for y^e kingdome of heauens sake, and for righteousnes sake, we haue the Prophetes, Christ, the Apostles and Martyrs for an ensample to comfort vs: for they did all enter into the kingdome of heauē at the strait gate and narow way that leadeth vnto life, which few do find.* 22.206 And vnles we will be content to deny our owne selues, and take vp the crosse of Christ and hys sayntes, it is an euident argument, that we shall neuer raigne with him.

And agayne, if we can finde in our hartes paciently to suffer persecutions and tribulations, it is a sure token of y^e righteous iudgment of God, that we are counted worthy of the kingdom of God, for which we also suffer. It is verily (sayth the Apostle) a righteous thing with God,* 22.207 to recompence tribulation to them that trouble vs, and rest to vs that be trou∣bled. For after this lfe, y^e godly being deliuered from theyr tribulations and paynes shall haue a most quiet and ioy∣full rest, where as the wicked and vngodly, contrariwyse shal be tormented for euermore with intollerable and vn∣speakable paines,* 22.208 as Christ by the parable of the rich glut∣ton & wretched Lazarus, doth playnly declare and teache These ought we to haue before our eyes alwayes, that in time of aduersitie and persecution (whereof al that wil be the children of God, shalbe partakers,* 22.209 and wherewith it hath pleased God to put some of vs in vre all ready) we may stand steadfast in the Lord, and endure euen vnto the end, that we may be saued. For vnlesse we like good war∣riours of Iesus Christ,* 22.210 will endeuour our selues to please him who hath chosen vs to be souldiours, and fight y^e good fight of fayth euen vnto the end, we shall not obtayne that crowne of righteousnes, which the Lorde that is a righte∣ous iudge, shall geue to all them that loue his comming.

Let vs therfore receiue with meeknes the word that is graffed in vs, which is able to saue our soules,* 22.211 and groūd our selues on the sure rocke Christ. For (as the Apostle sayth) other foundation can no man lay,* 22.212 besides that whiche is layd already, which is Iesus Christ. If any man build on this foū∣dation, gold, siluer, precious stones, timber, haye, stubble, euerye mans worke shall appeare, for the day shal declare it, and it shalbe shewed in the fire. And the fire shall try euery mans work what it is. If any mans worke that he hath builded vpon abide, hee shall receiue a reward: if any mans work burne, he shall suffer losse, but he shalbe safe himselfe: neuerthelesse yet as it were through fire.

By fi••e here doth the Apostle vnderstand persecution & trouble,* 22.213 for they which do truely preach & professe y^e word of God, which is called the word of the crosse, shalbe ray∣led vpon, and abhorred, hated, thrust out of the companye, persecuted and tryed in the fornace of aduersitie, as golde and siluer are tryed in the fire.

By gold, siluer, and precious stones, he vnderstandeth them y^t in the mids of persecution abide steadfast in word.* 22.214 By tymber, hay, and stubble, are ment such, as in tyme of persecution do fall away from the truth. And when Christ doth purge his floore with the winde of aduersitie, these scatter away from the face of the earth like light chaffe whi∣che shall be burned with vnquencheable fire. If they then which do beleue,* 22.215 do in time of persecution stand steadfastly in y^e truth the builder (I do meane y^e preacher of the word) shall receaue a reward, and the work shalbe preserued and saued: but if so be that they go back and swarue, when per∣secution ariseth, the builder shall suffer losse, that is to saye shall lose his labour and cost: but yet he shalbe saued, if hee being tryed in the fire of persecutiō, do abide fast in y^e faith.

Wherefore (my beloued) geue dilligent heed,* 22.216 that ye as liuing stones be builded vpon this sure rocke, & be made a spirituall house and a holy Priesthoode for to offer vp spi∣rituall sacrifices, acceptable vnto God by Iesus Christ. For we are the true temple of God,* 22.217 and the spirite of God dwelleth in vs, if so be that we continue in the doctrine of the Gospell. We are also an holy and royall Priesthode, for to offer vp spirituall sacrifices & oblations, for the sacrifi∣ces of the new Testament are spirituall & of three maners.

The first is, the sacrifice of prayse and thankesgeuing, which S. Paule doth call the fruites of those lippes which confesse the name of God.* 22.218

The second is, mercy towardes our neighbours, as y^e Prophet Osee sayth: I will haue mercy and not sacrifice. Read the xxv. chapter of Mathew.

The thyrd is, whē we make our body a quick sacrifice, holy and acceptable vnto God, that is,* 22.219 whē we mortifie & kill our fleshly concupiscences & carnall lustes, & so bryng our flesh thorough the helpe of the spirite, vnder y^e obedēce of Gods holy lawe. This is a sacrifice to God most accep∣table,

whiche the Apostle calleth Our reasonable seruing of God And let vs be sure, that vnlesse we do now at this pre¦sent take better heed to our selues, and vse thankfully the grace of God offered to vs by the Gospell preaching these yeares past, wherby we are induced & brought to y^e know∣ledge of y^e truth:* 22.220 vnles, I say, we keep Christ and his holy word, dwelling by fayth in y^e house & temple of our harts, the same thing that christ threatneth vnto the Iewes, shal happen vnto vs:* 22.221 y^t is to witte, the vncleane spirite of igno∣rance, superstitiō, idolatry, and infidelitie or vnbeliefe, the mother & head of all vices, which by the grace of God was cast out of vs, bringing with him 7. other spirites worse then himself,* 22.222 shall to our vtter destruction, returne again into vs: and so shall we be in worse case thā euer we were before. For if we, after we haue escaped from the filthines of the world through the knowledge of the Lord and Sa∣uiour Iesus Christ, be yet tangled therin agayn and ouer∣come, then is the latter ende worse then the beginning: and it had bene better for vs not to haue knowne the way of righteousnes, then after we haue known it, to turne frō the holy commaundement geuen vnto vs.

* 22.223For it is then happened vnto vs according to the true prouerbe: the dogge is turned to his vomit agayn, and the sowe that was washed, to wallowing in the myre. And thus to continue & perseuer in infidelitie, & to kick against the manifest and knowne truth, and so to dye without re∣pentaunce and with a dispayre of the mercy of God in Ie∣sus Christ,* 22.224 is to sinne agaynst the holy Ghost, which shall not be forgeuē, neither in this world, neither the world to come.* 22.225 For it is not possible (sayth s. Paule) that they which were once lighted, and haue tasted of the heauēly gift: and hast tasted of the good word of God, and of the power of y^e world to come: if they fall away, should be renued agayne by repentaunce, for as muche as they haue (as concerning themselues) crucified the some of God agayne, making a mocking of him.* 22.226 S▪ Paules meaning in this place is: that they that beleue truely and vnfaynedly gods word, do cō∣tinue and abide steadfast in the knowne trueth.

If any therfore fall away from Christ and his word, it is a playne token, that they were but dissēbling hipocrites for all theyr fayre faces outwardly,* 22.227 & neuer beleued truely: as Iudas, Symon Magus, Demas, Hymeneus, Phile∣tus, and others were, which all fell away from the knowē veritie, and made a mocke of Christ: which S. Paule doth call here, to crucifie Christ a newe, because that they tur∣ning to their olde vomit agayne,* 22.228 did most blasphemouslye tread y^e benefits of Christs death & passiō vnder their feet. They that are suche, can in no wise be renued by repen∣taunce: for their repentaunce is fleshly, as the repentance of Cain, Saul, & Iudas was, which being without godly comfort, breadeth desperation vnto death. These are not of y^e number of the elect: & as S. Iohn doth say: They went out from vs, but they were not of vs, for if they had bene of vs they woulde haue remayned with vs vnto the end.* 22.229 Also the Apostle saith in an other place If we sinne willingly after wee haue re∣ceaued the knowledge of the truth,* 22.230 there remayneth no more sa∣crifice for sinne, but a fearfull looking for iudgement and violent fire, which shall deuoure the aduersaries.

They sinne willingly, whiche of a set malice & purpose do withhold the truth in vnrighteousnes & lying,* 22.231 kicking agaynst the manifest & opē known truth, which although they do perfectly know that in all the world there is none other sacrifice for sinne,* 22.232 but onely that omnisufficient sacri∣fice of Christes death: yet notwithstanding, they will not commit themselues wholly vnto it: but rather despise it, allowing other sacrifices for sinne, inuented by the imma∣gination of man (as we see by dayly experience) vnto whō if they abide still in their wickednes,* 22.233 & sinne, remayneth a most horrible & dreadful iudgement. This is y^e sinne vnto death for which s. Iohn would not that a man shuld pray.* 22.234

Wherfore my dearly beloued in Christ, let vs, (on whō the endes of the world are come) taking dilligent heed vn∣to ourselues,* 22.235 y^t now in these last and perilous times, in y^e which the deuill is come downe, and hath great wrath be∣cause he knoweth his time is but short,* 22.236 & wherof the Pro∣phetes, Christ & the Apostles haue so much spoken & geuē vs so earnest forewarning: we withold not y^e truth in vn∣righteousnes,* 22.237 beleuing, doyng, or speaking anye thing a∣gaynst our knowledge & conscience, or without fayth. For if we do so,* 22.238 for what soeuer cause it be, it is a wilfull & ob∣stinate infidelitie, & a sinne vnto death: And as our Saui∣our Christ sayth: if ye beleue not: ye shall dye in your own sins. For vnles we hold fast the word of life,* 22.239 both beleuing it & also bringing forth fruite worthy of repentaunce, we shal with the vnprofitable figge tree,* 22.240 which did but cumber the ground, be cut downe, and our talent taken from vs and geuen vnto an other that shall put it to a better vse: & wee through our owne vnthankfulnes put from the mercy of God, shall euer be able to pay our debts: that is to say, we shall altogether de lost & vndone.* 22.241 For the earth that drin∣keth in rayne that commeth o••t vppon it, & bringeth forth herbes meete for them y^t dresse it, receiueth blessing of god. But that ground that beareth thornes & brears, is reproo∣ued and is nigh vnto cursing, whose end is to be burned.

Neuertheles deare frends,* 22.242 we trust to see better of you and thinges whiche accompany saluation, and that ye be∣ing y^t good ground, watred with the moystnes of Gods word plenteously preached amongst you, will with a good hart heare the word of God & keep it,* 22.243 bringing forth fruite with pacience. And be none of those forgetful and hipocri∣tish hearers,* 22.244 which although they heare the worde yet the Deuill commeth,* 22.245 and catcheth away that which was sowē in the hart: either hauing no roote in themselues, endure but a season, and as soone as tribulation or persecution a∣riseth because of the word, by and by they are offended: ey∣ther with the cares of this world & deceitfulnes of riches choke the word, and so are vnfruitful.* 22.246 Read the parable of the sower, & among other thinges note and marke, that y^e most part of the hearers of Gods word are but hipocrites and heare the word without any fruit or profite, yea onely to theyr greater condemnation: for onely the fourth part of y^e seede doth bring forth fruite. Therfore let not vs that be Ministers, or professours, & followers of Gods worde, be discouraged, though that very few do geue credite, & fol∣low the doctrine of the Gospell, and be saued.

Who soeuer therfore hath eares to heare, let him heare:* 22.247 for whosoeuer hath, to him shal be geuen, and he shal haue aboundance: but who soeuer hath not frō him shalbe taken away euen that he hath: that is to say, they that haue a de∣sire of righteousnes and of the truth, shall be more & more illuminated of God, on the contrary part, they that do not couet after righteousnes and truth, are more hardend and blynded, though they seeme vnto them selues most wise. For God doth here follow an example of a louing father,* 22.248 which when he seeth that fatherly loue and correction doth not helpe towardes his children, vseth an other way. He ceaseth to be beneficiall vnto them, & to minister vnto thē fatherly correction: he geueth them ouer vnto them selues, sufferyng them to lyue as they lust them selues.

But we trust to see better of you (my dearely beloued) and that ye lyke very Gadarenites,* 22.249 for feare to lose your wordly substance or other delites of this lif, wil not banish away Christ & his gospell from amongest you:* 22.250 but that ye with al diligence of mind wil receiue y^e word of god, taught you by such ministers, as now when persecution ariseth because of y^e word, are not ashamed of the testimony of our Lorde Iesus, but are content to suffer aduersitie with the Gospel, & therein to suffer trouble as euil doers, euen vn∣to bondes. And if ye refuse thus to do,* 22.251 your owne bloud wil be vpon your owne heades. And as ye haue had plen∣teous preaching of the Gospel, more then other haue had: so shall ye be sure if ye repent not, and bring forth fruites worthy of repentāce, to be sorer plagued, & to receiue grea∣ter vengeaunce at Gods hand, then others, and the kyng∣dome of God shalbe taken from you, and be geuen to an other nation, which will bring forth the fruites thereof.

Wherfore my dearely beloued in Christ, take good heede to your selues, & ponder well in your mindes, how feare∣full and horrible a thing it is to fal into the hādes of the li∣uing God. And see that ye receiue not the worde of God in vaine, but continually labour in fayth, and declare your fayth by your good workes, which are infallible witnesses of y^e true iustifying fayth, which is neuer idle, but worketh by charitie. And see that ye continually geue yourselues vnto all maner of good workes: amongest the which, the chiefest are to be obedient to the Magistrates, sith they are the ordinaunce of God, whether they be good or euil,* 22.252 vnles they commaunde Idolatry and vngodlines, that is to say, thinges contrary vnto true Religion. For then ought we to say with Peter: We ought more to obey God then man. But in any wyse we must beware of tumult, insurrection, rebellion, or resistaunce.

The weapon of a Christian in this matter,* 22.253 ought to be the sword of the spirite, which is Gods word and prayer, coupled with humilitie and due submission,* 22.254 and with rea∣dynes of hart, rather to dye then to do any vngodlynesse. Christ also doth teach vs, that al power is of God, yea euē the power of the wicked, which God causeth often tymes to raigne for our sinnes, & disobedience towards him and his word. Whosoeuer then doth resist any power, doth re∣sist the ordinaunce of God, and so purchase to him selfe vtter destruction and vndoyng.

We must also by al meanes, be promoters of vnity, peace and concorde. We must honour and reuerence Princes,* 22.255 and all that be in authoritie, and pray for them, and be di∣ligent to set forth their profite and commoditie.

Secondly, we must obey our parents, or them that be in their rowmes, & be careful for our housholds, that they be prouided for & fed, not onely w^t bodely foode, but muche rather with spirituall foode, which is the word of God.

Thirdly, we must serue our neighbors by all meanes we can, remembring well the saying of Christ: Whatsoeuer ye woulde that men shoulde doe vnto you,* 22.256 doe ye likewise vnto them, for this is the lawe and the Prophets.

Fourthly, we must diligently exercise the necessarye worke of prayer for all estates:* 22.257 knowing that God there∣fore hath so much commaunded it, and hath made so great promises vnto it, and doeth so well accept it. After these workes we must learne to know the Crosse, & what affec∣tion and minde we must beare towardes our aduersaries and enemies, what so euer they be, to suffer all aduersities and euils paciently, to pray for them that hurt, persecute, and trouble vs: and by thus vsing our selues, we shal ob∣taine an hope & certaintie of our vocation, that we be the elect children of God.

And thus, I commende you brethren vnto God, and to the word of his grace,* 22.258 which is able to builde further, & geue you an inheritaunce among al thē, which are sancti∣fied: beseechyng you to helpe M. Saūders & me your late Pastours, and all them that be in bondes for the Gospels sake, with your praiers to God for vs, that we may be de∣liuered from all them that beleue not, and frō vnreasona∣ble and froward mē, and that this our imprisonment & af∣flictiō may be to the glory and profit of our Christian bre∣thren in the world, & that Christ may be magnified in our bodies, whether it be by death or by lyfe. Amen.

Salute from me all the faythfull brethren: & because I write not seuerall Letters to them, let them either 〈◊〉〈◊〉 or heare these my letters. The grace of our Lord be with you all. Amē. The xxviij. of Iune, by the vnprofitable seruaūt of Iesus Christ, and now also his prisoner. George Marsh.

Saue your selues from this vntoward generation. * 22.259Pray, pray, pray. Neuer more neede.

An other Letter of the sayd George Marsh, to certaine of his dearely beloued frendes at Manchester in Lancashire.

GRace be with you, and peace from God ou•• Father, and from our Lord Iesus Christ. Amen.

* 22.260After salutations in Christe to you, with thankes for youre frendly remembraunces of mee, desiring and wishing vnto you, not onely in my letters, but also in my daily praiers, such conso∣lation in spirite, and taste of heauenly treasures, that ye may ther∣by continually worke in faith, labour in loue, perseueer in hope, and be pacient in all your tribulations and persecutions, euen vnto the ende and glorious comming of Christ: these shalbe ea••∣nestly to exhort and beseeche you in Christ, as ye haue receyued the Lord Iesus,* 22.261 euen so to walke, rooted in him, and not to be a∣fraid of any terrour of your aduersaries, be they neuer so manye and mighty, and you on the other side neuer so fewe and weake: for the battell is the Lordes. And as in times past, God was with Abraham, Moses, Isaac, Dauid the Machabees and other, & fou∣ght for them, and deliuered all their ennemies into their handes, euen so hath he promised to be with vs also, vnto the worlds end, and so to assist, strengthen, and helpe vs, that no man shalbe able to withstande vs. For as I was with Moses, so will I be with thee (sayth God) and wil neuer leaue thee nor forsake thee. Be strong and bolde: neither feare nor dread: for the Lord thy God is wyth thee, whether soeuer thou goest. Nowe if God be on oure side, who can be against vs?* 22.262

In this our spirituall warfare, is no man ouercome, vnles he traiterously leaue and forsake his captaine,* 22.263 either cowardly cast away his weapons, or willingly yelde himselfe to his ennemies, either fearefully turne his backe and flie. Be strong therefore in the Lord (deare brethren) and in the power of his might, and put on all the armour of God,* 22.264 that ye may be able to stand stedfast a∣gainst the craftie assaults of the deuill.

Now, what weapons ye must fight withall, learne of S. Paul, a champion both much exercised, and also most valiaunt and in∣uincible.* 22.265 For we must thinke none other, but that the life of man is a perpetuall warfare vppon earth, as the examples of all godly men, throughout all ages to declare. The valiant warrior S. Paul, being deliuered from the handes of the vngodly, and that so ma∣ny times, and also from so many extreme pearils and dangers of death (as he his owne selfe doth witnes) is faine to commit him selfe in the ende to the rough waters of the sea:* 22.266 where he was in great pearil and ieoperdie of his owne life: yet was God alwaies (to the great comfort of all that heare of it) most ready to com∣fort and succour him, and gloriously deliuered him out of all his troubles: so that no manne that inuaded him, could doe him any harme, and in the ende he was compelled to saye: I haue finished my course:* 22.267 the time of my departing is at hand: I long to be loo∣sed, and to be with Christ, which is best of all, most heartely desi∣ring death.

These things be written for our learning and comforte, and be to vs a sure obligation,* 22.268 that if we submit our selues to God & his holy word, no man shalbe able to hurt vs, and that he will de∣liuer vs from all troubles, yea from death also, vntil such time as we couet and desire to die. Let vs therefore runne with patience vnto the battaile that is set before vs,* 22.269 and looke vnto Iesus the Captaine and finisher of our faith, and after his example, for the rewardes sake that is set out vnto vs, patiently beare the crosse and despise the shame. For all that will liue godly in Christ Iesu, shall suffer persecution.

Christ was no sooner baptised and declared to the world to be the sonne of God,* 22.270 but Sathan was by and by ready to tempte hym: which thing we must looke for also: yea, the more we shall encrease in faith and vertuous liuing, the more strongly will Sa∣than assault vs: whom we must learne after the example of Christ, to fight againste, and ouercome with the holy and sacred Scrip∣tures and worde of God (which are our heauenly armour) and sword of the spirite. And let the fasting of Christ, while hee was tempted in the wildernes, be vnto vs an example of sober liuing, not for the space of 40. daies (as the Papists doe fondly fansie of their owne braines) but as long as wee are in the wildernesse of this wretched life, assaulted of Sathan,* 22.271 who like a roaring Lyon walketh about, and ceaseth not, seeking our vtter destruction.

Neither can the seruaunts of God at any time come & stand before God, that is, leade a godly life, and walke innocently be∣fore God. But Sathan commeth also among them, that is, he dai∣ly accuseth, finedeth fault, vexeth,* 22.272 persecuteth and troubleth the godly: for it is the nature and propertie of the deuill alwayes to hurt, and do mischiefe, vnlesse he be forbidden of God: for vnlesse God do permit him, he can do nothing at all, not so much as en∣ter into a filthy hogge: but we are more of price then many hogs before God, if we cleaue vnto his sonne by faith.

Let vs therefore knowing Sathans deceits and rancor, walke the more warely, and take vnto vs the shield of faith,* 22.273 wherewith we may be able to quench and ouercome all the fiery and deadly dartes of the wicked. Let vs take to vs the helmet of saluation, & sworde of the spirit, which is the word of God, and learne to vse the same according to the example of oure graunde Captayne Christ. Let vs fast and pray continually. For this frantike kinde of deuils goeth not out otherwise (as Christ doeth teach vs) but by faithfull praier and fasting, whiche is true abstinence and sober∣nesse of liuing,* 22.274 if we vse the same according to the doctrin of the gospell and worde of God. Fasting is acceptable to God, if it be done without hypocrisie, that is to say: ••f we vse it to this entent, that thereby this mortall body and disobedient carcase maye be ••amed and brought vnder the subiection of the spirite:* 22.275 and a∣gaine, if we fast to this intent, that we maye spare wherewyth to helpe and succour our poore needie brethren.

This fast do the true Christians vse all the dayes of their life, although among the common sort of people remaineth yet still that superstitious kinde of fasting, which God so earnestly re∣prooueth by his Prophet Esay. For as for true chastening of the body, and abstaining from vice, with shewing mercye towardes our needy neighbours, we wil neither vnderstand nor heare of, but still thinke with the Iewes, that we doe God a great pleasure when we fast, and that we then fast,* 22.276 when we abstaine from one thing, and fil our bellies with an other. And verely in this poynt doth our superstition much excede the superstitiō of the Iewes: for we neuer reade that they euer tooke it for a fast, to abstaine from flesh, and to eate either fish or white meat, as they call it.

To fasting and praier must be ioyned almes, and mercye to∣wardes the poore and needie: and that our almes may be accep∣table vnto God, three things are chiefly required.

First, that we geue with a chearefull and ioyfull heart: For the Lord loueth a chearefull geuer.

Secondly, that we geue liberally, putting aside al nigardship, knowing that he that soweth little, shall reape little, and hee that soweth plenteouslye, shall reape plenteouslye.* 22.277 Lette euerye manne therefore doe accordinge as hee is able. The poorest cai∣tiffe in the world may geue as great and acceptable an almes in the sight of God, as the richest man in the worlde can doe. The poore widowe that did offer but two mites,* 22.278 whiche make a far∣thing, did highly please Christ: In so much that he affirmed with an othe, That shee of her penurie, had added more to the offrings of God, then all the rich men, which of their superfluitie had cast in very muche. For if there be first a willing minde (as S. Paule sayth) it is accepted, according to that a mā hath,* 22.279 and not accor∣ding that a man hath not.

Thirdly, we must geue wythout hypocrisie and ostentation, not seeking the praise of men, or our own glorie of profite.* 22.280 And althoughe the Scriptures in some places make mention of a rewarde to oure almes and other good woorkes, yet ought we not to thinke that wee doe merite or deserue any thynge:* 22.281 but rather wee oughte to acknowledge, that God of his mere mercy rewardeth in vs hys owne giftes. For what hathe hee that geueth almes, that hee hathe not receiued, hee then that geueth vnto a poore man anye manner of thing, geueth not of his owne, but of those goodes whych he hath receiued of God. What haste thou

(saith the apostle) that thou hast not receiued? If thou hast recei∣ued it, why reioycest thou, as though thou hadst not receiued it?

This sentence ought to be had in remembrance of all men. For if we haue nothing, but that which wee haue receiued, what can we deserue? or what neede we to dispute and reason of our owne merites? It commeth of the free gift of God, that we liue, that we loue God, that we walke in his feare. Where is our de∣seruing then?* 22.282 We must also in this our spiritual warfare arme our selues with continuall praier, a very necessary, strong, and inuin∣cible weapon, and after the example of Christ and al other godly men, crie heartily vnto God in faith, in all our distresses and an∣guishes. Let vs goe boldly to the seate of grace, where we shall be sure to receiue mercie,* 22.283 and finde grace to helpe in time of neede. For now is pride and persecution encreased: nowe is the time of destruction and wrathfull displeasure.

Wherfore my deare brethren, be ye feruēt in the law of God, and ieoperd ye your liues if neede shall so require,* 22.284 for the testa∣ment of the fathers, and so shall yee receiue great honour, and an euerlasting name. Remember Abraham: Was not he found faith∣full in temptation,* 22.285 and it was reckened vnto him for righteous∣nes? Ioseph in time of his trouble kept the commaundement, and was made a Lord of Egypt. Phinees was so feruent for the honor of God,* 22.286 that he obtained the couenaunt of an euerlasting Priest∣hode. Iosua for the fulfilling the word of God, was made the cap∣taine of Israel. Caleb bare recorde before the Congregation, and receiued an heritage.* 22.287 Dauid also in his mercifull kindnesse ob∣tained the throne of an euerlasting kingdome. Elias being zea∣lous and feruent in the law, was taken vp into heauen. Ananias, Azarias,* 22.288 and Misael remained stedfast in the faith, and were deli∣uered out of the fire. In like maner Daniel being vnguiltie, was saued from the mouth of the Lions.

And thus ye may cōsider throughout al ages since the world began,* 22.289 that who soeuer putte their trust in God, were not ouer∣come. Feare not ye then the wordes of vngodly men: for their glory is but dong and wormes: to day are they set vp, and to mo∣rowe are they gone: For they are tourned into earth, and theyr memorial commeth to naught. Wherfore let vs take good hearts vnto vs, and quite our selues like men in the lawe: for if we doe the things that are commaunded vs in the law of the Lorde our God, we shall obtaine great honour therein.

Beloued in Christ, let vs not faint because of affliction, wher∣with God trieth all them that are sealed vnto life euerlasting:* 22.290 for the onely way into the kingdome of God, is through muche tri∣bulation. For the kingdome of heauen (as God teacheth by hys Prophet Esdras) is like a Citie builded and set vpon a broad field,* 22.291 and full of all good thinges, but the entraunce is narrowe and sodaine,* 22.292 [full of sorrow and trauaile, pearils and labours] Like as if there were a fire at the right hand, and a deepe water at the les•••• and as it were one straight path betwene them both, so smal, that there could but one man goe there. If this Citie now were geuen to an heire, and he neuer went through the pearillous way, how would he receiue his inheritaunce? Wherefore seeing we are in this narrowe and straight way, which leadeth vnto the most ioy∣full and pleasaunt Citie of euerlasting life: let vs not stagger, ey∣ther turne backe, being afraide of the daungerous and pearillous way, but followe our Captaine Iesus Christ in the narrowe and straight way, and be afraide of nothing, no not euen of death it selfe:* 22.293 for it is he that must lead vs to our iourneys ende, and open vs the doore vnto euerlasting life.

Consider also the course of thys world, howe many there be which for their maisters sake,* 22.294 or for a litle promotions sake, wold aduenture their liues in worldly affaires, as cōmonly in warres, & yet is their reward but light & transitory, & ours is vnspeaka∣ble, great and euerlasting. They suffer paines to be made Lordes on earth for a short season: howe much more ought we to endure like paines (yea peraduenture much lesse) to be made kinges in heauen for euermore? Consider also the wicked of this worlde, which for a litle pleasures sake, or to be auenged on their enne∣mies, will fight with sworde and weapons, and put them selues in daunger of imprisonment and hanging. So much as vertue is better then vice, & God mightier then the deuil, so much ought we to excell them in this our spirituall battaile.

And seeing brethren, it hath pleased God to set me, and that most worthy minister of Christ, Iohn Bradforde, your countrey∣men in the forefront of this battaile, where (for the time) is most daunger, I beseeche you all in the bowels of Christe to helpe vs and all other our felow souldiors standing in like perillous place, with your praiers to God for vs, that we maye quite our selues like men in the Lord, and geue some example of boldnes & con∣stancie, mingled with pacience in the feare of God, that yee and others our brethren, thorough oure example, may be so encou∣raged and strengthned to folow vs, that ye also may leaue exam∣ple to your weake brethren in the world, to followe you. Amen.

Consider what I say: the Lorde geue vs vnderstanding in all things.* 22.295 Brethren the time is short: it remaineth that yee vse thys world as though ye vsed it not: for the fashion of this worlde va∣nisheth away. See that ye loue not the world, neither the things that are in the world: but set your affection on heauenly things, where Christ sitteth on the right hand of God. Be ••eeke, & long suffering, serue and edifie one other,* 22.296 with the gift that God hath geuen you. Beware of strange doctrine: lay aside the old conuer∣sation of greedy lustes, and walke in a new life. Beware of all vn∣cleannes, couetousnes, foolish talking, false doctrine & dronken∣nes: Reioyce & be thankful towardes God, & submit your selues one to an other▪ Cease from sinne, spend no more time in vice, be sober and apt to pray, be pacient in trouble, loue each other, and let the glory of God and profite of your neighbor, be the onely marke ye shoote at in all your doings. Repent ye of the life that is past, and take better heede to your doings hereafter. And aboue all things cleaue yee fast to him, who was deliuered to death for our sins, & rose againe for our iustification. To whome with the father & the holy ghost be al honor & rule for euermore. Amen.

Salute from me in Christe all others, which loue vs in the faith, and at your discretiō make them partakers of these letters: and pray ye all for me and other in bondes for the Gospell, that the same God (which by his grace hathe called vs from wicked papistrie, vnto true Christianitie, and now of loue prooueth out patience by persecution, wil of his mercy and fauour in the end gloriously deliuer vs, either by death, or by life, to his glory, Amē

At Lancaster the 30. of August. 1554.

By me an vnprofitable seruant of Christ, George Marsh.

To his welbeloued in Christ Ienkin Crampton, Iames Leiuer, Elice Fogge▪ Rafe Bradshaw, the wife of Richard Bradshaw, Elice Crampton, and to euery one of them be these deliue∣red from Lancaster. G. Marsh.

THe grace of our Lord Iesus Christ, & the loue of God, & the felowship of the holy Ghost be w^t you al. Amen.* 22.297

After salutations in Christ, and harty thanks for your frendly tokens, and your other remembraunces towards me, beseeching God y^t ye may encrease in faith, feare, loue, and 〈◊〉〈◊〉 good gifts, & grow vp into a perfit man in Christe: these be earnestly to exhort you, yea & to beseech you in the ••ender mercy of Christe, that w^t purpose of heart ye conti∣nually cleaue vnto the Lorde, and that ye worship & serue him in spirite, in the gospel of his sonne. For God wil not be worshipped after the commandements & traditions of men, neither yet by any other meanes appoynted, prescri∣bed, and taught vs, but by his holy word. And though all men for the most parte defile them selues with the wicked traditions of men & ordinances after y^e world, and not af∣ter Christ: yet doe ye after the ensample of Tobie,* 22.298 Daniel & his 3. companions, Matharhias and his 5. sonnes, be at a poynt with your selues that ye wil not be defiled wyth y^e vncleane meates of the heathen, I do meane the filthinesse of Idolatrie, and the very Heathenish ceremonyes of the Papistes: but as true worshippers, serue ye God in spi∣rite and verity, according to his sacred Scriptures:* 22.299 which I would wish and will you aboue all things continually and reuerently (as both S. Paule and Christ commaund you) to searche and read, with the wholesome monitions of the same: to teach, exhort, comfort & edifie one an other,* 22.300 and your brethren & neighbours, now in time of thys our miserable captiuitie, and great famishment of soules, for want of the foode of Gods worde. And doubt not,* 22.301 but that the merciful Lord, who hath promised to be with vs euen vnto the worldes end, and that whensoeuer 2. or 3. be ga∣thered together in his name, hee will be in the middest of them, will assist you, and teach you the right meanings of the sacred Scriptures, will keepe you from all errors, and lead you into all truth, as he hath faithfully promised.

And though ye thinke your selues vnable to teach, yet at the cōmaundement of Christ now in time of famine, the hungry people being in wildernes farre frō any townes,* 22.302 which if they be sent away fasting, are sure to faint & pea∣rish by the way, employ and bestow those fiue loaues and two fishes that ye haue, vpon that hungrie multitude, al∣though ye thinke it nothing among so many. And y^t he in∣creased the v. loaues and the ij. fishes to feede v. M. men,* 22.303 besides women and children, shall also augment his gifts in you, not only to the edifying and winning of others in christ, but also to an exceding great increase of your know¦ledge in God & his holy word. And feare not your aduer∣saries: for either according to his accustomed maner God shal blind their eies that they shal not espie you,* 22.304 either get you fauour in their sight, either els graciously deliuer you out of their handes by one meanes or other.

Obey with reuerence al your superiours, vnlesse they commaund idolatrie or vngodlinesse.* 22.305 Make prouision for your housholds, chiefly that they be instructed and taught in the law of God. Loue your wiues euen as your owne selues, & as Christ loued the congregatiō. Loue your chil∣dren, but rate thē not, lest they be of a desperate mind: and

bring them vp in the nurture & information of the Lorde, and teache them euen as the godly parents of Tobie the younger, and Susanna did teach their children, euen from their infancy to reuerence God according to his lawe, & to abstaine from sin,* 22.306 prouiding y^t in no wise they be brought vp in idlenes & wantonnes, seing y^t ye recken your selues to be the children of God, and looke for the life whych God shall geue to them that neuer tourne their beliefe from him.* 22.307 See that ye euer feare God, and keepe his comman∣dements: and though the plague of God chance vnto you, yet remaine yee stedfast in the faith and feare of God, and thanke him and serue hym in such holines and righteous∣nes as are acceptable before him all the dayes of your life. Comfort your selues in all your aduersities, & stay your selues in him, who hath promised not to leaue you as fa∣therles and motherles children without any comfort, but y^t he wil come to you like a most gentle & merciful Lorde. He will continually stand by you in all your troubles, as∣sisting, helping and succoring you at all times. I wil be with you (sayth he) vnto the ende of the world. And clea••e you fast vnto him, which was incarnate▪ liued, wrought, taught, & died for your sinnes: yea rose againe from death, ascended into heauen for your iustification. Repēt ye of the life that is past, and cease from sinne, and from hence forward liue as much time as remaineth in the flesh, not after the lusts of men, but after the will of God. To do good & distribute, forget not. Fast and pray busily, & as euery man hath re∣ceiued the gift, minister the same one to an other as good ministers of the manifold graces of God, that God in all things may be glorified through Iesus Christ, to whome be praise and dominion for euer, and while the world stan∣deth, Amen.

Yours George Marsh.

An other Letter.

* 22.308THe same grace and peace (dearely beloued in Christe) doe I intirely desire and wish vnto you, which the Apostle S. Paule wisheth to all them, vnto whome he did write and send hys Epi∣stles, then which 2. things no better can be wished and desired of God. Grace is throughout all the Epistles of Paule, taken for the free mercy and fauour of God, wherby he saueth vs freely, with∣out any deseruings or workes of the lawe. In like maner peace is taken for the quietnes and tranquillitie of the conscience, be∣ing throughly perswaded that through the only merits of Chri∣stes death and bloudshedding, there is an attonement and peace made betweene God and vs, so that God will no more impute our sinnes vnto vs,* 22.309 nor yet condemne vs.

Dearely beloued, I wil not be negligent to put you alwaies in remembraunce of things, though that yee knowe them your selues, and be also established in the present truthe: notwithstan∣ding, I thinke it mete (as long as I am in this tabernacle) to stirre you vp, by putting you in remembraunce. Wherefore I beseeche you brethren, and exhort you in the Lord Iesus, that ye encrease more and more, euē as ye haue receiued how ye ought to walke and to please God. And as Barnabas that good man, & full of the holy ghost,* 22.310 exhorted the Antiochiās, with purpose of hart, cleaue ye continually vnto the Lord. And stand fast, & be not moued frō the hope of the Gospell, whereof (God be thanked) ye haue had plenteous preaching vnto you these yeares past, by the faithfull Ministers of Iesus Christ, Leiuer, Pilkenton, Bradford, Saunders, and others like,* 22.311 which now when persecution ariseth because of the worde, doe not fall away like shrinking children and forsake the truthe, but are prest and ready for your sakes, which are hys mysticall body, to forsake the chiefe & principall delites of this life, and some of them in geuing place to the outragious tyran∣nie of the world, to forsake their liuings, frends, natiue land, and other chiefe pleasures of this life, and to commit themselues to painefull exile,* 22.312 that if it please God, Christ may come againe out of Egypt. And other some are ready to fulfil their ministerie vnto the vtmost: that is to witte, with their painfull imprisonmentes and bloudshedding (if neede shall so require) to confirme and seale Christes Gospell, whereof they haue bene ministers: and as S Paul sayth: not onely to be cast into prison, but also to die for the name of the Lord Iesus.

Be ye not therefore ashamed of the testimonie of our Lorde Iesus, neither be yee ashamed of vs which are his prisonners, but suffer ye aduersitie with the gospel, for which worde we suffer as euil doers, euen vnto bonds: but the word of God is not bound with vs. Therefore we suffer all things for the elect sake, that they also may obtaine the saluation which is in Christ Iesu, with eter∣nall glory: wherefore stand ye fast in the faith, and be not moued from the hope of the Gospell,* 22.313 and so shall ye make vs euen wyth ioy to suffer for your sakes, and as the Apostle sayeth. To fulfill that which is behinde of the passions of Christ in our flesh, for his bodies sake, which is the congregation. Saint Paul doth not here meane, that there wanteth any thinge in the passion of Christe, which may be supplied by man, for the passion of Christ (as tou∣ching his owne person) is that most perfecte and omnisufficient sacrifice, wherby we are all made perfect, as many as are sanctifi∣ed in his bloud: but these his words ought to be vnderstande of the elect and chosen, in whome Christ is and shall be persecuted vnto the worldes ende. The passion of Christ then, as touching his mysticall body which is the Church, shall not be perfecte till they haue all suffered, whome God hath appoynted to suffer for his sonnes sake. Wherefore stablish your selues and be of good, comfort, & be not mooued in these afflictions, knowing that we are appoynted therunto. For on your partes nothing cā be grea∣ter consolation & inwarde ioy vnto vs in our aduersitie, then to heare of your faith and loue, and that yee haue a good remem∣brance of vs alwaies, praying for vs as we doe for you, as the A∣postle wryteth of the Thessalonians, saying:* 22.314 Nowe are we aliue if ye stand stedfast in the Lorde: for good shepheardes doe alwayes count the welfare and prosperous estate of Christes flocke to be their owne: for while it goeth well with the congregation, it go∣eth wel with them also in whatsoeuer affliction or aduersity they be: but when they see the churche in any pearill or weakenesse, then be they wearie of their owne liues, then can they haue no rest nor ioy. Who is weake, sayeth S. Paule, and I am not weake? Who is offended and I do not burne? But this affection is not in them that seeke their owne luker and glory.

And for asmuch as the life of man is a perpetual warfare vp∣on earth, let vs run with ioy vnto the battell that is set before vs,* 22.315 & like good warriours of Iesus Christ, please him, who hath cho∣sen vs to be soldiors, & not like shrinking children faint and fall away from the truth nowe in time of aduersitie and tribulation, wherewith all that wil liuely godly in Christ Iesu, must be tried, euen as golde & siluer is prooued in the fire,* 22.316 and whereof all the scriptures haue geuen vs so much forewarning For God is wōt for the most part, to warne his electe and chosen what affliction and trouble shal happen vnto them for his sake, not to the entent to fray them thereby, but rather to prepare their mindes against the boistrous stormes of persecution. As we haue a notable exā∣ple in the Apostle S Paule, vnto whome God sent Agabus, who prophecied vnto him of the imprisonment and bandes, that hee should suffer at Ierusalem: In whom we haue also a good example of constancie & stedfastnes, which regarding nothing the teares of his familiar frēds, nor yet the peril of his own life, did through fire & water go on stil to set forth the glory of God; and he being deliuered frō the hands of his vngodly & bloudthirsty enmies, & that so many times, is in cōclusion fain to commit himself to the rough waters of the sea, where he was a long season in great peril & ieoperdy of his own life. But God was alwais (to the great cō∣fort of all that shal heare of it) most ready to help & succor hym. First he did send him a most frendly and swete cōpanye, I meane Aristarchus and Lucas, so ruling the heart of the vnder captaine Iulius, that he courteously intreated him,* 22.317 & gaue him liberty to go to his frendes, and to refresh him selfe, and he was beneficiall vnto him at all times. In like manner was God with Ioseph, and deliuered him from all his aduersities, and gaue him fauoure and wisedom in the sight of Pharao king of Egypt, in so much that he made him Gouernour ouer all Egypt, and ouer all his houshold. In like manner was hee with Ieremie, and Daniel in theyr great troubles, and appoynted men for them in their most troubles, to relieue, succour, and helpe them to their singular comfort.

Also when Peter was in Herodes prison,* 22.318 sleeping betwene 2. soldiours, bound with 2 chaines, and the kepers before the dore keeping the prisone, the same night that Herode had intended to haue brought him out vnto the people the day following, and to haue put him vnto death to please the Iewes withal, as a litle be∣fore he had killed Iames the brother of Iohn with the sword: god sent his angel, and the chaines fell off from Peters hands, and the yron gate opened vnto him by his owne accorde, and so was Pe∣ter wonderfully deliuered by God. For it is the true liuing God that looseth al bandes, and deliuereth out of prison, and not that fained God S. Leonard. On that true God did S. Peter call: vnto him did he ascribe the glory of his deliuerance, saying: Nowe I know of a truth that God hath sent his Angel. &c.

These things are written for our learning, that we through patience and comforte of the scriptures might haue hope. The God of patience and comfort, graūt that we be like minded one towardes an other, after the ensample of Christe Iesu, that we all agreeing together, may with one mouth glorifie God the father of our Lord Iesus Christ.

A poore prisoner for Christ, George Marsh.

An other letter of George Marshe to Robert Langley.

THe grace of our Lord Iesus Christ, & the loue of God, and the fellowship of the holy Ghost be with you good brother in Christe, Robert Langley,* 22.319 & with all them that loue the Lord Iesus vnfainedly. Amen.

After harty commendations to you, w^t thanks for that ye did visite me a prisoner in Christ, & vnacquainted with you, to your costes, this shal be to let you knowe, that yee shall receiue from me mine examination and handling at

Lathum, and the cause of mine imprisonmēt, according as I did promise you: and this ye shal receiue by my brother or some one of the Bradshawes of Bolton w^tin this seuen night, willing you to shew the same to such faithfull mē a∣bout Manchester or els where, as you do take to be fauo∣rers of true religion, and Christes holy word, and then to deliuer it againe. And wheras you did put me in comfort, that if I did want any thing necessary vnto thys life, you with some others, would be bearers with me in this my costly and paineful affliction. I geue you most hearty thankes, and reioyce greatly in the Lord, who stirreth vp the hearts of others to be carefull for me in this my great necessitie. I thanke God, as yet I doe want nothing, and intende to be as little chargeable vnto others (sauing my mother) as I can. If I do want, I wil be bolde wyth you and others, to send for your reliefe and helpe in my neces∣sitie: desiring you in the meane while to pray for mee, and all others in the bondes of Christ: that God woulde per∣forme the thing which he hath begon in vs, that we maye with boldnesse confesse Iesus Christe, and fighte the good fight of faith.

Yours George Marsh.

A letter of George Marshe to a certaine godly frende.

GRace be with you, and peace be multiplied in the knowledge of God and Iesus the Lord.

After hearty commendations and thankes to you, not only for your large token,* 22.320 but much more for your louing letters, ful of consolation to me as touching my person to you vnknowen: these shall be to certifie you that I reioyce greatly in the Lorde, when I do perceiue how my sweete sauiour Christ doth stirre vp the mindes, not only of my familiar frends in times past, but also of sondry and diuers heeretofore vnto me vnknowne and vnac∣quainted, to beare part with me in this my painfull & costly im∣prisonment, sending me things not onely necessary for thys pre∣sent life, but also comfortable letters, incouraging & exhorting me to continue grounded and stablished in the faith, and not to be moued away from the hope of the Gospell, wherof, according to my small talent I haue bene a minister: and daily I call and crie vnto the Lord, in whom is al my trust, and wythout whom I can do nothing, that he which hath begon a good worke in me, wold vouchsafe to go forth with it vntill the day of Iesus Christ, being surely certified in my conscience of this, that he will so doe, for as much as he hath geuen me, that not only I shoulde beleeue on him, but also suffer for his sake. The Lord strengthen me with hys holy spirite, that I maye be one of the number of those blessed, which enduring to the ende, shalbe saued.

And whereas you say that my suffering of persecution wyth Christ, is a thing to you most comfortable, I make answere that in all mine aduersitye and necessitye, nothing on your behalfe is greater consolation vnto me, then to heare of the faith and loue of others, and how they haue good remembrance of vs alwayes, euen as the Apostle reporteth by the Thessalonians, saying: Now are ye aliue if ye stande stedfast in the Lorde. For my trust in the Lord is, that this my businesse shall happen to the furtherance of the gospel, and that you will be none of those forgetfull and hy∣pocritish hearers,* 22.321 whereof some being but wayside hearers, the deuil commeth and taketh away the woord out of their heartes, least they shoulde beleeue and be saued (but lette praier be made without ceassing by the congregation vnto God for them) and (no doubt) God will to your consolation, gloriously deliuer by one mean••s or other his oppressed. Onely tary ye the Lords lei∣sure: be strong, let your heart be of good comfort, and waite yee still for the Lorde. He tarieth not, that will come, looke for hym therefore and faint not, and he will neuer faile you.

Yours George Marsh.

A letter of a godly brother one Iames Bradshaw, sent to George Marsh in prisone.

GRace and peace from God the father, and the Lord Ie∣su Christ be with you alway.* 22.322 Amen.

We had a letter from you, which is a great cōfort vn∣to vs, to see you take the crosse so thankefully. Trouble & affliction doth prooue, try, instructe, confirme & strengthen the faith, prouoke and stirre vp prayer, driue and force vs to amendement of life,* 22.323 to the feare of God, to mekenes, to patience, to constancie, to gentlenesse, to sobernesse, tempe∣rancie, and to all maner of vertues, and are the occasion of exceeding much good, as wel transitorie as eternal, in this world as in the world to come. There is neither good nor bad, godly nor vngodly, but hee hathe one crosse or other. And although some there be that can shift for a while, and make prouision for thēselues for a time, by craft or subtilty and dissimulatiō, or by some fashion in fellowship (as they call it) yet they bring them selues at length into the highest danger, confusion and shame, both in this world, & in the world to come. And seing that all the troubles and aduer∣sity in this world, are a thousand times more light & easy, yea nothing in cōparison of the eternal fire, which is pre∣pared and already kindled for the vnfaithfull and wicked enemies of God: all faithfull and godly persons ought to beare and suffer their transitorye affliction and aduersitie the more patiently, willingly, and thankfully: considering and remembring all the dearely beloued frendes of God, which were wonderfully vexed & plaged of their enemies Abraham of the Caldeis, Lot, of the Sodomites, Isaac, of Ismael, Iacob of Esau, Moses of his people, Dauid of Saule and of his owne sonnes. As for Iob,* 22.324 he had not a drop of bloud in hys body. Iohn Baptist the holyest that euer was borne of a woman, was without any law, right or reason, beheaded in prison, as thoughe God had kno∣wen nothing at all of hym.

We haue many thousand fellow martyrs and compa∣nions of our miserie and aduersitie, in respecte of whose imprisonment, racking, chaines, fire, wilde beastes, and other meanes, wherwith they were tormented, al that we suffer is but a blast of winde. Therefore nowe who soeuer is ashamed of the crosse of Christ, and agreued therewith, the same is ashamed to haue Christ for his fellow & com∣panion, and therefore shal the Lord Iesus Christ be asha∣med of him againe at the latter day.

Thus I leaue for this time, beseeching you to lette me haue your aduise, because I do not outwardly speake that with my tong, that I do thinke w^t my heart. Pray for me, as I for you. I beseeche the holy Ghost haue you in hys keeping alway. Amen.

By your frend Iames Bradshaw.

A prayer of George Marsh, which he vsed daily to say.

OH Lord Iesu Christ, which art the onely phisition of woūded consciences, wee miserable sinners trusting in thy gratious goodnes, doe briefly open to thee the euil tree of our heart, with all the rootes, boughes, leaues and fruits, & withal the crookes,* 22.325 knots and knoures, all which thou knowest: for thou throughly perceiuest as wel the inwarde lustes, doubtings, and denying thy prouidēce, as these grosse outward sinnes which we commit in∣wardly and deadly. Wherfore we beseeche thee, according to the litle measure of our infirmitie, althoughe we be farre vnable and vnapt to pray, that thou wouldest mercifully circumcise our sto∣nie hearts, and for these old hearts, create new within vs, and re∣plenish vs with a new spirite, and water vs and moysten vs wyth the iuyce of heauenly grace, and welles of spiritual waters, wher by the inwarde venome and noysome iuyce of the flesh may be dried vp, and custome of the olde man changed, and our heart al∣waies bringing forth thornes and briers to be burned with fire, from hence foorth may beare spiritual fruites in righteousnes & holinesse, vnto life euerlasting. Amen.

Beloued, amonge other exercises, I doe daily on my knees vse this confession of sinnes, willing and exhorting you to do the same, & daily to acknowledge vnfainedly to God your vnbelief, vnthākfulnes, & disobedience against him. This shal ye do if ye wil diligently consider and loke your selues first in the pure glasse of Gods commaunde∣ments, and there see our outward filthines and vnclean∣nes, and so learne to vanquish the same, that is to wit, to fall in hearty displeasure against sinne, & therby be prouo∣ked to long after Christ. For we truely are sinners: but he is iust, and the iustifier of all them that beleue on him. We are poore,* 22.326 but he is rich in mercy towarde all them that cal vpon him. If we hunger and thirst for righteousnesse, let vs resort vnto his table, for he is a most liberall feast ma∣ker. He wil set before vs his owne holy body, which was geuē for vs to be our meat, and hys precious bloud which was shed for vs, and for many for the remission of sinnes, to be our drinke. He biddeth, willeth, & calleth for geasts, which hunger and thirst. Come (sayeth he) all ye that labour and are laden, and I will refresh you, coole and ease you,* 22.327 and you shall finde rest vnto your soules.

The life and historie of W. Flower, who for striking of a priest, was apprehended, first hauing hys hande cut off, and after martyred for his constant standing to the truth.

WIlliam Flower, otherwise named Branch, first cō∣cerning his trade of life & bringing vp, he was born at Snowhil in the County of Cambridge,* 22.328 where he went to schoole certaine yeares, and then came to the Abbey of Ely: where after hee hadde remained a while, hee was a professed Monke, according to the order and rule of the

same house, wherein hee remained, vsing and bearing the habite of a Monke, and obseruing the rules and orders of the same house, vntill he came to 21. yeres of age, or therea∣bout: and before hee came to that age, and being a professed Monke,* 22.329 hee was made a priest also in the same house, and there did celebrate and singe Masse a good space together. After that, by reason of a visitation, and certaine Iniuncti∣ons geuen in the same time by the authoritie of king Hen∣ry the eight, he forsooke the same house, and casting frō him the sayd Monkes habite and religion aforesayde, tooke vp∣on him and vsed the habite of a secular priest, and returned to Snowhill, where hee was borne, and there hee did cele∣brate and sing Masse, and taught childrē their Primer and Accidence, about halfe a yeare together.

Then he went from thence to Ludgate in Suffolke, & there serued as a seculare priest about a quarter of a yeare: and from thence he then went to Stonyland, where he ta∣ried and serued as a secular priest also, vntill the comming out of the sixe Articles: and then hee departed from thence, and went into Gloucester shiere, where after he had made his aboade in the countrey a while, at lengthe in Tewkes∣bury according to Gods holy ordinance, he maried a wife, with whom he euer after faithfully and honestly cōtinued: and after his marriage, he taried in Tewkesbury about 2. yeares together:* 22.330 and then from thence he went vnto Bro∣s••ey, where he taried three quarters of a yere, and practised Phisicke and Surgerie, and from thence hee remooued to Northampton shier, where vnder a Gentleman he taught children their primers, and to wryte and read, a good space. And so departing from those parties, hee came to London, and there remained for a certain space. After that being de∣sirous to see his countrey, he returned to Snowhil where hee was borne:* 22.331 from thence to Branckstrey in Essex, then to Coxal, where he taught children a space: and so came to Lambeth beside London, where he hired a house, and pla∣ced his wife, where he and his wife did euer since dwell to∣gether till this time: howbeit for the most part he was al∣wayes abroade, and very seldome at home, except once or twise in a moneth, to visite and see his wife: where hee be∣ing at home vpon Easter day about 10. and a 11. a clocke in the fore noone of the same daye, came ouer the water from Lambeth into Sainte Margaretes Churche at Westmin∣ster,* 22.332 where he finding & seeing a Prieste called Iohn Chel∣tam, ministring and geuing the sacrament of the aultare to the people, and therewith being greatly offended in his cō∣science with the Prieste for the same his doing (for that hee iudged hym not to be a Catholike Minister) neyther hys act to be catholike and laudable, according to Gods word, did strike and wounde him vpon the head, and also vppon the arme and hande with his woodknife, the Priest hauing the same time in his hande a Chalice, with certaine conse∣trated hostes therin, which were sprinkeled with the bloud of the sayde priest.

* 22.333In the whych so doing, as in deede he did not well, or Euangelically, so afterward being examined before bishop Boner, did no lesse confesse his not well doing in the same, submitting therefore hym selfe wellingly to punishmente, when it should come. Howbeit touching his beliefe in the sacrament, and the popish ministration, he neither woulde nor did submit him selfe.

* 22.334Wherupon the foresaid Wil. Flower, being first appre∣hended & laid in the Gate house at Westminster (where hee had geuen two groates y^e same day a litle before to the pri∣soners, saying, he would shortly after come to them) wyth as many yrons as he could beare: afterward was conuen∣ted before Boner his Ordinarie. April 19. anno 1555. where the B. after he had sworne hym vpon a booke (according to his ordinarye maner) ministred articles & interrogatories to him.* 22.335 But before I speake of the articles, firste we haue here to set forth what cōmunication passed betwixt him & Rob. Smith being then also there prisoner w^t hym in new∣gate, concerning his facte done at Westminster, the tenor & effect of which communication here foloweth.

A communication or debating betweene Robert Smith prisoner in Newgate, and W. Flower, concer∣ning his striking of the priest at Westminster.

Robert Smith.

* 22.336FRend, for as much as I do vnderstand that you do pro∣fesse the Gospell, and also haue so done a long season, I am bolde to come vnto you, and in the way of communica∣tion to demaunde and learne a truth at your owne mouth, of certaine thyngs by you committed, to the astonishynge not onely of mee, but of diuers other that also professe the veritie.

Flower.

I praise God for hys great goodnesse, in shewing me the light of hys holy woorde: and I geue you heartie thankes for your visitation: intending by Gods grace to declare all the truth that ye shal demaunde lawfully of me, in all things.

Smith.

Then I desire you to shewe me the truthe of your deede, committed on Iohn Cheltam priest, in the Church, as nere as you can, that I may heare of your owne mouth howe it was.

Flo.

I came from my house at Lambeth, ouer the water▪ and entring into saint Margaretes Church (so called) and there seeing the people falling down before a most shame∣full and detestable Idoll,* 22.337 being moued with extreeme zeale for my God, whome I saw before my face dishonoured, I drewe foorth my Hanger, and strake the priest which mini∣stred the same vnto them: whereupon I was immediately apprehended: and this is most true, as the acte is manifest.

Smith.

Did ye not know the person that ye strake, or were ye not zelous vpon him for any euil wil, or hatred betwene you at any time.

Flo.

No verily, I neuer to my knowledge sawe the per∣son before that present, neither ought him or any man aliue euil wil, or malice: for if he had not had it, an other shoulde, if I hadde any time come where the like occasion had bene ministred, if God had permitted me to doe it.

Smith.

Doe ye thinke that thing to be well done, and after the rule of the Gospell.

Flo

I do confesse all flesh to be subiect to the power of al∣mighty God,* 22.338 whom he maketh his ministers to do his wil and pleasure: as in example, Moses, Aaron, Phinees, Io∣sua, Zimrie, Ihehie, Iudith, Mathathiah, wyth many o∣ther, not only chaunging degrees, but also planting zeales to hys honour, against all order and respect of flesh and bloude. For, as sayeth S. Paule, Hys workes are past fineding out: by whose spirite I haue also geuen my fleshe at thys present vnto suche order, as it shall please the good will of God to appoynt, in death, which before the act committed, I looked for.

Smith.

Thinke you it conuenient for me, or any other, to do the like by your example?

Flo.

No verily: neither do I know if it were to do againe,* 22.339 whether I coulde doe it againe, or no: for I was vp verye early at Paules church (so called) vpon Christes day in the morning, to haue done it in my ielousie: but when I came in place, I was no more able to doe it, then nowe to vndoe that is don: and yet now being compelled by the spirit, not onely to come ouer the water, and to enter the churche, but being in minde fully content to die for the Lord, gaue ouer my flesh willingly without all feare, I praise God: Wher∣fore I can not learne you to doe the like. Firste, because I knowe not what is in you. Secondly, because the rules of the Gospell commaundeth vs to suffer wyth pacience all wrongs & iniuries: yet neuerthelesse, if he make you wor∣thy, y^t hath made me zealous, ye shall not be letted, iudged, nor condemned: for he doth in his people hys vnspeakable workes in all ages, which no man can cōprehend: I hum∣bly beseech you to iudge the best of the spirit, and cōdemne not Gods doings: for I can not expresse wyth my mouthe the great mercies y^t God hath shewed on me in thys thing, which I repent not.

Smith.

Are ye not assured to haue death ministred vnto you for the same act committed, and euen with extremitie?

Flo.

I did before the deede committed, adiudge my bodye to dye for the same:* 22.340 whereuppon I caryed aboute mee in wryting, mine opinion of God and the holy Scriptures: that if it had pleased God to haue geuē them leaue to haue killed my body in the church, they might in the sayde wry∣ting haue seene my hope, which (I praise God) is layde vp safe within my brest, notwithstanding any death that may be ministred vnto my body in thys worlde: being ascertai∣ned of euerlasting life throughe Iesus Christe our Lorde, and being most heartily sorie for al mine offences commit∣ted in this flesh, and trusting shortly through hys mercye, to cease from the same.

Smith.

It is no neede to examine or commune with you of the hope that yee haue any further: for I perceiue (God be praised) ye are in good estate, & therefore I beseeche God for his mercies, spreade his wings ouer you, y^t as for his loue you haue ben zelous, euen to the losse of this life, so he may geue you his holy spirite to conduct you out of thys death, into a better life, which I thinke wil be shortly.

Flo.

I hunger for the same (deare frend) being fully ascer∣tained that they can kill but the bodye, which I am assured shall receiue life againe euerlasting, and see no more death: entirely desiring you, and all that feare the Lorde, to praye wyth me to almightye God, to performe the same in mee shortly. And thus Robert Smith departed, leauing him in the dungeon, and went againe to hys warde. And thys (gentle Reader) is the truthe, as neare as the saide Smyth coulde reporte it.

And thus muche concerninge the talke betweene hym and Robert Smith in Newgate, concerning hys facte in striking the Priest. Nowe to returne againe to the matter of his examination, where we leaft, we shewed before how thys William Flower, after hys striking the Prieste, firste was layde in the Gatehouse: then being examined before Boner, had articles ministred against him: the copy wher∣of heere followeth.

Articles obiected and ministred by Boner, a∣gainst William Branch, alias Flower, late of Lam∣beth, in the Countie of Surrie.

* 22.341FIrst, that thou being of lawful age and discretion, at the least of 17. yeare old, wast professed a Monke in the late Abbey of Ely, wherin after thy profession thou remainedst vntill the age of 21. yeares, vsing all the meane tyme, the habit and religion of the same house, and wast reputed and taken notoriously for such a person.* 22.342

Item, that after the premisses, thou wast ordered and made prieste, according to the laudable custome of the Ca∣tholike Church, and afterward thou didst execute and mi∣nister as a priest, and was commonly reputed, named, and taken for a priest.

Item, that after the premisses, thou forgetting God, thy conscience, honestie, and the laudable order of the Ca∣tholike church, diddest contrary to thy profession and vow, take as vnto thy wife, one woman, commonly called Alice Pulton, in the parish churche of Tewkesbury, in the Dio∣ces of Gloucester, with whom thou haddest mutuall coha∣bitation and carnall copulation, as man and wife, and be∣gatest of her two children.

Item, that thou being a religious man and a Priest, diddest contrary to the order of the ecclesiastical lawes,* 22.343 take vpon thee to practise in diuers places within the dioces of London, Phisicke and Surgerie, when thou wast not ad∣mitted, expert, nor learned.

Item, that vpon Easter day last past, that is to witte, the 14. day of thys present moneth of Aprill, within the pa∣rish Church of S. Margarets at Westminster, wythin the Countie of Middlesex and Diocesse of London, thou dydst maliciously, outragiously, and violently pul out thy wea∣pon, that is to wit, thy Woodknife or hanger. And wheras the priest and minister there called sir Iohn Cheltam, was executing his cure and charge, especially in doing hys ser∣uice, and ministring the sacramēt of the aultar to the com∣municants, then didst thou wickedly & abhominably smite with thy said weapon the said priest, first vpō the head ve∣ry sore, & afterwards vpon his hands or other parts of his b / dy, drawing bloud abundantly vpon him: the sayd priest then holding the sayd sacramēt in his hand, and geuing no occasion why thou shouldest so hurte him: the people gree∣uously being offended therwith, and the said church pollu∣ted thereby, so that the inhabitantes were compelled to re∣paire to an other Churche to communicate, and to receyue the sayde sacrament.

Item, that by reason of the premisses, thou wast and art by the ecclesiastical lawes of the churche, amongst other penalties, excommunicate and accursed, ipso facto, and not to be companied withal, neither in church, nor otherwhere but in speciall cases.

Item, that thou concerning the veritye of Christes na∣turall body and bloude in the sacrament of the aultar, haste ben by the space of these yeares. 20.19.18.17.16.15.14.13.12.11.10.9.8.7.6.5.4.3.2. and 1. or any one of them, and yet art at this present of the opinion: that is to say, that in the sayd sacrament of the aultare,* 22.344 after the wordes of consecration, there is not really, truely, and in very dede, contained (vn∣der the formes of bread) the very true and naturall body of our sauiour Iesus Christ.

Item, that thou for the hatred and disdaine that thou hadst & didst beare against the said sacrament, and the ver∣tue thereof, and against the said priest ministring the same, (as before) did smite, wound, and hurte him in maner and forme as before is declared.

Iem, that thou ouer and besides the paynes due vnto thee for the doing of the cruell facte, art also by the order of the ecclesiasticall lawes of the churche, and the laudable cu∣stome & ordinaunce of the same, to be reputed, taken, & iud∣ged (as thou arte in deede) a very heritike, and to be puny∣shed by and with the pains due for heresie, by reason of thy sayd heresie and damnable opinion.

Item, that al the premisses be true, manifest, and noto∣rious and famous, and that vpon the same, and euery part thereof, there was and is wythin the sayd parish of Saint Margaretes and other places thereabout, a publike voice and fame

The answeare of William Flower, made to the articles aforesayde.

TO the first article, he answereth and confesseth the same to be true in euery part thereof,* 23.1 except that he sayth and confesseth that he neuer consented and agreed in hys heart to be a Monke.

To the second article he answeareth,* 23.2 and confesseth the same to be true in euery part therof. Howbeit he saith, that he neuer did, nor yet doth esteme y^e said order of priesthoode, according to the said order of the Catholike church, because he was offended therewith in his conscience.

To the thirde article he answeareth, and confesseth that he intending to liue in godly matrimonie, & not forgetting God,* 23.3 did mary with the saide Alice Pulton named in thys article, wherein he beleueth that he did well, and according to Gods lawes. Further, confessing and beleeuing, that al the time when he was professed Monke, and made priest, he did therby vtterly forget God: but when he did so mary the sayd Alice Pulton, and in continuing with her, did be∣get three children, he did remember God, as he sayeth, and beleeueth that he did then lawfully.

To the fourth article he answeareth, and beleeueth the same to be true in euery part thereof.

To the fifth article hee answeareth, and confesseth that hys cōscience being greatly offended with the said sir Iohn Cheltam priest, for ministring of the sacrament of the altar to the people at the place and time specified in this article, he did smite and strike the same priest wyth hys hanger or woodknife, as wel vpon his head, as vpon other partes & places of his body, which he remembreth not, whereby the bloud ran out, and was shed in the saide Church, as he be∣leueth, hauing, as he sayth, none other cause or matter so to doe, but onely that his conscience was offended and gree∣ued, in that the same Priest did so geue and minister the sayd Sacrament to the people: which people he beleeueth was greatly abashed and offended with his saide facte and doyng, and were enforced and compelled to goe out of the Churche, and to repaire to an other to receiue the sayde sa∣crament. And further, being then demaunded and exami∣ned, whether he did then minde and intende to haue killed the said priest, or not? he said he would not answeare there∣unto. And being further examined whether he did well or euil in striking the sayd priest? he would make no answere thereunto, as he sayd.

To the sixt he answereth & saith, that whether he be so excommunicate or accursed, as is conteined in this article, he referreth him selfe herein to the Ecclesiasticall lawes.

To the seuenth he aunsweareth and sayeth, that by the space of sixe and twentie yeares now past, he hath alwaies bene, and yet is of this opinion touching the saide Sacra∣ment of the aultare, as followeth: videlicet, that in the Sa∣crament of the aultar, after the words of consecration, there is not really, truely, and in very dede contained vnder the forme of breade, the very true naturall body of our sauiour Iesus Christ.

To the eight he answeareth, and beleeueth the same to be true in euery part thereof.

To the ninth he answeareth, & herein he referreth hym selfe to the said lawes, custome, and ordinaunce specified in this article, that is to say, the Canonicall lawes.

To the last he answeareth & beleueth, that those things before by him confessed be true, and those which he hath de∣nied, be vntrue: and that the said common voyce and fame, hath and doth only labor and go vpon those things by him before confessed.

By me William Flower, alias Branch.

After this examination done, the bishop began after the best sort of his fine Diuinitie to instruct him,* 23.4 and to exhort him to returne againe to the vnitie of his mother the Ca∣tholike church, with such reasons as he is commonly wōt to vse to others, promising many faire things if he woulde so do, besides the remitting of that was past.

To this William Flower answearing againe, thanked him for hys offer: and where it was in his power to kill or not to kil his body, he stode therwith contented,* 23.5 let him do therein what he thought: yet ouer his soule he had no suche power, whych being once separated from the bodye, is in the handes of no man, but onely of God, eyther to saue or spill. As concerning his opinion of the sacrament, he sayd, he would neuer goe from y^t he had spoken, do he wyth him what he would.

Then the B. assigned him againe to appeare in y^e same place at after noone, betwixte 3. or 4. In the meane time to aduise himselfe of his former answeres, whether he would stand to the same his opinions or no? which if hee so did, he would further proceede against him. &c.

At after noone the sayd William Flower appeared a∣gayne before the sayd B. the houre and place appoynted. To whome the B. sittyng in his Consistorie, spake these wordes. Branch, ye were this forenoone here before me, and made aunswer to certaine articles:* 23.6 and thereupon I respited you till now, to the intent you shoulde consider and weigh with your selfe your state, and to remember while you haue tyme, both your abhominable act, and al∣so that euill opinion which ye haue conceyued touchyng the veritie of Christes true natural body in the sacrament of the aultar.

To whom the sayd Branch answered agayne, and said as followeth:* 23.7 That which I haue sayd, I will stand too: and therfore I require that the lawe may proceed agaynst me. Wherupon the Bish. commanded his Notary (Har∣ward by name) to read to him agayne his articles, as be∣fore. Which beyng read, the said W. Flower persistyng in his godly sentence, answered to all partes of the articles, as in the forenoone before, saue onely that he requested the B. concernyng the fift article, he might alter somthing his answer therein, after this tenor and maner of wordes: to wit. And moreouer confesseth and sayth, that where as he strake the priest on Easter day last past, in S. Margarets church in Westminster, he hath since that tyme, & yet doth mislike hymselfe in that doyng, and doth now iudge and beleue that the same his act was euill and naught. How∣beit he saith and beleueth, that as for the matter and cause wherfore he so stroke the said priest (which was for mini∣string of the sacrament of the aultar,* 23.8 which he taketh and iudgeth abhominable) he did nor doth not mislike hymself at all therein.

Moreouer, he desireth of the said B. licence to be gran∣ted him, to alter and take out somewhat of the ix. Article, & in place therof, these words to be placed: to wit, Herein he referreth himselfe to the lawes, custome and ordinance specified in this article,* 23.9 &c. At which request, Boner gran∣ted to the altering of both the articles according as he de∣sired, and so put in the actes.

After this, the B. turning agayne to his old maner of exhorting, went about with words (and words onely) to perswade him to submit himselfe to the Catholike church, and to the faith therof. Which all his perswasiōs notwith∣standing, Wil. remained stil in the constancy of his sentēce, saying, that he would not be remooued from that hee had spoken, to die therfore. Whereupon the Bish. assigned him the next day (being the xx. day of Aprill) to appeare in the same day and place, betwene the houres of 8. and 9. before noone, there and then to heare the sentence pronounced, in case he would not relent, &c.

¶The last appearance of William Flower, before Bishop Boner.

IN the which day, houre, and place, the said Wil. Flower as he was appoynted,* 23.10 was brought by his keeper, be∣longing to the Warden of the Fleete, before Boner, who after his woonted maner of perswasion, goyng about to reduce hym to his catholike church and the vnitie thereof, that is, from Christ to Antichrist: sometimes with fayre promises alluring, sometyme with manasses and terrors, fearing hym,* 23.11 &c. To this Wil. answering, said on this wise Do what ye will, I am at a point: for the heauens shal as soone fall, as I will forsake myne opinion, &c. Wherupon the B. after he had commaunded these wordes to be regi∣stred, called for the depositions of certaine witnesses, pro∣ducted for the better information of this matter,* 23.12 y^e names of which witnesses were these: Wil. Genings, I. Bray, Rob. Graunt, Richard Dodde, William Pampion, Rob. Smalwood, the parish Priest of S. Margarets at West∣minster. The summe and effect of whose depositions here insueth.

¶The depositions or attestations producted vpon the aunswers of Wil. Flower.

RObert Grant of Westminster, examined vpon the said answers of Wil. Flower, sayth and deposeth: That he did heare and see the sayd Flower, acknowledge & recog∣nise the sayd answers, and subscribe to the same with hys own hand, and also was present in the church of S. Mar∣garets in Westminster, when the sayd Wil. Flower dyd smite and wound the Priest, when (as he sayth) hee was ministryng the Sacrament: and how this examinate a∣mongst other, preased towards him to take him, and was hurt therby vpō his chin, & after he was takē, this exami∣nate holp to conduct him to the gatehouse at Westminster.

RIchard Dod of Westminster, examined vpon the sayd answers, sayth and deposeth: that he did heare and see the sayd Flower acknowlege and recognise the said answers, & subscribe to the same with his owne hand: & also did see & was present, when the sayd Flower vpō Easter day last past, drew his woodknife and strake the priest vpon y^e hed, hand, and arme: who beyng wounded therwith, and ha∣uyng a chalice with consecrated hostes therin in his hand, sprinkled with the sayd priests bloud, was holpen & rescu∣ed by this examinate, and the sayde Flower caried to the Gatehouse at Westminster, and his woodknife takē away by this Examinate.

WIlliam Pampion, one of the churchwardens of the sayd parish church of S. Margaretes in Westmin∣ster, examined vpon the said answers of the sayd Flower, sayth and deposeth, that the same answers be true, & in hys sight were subscribed with the hande of the sayde Flower. And that vpon Easter day last past, about xj. of the clocke in the forenoone, in the parish church at S. Margarets in Westminster, among a great number of the people ready to be houseled, the priests backe beyng turned toward the sayd Flower, he the sayd Flower sodenly drewe forth hys woodknife, and strake sir Iohn Cheltham the priest, both vpon his head, hand, and arme, whereby he was woun∣ded, and bled aboundantly, and the chalice with consecra∣ted hosts beyng in his hand, were sprinkled w^t hys bloud, and the people in great feare cried out lamentably, and thought they should presently haue bene killed.

RObert Smalwood of Westminster, examined vpon the said answers, saith and deposeth: that he did heare and see the sayd Flower acknowledge and recognise the sayde answers, and subscribe the same with his owne hand, and sayth further, touching the striking and woundyng the priest in S. Margarets church in Westminster, vpon Ea∣ster day last, this examinate sayth, he was not there when y^e fact was done, but immediately after, he came to church, and found sir Iohn hurt, and wounded in the head, hand, and arme, by the sayd Flower, and the people in great he∣uines by reason therof. Also the people did report (as this examinate saith) that Flower did the deed, as the priest had the chalice in his hande, ministring the Sacrament to the people.

WIlliam Ienings of Westminster, beyng examined vpon the answers of the sayd Wil. Flower, sayth & deposeth by vertue of his oth: that he did heare and see the sayd Flower, acknowledge and recognise the sayde aun∣swers, and subscribe to the same with his owne hande in the consistory place: and further deposeth, that he (vppon Easter day last past) was present in the church of S. Mar∣garets in Westminster, where Flower strake the sayd Sir Iohn Cheltham priest, first vpon the head, and afterward vpon his arme two sore strokes, whereby the sayd priest is lyke to loose his hand. Also this Iurate deposed, that the sayd sir Iohn Cheltham had a chalice with certaine conse∣crated hosts therein (in his hand) which were sprinckled with the bloud of the sayd priest, and after the sayd Flow∣er was apprehended by this examinate and others, they caried hym immediately to the gatehouse in Westminster.

IOhn Bray one of the churchwardēs of the parish church of S. Margarets in Westminster, sworne and examined vpon the sayd aunsweres, sayth and deposeth, that he did heare and see the said Flower acknowledge and recognise the sayd answers, & also subscribe vnto the same. And fur∣ther deposeth of Flowers strikyng the priest, in effect, as the rest of the examinates doe, and that this sayd Iurate was present there at the deed doyng.

After the depositions of these foresayd witnesses being taken, published, and denounced, the sayd B. speakyng to Wil. Flower, asked hym if he knew any matter or cause why his sentence should not be red, and he to be pronoun∣ced as an heretike. Wherevnto the martyr of God answe∣reth agayne as followeth: I haue nothyng at all to say, for I haue already sayd vnto you all that I haue to say, & that I haue said, I will not go from, and therfore do what you wyll, &c.

Which when he had spoken, the Bish. proceeded to the sentence,* 23.13 condemnyng and excommunicating hym for an heretike, & after pronounced hym also to be disgraded, and so committed hym to the secular power. Upon the 24. day of the foresayd moneth of Aprill, which was S. Markes euen, he was brought to the place of martyrdome, whiche was in S. Margarets churchyard at Westminster, where the fact was committed, and there commyng to the stake

[illustration]

❧ The burning of William Flower at Westminster, the 24. of Aprill. An. 1555.

where he should be burned, first he maketh his prayer to almighty God, with a confession of his Christian fayth, in maner as followeth.

¶A prayer and confession of W. Flower.

OH eternall God, most mighty and mercifull father, who hast sent downe thy sonne vpon the earth,* 23.14 to saue me & all man∣kynd, who ascended vp into heauen agayne, and left hys bloud here vpon the earth behynd hym, for the redemption of our sins, haue mercy vpon me, haue mercy vppon me, for thy deare sonne our sauiour Iesus Christes sake, in whom I confesse onely to bee all saluation and iustification, and that there is none other mean, nor way▪ nor holynes, in which, or by which any man can be sa∣ued in this world. This is my fayth, which I beseech all men here to beare witnesse of.

Then he sayd the Lords prayer, and so made an end.

Then M. Cholmley came to him, willyng hym to re∣cant his heresie,* 23.15 whereby he might do good to the people, or els he would be damned.

Flower answered as followeth. Sir, I beseech you for Gods sake be contented: for that I haue sayd, I haue said, and I haue bene of this fayth from the beginnyng: and I trust to the liuyng God hee will geue me his holy spi∣rite to continue to the ende. Then he desired all the world to forgeue hym whome he had offended, as he forgaue all the world.

This done, first his hand beyng held vp agaynst the stake, was stroken of, his left hand beyng stayed behynde hym. At the which striking of his hand, certaine that were present beholders of the matter, and purposely obseruyng the same, credibly enformed vs, that he in no part of hys body did once shrinke at the strikyng therof, but once a lit∣tle he stirred his shoulders.

And thus fire was set vnto hym, who burning therein cried with a loud voyce: Oh the sonne of God haue mercye vpon me, Oh the sonne of God receyue my soule, three tymes, and so his spech beyng taken from hym, he spake no more, liftyng vp notwithstandyng his stumpe with hys other arme, as long as he could.

And thus endured this constant witnes and faythfull seruaunt of God, the extremitie of the fire, beyng therein cruelly handled, by reason that to his burning little wood was brought, so that for lacke of fagots there not suffici∣ent to burne hym, they were fayne to strike hym downe into the fire. Where he lying along (which was dolefull to behold) vpon the ground, hys nether part was consu∣med in the fire, whilest hys vpper part was cleane with∣out the fire, hys tongue in all mens sight still moouyng in hys mouth.

May. 1555.

The 3. of May a letter was sent to George Colte and Thom. Daniell, to make search for, and apprehend Iohn Bernard and Iohn Walshe, who vsed to repaire to Sud∣bury, and carying about with them the bones of Pigotte that was burned, do shew them to the people, persuading them to be constant in his religion, and vpon examinati∣on to commit them to further orderyng accordyng to the lawes.

This day Stephen Appes was committed to the litle ease in the Tower, there to remayne two or three dayes, vntill further examination.

The 12. day M. Thomas Rosse preacher, was by the counsailes letters deliuered from the Tower to the Shi∣riffe of Northfolke, to be conueyed and deliuered to the B. of Norwich, and he eyther to reduce hym to recant, or els proceed agaynst hym according to the law.

The 16. a letter was sent to the L. Treasurer, signifi∣yng what the L. had done for Rosse, and that order should be geuen according to his L. request, for letters to the Bi∣shops, & as Appes (whom the Lieuetenant of the Tower reporteth to be mad) his L. perceiuyng the same to be true should commit hym to Bedlem, there to remayne vntill their further order.

The 26. a letter was sent to the L. Treasurer, to con∣ferre with the B. of London, and the Iustices of Peace of that Countie, wherein they are to be executed, that are al∣redy condemned for religion, & vpon agrement of places, to geue order for their execution accordingly·

The 28. a letter was sent to the L. Treasurer, to cause speedie preparation to be made of such mony as was ap∣poynted for such persons as should cary the ioyful tidings of Queene Maries good deliuery of chyld, to diuers prin∣ces: so as they be not compelled to stay when tyme shall come. The Embassadors were to the Emperour, the L. Admirall, to the French King the L. Fitzwaters, to the kyng of Romains Sir Henry Sidney, to the K. of Por∣tingall, Rich. Shelley, whose free passage through France M. Doctor Wootton was willed to procure by letters the 24. of Iune.

The 29. was a letter directed to Sir Frances Ingle∣field

to make search for one Iohn D. at Londō,* 23.16 and to ap∣prehend him and send him to the Counsaile, and to make search for such papers & bookes as may thinke may touch the same D. or one Benger.

❧The burning and Martyrdome of Iohn Cardmaker, & Iohn Warne Vpholster, which suffered both together in Smithfield. An. 1555. May. 30.

* 23.17VPon the 30. day of May suffred together in Smith∣field Iohn Cardmaker, otherwise called Tailour, Prebendarie of the church of Wels: & Ioh. Warne Upholster, of the parish of S. Iohn in Walbrooke. Of whome it remaineth now particularly to entreat, be∣ginning first with M. Cardmaker,* 23.18 who first was an ob∣seruant Frier before the dissolution of the Abbeys: then after was a maried Minister, and in king Edwards time appointed to be Reader in Paules, where the Papistes were so much agrieued with hym for his doctrines sake, that in his reading they cut and mangled his gowne with their kniues. This Cardmaker being apprehended in the beginnyng of Queene Maries raigne,* 23.19 with M. Barlowe Bishop of Bathe, was brought to London: and layde in prison in the Fleete, king Edwards lawes yet beyng in force. But after the Parliament was ended, in which the Pope was againe admitted as supreme hed of the church, and the Byshops had also gotten power and authoritie, Ex officio, to exercise their tyranny: these two were both brought before Winchester Chauncellour, and others ap∣pointed by Commission (as before is mentioned) to exa∣mine the fayth of such as were then prisoners, and as vn∣to others before, so now vnto them, the Chancellor offred the Queenes mercy, if they would agree and be conforma∣ble, &c.

To this they both made such an answer, as the Chan∣cellor with his fellow Commissioners allowed them for catholike. Whether they of weakenes so answered, or he••of subtletie would so vnderstand their answer,* 23.20 that he might haue some forged example of a shrinking brother, to lay in the dish of the rest, which were to be examined, it may easi∣ly be perceiued by this, that to all them which followed in examination, he obiected the example of Barlow & Card∣maker, commending their sobernes, discretion & lerning. But whatsoeuer their answer was, yet notwithstandyng Barlow was led againe to the Fleete, from whence he af∣terward beyng deliuered,* 23.21 did by exile constantly beare witnes to the truth of Christes gospell. Cardmaker was conueyed to the Counter in Breadstreete, the B. of Lon∣don procuring it to be published, that he should shortly be deliuered, after that he had subscribed to Transubstantia∣tion and certaine other articles.

To the same prison where Cardmaker was, Laurēce Sanders was brought (after the sentence of excommuni∣cation and condemnation was pronounced against hym) where these two prisoners had such christian conference, that whatsoeuer the breath of the bishops blustred,* 23.22 & the tickle cares of the people too lightly beleued, in y^e end they both shewed themselues constant confessors and worthy martyrs of Christ: as of Laurence Sanders it is already written. After whose departure Cardmaker remayned there prisoner, to be baited of the Papistes, which would needes seeme to haue a certayne hope that Cardmaker was become theirs. Continuall and great conference di∣uers of them had with hym, with reasonyngs, perswa∣dyngs, threatnyngs, and all to none effect. To the end that their doyngs might appeare, hee required them to put their reasons in writyng, and promised by writyng to an∣swer them.

Doctor Martin who bare also a part in those page∣ants,* 23.23 tooke vppon hym to be the chiefe doer by writyng, whose long vnsauery letters and simple reasons for Trā∣substantiation, and such papisticall trash, this Cardma∣ker answered largely, learnedly, & substantially, confuting the same, openyng the falsehood of his arguments, and de∣liueryng the sentences of the Fathers which Martin abu∣sed for his purpose) to their true vnderstanding: which his answers I would had come to our hands. Thus con∣stantly aboade this man of God all the enemies doyngs, as he did also the death which he suffred in Smithfield in London. Wherof ye shall heare more anone, but first we will suruey the matter and maner of his articles obiected against him by B. Boner, with his answers annexed to the same, as consequently here vnder followeth.

¶Articles obiected by Boner against Ioh. Taylor, aliâs Cardmaker, with hys aunswers vnto the same.

FIrst, I Edmund B. of London, obiect against thee Sir Iohn Taylor aliâs Cardmaker,* 23.24 that thou wast and art of the citie and Dioces of London, and so of the iurisdicti∣on of me Edmund B. of London.

Item, that thou in tymes past diddest professe the rule of S. Fraunces, and diddest by vow promise to keepe po∣uertie, chastitie, and obedience, according to the rule of S. Frances.

Item, that thou in tymes past didst receyue all the or∣ders of the church then vsed, to wit, tam maiores, quam mi∣nores.

Item, that thou after thy said entrie into religion and profession and orders aforesaid,* 23.25 didst take to wife a widow and with her hadst carnal copulation, and didst get of her a woman child, breaking therby thy vow and order, & also the ordinance of the church.

Item, that thou hast beleued and taught, and so doest beleue that in the sacrament of the aultar vnder the visible signes there: that is to say,* 23.26 vnder the formes of bread and wyne, there is really and truly the true and very naturall body and bloud of our sauiour Iesus Christ.

Item, that the beliefe of the catholike church is,* 23.27 that in hauing the body and bloud of Christ really and truly con∣teined in the sacrament of the altar, is to haue (by the om∣nipotent power of almighty God) the body and bloud of Christ there inuisibly and really present vnder the said sa∣crament, and not to make thereby a new God, or a newe Christ, or a new body of Christ.

Item, that it may stand wel together, & so is the fayth of the Catholike church: that the body of Christ is visibly and truely ascended into heauen, and there is in the visible forme of his humanitie: and yet the same body in substāce is inuisibly and truely conteyned in the sayde Sacrament of the aulter.

Item, that Christ at his last supper takyng bread into his hands, blessing it, breakyng it, geuyng it to his apo∣stles, and saying: Take, eate, this is my body, did institute a Sacrament there, * 23.28 willyng that his body really and tru∣ly should be conteyned in the sayd sacrament, no substance of bread and wyne there remainyng, but onely the acci∣dents thereof.

¶Aunswers of Cardmaker, to the articles aforesayd.

TO the first article he answereth, and confesseth the same to be true in euery part therof.* 24.1

To the 2. article he aunswereth and confesseth, that he beyng vnder age, did professe the said order and religion, & afterward by the autoritie of K. Henry the 8. he was di∣spensed with for the same religion.

To the 3. he aunswereth, and confesseth the same to bee true in euery part thereof.

To the 4. he aunswereth, and confesseth the first part therof to be true: and to the second part of the same article he answereth and saith, that in mariage he brake no vow, because he was set at liberty to mary, both by the lawes of this realme, and also by the lawes and ordinaunces of the Church of the same.

To the 5. he answereth & confesseth, th th•• hath belee∣ued & taught, as it is conteined in this acti••e, but he doth not now so beleue nor teach.

To the 6. he answereth, that he doth not beleue y^e same to be true in any part therof.

To the 7. he aunswereth, that he doth not beleeue the same to be true in any part thereof.

To the 8. he answereth and doth beleeue, videlicet, that it is true: that is to say,* 24.2 that Christ takyng breade at hys last supper into hys handes, blessyng it, breakyng it, ge∣uyng it to his disciples, and saying: Take, eate, this is my bo∣dy, did institute a sacrament there. And to the other part of this article, videlicet, (willyng that his bodye really and truely should be conteyned in the sayd sacrament, no sub∣stance of bread and wyne there remayning, but onely the accidents thereof) he answereth, that he doth not beleeue the same to be true.

By me Iohn Cardmaker.

M. Cardmaker calling to mynd afterwards the redy cauillings of the papists, and thinking himself not to haue fully and according to his true meaning answered the lat∣ter part of the last eight article, did the next day after the foresaid answers, exhibite vnto the Bish. in a schedule this here after followyng.

Where in my answer to your articles I deny the pre∣sence of Christ in the Sacrament, I meane not his sacra∣mentall presence, for that I confesse, but my deniall is of his carnall presence in the same. But yet further, because this word is oftentymes taken of the holy fathers,* 24.3 not on∣ly for the bread and wyne, but also for the whole admini∣stration and receiuyng of the same, accordyng to Christes institution: so I say, that Christ is present spiritually too, and in all them which worthily receiueth the Sacrament:* 24.4 so that my deniall is still of the reall, carnall, and corporall presence in the sacrament, and not of the sacramentall nor spirituall presence.

This haue I thought good to adde to my former aun∣swer, because no man should misunderstand it.

By me Iohn Cardmaker.

Next to these articles of M. Cardmaker, I thought best to inferre the articles and answers likewise of Iohn Warne his martyr fellow, in maner as followeth.

¶Articles ministred agaynst Iohn VVarne Vpholster, of the parish of S. Iohn in Walbrooke, with his an∣swers to the same.

* 25.1FIrst, that thou Iohn Warne, beyng of the age of xxix. yeres, & of the parish of S. Iohn of Walbrooke in Lon∣don, hast beleeued, and doest beleeue firmely and stedfast∣ly, that in the Sacrament commonly called the Sacramēt of the aultar, there is not the very true and naturall body of our Sauiour Christ in substaunce, vnder the formes of bread and wyne.

Item, that thou hast beleued, and doest beleue, that af∣ter the words of consecration spoken by the priest,* 25.2 there is not (as the church of England doth beleue and teach) the body of Christ: but that there doth only remayne the sub∣stance of material bread, as it is before the consecration, or speaking of the wordes of consecration: and that the sayd bread is in no wyse altered or changed.

Item, that thou hast sayd and doest beleeue, that if the Catholike church do beleue and teach,* 25.3 that there is in the masse (now vsed in England and in other places of Chri∣stendome) a sacrifice wherein there is a sacrament contei∣nyng the body and bloud of Christ really and truly: then that beliefe and fayth of the church is naught, and agaynst Gods truth and the scripture.

Item, that thou hast said, that where about a twelue moneths agone & more,* 25.4 a great rough water Spaniell of thyne, was shorne in the hed, & had a crowne like a Priest made in the same, thou diddest laugh at it & like it, though thou didst it not thy selfe, nor knowest who did it.

Item, that thou, neither this Lent last past, nor at any tyme since the Queenes Maiesties raigne, hast come into the church, or heard masse, or bene confessed, or receiued the sacrament of the aultar: and hast said, that thou art not so∣ry that thou hast so done, but thou art glad, because thou hast not therewith defiled thy conscience, which otherwise thou shouldest so haue done.

Upon all which articles Iohn Warne being examined by the said Boner, in presence of diuers witnesses, the 23. of May, ann. 1555. did confesse and beleue the same, & sub∣scribe hereunto his name with his owne hand.

By me Iohn Warne.

Also it was obiected against the said Iohn Warne, by the B. aforesayd, as followeth.

* 25.5Item, that thou Iohn Warne wast in tyme past here in the city of London, conuented in the Guildhal for here∣sie against the sacrament of the aultar, according to the or∣der of the lawes of this Realme of England in the time of king Henry the 8. and when Alderman Barnes was shi∣rife, & the Thursday after that Anne Askew was burnt in Smithfield,* 25.6 and therupon thou wast sent as a prisoner to Newgate, to whom Edmond B. of London did repayre with his chaplens, to instruct thee in y^e true faith of Christ, touchyng the said Sacrament of the aultar, & to bring thee from thy error, which was, that in the Sacrament of the altar there is not the body of Christ, nor any corporal pre∣ence of Christes body & bloud, vnder the formes of bread & wyne: but that in the sayd sacrament there is onely ma∣teriall bread & wyne, without any substance of Christs bo∣dy and bloud at all, & because thou wouldst not leaue & for sake thy sayd heresie therin, but persist & abide obstinately and wilfully therein, thou wert according to y^e said lawes condemned to death,* 25.7 & to be burnt: and thereupon labour beyng made for thee to the king and other in the Courte, thou hadst a pardon of king Henry the 8. and so thereby didst saue thy lyfe. Neuerthelesse, in thy heart, conscience, and mynd, thou didst both then and also afore, beleeue no otherwyse then at this present thou doest beleeue: that is to say, that in the Sacrament of the aultar there is neyther the very true body or bloud of Christ,* 25.8 nor no other substace but the substaunce of materiall bread and wyne, and to re∣ceiue the sayd materiall bread and wyne, and to breake it, and to distribute it among the people, onely is the true re∣ceiuyng of Christes body, and no otherwise: so that thy fayth and beliefe is, that in the sayd sacrament there is no substance of Christes material body and bloud: but all the thyng that is there, is materiall bread, and the receiuyng thereof as afore: and that the substance of the natural and true body of Christ borne of the Uirgine Mary, is only in heauen, and not in the sacrament of the aultare. In which thine opinion, thou hast euer hitherto since continued, and so doest continue at this present, thou confessing all this to be true, and in witnes therof, subscribing thy name there∣unto as followeth.

By me Iohn Warne.

Iohn Warne beyng examined vpon these foresaid ar∣ticles by the Bish. before certaine witnesses,* 25.9 whose names were Iohn Boswel, Iohn Heywood, Robert Rauens, the xxiij. of May, did aunswere to the same, confessing and graunting the articles and the contentes thereof to bee true, accordyng as they were obiected in euery part, sub∣scribing also the same with hys hand. Such strength and fortitude gods holy spirit wrought in hym, to stand stout∣ly and confidently to the defence of the sincere doctrine of hys sonne.

Whereupon the B. exhorting him with many wordes to leaue his heresies (as he called them) and to returne to the bosom of his mother the holy church, commanded him to appeare agayne the next day, being the xxiiij. of the same moneth.

Who so doyng (and aunswering as he did before) was willed to come thither agayne at after noone, & so hee dyd:* 25.10 where and at what tyme he was earnestly exhorted by the sayd Bish. to recant his opinions. To whom he aunswe∣red, that he would not depart from his receyued professi∣on, vnlesse he were therunto throughly perswaded by the holy scriptures.

Upon which aunswer he was willed to come agayne the next day, beyng the 25. day of the same moneth,* 25.11 at one of the clocke in the after noone. At which day and houre, the B. examined him agayne vpon all his former articles before obiected, to the which he most constantly did sticke, with his further aunswer thereunto added: I am persua∣ded, quoth he, to be in the right opinion, and that I see no cause to repent, for all filthines & Idolatry is in the church of Rome.

The B. then seyng that notwithstandyng all his faire promises & terrible threatnyngs (whereof he vsed store) he could not any thing preuaile:* 25.12 finished this examinati∣on with the definitiue sentence of condemnation pronoun∣ced against the said Iohn Warne, and so charged the Shi∣riffs of London with him, vnder whose custody he remai∣ned in the prison of Newgate, vntil the 30. day of the same month of May.

Upon the which 30. of May, being the day appoynted for their execution, Iohn Cardmaker with the sayd Iohn Warne, were brought by the shiriffes to the place where they should suffer. Who beyng come to the stake, first the Shiriffes called Cardmaker aside, and talked with hym secretly, so long, that in the meane tyme Warne had made hys prayers, was chayned to the stake, and had wood and reede set about hym, so that nothyng wanted, but the fi∣ryng: but styll aboade Cardmaker talkyng with the shi∣riffes.

The people whiche before had heard that Cardmaker would recant, and beholding this maner of doing,* 25.13 were in a meruailous dumpe and sadnes, thinkyng in deede that Cardmaker should now recant at the burning of Warne. At length Cardmaker departed from the Shiriffes, and came towards the stake, and (in his garments as he was) kneeled downe & made a long prayer in silence to himself: yet the people cōfirmed themselues in their fantasie of his recanting, seyng him in his garments praying secretly, & no semblance of any burning.

His prayers being ended, he rose vp, put of his cloths vnto his shirt, went with bolde courage to the stake,* 25.14 and kissed it sweetly: he toke Warne by the hand, and comfor∣ted him heartily, & so gaue himselfe to be also bound to the stake most gladly. The people seyng this so sodenly done, contrary to their feareful expectation, as mē deliuered out of a great doubt, cried out for ioy (with so great a shout as hath not lightly ben heard a greater) saieng: God be prai∣sed,

[illustration]

❧ The Martyrdome of Iohn Cardmaker, and Iohn Warne, Vpholster. An. 1555. May. 30.

the Lord strengthen thee Cardmaker,* 25.15 the Lord Iesus receiue thy spirite. And this continued while the executio∣ner put fire to them, and they both passed thorough the fire to the blessed rest and peace among Gods holy saints and martyrs, to enioy the crowne of triumph and victory pre∣pared for the elect souldiors and warriours of Christ Ie∣sus in his blessed kingdome. To whome be glory and ma∣iesty for euer, Amen.

¶The confession of the fayth of Iohn Warne Citizen of London, which he wrote the day before he was bur∣ned, the 30. day of May. 1555.

I beleeue in God the father almighty, maker of heauen and earth.

A Father, because hee is the Father of our Lord Iesus Christ,* 25.16 who is the euerlasting word, whome before all worldes he hath begotten of himselfe, which worde was made flesh, and therein also manifested to be his sonne: in whom he hath adopted vs to be his children, the inheri∣ters of his kyngdom, and therfore he is our father: An al∣mighty God, because he hath of nothing created all things visible and inuisible, both in heauen and in earth, euen all creatures conteyned therin, and gouerneth them.

And in Iesus Christ his onely sonne our Lord.

The eternall word, perfect God with his father of e∣qual power in all things, of the same substance, of like glo∣ry, by whom all things were made, and haue life, & with∣out whom nothing liueth: he was made also perfect mā, and so being very God, and very man in one person, is the onely Sauiour, Redeemer, and Ransomer of them which were lost in Adam our forefather. He is the onely meane of our deliuerance, the hope of our health, the suretie of our saluation.

Which was conceyued by the holy Ghost, borne of the Virgin Mary.

According to the Fathers most mercifull promise, this eternal sonne of God, forsaking the heauenly glory, hum∣bled himselfe to take flesh of a virgin, according to y^e scrip∣tures, vniting the substance of the Godhed, to the substāce of the manhoode, which he tooke of the substaunce of that blessed virgin Mary, in one person, to become therein the very Massiah, the annointed king and priest, for euer ap∣pointed to pacifie the fathers wrath, which was iustlye gone out agaynst vs all for our sinne.

Suffred vnder Pontius Pilate, was crucified, dead, and buri∣ed, and descended into hell.

He was arraigned before Pontius Pilate the ruler of Iewrie, and so vniustly accused of many crimes, that the Ruler iudged him innocent, and sought meanes to deliuer him: but contrary to knowen iustice, he did let go Barra∣bas which had deserued death, and deliuered Christ to bee crucified, who deserued no death: which doth declare vn∣to vs manifestly, that he suffred for our sinnes, & was buf∣feted for our offences, as the prophets do witnes: thereby to haue it manifested to all men, that he is that Lambe of God that taketh away the sinnes of the world. Therefore sufferyng for our sinnes, he receiued and did beare our de∣serued condemnation, the paines of death, the tast of abiec∣tion, the very terror of hell, yelding his spirit to his father, his body to be buried in earth.

The third day he rose againe from death to lyfe.

To make full and perfect the whole worke of our re∣demption and iustification, the same crucified body which was layd in the graue, was raised vp againe the third day from death, by the power of hys Father, and glory of hys Godhead: he became the first fruits of the resurrection, & got the victory of death, that all by him might be raised vp from death. Thorough whome all true penitent sinners may now boldly come vnto the father, and haue remission of their sinnes.

He ascended into heauen, and sitteth on the right hand of God the father almighty.

After that in his death and resurrectiō he had conque∣red sinne, death, and the deuil, and had bene conuersant 40. days in the earth being seene of the Apostles, & more then v. hundred brethren at once, in the same body in which he wrought the worke of our saluation, he ascended into hea∣uen with eternal triumph, for the victory ouer death, sinne and hel, leauing the passage open, by which all true belee∣uers may and shal enter into his kingdom,* 25.17 where he now sitteth at his fathers right hand, that is to say, in power & glory equall, in maiesty coeternall.

From thence he shal come to iudge the quicke & the dead.

He shal appeare againe in great glory to receiue his e∣lect vnto himselfe, & to put his enemies vnder his feete, chaunging all liuyng men in a moment, and raising vp al that be dead, that all may be brought to his iudgement. In this shall he geue ech man according to his deedes. They which haue folowed him in regeneratiō, which haue their sinnes washed away in hys bloud, & are clothed with hys righteousnes, shall receiue the euerlasting kingdome, and raigne with him for euer: and they which after the race of the corrupt generation of Adam haue followed fleshe and

bloud, shall receiue euerlasting damnation with the deuill and hys angels.

I beleeue in the holy ghost.

I do beleue that the holy ghost is God, the third per∣son in Trinitie, in vnitie of the Godhed equal with the fa∣ther & the sonne, geuen through Christ to inhabite our spi∣rites, by which we are made to feele and vnderstand the great power, vertue, & louing kindnes of Christ our lord. For he illumineth, quickneth, and certifieth our spirit, that by him we are sealed vp vnto the day of redemption, by whom we are regenerate and made new cretures, so that by hym and through hym, we do receyue all the aboundāt goodnes promised vs in Iesus Christ.

The holy Catholike Church.

This is an holy number of Adams posteritie, elected, gathered,* 25.18 washed, and purified by the bloud of the Lambe from the beginning of the world, and is dispersed through the same, by the tiranny of Gog & Magog, that is to say, the Turke and his tiranny, and Antichrist, otherwyse na∣med the Bish. of Rome and hys aungels, as this day also doth teach.

The Communion of Saints.

Which most holy congregation (beyng as Paule tea∣cheth, builded vppon the foundation of the Apostles and Prophetes, Christ beyng the head corner stone) though it be by the tyranny of Satan and his ministers persecuted, some by imprisonment, some by death, and some by other afflictions & painful torments: yet doth it remayne in one perfect vnitie both in faith and fellowship: which vnity is knit in an vnspeakable knot, as well of them which are departed from this mortal life, as of them which now be liuyng, and hereafter shall be in the same, and so shall con∣tinue vntill they all do meete in the kyngdome, where the head Iesus Christ, with all hys holy members (of which number thorough Christ I assuredly beleeue that I am one) shall be fully complete, knit, and vnited together for euermore.

The forgeuenesse of sinnes.

I do beleeue that my sinnes and all their sinnes which do rightly beleeue the holy Scripture,* 25.19 are forgeuen onely thorough that Iesus Christ, of whom onely I do professe that I haue my whole and full saluation and redemption, which S. Paule saith, commeth not through our workes and deseruyngs, but freely by grace, lest any should boast hymselfe. Thorough the bloud of his Crosse all thyngs in heauen and earth are reconciled, and set at peace wyth the Father, without him no heauenly lyfe is geuen, nor sinne forgeuen.

The resurrection of the body.

I do beleue, that by the same my sauiour Christ, I, and all men shall rise againe from death: for he, as Paul sayth, is risen agayne frō the dead, and is become the first fruits of them which sleepe.* 25.20 For by a man came death, and by a man commeth the resurrection from death. This man is Christ, through the power of whose resurrection, I beleue that we all shall rise agayne in these our bodyes: the elect clothed with immortalitie to liue with Christ for euer: the reprobate also shall rise immortall to liue with the deuill and his angels in death euerlasting.

And the life euerlasting.

Through the same Iesus & by none other, I am sure to haue life euerlasting. He onely is the way and entrance into the kingdome of heauen.* 25.21 For so God loued the world, that he did geue his onely sonne Iesus Christ, to the ende that so many as do beleue in him, might haue euerlasting lyfe. The which I am sure to possesse so soone as I am dissolued,* 25.22 & departed out of this tabernacle, & in the last day shall both body and soule possesse the same for euer: to the which God graunt all men to come,

I beleue that the sacramentes, that is to say, of Bap∣tisme and of the Lordes supper are seales of Gods moste mercyfull promises towardes mankind.* 25.23 In Baptisme, as by the outward creature of water I am washed from the filthines which hangeth on my flesh: so do I assuredly be∣leue, y^t I am by Christes bloud washed cleane frō my sins, through which I haue sure confidence of my certaine sal∣uation. In the partaking of the Lordes supper, as I re∣ceyue the substance of bread & wyne (the nature of which is to strengthen the body,) so do I by faith receyue the re∣demption wrought in Christes body broken on the crosse, life by his death, resurrection by his resurrection, and in summe, all that euer Christ in his body suffered for my sal∣uation, to the strengthening of my faith in the same. And I beleeue that God hath appointed the eatyng & drinking of the creatures of bread and wine in his holy supper ac∣cording to his word, to mooue and to stirre vp my mynd to beleue these articles aboue written.

This is my faith: this I do beleue, and I am content by Gods grace to confirme and seale the truth of the same with my bloud.

By me Iohn Warne.

¶A letter of Iohn Cardmaker to a certaine friend of his.

The peace of God be with you.

YOu shall right well perceiue,* 25.24 that I am not gone backe as some men do report me, but as ready to geue my lyfe, as any of my brethren that are gone before me, although by a pollicie I haue a little prolonged it, and that for the best, as already it ap∣peareth vnto me, and shortly shall appeare vnto all. That day that I recant any poynt of doctrine, I shall suffer twenty kyndes of death, the Lord beyng myne assistance, as I doubt not, but he wil. Commend me to my friend, and tell hym no lesse. This the Lorde strengthen you, me, and all his elect. My riches and pouertie is as it was woont to be, and I haue learned to reioyce in pouertie, as well as in riches, for that count I now to bee very riches. Thus fare ye well in Christ. Salute all my brethren in my name. I haue conferred with some of my aduersaries, learned men, and I finde that they be but Sophistes and shadowes.

¶A note concerning M. Cardmaker.

MAister Cardmaker beyng condemned, & in Newgate one Beard a Promooter came to him two or thre dais before he was burned, and said vnto him: Sir,* 25.25 I am sent vnto you by the Counsaile, to knowe whether ye will re∣cant or no?

Cardmaker.

From which Counsaile are ye come? I thinke ye are not come, nor yet sent from the Queenes counsaile, but rather from the commissioners, vnto whō (as I sup∣pose) ye belong. And where as ye would know, whether I wil recant or no, thus, I pray you, report of me to those whom ye said, sent you. I know you are a Tailor by your occupation, and haue endeuoured your selfe to be a cun∣ning workeman, and therby to get your liuing: so I haue bene a preacher these xx. yeres, and euer since that God by his great mercy hath opened myne eyes to see hys eternal truth, I haue by his grace endeuoured my selfe to call vpō him, to geue me the true vnderstanding of his holy word, and I thanke hym for his great mercy, I hope I haue dis∣charged my conscience in the settyng forth of the same, to that little talent that I haue receiued.

Beard.

Yea sir, but what say you to the blessed Sacrament of the aultar?

Card.

I say and marke it well, that Christ the nyght before hys bitter passion, ordeyned the holy and blessed Commu∣nion, & hath geuen commandement, that his death should be preached before the receiuyng therof, in the remēbrance of his body broken, and his precious bloud shed for the for¦geuenes of our sinnes, to as many as faithfully beleeue and trust in hym.

And furthermore,* 25.26 to conclude the matter briefly wyth hym, he asked of him, whether the Sacrament he spake of, had a beginnyng, or no? Whereunto when he had graun∣ted and affirmed the same to be, then maister Cardmaker againe thus inferred thereupon: If the Sacrament (said he) as you confesse, haue a beginning, and an ending, then it cannot bee God: for God hath no beginnyng nor en∣dyng, and so willyng hym well to note the same, he depar∣ted from hym.

Iune. An. 1555.

The 5. day M. Secretary Bourne, the M. of the Roles Sir Frances Englefield, Sir Richard Read and Doctor Hughes, anchorising them or two or three of them at the least, to proceed to further examination of Benger, Cary, D. and Field, vppon such poynts as they shall gather out of their former confessions, touchyng their lewd & vayne practises of calculing or coniuryng, presently sent vnto thē with the sayd letters.

The 7. day there was another letter to sir Iohn Tre∣gonwel, willing hym to ioyne in commission with the said L. North, and others abouenamed, about the examinati∣on of the said parties & others, for coniuring & witchcraft. And the 29. of August Cary and D. were set at liberty v∣pon bands for their good abearyng vntil Christmas after.

The 12. day a letter was sent to the L. Treasurer, to cause Writs to be made to the Shirife of Sussex, for y^e bur∣nyng and executing of Dirike a Brewer, at Lewes, and o∣ther two, the one at Stainings, the other at Chichester.

The 23. of Iune a letter was sent to Boner, to examine a report geuen to the counsail of 4. parishes within y^e So∣ken of Essex, that should still vse the English seruice, and to punish the offenders if any such be.

¶The story of Iohn Ardeley and Iohn Symson of the Parish of Wigborow the great, in Essex.

* 25.27WIth Mayster Cardmaker and Iohn Warne, vpon the same day, & in the same company, & for the same cause was also cōdemned Iohn Ardeley and Iohn Sym∣son, which was the 25. day of Maye. But before we come to the story of them, first here is to be noted the copy of the King and Queenes letter, directed frō the Court the same day▪ and sent by a Poste early in the morning to the bishop in tenor and forme as foloweth.

¶To the right reuerend Father in God, our right trusty and welbeloued, the Bishop of London.

* 25.28RIght reuerend father in God, right trusty and welbeloued, we greet you well. And where of late we addressed our letters to the Iustices of peace within euerye of the Countyes of this our Realme, wherby amongest other instructions geuen them for the good order and quiet gouernement of the Country about them, they are willed to haue a speciall regard vnto such disordred per∣sons, as forgetting theyr duetyes towardes God and vs, do leane to any erroneous and hereticall opinions, refusing to shew them selues conformable to the Catholick Religiō of Christes church: wherein if they cannot by good admonitions and fayre meanes reforme them, they are willed to deliuer them to the Ordinarye, to be by him charitably trauelled withall, and remoued (if it may be) from their noughty opinions, or els if they cōtinue obstinate, to be ordered according to the lawes prouided in that behalfe: vnderstanding nowe, to our no little maruell, that diuers of the sayd disordered persons, being by the Iustices of peace for theyr contempt and obstinacy, brought to the Ordinaryes to be vsed, as is aforesayd, are either refused to be receiued at theyr hands, or if they be receiued, are neither so trauelled with, as christian cha∣rity requireth, nor yet proceeded withall according to the order of Iustice, but are suffered to continue in theyr errors, to the dis∣honor of almighty God, and daungerous exemple of others: like as we finde this matter very straunge, so haue thought conueniēt, both to signify our knowledge & therwith also to admonish you to haue in this behalfe such regard hencefoorth to the office of a good pastor and Bishop, as whē any such offenders shalbe by the sayd Officers or Iustices of peace brought vnto you,* 25.29 you to vse your good wisedom & discretiō in procuring to remoue thē frō theyr errours, if it may be, or els in proceeding agaynst them (if they shall cōtinue obstinate) according to the order of the lawes: so as through your good furtherance, both Gods glory may bee better aduaunced, and the common wealth more quietly gouer∣ned. Yeuen vnder our signet, at our honour of Hampton Courte, the 24. of May, the 1. and 2. yeares of our reignes.

This letter thus comming from the Court to the Bi∣shop, made him the more earnest and hasty to the condem∣nation, as well of others, as of these men, of whom now we haue presently to entreat, of Iohn Symson, I meane and Iohn Ardeley. Whyche both beyng of one countrey, and of one Towne together, and of one trade, that is, be∣ing both husbandmen in the town of Wigborow in Essex,* 25.30 and also almost both of one age, sane that Symson was of the age of 34. the other of 30. were brought vp both toge∣ther, by the vnder Shyriffe of Essex, to Boner Bishop of London, vpō the accusation (as in that time it was called) of heresy.

As touching the order & maner of theyr examinations before the bishop, as the articles ministred against them, were much like: so theyr aunsweres agayne vnto the same were not much discrepant in maner & forme, as out of the Bishops owne Registers here foloweth expressed.

¶Articles obiected agaynst Iohn Symson, and Iohn Ardeley, of the Parish of Wigborow the great in Essex, husbandmen, by Boner Bishop of London, at Fulham. 22. of May. 1555.

* 25.311. FIrst, that thou Ioh. Symson (or Ioh. Ardeley) hus∣bandman, of the age of 34. yeres, or thereabout, wast and art of the parish of great Wigborow, within the dioces of Londō, and thou hast not beleued, nor doest beleue, that there is here in earth one Catholicke and vniuersal whole Church, which doth hold and beleue all the fayth & religiō of Christ and all the necessary articles and sacramentes of the same.

2. Item, that thou hast not beleued, nor doest beleue, that thou art necessarily bounden vnder the payne of dam∣nation of thy soule, to geue full fayth and credence unto the sayd Catholique and vniuersall Church, and to the Reli∣gion of the same, in all necessary poyntes of the sayd fayth and Religion, without wauering or doubting in the sayde fayth and Religion, or in any part therof.

3. Item, that thou hast not beleeued, nor doest beleue, that that fayth and Religion: whiche both the Churche of Rome, Italy, Spayn, England, Fraunce, Ireland,* 25.32 Scot∣land, and all other Churches in Europe, being true mem∣bers and partes of the sayd Catholick & vniuersall church do beleue and teach, is both agreing with the sayd Catho∣licke and vniuersall Church, and the fayth and Religion, of Christ, and also is the very true fayth & Religion, which all Christen people ought to beleue, obserue, folow & keep, but contrariwise thou hast beleued, and doest beleue, that that fayth and Religion, which the sayd Church of Rome, and all the other Churches aforesayd haue heretofore bele∣ued, and do nowe beleue, is false, erroneous and nought, & in no wise ought to be beleued, obserued, kept, and follow∣ed of any Christian man.

4. Item, that albeit it bee true, that in the Sacrament of the aultar there is in substance the very body and bloud of Christ vnder the formes of bread and wyne, and albeit, that it be so beleued, taught & preached vndoubtedly in the sayd Churche of Rome, and all the other Churches afore∣sayd, yet thou hast not so beleued, nor doest so beleeue,* 25.33 but contrariwise thou hast & doest beleue firmely, & stedfastly, that there is not in the sayd sacrament of the aultar, vnder the sayd formes of breade and wine, the very substaunce of Christes body and bloud, but that there is onely the sub∣staunce of material and common bread and wine, with the formes therof: and that the sayd materiall & commō bread and wine are onely the signes and tokens of Christs body and bloud, and by fayth to be reciued, onely for a remem∣braunce of Christes passion & death, without any such sub∣staunce of Christes body and bloud at all.

5. Item, that thou hast beleued and taught, and thou hast openly spoken, and to thy power maynteined and de∣fended, and so doest beleue, thinke, maynteyn and defend, that the very true receiuing and eating of Christes body & bloud, is onely to take materiall and commō bread,* 25.34 and to breake it, and to distribute it amongest the people, remem∣bring therby the passion and death of Christ onely.

6. Item, that thou hast likewise beleued, taught, and spoken, that the Masse now vsed in this Realme of Eng∣land, and others the churches aforesayd,* 25.35 is abhominable & naught and full of Idolatry, and is of the ordinance of the Pope, and not of the institution of Christ, & hath no good∣nes in it, sauing the gloria in excelsis, and the Epistle and the Gospell, & that therefore thou hast not, nor wilt not come and be present at the Masse, nor receiue the Sacrament of the aultar, or any other Sacrament of the Church as they are now vsed in this Realme of Englande, and other the Churches aforesayd.

7. Item, that thou hast in tymes past beleued precisely, and obstinately affirmed and sayd, & so doest now beleue & thinke that auricular confession is not needfull to be made vnto the Prieste, but it is a thing superfluous and vayne, and ought onely to be made to God & to none other persō: and likewise thou hast condemned as superfluous, vayne, and vnprofitable, all the ceremonies of the church and the seruice of the same, & hast sayd that no seruice in the church ought to be sayd, but in the English tongue, and if it be o∣therwise sayd, it is vnlawfull and nought.

¶The aunsweres of Iohn Symson and also of Iohn Ardeley, to the foresayd Articles.

TO the firste, they beleue, that here in earth there is one Catholicke and vniuersall holy Churche,* 26.1 which doeth hold and beleue as is conteined in the first article, and that this Church is dispersed and scattered abroad throughout the whole world.

To the second, they beleue, that they be bound to geue fayth and credence vnto it, as is conteyned in the second Article.

To the third, as concerning the fayth and Religion of the Church of Rome, of Italy, Spaine, Fraunce, Ireland, Scotland, and other Churches in Europa, they say, they haue nothing to doe with that fayth and Religion, but as concerning the fayth and Religion of England, that if the sayde Churche of England be ruled and Gouerned by the word of life, then the Church of England hath the fayth & Religion of the Catholicke Church, and not otherwise: & doe say also, that if the Churche of England were ruled by the word of life, it woulde not go about to condemne them and others of this heresy.

To the fourth they aunswere, that in the Sacrament, commonly called the Sacrament of the aultar, there is ve∣ry bread and very wine, not altered nor chaunged in sub∣staunce in anye wise,* 26.2 and that hee that receiueth the sayde bread and wyne, doth spiritually and by fayth only receiue

the body and bloud of Christ,* 26.3 but not the very naturall bo∣dy and bloud of Christ in substaunce, vnder the formes of bread and wine.

To the fift they say, they haue aunswered aunswering to the sayde fourth article, and yet neuerthelesse they saye, that they haue beleued, and doe beleue, that in the sacramēt of the Aultar there is not the verye substaunce of Christes body and bloud, but onely the substaunce of naturall bread and wine.

To the sixt they say, that they beleue, that the Masse is of the Pope,* 26.4 and not of Christ, and therefore it is not good, nor hauing in it any goodnes, sauing the Gloria in excelsis, the Epistle and Gospell, the Creed, and the Pater noster: & for this cause they say, they haue not, nor will not come and heare Masse.

To the seuenth, Iohn Ardeley aunswereth, and sayth, that he beleueth the contentes of the same to bee true: but Iohn Symson doth answere, that he is not as yet fully re∣solued with himselfe, what aunswere to make therunto, & further sayth, that as touching the common and dayly ser∣uice sayd & vsed in the church, he sayth, that he neuer sayd, that seruice in the Churche ought to be sayd but in the En∣glishe tongue, nor yet he neuer sayd, that if it be otherwise sayd and vsed then in English, it is vnlawful and nought.

Iohn Ardeley, and Iohn Symson.

* 26.5Thus these articles being to them obiected, and theyr aunsweres made vnto the same, as before, the Bishop ac∣cording to the old trade of his Consistorie Court, respited them to the after noone, biddyng them to make their ap∣pearaunce the sayd day and place, betweene the houres of two and three. At what tyme the sayd Byshop repeatyng agayne the sayd articles vnto them, and beginnyng with Iohn Ardeley did vrge and solicitate, according to his ma∣ner of wordes, to recant.

To whom Iohn Ardely againe constantly standyng to his professed Religion,* 26.6 gaue answere in wordes, as fo∣loweth: My Lord (quoth he) neyther you, nor any other of your Religion, is of the Catholique Church, for you be of a false fayth: and I doubt not but you shall be deceyued at length, beare as good a face as ye can. You will shedde the innocent bloud, and you haue killed many, and yet goe abot to kyll more. &c.

And added further, saying: If euery heare of my head were a man, I would suffer death in the opinion and fayth that I am now in. These with many other woordes he spake.* 26.7 Then the Byshop yet demaunding if he woulde re∣linquish his erroneous opinions (as he called them) and be reduced againe to the vnitie of y^e Church, he answeared, as foloweth: No, God foreshield that I should so do: for then I should loose my soule.

After this, the sayd Byshop asking Iohn Ardeley (af∣ter his formall manner) if he knewe any cause why hee shoulde not haue sentence condemnatorie agaynst hym, so read the condemnation, as he also did against Iohn Sim∣son, standyng lykewyse in the same cause and constan∣cie with Iohn Ardeley: which was done the xxv. day of May, and so were they both committed to the secular po∣wer, that is, to the handes of the Sheriffes, to be conueyed to the place where they should be executed. But before I come to their execution, here is not to be passed a thing not vnworthy the looking vpon, which happened in the clo∣sing vp of the examination of these two innocent martyrs of God, which is this.

A Note.

At the tyme of the examination of this Symson and Iohn Ardeley aforesaid,* 26.8 there was assembled such a great multitude of people, that because the Consistorie was not able to hold them, they were fayne to stand in the Church, neare about the sayd Consistorie, wayting to see the priso∣ners, when they should depart. It happened in the meane time that the Bishop being set in heate with the stoute and bolde aunsweares of the sayd two prisoners (especially of Iohn Symson) burst out in his loud and angry voice, and sayd: Haue him away, haue him away.

Now the people in the Church hearing these wordes, and thinking (because the daye was farre spent) that the prisoners had their iudgement, they beyng desirous to see the prisoners had to Newgate, seuered them selues, one runnyng one way, an other an other way, whiche caused such a noyse in the Church, that they in y^e Consistorie were all amased, and marueiled what it should meane: wherfore the Byshop also being somewhat afrayde of this sodayne styrre,* 26.9 asked what there was to do. The standers by an∣sweryng, sayd, that there was like to be some tumult, for they were together by the eares.

When the Bishop heard this, by & by his hart was in his heeles, & leauing his seat, he with the rest of that court be tooke them to theyr legges, hastening with all speed pos∣sible to recouer the doore that went into the bishops house: but the rest being somewhat lighter of foot then my Lorde, did sooner recouer the dore, and thronging hastily to gette in kept the bishop still out, and cryed: Saue my Lord, saue my Lord, but meaning yet first to saue thems••lues, if any daunger should come, whereby they gaue the standers by good matter to laugh at: resēbling in some part a spectacle not much vnlike to the old stagers at Oxford, worse feared then hurt, when as the Church there was noysed to be on fire, wherof ye may read before. pag. 1180.

But of this matter enough.

Now Iohn Symson and Iohn Ardeley being deliue∣red (as is aforesayd) to the Shiriffes,* 26.10 were shortly after sent downe from Londō to Essex, where both they on one day (which was about the 10. daye of Iune) were put to death, albeit in seuerall places: for Iohn Sympsō suffered at Rochford, Iohn Ardeley the same day was had to Rai∣ley, where he finished his martyrdome most quietly in the quarrell of Christes Gospell.

*A note of Iohn Ardeley.

FOr the better consideration of the rigorous crueltye of these Catholick dayes, this is furthermore not vnworthy of all men to be noted and knowen to all posteritie, concerning the exami∣nations of this Ardeley and his company: how that they being brought before the Commissioners were by them greatly char∣ged of stubbornes and vayne glory. Vnto whom they aunswered in defence of their owne simplicitie, that they were content wil∣lingly to yeelde to the Queene all their goodes and landes, so that they might be suffered to liue vnder her, in keepyng their conscience free from all Idolatie and papisticall Religion. Yet this would not be graunted, although they had offered all to their hart bloud: so greedy and so thirsty be tbese persecutors of Christian bloud. The Lord geue them repentaunce if it be his wil, and kepe from them the iust reward of such cruel dealing. Amen.

The ridiculous handling and proceedyng of Byshop Boner and his mates against Iohn Tooly, first suspected and condemned after his death, and then digged out of his graue, and geuen to the secular power, and so burned for an heretike.

ABout the same time of the burning of these two afore∣sayd, in the beginning of the sayd moneth of Iune,* 26.11 fell out a soleme processe & much ado was made by the Popes spiritualty agaynst Iohn Tooly, in a case of heresy. The story is this. There was about the tyme that the Spani∣ardes began first to keepe a stur in Englād, one Io. Too∣ly, a citizen & Pulter in London, who conspired with cer∣tain other of his society, to rob a Spaniard at s. Iames: & although the deed wer heinous & wicked of it self, yet was it aggrauated & made greater then it was by other, beyng cōmitted agaynst such a person, & agaynst such a countrey. which both the queene & her whole court did highly fauor. The robbery being known, & brought into iudgemēt, this Tooly was found guilty, and iudged to be hāged, wheras notwithstanding in this Realme there are many mo the••∣tes committed, then theeues executed.

The foresayd Tooly, being lead to the gallowes, (whi∣che stood fast by Charing Crosse a litle before he dyed, stan∣ding vpon the Carte, readde a certayne prayer in a printed booke, and two other prayers written in two seuerall pa∣pers, who then hauing the haltar about his necke, desired the people there present to pray for him, and to beare hym witnes that he dyed a true Christian man, and that he tru∣sted to be saued onely by the merites of Christes passion,* 26.12 & shedding of his precious bloud, and not by any masses, or Trentalles, Images, or Saintes, which were (as he said) mere Idolatry and superstition, and deuised by the bishop of Rome: and as he the same Tooly, and two other his fel∣lowes, which were there hanged with him, did steale and robbe for couetousnes, so the bishop of Rome did sell hys Masses and Trentalles, with such other peltrye for coue∣tousnes, and there being in a great anger (as appeared) a∣gaynst the bishop of Rome, spake with a loud voyce these wordes folowing: From the tyranny of the Bishop of Rome, and all his detestable enormities: From false doctrine and heresy, and from the contempt of the word and commaundement, good Lord deliuer vs.

And then adding further to the same, he spake vnto the people: All you that be true Christian men, saye with me, Amen. And immediately therupon three hundred persons and more to the iudgement & estimatiō of those that were there present, answered and sayd. Amen,* 26.13 three tymes toge∣ther

at the least.

After this it happened, that when Toolye had readde the Byll the fyrste tyme, it fell from him: and a certayne young man (who was thought to be a Prentise) stouped downe and tooke vp the Byll, and clymed vp by the Cart, and deliuered it vnto Tooly agayne, which he agayne di•• reade to the people. That done, he deliuered vnto one of the Marshialles Officers the booke aforesayd, and wylled hym to deliuer it to one Haukes, saying that it was hys Booke. Furthermore, hee deliuered one of the Prayers written in a paper, to one Robert Bromley Sergeaunt, which desired to haue it of him. Upon the toppe of whiche Byll was written a line, conteyning these wordes: Beware of Antichrist: and subscribed vnderneath: Per me Thomam Harold prysoner in the Marshalsea, enemy to Antechriste. For the Byll aforesayde Robert Bromley was brought after∣ward Coram nobis, and was faine to aske pardon of the bi∣shop, and to detest all the wordes of Tooly, and glad so to escape.

Thus while Tooly had made his prayers, as is aboue sayd, to be diliuered from the Popes tyranny, by the same prayer he fel into great tyranny. For so soon as the brute of this fact came vnto the eares of the Priests & Mitred pre∣lates, they were not a litle mad therat, thinking it not tol∣lerable that so great a reproch should be done agaynst the holy father. Calling therfore a coūsell together, as though it had bene a matter of great importance.* 26.14 Toolyes talke at his death was debated among themselues.

At the last, (after much Pro and Contra) they all consen∣ted to those mens iudgements, which thought it meet that the vyolating of the Popes holynes shoulde be reuenged with fire and fagot. And I do easely beleue, that Cardinal Poole was no small doer in this sentence:* 26.15 for as Winche∣ster and Boner did alwayes thirst after the bloud of the li∣uing, so Pooles lightning was for the most part kindled a∣gaynst the dead: and he reserued this charge onely to hym∣selfe, I knowe not for what purpose, except peraduenture being loth to be so cruel as the other, he thought neuerthe∣lesse by this meanes to discharge his duetye towarde the Pope. By the same Cardinalles like lightening and fierye fist, the bones of Martine Bucer, and Paulus Phagius, which had lyen almost two yeares in theyr graues,* 26.16 were taken vp and burned at Cambridge, as Toolyes carkase was here at London. And besides this, because he woulde shew some token of his diligence in both Uniuersities, he caused Peter Martirs wife, a woman of worthy memory, to be digged out of the Churchyarde, and to be buryed on the dunghill. Of these two prodigious actes, ye shal heare more hereafter. But now to our purpose of Tooly, which hauinge ended his prayer, was hanged, and put into hys graue, out of the which he was digged agayne, by the cō∣maundement of the Bishops, and because he was so bolde to derogate the authority of the Bishop of Rome at y^e time of his death, it pleased them to iudge and cōdemne him as an hereticke, vpon the commaundement of the Counselles letter, as here appeareth.

¶A Letter sent vnto Boner Byshop of London, from the Counsell.

AFter our very harty commendations to your Lordship vnder standing that of late amongest others that haue suffered a∣bout London for theyr offences,* 27.1 one leude person that was con∣demned for felony, dyed very obstinately, professing at the tyme of his death sundry hereticall and erronious opinions: like as we thinke it not conuenient that such a matter should be ouerpassed without some example to the world, so we thought good to pray your Lordshyppe, to cause further enquirye to be made thereof, and thereupon to proceede to the making out of such processe as by the Ecclesiasticall lawes is prouided in that behalfe. And so we bid your Lordship hartily well to fare. From Hamptō Courte, the 28. of April. 1555.

Your Lordships louing frendes.

• Ste. Winton Cancel.
• F. Shrewsbury.
• Iohn Gage.
• Thomas Cheney.
• R. Rochester.
• William Peter.
• Rich Southwell.

Anon after, a Citation was set vpon Paules Church doore vnder the Bishop of Londons great seale: the tenor wherof here ensueth.

¶The writ of Mandate of Boner B. of London, set vp at Charing Crosse, on Paules Church doore, and at S. Martins in the field, for the cityng and further inquiring out of the case of Iohn Tooly.

EDmond by the sufferaunce of God, Bishop of London,* 27.2 to all and singular Parsons, Uicares, Curates, and o∣thers, Clerks and learned men, being within our Dioces of London, and specially vnto Richard Clony our sworn Sumner, greeting, salutation, & benediction. For so much as it is come to our hearing by common fame, and the de∣claration of sundry credible persons, that one Iohn Tooly late Citizen and Pulter of London, the sonne of perdition and iniquity, comming to the profundity of malice, in the selfe same time in the which he should go to hanging, accor¦dyng to the lawes of the Realme, for the greate the••e by him lately committed, at whiche time chie••ely he shoulde haue cared for the wealth of his soule, and to haue dyed in the vnity of the Catholique Churche, did vtter diuers and sundry, damnable, blasphemous, and hereticall opinions, & errors, vtterly contrary & repugnant to the verity of the Catholicke fayth & vnity of the same, and did exhort, styrre vp, and encourage the people there standing in great mul∣titude, to hold & defend the same errors and opinions: And moreouer, certain of the people there standing, as it did ap∣peare, infected with errours and heresies, as ••autours and defenders of the sayd Iohn, did confirme and geue expresse consent to the foresayd wordes, propositions, and affirma∣tions: which thing we doe vtter with sorrow and bytter∣nesse of hart.

We therfore the foresayd Edmond & bishop abouesayd,* 27.3 not being able, nor daring passe ouer in silence, or winke at the foresaid hainous act, least by our negligence and slack∣nes, y^e bloud of thē might be required at our handes, at the most terrible day of iudgement, desiring to be certified and enformed, whether y^e premises declared vnto vs be of truth & least that any scabbed sheep, lurking amongst the simple flocke of our Lord do infect them with pestiferous heresy, to you, therfore, we straitly charge and commaūd, that you cite, or cause to be cited al and singuler, hauing or knowing the truth of the premisses, by setting vp this Citation vp∣on the Church doore of Saint Martines in the field, being within our Dioces of London, and also vpon the Cathe∣drall Church doore of S. Paules in London, leauing there the copy hereof, or by other meanes or wayes, the best you can, that this Citation and Monition may come to theyr knowledge.

All which and singular by the tenor of these presentes, we cite and admonishe that they appeare, and euery one of them do appeare before vs or our Uicar generall, or Com∣missary, whatsoeuer he be in that behalfe, in our cathedrall Church of S. Paul in London, in the Consistory place vp on thursday the second day of May, now next ensuing, be∣twixt the houres of 9. & 10. of the clocke in the forenoone the same day, to beare witnes to the truth in this behalfe, and to depose and declare faythfully the trueth that they know or haue heard of the premisses: and moreouer, to do and re∣ceiue, that law and reason doth require.

Further, we commit vnto you, as before, and straytlye enioyning you do cōmaund,* 27.4 that ye will generally cite the wife of the sayd Tooly that is dead & his children, his kyn∣red by father and mother, his frendes, and his familiars in especiall, and all other and euery of thē, if there be any per∣haps that desire to defend and purge the remembraunce of the person in the premisses, and that ye admonish them af∣ter the maner and forme aforesayd, whō we likewise by the tenor of these presentes, do in such sort cite and monish that they appeare all, & that euery one of thē do appeare (vnder pain to be cōpelled to keep silence for euer hereafter in this behalfe) before vs, or our Uicar generall in spirituall mat∣ters, or such our Commissary at the day, houre, and place a foresayd, to defende the good name and remembraunce of him that is dead, and to say, alledge, & propose in due forme of law, a cause reasonable, if they haue any or can tel of any why the sayd Iohn Tooly that is dead, ought not to be de∣termined and declared for such an heretick and excommu∣nicate person, and his remembrance condemned, in the de∣testing and condemning of so heynous a deed and crime, & his body or carkas to lacke Church buriall,* 27.5 as a rottē mē∣ber cut of from the church, and the same to be committed to the arme & power secular, and they compelled hereafter for euer to hold theyr peace.

And furthermore, to do, receiue, & to suffer, as law and reason will, and as the quality of suche matter, and the na∣ture of themselues do constrayne and require: and moreo∣uer, that you cite and monish after the maner aforesayd, all and euery of the receiuers, fautours, and creditours of the sayd Iohn Tooly that is dead, especially if any of them doe accline and geue consent to th••se wicked and detestable af∣firmations, propositions, and rehearsals aforesaid, that on this side the sayd thursday,* 27.6 they returne and submit them∣selues vnto vs, and to the lap of the mother holy Church: which thing if they doe, we trusting vpon the mercye of al∣mighty

God, do promise that we will receiue them beyng penitent for such theyr errors & faultes, with thankes, be∣nignity, mercy and fauor, to the comfort and health of their owne soules, and in that behalfe saue their honesties to the vttermost of our power: otherwise if they wil not prouide thus to come of theyr owne accord, but to abide y^e ordinary processe of the law, let those mē know that we will punish more seuerely this offēce, according to the vttermost of the law, and as farre as the law will beare it: & what you shal do in the premisses, let him among you which shall execute this our present Mandate, certify vs, or our vicar general in spirituall matters, eyther by his owne person, or by his letters patents, tog••ther with these autētically sealed. Da∣ted at London vnder our seale, the last day saue one of A∣pril. 1555. and of our Translation the 16.

When the tyme of this Citation was expired, and thys Tooly being cited, dyd not appeare: next in order of lawe came the suspension (where as one suspension had bene e∣nough for him) and after that commeth the Excommuni∣cation,* 27.7 that is, that no man should eat or drinke with him, or if any mette him by the way, he shoulde not bidde hym good morrow, and besides that, he should be excluded from the Communion of the Churche. These thynges beyng prepared in such maner, as in such cases ful wisely they vse to do, at length one stood out for the nonce, that made aun∣swere to certayne articles, rehearsed in iudgement openly, and that in the behalfe of the dead manne. But when the poore dead man could neyther speake for himselfe, nor did, (as they sayd) sufficiently aunswere them by the other, to auoyde the name of an hereticke: first witnesses were pro∣ducted agaynst him, whose names were Hēry Clarke Es∣quire,* 27.8 Thom. Way keeper of the Marshalsey, Philip An∣drew Undermarshal, William Holingworth Fishmōger, William Gellard, William Walton Chaundler, Richarde Longman Marchaunt Taylour, Philip Britten, Iohn Burton Brewer, Thomas Smyth Sergeant. Then hee was for an hereticke condemned, aand so committed to the secular power,* 27.9 namely to the Shiriffes of London, which with like diligence went aboute to execute their charge. Therfore receiuing the man being suspēded, excommuni∣cated, condemned as an hereticke, and besides that beyng dead, they laid him on the fire to be burned, namely, ad per∣petuam rei memoriam, for a continuall remembrance therof. This was done the fourth day of Iune.

*Here foloweth the history and Martyrdome of the worthy seruaunt of Christ, Thomas Haukes Gentleman, with his examinations and aunsweres had with B. Boner, re∣corded and penned with his owne hand.

IMmediatly after the story of D. Taylor. pag. 1456. men∣tion before was made of sixe men brought & conuēted be∣fore Bishop Boner vpon the eight day of February.* 27.10 The names of which martyrs were Steuen Knight, William Pigot, Tho. Tomkins, Ioh Laurence, Wil. Hunter. In which number was also Tho. Haukes, & cōdemned like∣wise with thē the 9. day of the foresaid month of February. But because his execution did not so shortly followe wyth theirs, but was prolonged to this present x. day of the mo∣neth of Iune, wherwith we are nowe in hand, it foloweth therfore now consequētly to enter tractation thereof, first, beginning briefly with his godly cōuersation & institution of life, then shewing of his troubles, also of his examinati∣ons and conflictes with the bishop and other aduersaries according as the order of his story both require.

As touching therefore his education and order of life, first hee was of the countrey of Essex,* 27.11 borne of an honest stocke, in calling and profession a Courtier, brought vppe daintely from his childhoode, and like a Gentleman. Be∣sides that, he was of such comlines and stature, so well endued with excellēt qualities, that he might seme on eue∣ry side a man (as it were) made for the purpose. But hys gentle behauiour toward other, and especially his feruent study and singuler loue vnto true Religion and godlines did surmount all the rest. Wherein as God did singularly adorne him: euen so he being suche a valiaunt Martyr of God, may seeme to nobilitate the whole company of other holy martyrs, and as a bright starre, to make the Churche of God and his trueth, of thēselues bright and cleare, more gloriously to shine by his example.

For if the conquestes of martyrs are the triumphes of Christ (as Saynt Ambrose doth notably and truely write) vndoubtedly Christ in few mē hath either conquered more notably,* 27.12 or triumphed more gloriously, then in this young man: he stood so wisely in his cause, so godly in his life, and so constantly in his death.

But to the declaration of the matter: first this Haukes folowing the guise of the Court, as he grew in yeares, en∣tred seruice with the Lord of Oxford, where he remained a good space,* 27.13 being there right well estemed & loued of all the houshold, so long as Edward the sixt liued. But he dying, all things begā to go backward, religiō to decay, godlines not only to waxe cold, but also to be in daūger euery where and chiefly in the houses of great men. Haukes mislikyng the state of thinges, and especially in such mens houses ra∣ther thē he would chaunge the profession of true godlines which he had tasted, thought to chaunge the place:* 27.14 and so forsaking y^e Noble mans house, departed home to his own home, where more freely he might geue himselfe to God, & vse his owne conscience.

But what place in this worlde shall a man finde so se∣cret for himselfe, whether that old wicked Serpent can not creep, wherby he may haue some matter to ouerthrow the quietnesse of the Godly? Nowe in the meane season (as it happened) Haukes keeping his house at home,* 27.15 had borne vnto him a young sonne, whose baptisme was deferred to the third weeke, for that he would not suffer him to be ba∣ptised after the papistical maner, Which thing the aduersa∣ries not able to suffer, laying handes vpon him,* 27.16 did bryng him to the Earle of Oxforde, there to be reasoned with, as not sound in religion, in that he semed to contemne the sa∣cramentes of the Church.

The Earle eyther intending not to trouble hymselfe in such matters,* 27.17 or else seeyng hymselfe not able to weigh with him in suche cases of Religion, sent him vp to Lon∣don with a messenger and letters, and so willing to cleare his owne handes, put him in the handes of Boner bishop of London: the contētes of which his letter sent to Boner, be these.

¶A Letter of the Earle of Oxford to Boner.

MOst reuerend father in God, be it knowne vnto you, that I haue sent you one Thomas Haukes,* 27.18 dwelling in the County of Essex, who hath a child that hath remayned vnchristened more then three weekes, who being vpon the same examined, hath de∣nied to haue it baptised, as it is now vsed in the Church: where∣vpo n I haue sent him to your good Lordship, to vse as ye thinke best, by your good discretion.

Whē the bishop had perused this letter, and afterward read it to M. Haukes, he hearing the same, thought with himselfe, that he should not be very wel vsed, seing he was put to his discretion. Then wrote the bishop a letter again to him that sent the prisoner, with many great thankes for his diligence in setting forth the Queenes proceedynges. Then began the bishop to enter communication with M. Haukes, first asking what should moue him to leaue hys child vnchristened so long? To whom M. Haukes answe∣red thus agayne as foloweth.

Haukes.

Because we be bound to do nothing contrarye to the word of God.* 27.19

Boner.

Why? Baptisme is ••ommaunded by the worde of God.

Haukes.

His institution therin I do not deny.

Boner.

What deny ye then?

Haukes.

I deny all things inuented and deuised by man.

Boner.

What thinges be those that be deuised by man, that ye be so offended withall?

Haukes.

Your Oyle, Creame, Salt, Spettle, Candle,* 27.20 and coniuring of water. &c.

Boner.

Will ye deny that which all the whole worlde, and your father hath bene contented withall?

Haukes.

What my father & all the whole world hath done, I haue nothing to do withall: but what God hath cōmaū∣ded me to do, to that stand I.

Boner.

The Catholicke Church hath taught it.* 27.21

Haukes.

What is the Catholicke Church?

Boner.

It is the faythfull congregation, where so euer it be dispersed throughout the whole world.

Haukes.

Who is the head therof?

Boner.

Christ is the head therof.

Haukes.

Are we taught in Christ, or in the Church now?

Boner.

Haue ye not reade in the eyght of Iohn, where hee sayd, he would send his comforter which should teach you all thinges?

Haukes.

I graunt you it is so, that he woulde sende hys comforter, but to what ende? forsooth to this ende, that hee should lead you into all truth and verity, and that is not to teach a new doctrine.

Boner.

A Syr, ye are a right scripture man. For ye wyll haue nothing but the scripture. There is a great number

of your countrey men of your opinion. Doe ye not knowe one Knight and Pigot?

Haukes.

Knight I know, but Pigot I do not know.

Boner.

I thought ye were acquaynted with him: it semeth so by your iudgement. What Preachers doe ye knowe in Essex.

Haukes.

I know none.

Boner.

Do ye not know one Baget there?

Haukes.

Yes forsooth, I know him.

Boner.

What maner a man is he?

Haukes.

An honest man, so farre as I know.

Boner.

Do you know him if you see him?

Haukes.

Yea that I do. Then sayd he to one of his seruan∣tes, go call me Baget hither. And then he sayde to me: ye seme to be a very proud man & a stubburn. He that broght me vp, stood all this while by.

Haukes.

What should moue your Lordship so to say?

Boner.

Because I see in a man that came with you muche humility and lowlinesse.* 27.22

Haukes.

It semeth your Lordship speaketh that to me, be∣cause I make no more curtesy to you: and with that came Baget. Then the Bishop sayd to Baget: How say ye Syr, know ye this man?

Baget.

Yea forsooth my Lord: with that Baget and I shook handes. Then sayd the Bishop to Baget: Syr, this man hath a child,* 27.23 which hath lien 3. weekes vnchristened (as I haue letters to shew) who refuseth to haue it baptised, as it is now vsed in the church: how say you thereto?

Baget.

Forsooth my Lord I say nothing thereto (with low curtesy to the hard ground.)

Boner.

Say ye nothing thereto? I will make you tell me whether it be laudable, and to be frequēted and vsed in the Church, or not.

Baget.

I beseeche your Lordship to pardon me, he is olde enough, let him aunswere for himselfe.

Boner.

Ah sir knaue, are ye at that poynt with me? Go call me the Porter,* 27.24 sayd he, to one of his men. Thou shalt sit in the stockes, & haue nothing but bread & water. I perceyue I haue kept you to well. Haue I made thus much of you, and haue I you at this poynt? Then came the Byshoppes man, and sayd: The Porter is gone to London. Then said the Bishop to Baget:* 27.25 Come with me, and he went awaye with him, and commaunded me away, and bade one of his Gentlemē to talke with me (who was one of his own tea∣ching:) who desired amongest all other things, to know of me, with whom I was acquaynted in Essex, and what mē they were that were my teachers.

Haukes.

When I see your cōmission, I will make you an∣swere. And then immediatly came the Bishop agayne: but ere he came, his man and I had much talke. Then the by∣shop sate down vnder a vine in his orchyard, & called Ba∣get to him, whom he caried away, & brought againe, & cal∣led me also, and sayd to Baget: How say you now sir vnto Baptisme? Say whether it be to be frequented and vsed in the Church, as it is now, or no?

Baget.

Forsooth my Lord, I say it is good.

Boner.

* 27.26I befoole your hart, could ye not haue said so before? Ye haue wounded this mans conscience. Then the bishop turned to me, and sayd: How say ye now sir, this man is turned and conuerted.

Haukes.

* 27.27I builde my fayth neither vpon this man, neither vpon you, but onely vpon Christ Iesus, who as Paule sayth is the founder and author of all mens fayth.

Boner.

I perceiue ye are a stubburn felow. I must be glad to worke an other way with you, to win you.

Haukes.

Whatsoeuer ye doe, I am ready to suffer it: for I am in your handes to abide it.

Boner.

Well, ye are so: come on your wayes, ye shall go in and I will vse you Christianlike. You shall haue meate and drinke,* 27.28 suche as I haue in my house: but in any wyse talke not.

Haukes.

I purpose to talke nothing but the worde of God and truth.

Boner.

I will haue no heresy talked on in my house.

Haukes.

Why is the trueth become heresy? God hath com∣maunded that wee shoulde haue none other talke in our houses, in our beddes, at our meat, and by the way, but all trueth.

Boner.

If ye will haue my fauor, be ruled by my counsell.

Haukes.

Then I trust you will graunt me my request.

Boner.

What is that?

Haukes.

That your Doctours and Seruauntes geue me none occasion: for if they doe, I wyll surely vtter my con∣science. Then commaunded he his men to take in Baget, and let not Haukes and him talke together. And so thus we departed,* 27.29 and went to dinner, and I dined at the Ste∣wardes table.

After dynner, hys Chaplaynes and his men began to talke with me. But amongst all other, there was one Dar∣byshyre principall of Brodgates in Oxford,* 27.30 & the Bishops kinsmā, who sayd to me, that I was to curious: for ye wil haue (sayd he) nothing but your litle prety Gods booke.

Haukes.

And is it not sufficient for my saluation? Yes (sayd he) it is sufficient for our saluation, but not for our instru∣ction.

Haukes.

God send me the saluation,* 27.31 and you the instructi∣on. And as we thus reasoned, came the Byshop, who sayd vnto me: I gaue you a commaundement that you shoulde not talke.

Haukes.

And I desired you, that your Doctours and Ser∣uauntes should geue me none▪ occasiō.* 27.32 Then went we into his Orchyard agayne he and his Doctors and I.

Boner.

Would not ye be contented to haue, that your childe shoulde bee Christened after the booke that was set out by king Edward?

Haukes.

Yes, with a good will: it is the thing that I desire.

Boner·

I thought so: ye would haue the same thing. The principal is in the name of the father, the sonne, & of the ho¦ly ghost, and in necessity it may serue.

Haukes.

Christ did vse it without any such necessitye: and yet we lacke the chiefest poynt.

Boner.

What is that?

Haukes.

Go teach all nations, baptising them. &c.

Boner.

Thou speakest that because I am no Preacher.* 27.33

Haukes.

I speake the texte: I doe not meane you. Then spake all his Doctours, & his men that were with hym: he speaketh it of you my Lorde (with a greate noyse that they made.)

Boner.

Will ye be content to tary here, and your child shall be Baptised, and you shall not know of it, so that you will agree to it?

Haukes.

And if I would so haue done, I neded not to haue come to you: for I had the same counsell geuen before.

Boner.

You seeme to be a lustye young man: you will not geue your head for the washing. You will stand in the de∣fence of it for the honour of your Countrey. Doe ye thinke that the Queene and I can not commaund it to be done in spite of your teeth?

Haukes.

What the Queene & you can do,* 27.34 I will not stand in it: but ye get my conscience neuer the sooner.

Boner.

Well, you are a stubburne young man. I perceyue I must worke on other way with you.

Haukes.

Ye are in the handes of God, and so am I.

Boner.

What so euer you thinke, I woulde not haue you speake such wordes vnto me. And so we departed vntyll Euensong tyme: and ere Euensong was begon, my Lord called for me to come to him into the Chappell, and sayde: Haukes: thou art a proper young man, & God hath done his part vnto thee. I would be glad to do thee good. Thou knowest that I am thy Pastour, and one that should aun∣swere for thee. If I woulde not teach thee well. I shoulde aunswere for thy soule.

Haukes.

That I haue sayd, I will stand to it God willing: there is no way to remoue it.

Boner.

Nay, nay Haukes, thou shalt not be so wilfull. Re∣member Christ had two go into his vineyard? the one said he would & went not, the other sayd he would not & went.

Haukes.

The last went.

Boner.

Doe thou likewise, and I will talke frendly wyth thee: howe sayest thou? It is in the sixt of S. Iohn:* 27.35 I am the bread of life: and the bread that I will geue, is my flesh, which I will geue for the life of the worlde. And who so euer eateth my flesh, and drinketh my bloud, hath euerlasting life. My flesh is very meat in deede, and my bloud is very drinke in deed. And hee that eateth my flesh, and drinketh my bloud, dwelleth in me, and I in him. Do ye beleue this?

Haukes.

Yea, I must needes beleue the Scriptures.

Boner.

Why? then I trust that ye be sound in the blessed sa∣crament.

Haukes.

I beseech your Lordship to feele my conscience no farther then in that, that I was accused in vnto you.

Boner.

Well, well, let vs go vnto Euensong.

Haukes.

With that I turned my backe to goe out of the Chappell.

Boner.

Why, will you not tary Euensong?

Haukes.

No forsooth.

Boner.

And why?

Haukes.

For I will not.* 27.36

Boner.

And why will you not?

Haukes.

For because I haue no edifiyng thereby, for I vn∣derstand no Latine.

Boner.

Why? you maye pray by your selfe. What bookes haue ye?

Haukes.

I haue the new Testament, the bookes of Salo∣mon, and the Psalter.

Bo.

Why, I pray you tary here, & pray you on your psalter.

Haukes.

I wil not pray in this place, nor in none such. Thē sayd one of his chapleins: let him go my Lord, and he shal be no partaker with vs in our prayers.

Haukes.

I thinke my selfe best at ease when I am farthest from you: And so the Byshop went to Euensong, and I came downe and walked betwene the Hall and the Chap¦pell in the Court, & taryed there till Euensong was done, and within an houre after that Euensong was done, the Bishop sent for me into his chamber where he lay himself,* 27.37 & when I came, there was he, and three of his Chapleins.

Boner.

Ye know of the talke that was betwene you & me, as cōcerning the sacramēt. You would not haue your con∣science sought any farther, then in that ye were accused of.

Haukes.

I thought you would not be both mine accuser & Iudge.

Boner.

Well, ye shall aunswere me to the Sacrament of the aultar, the Sacrament of Baptisme, the Sacramēt of Pe∣nance, and the Sacrament of Matrimony.

Haukes.

There is none of these, but I dare speake my con∣science in them.

Boner.

The sacrament of the aultar ye seme to be sound in.

Haukes.

* 27.38In the Sacrament of the aultar? why Syr, I do not know it.

Boner.

Well, we will make you to know it, and beleue in it too, ere euer we haue done with you.

Haukes.

No, that shall ye neuer do.

Boner.

Yes, a Fagot will make you do it.

Hauk.

No, no, a poynt for your fagot. What God thinketh meete to be done, that shall ye do, and more shall ye not do.

Boner.

* 27.39Do ye not beleue that there remaineth in the blessed Sacrament of the aultar after the wordes of consecration be spoken, no more bread, but the very body and bloud of Christ? and at that word he put of his cap.

Haukes.

I do beleue as Christ hath taught me.

Boner.

Why? did not Christ say: Take: eate, this is my body?

Haukes.

Christ sayd so: but therefore it foloweth not, that the Sacrament of the aultar is so as you reach, neither did Christ euer teach it so to be.

Boner.

Why? the Catholicke Church taught it so, and they were of Christes Church.

Haukes.

How proue ye it? The Apostles neuer taught it so. Read the Actes, the second, and the twenty. Neither Pe∣ter nor Paule euer taught it, neither instituted it so.

Boner.

Ah Syr? ye will haue no more then the Scripture teacheth, but euen as Christ hath left it bare.

Haukes.

Hee that teacheth me any otherwise, I wyll not beleue him.

Boner.

* 27.40Why, then ye must eate a Lambe, if ye will haue but Christes institution onely.

Haukes.

Nay, that is not so. Before that Christ did insti∣tute the Sacrament, that ceremony ceased, and then begā the Sacrament.

Boner.

Alas, you know not how it begon, neither of the, in¦stitution therof.

Haukes.

Then I would be glad to learne.

Boner.

Mary, we will teach you: but you are so stubburn that ye will not learne.* 27.41

Haukes.

Except ye learne me by the word of God, I wyll neuer credite you nor beleue you: and thus we concluded. Then the Bishop and his Chapleines laughed, and sayd: Iesu, Iesu, what a stubbernesse and arrogantnesse is this? and this was in his Chamber where he laye? Then sayde the Bishop to me, go ye downe and drinke, for it is fasting day: it is Midsommer euen, but I thinke ye loue neither fasting nor praying.

Haukes.

I will neuer deny fasting neither praying, so that it be done as it ought to be done,* 27.42 and without hipocrisy or vayne glory.

Boner.

I lyke you the better for that: and so wee lefte for that night.

The next day the Bishop went to London: For Feck∣nam was made Deane that day, & I taried still at Fulhā. Then did the Bishops mē desire me to come to Masse, but I did vtterly refuse it, answering thē as I did theyr may∣ster.* 27.43 That night the Bishop came home to Fulham agayn.

*Talke betwene Harpsfield and Thomas Haukes.

THen vpon the Monday Morning very earely the By∣shop dyd call for me.* 27.44 There was with him Harpsfield Archdeacon of London, to whom the Bishop sayd: this is the man that I told you of, who would not haue his child Christened, nor will haue any ceremonies.

Harps.

Christ vsed ceremonies. Did he not take clay from the ground, and tooke spettle, & made the blind man to see?

Haukes.

I wotte well that, but Christ did neuer vse it in Baptisme. If ye will needes haue it, put it to the vse that Christ put it vnto.* 27.45

Harps.

I admit your child die vnchristened: what a heauy case stand you in?

Haukes.

I admit that if it do, what then?

Harps.

Mary then are ye damned, and your child both.

Hauk.

Iudge you no farther thē ye may by the scriptures.

Harps.

Do ye not know that your childe is borne in origi∣nall sinne?

Haukes.

Yes that I do.

Harps.

How is originall sinne washed away?

Haukes.

By true fayth and beliefe in Christ Iesus.

Harps.

How can your childe being an infant beleue.

Haukes.

The deliueraunce of it from sinne, standeth in the fayth of his parentes.

Harps.

How proue you that?

Haukes.

By S. Paule in the 7. and the first to the Corin∣thians, saying: The vnbeleuing manne is sanctified by the bele∣uing woman,* 27.46 and the vnbeleuing woman is sanctified by the be∣leuing man, or els were your children vncleane.

Harps.

I will proue that they whom thou puttest thy trust in, will be agaynst thee in this opinion.

Haukes.

Who be those?

Harps.

Your great learned men in Oxford.

Haukes.

If they do it by the Scriptures, I will beleue thē.

Boner.

Recant, recant: do ye not know that Christ sayd, ex∣cept ye be Baptised, ye can not be saued?

Haukes.

Doth Christianity stand in outward ceremonyes or no?* 27.47

Boner.

Partly it doth: what say you to that?

Haukes.

I say as S. Peter sayth: Not the washing of water purgeth the filthinesse of the flesh, but a good conscience consen∣ting vnto God.

Harps.

Beware of pride brother, beware of pride.

Haukes.

It is written: Pride serueth not for men, nor yet for the sonnes of men.* 27.48

Boner.

Let vs make an end here. How say you to y^e Masse Syrha?* 27.49

Haukes.

I say it is detestable, abhominable, and profitable for nothing.

Boner.

What (nothing profitable in it? what say you to the Epistle and Gospell?

Haukes.

It is good, if it be vsed as Christ left it to be vsed.

Boner.

Well, I am glad that ye somewhat recāt: recant all, recant all.

Haukes.

I haue recanted nothing, nor will do.

Bonor.

How say you to Confiteor?

Haukes.

I say it is abhominable & detestable,* 27.50 ye and a blas∣phemy agaynst God and his sonne Christ, to call vpō any, to trust to any, or to pray to any, saue only to Christ Iesus.

Boner.

To trust to any, we bid you not: but to call vppon thē, and to pray to them we bid you.* 27.51 Do ye not know whē ye come into the Courte ye can not speake with the king & Queene, vnlesse ye call to some of the priuy chāber that are next to the king and Queene?

Haukes.

They that list receiue your doctrine. You teach me that I should not beleue nor trust in any, but to cal on thē: and S. Paule sayth: How should I call vpon him, on whome I beleue not?

Boner.

Wyll you haue no body to pray for you, when you be dead?

Haukes.

No surelye excepte you canne prooue it by the Scriptures. Then the Bishoppe pointed vnto Harpsfield and sayd vnto me: Is it not wel done to desire this man to pray for me?

Haukes.

Yes surely, so long as we liue, prayer is auaylable of the righteous man: but this mans prayers, you beyng dead, profiteth nothing at all.

Boner.

Will ye graunt the prayer of the righteous man to preuayle?

Haukes.

I graunt it doth for the liuing, but not for the dead.

Boner.

Not for the dead?

Haukes.

No forsooth, for Dauid sayth: No man can deliuer his brother from death, nor make agreement vnto God for him:* 27.52 for it cost more to redeeme theyr soules, so that ye must let that alone for euer.

Also Ezechiell sayth: Though Noe, Daniell, or Iob dwelt amongest them,* 27.53 yet can they in theyr righteousnesse exceede no farther then themselues. Then the Bishop said to Harpsfield: Syr, ye see this man hath no need of our Ladye, neither of any of the blessed Sayntes. Well, I will trouble you no longer: I did call you,* 27.54 hoping that you shoulde doe some good on him, but it will not be. And he said to me: Syr, it is tyme to begin with you: we will rid you awaye and then we shall haue one hereticke lesse.

Harps.

What bookes haue you?

Haukes.

The new Testament, Salomons bookes and the Psalter.

Harps.

Will you read any other bookes?

Haukes.

Yea, if you will geue me suche bookes, as I will require.

Harps.

What bookes will you require?

Haukes.

Latimers bookes, my Lorde of Caunterburyes booke, Bradfords Sermons, Ridleyes bookes.

Boner.

Away, away, he will haue no bookes but suche as mayntayne his heresies: and so they departed, for Harps∣field was booted to ride vnto Oxforde, and I went to the Porters lodge agayne.

¶The next dayes talke.

* 27.55THe next day came thither an old Byshoppe, who had a pearl in his eye, and he brought with him to my Lord a dish of apples, & a bottle of wine. For he had lost his ly∣uing, because hee had a wife. Then the Bishop called me agayne into the Orchard, and sayd to the old Bishop: this young man hath a childe, and will not haue it christened.

Haukes.

I deny not Baptisme.

Boner.

Thou art a foole, thou canst not tell what y^u woul∣dest haue, and that he spake with much anger.

Haukes.

A bishop must be blamelesse or faultles, sober, dis∣creete, no chider, not geuen to anger.

Boner.

Thou iudgest me to be angry: no by my fayth am I not, and stroke himselfe vpon the brest.

Then sayd the old Bishop: Alas good yoūg man, you must be taught by y^e church, and by your auncients, and do as your forefathers haue done before you.

Boner.

No, no, he will haue nothing but the Scriptures, and God wot he doth not vnderstād them. He will haue no ceremonies in the Church, no not one. What say you to holy water?

Haukes.

I say to it, as to the rest, and to all that be of hys making that made them.

Boner.

Why, the scriptures doth allow it.

Haukes.

Where proue you that?

Boner.

In the booke of kinges, where Eliseus threw salt into the water.* 27.56

Haukes.

Ye say truth, it is so written in the fourth booke of Kinges, the second chapter: the children of the Prophetes came to Elizeus, saying: The dwelling of the city is pleasant, but the waters be corrupted. This was the cause that Elize∣us threw salt into the water, and it became sweete & good and so when our waters be corrupted, if ye can by putting in of salte make them sweete, cleare, and wholesome, wee will the better beleue your ceremonies.

Boner.

How say ye to holy bread?

Haukes.

Euen as I sayde to the others. What Scripture haue you to defend it?

Boner.

Haue ye not read where Christ fedde fiue thousand men with fiue loaues, and three fishes?

Haukes.

Will ye make that holy bread? There Christ dealt fish with his holy bread.

Boner.

Looke I pray you, how captious this man is.

Haukes.

Christ did not this miracle, or other, because wee should doe the like miracle, but because we should beleeue and credite his doctrine thereby.

Boner.

Ye beleue no doctrine, but that whiche is wrought by miracles.

Haukes.

No forsooth, for Christ sayth: These tokens shall fol∣low them that beleue in me: they shall speake with new tongues they shall cast out Deuils,* 27.57 and if they drinke any deadly poyson, it shall not hurt them.

Boner.

With what newe tongues doe ye speake?

Haukes.

Forsooth, where before that I came to the know∣ledge of Gods word. I was a soule blasphemer and filthy talker, since I came to the knowledge thereof, I haue lau∣ded God, praysed God, and geuen thankes vnto God euē with the same tongue: and is not this a new tongue?

Boner.

* 27.58How do ye cast out Deuils?

Haukes.

Christ did cast them out by hys word, and he hath left the same word, that whosoeuer doth credite and beleue it, shall cast out deuils.

Boner.

Did you euer drinke any deadly poyson?

Haukes.

Ye forsooth that I haue: for I haue dronken of y^e pestilent traditions and ceremonies of the Byshoppe of Rome.

Boner.

Now you shew your selfe to be a right hereticke.

Haukes.

I pray you what is heresie?

Boner.

* 27.59All thinges that are contrary to Gods word.

Haukes.

If I stand in any thing contrary thereto, then am I worthy so to be called.

Boner.

Thou art one, and thou shalt be burned, if y^u stand and continue in this opinion. Ye thinke we are afrayd to put one of you to death: yes, yes there is a brotherhead of you, but I will breake it, I warrant you.

Haukes.

Where proue you that Christ or his Apostles dyd kill any man for his fayth?

Boner.

Did not Paule excommunicate?* 27.60

Haukes.

Yes my Lorde, but there is a great difference be∣tweene excommunicating and burning.

Boner.

Haue ye not read of the man and the woman in the Actes of the Apostles, whome Peter destroyed?

Haukes.

Yes forsooth, I haue read of one Ananias, & Sa∣phira his wife, which were destroied for lying agaynst the holy Ghost, which serueth nothing your purpose.

Boner.

Well you will graunt one yet.* 27.61

Haukes.

Well if you will haue vs to graunt you be of god, then shew mercy for that God requireth.

Boner.

We will shew such mercy vnto you, as ye shewed vnto vs: for my benefice or bishopricke was taken awaye from me, so that I had not one penny to liue vpon.

Haukes.

I pray you my Lord, what do ye geue him nowe that was in the bishopricke or benefice before that ye came agayne to it? whereunto he aunswered me neuer a word: for he turned his backe vnto me, & talked with other men, saying that he was very sory for me, but he trusted that I would turne with S. Paul, because I was so earnest: and so he departed and went to dinner,* 27.62 and I to the Porters lodge agayne.

After dinner I was called into the Hall agayne, and the Bishop desired the old bishop to take me into his chamber for I would be glad (sayd he) if ye tould conuert him. So he took me into his chamber, & sate him down in a chayre, and sayde to me: I woulde to God I coulde doe you some good. Ye are a young man, and I woulde not wishe you to go to farre, but learn of your elders to beare somewhat.

Haukes.

I will beare with nothing that is contrary to the word of God. And I looked that the olde Bishop shoulde haue made me an aunswere, and he was fast a sleepe.

Then I departed out of y^e chamber alone and went to the Porters lodge againe, and there saw I the old Bishop last: I suppose he is not yet awake.

Talke betweene Fecknam and Hawkes.* 27.63

THe next day came Fecknam vnto me and said: are ye he that will haue no ceremonies?

Haukes.

What meane you by that?

Fecknam.

Ye will not haue your childe christened, but in English, and you will haue no ceremonies.

Haukes.

What soeuer the scripture cōmaundeth to be done I refuse not.

Fecknam.

Ceremonies are to be vsed by the scriptures.* 27.64

Haukes.

Which be those?

Fecknam.

How say you by Paules breeches?

Haukes.

I haue read no such thing.

Fecknam.

Haue yee not read in the Actes of the Apostles, how thinges went from Paules body, and they receaued health thereby?

Haukes.

I haue read in the xix. of the Acts, how there went partlets and napkins from Paules bodye. Is it that that ye meane?* 27.65

Feck.

Yea the same is it: what say you to those ceremonies?

Haukes.

I say nothing to y^e ceremonies. For the text sayth,* 27.66 that God did so worke by the handes of Paule, that there went partlets & napkins frō him. &c. So that it seemed by y^e text, that it was God that wrought & not y^e ceremonies.

Feck.

How say ye to the woman that came behinde Christ and touched the hemme of his vesture? did not her disease depart from her by that ceremony?

Haukes.

No forsooth: For Christ turned back and sayde to Peter: Who is it that touched me? and Peter sayd: Thou seest the people thrust thee: and askest thou who touched me? Some body hath touched me (sayth Christ) for vertue hath gone out of me. I praye you, whether was it the vertue that healed this woman, or his vesture?

Fecknam.

Both.

Haukes,

Then is not Christ true: for he sayd, Go thy waye,* 27.67 thy fayth hath made thee whole.

Boner.

Away, away to the sacrament, for these are but tri∣fles to that.

Fecknam.

How say ye Syrha: Christ tooke bread, & brake it, and sayd: Take, eate, this is my body?

Haukes.

I graunt Christ sayd so.

Fecknam.

And is it not so?

Haukes.

No forsooth, I do not vnderstand it so.

Fecknam.

Why, then is Christ a lyer?

Haukes.

I thinke ye will so proue him.

Fecknam.

Will I? why,* 27.68 I haue spoken the woordes that Christ spake.

Haukes.

Is euery worde to be vnderstand as Christ spake it? Christ said: I am a dore, a vyne, I am a king, a way. &c.

Feck.

Christ spake these wordes in parables.

Hau.

And why speaketh he this in parables, when hee sayd: I am a dore a vyne, a king, a way, &c. more then thys

when he sayd: This is my body? For after the same phrase of speache, as hee sayth: This is my body: so sayth hee: I am a doore, a vine, a king, a way, he sayth not I am like a dore, lyke a vyne. &c.

Then Fecknam stoode vp and sayd: I had such a one before me this other day. Alas, these places serue nothyng for your purposes. But I perceiue ye hang and build on them that be at Oxford.

Haukes.

What meane you by that?

Fecknam.

I meane Latymer, Cranmer, and Rydley.

Haukes.

I know nothyng els by thē, but that they be both godly and learned.

Fecknam.

* 27.69wilt thou trust to such doltes? One of them hath written a booke, wherein he affirmeth a reall presence in the Sacrament.

Haukes.

What hee hath done, I know not, but what hee doth I know.

Fecknam.

Ridley hath preached at Paules Crosse openly, that the deuill beleueth better then you: for he beleueth that Christ is able of stones to make bread, and ye will not be∣leue that Christes body is in the Sacrament, and yet thou buildest thy fayth vpon them.

Haukes.

* 27.70I build my fayth vppon no man, and that shall ye well know: for if those men, and as many mo as they bee, should recant, and deny that they haue sayde or done, yet will I stand to it, and by this shall ye knowe that I build my fayth vpon no man.

Boner.

If any of those recant, what will ye say to it?

Haukes.

When they recant, I will make you aunswere.

Boner.

Then thou wilt say as thou doest now for all that.

Haukes.

Yea in deede wil I, & that trust to it, by gods grace

Boner.

* 27.71I dare say Cranmer would recant, so that he might haue his liuyng. And so the Byshop and Fecknam depar∣ted from me with great laughing, & I went agayne to the Porters lodge.

¶Talke betwene Haukes and Chadsey.

* 27.72The next day came Doct. Chadsey to the Byshop, and him. The Byshop declared vnto him that I hadde stande stubbornely in my defense agaynst the Christenyng of my childe, and against the ceremonies of the Church, and that I would not haue it Christened, but in English.

Then sayd Doct. Chadsey: then hee denyeth the order of the Catholicke Church.

Boner.

Yea, hee thinketh that there is no Churche but in England, and in Germany.

Haukes.

And yee thinke that there is no Churche but the Church of Rome.

Chad.

What say ye to the Church of Rome.

Haukes.

I say it is a church of a sort of vicious Cardinals. Priestes,* 27.73 Monkes and Fryers, whiche I will neuer cre∣dite nor beleue.

Chad.

How say ye to the bishop of Rome?

Chad.

From him and all his detestable enormities good Lorde deliuer vs.

Chad.

Mary so may wee saye from king Henry the eight, and all his detestable enormities, good Lord deliuer vs.

Haukes.

Where were ye whiles that he liued, that ye would not say so?

Chad.

I was not farre.

Haukes.

Where were ye in his sonnes dayes.

Chad.

In prison.

Haukes

It was for your well doing.

Boner.

He will by no meanes come within my Chappell nor here Masse: for neither the Masse, neither the Sacra∣ment of the aulter can hee abide, neither will he haue anye seruice but in English.* 27.74

Chad.

Christ neuer spake in English.

Haukes.

Neither spake he euer anye latine, but alwayes in such a tongue as the people might be edified thereby. And Paule sayth, that tongues profite vs nothing. He maketh a si∣militude betweene the pipe and the harpe, and except it be vnderstanded what the trumpet meaneth, who can pre∣pare himselfe to the battell: so if I heare the tongue which I do not vnderstand, what profite haue I therby? no more then hee hath by the trumpet, that knoweth not what it meaneth.

Chad.

If ye vnderstand Paules saying, he speaketh it vn∣der a prophecie. If we prophecie to you in tongues. &c.

Haukes.

Forsooth Paule speaketh playnly of tongues: for tongues serue not for them that beleue.

Chad.

I tell you Paul speaketh altogether vpō prophecy.

Haukes.

Paule maketh a distinction betweene prophecy∣ing & tongues, saying, That if anye man speake with tongues, let it be by two or three at the most, & let an other interprete it. But if there be no interpreter,* 27.75 let them keepe silence in the con∣gregation, and let himselfe pray vnto God: and then let the Pro∣phetes speake two or three, and that by course, and let the other iudge: and if any reuelatiō be made to him that sitteth by, let the first holde his peace: so that it seemeth that Paule maketh a distinction betweene tongues and Prophecying.

Boner.

The order was taken in the Catholicke Churche that y^e Latin tongue shuld serue through the whole world,* 27.76 because that they should pray all generally together in one tongue, and that to auoyd all contention and strife, and to haue one vniuersall order through the whole worlde.

Haukes,

This did your Counsels of Rome conclude.

Boner.

Understande yee what the generall Councels of Rome ment?

Haukes.

In deede all your generall Councels of Rome be in Latin, and I am an English man:* 27.77 therefore I haue no∣thing to do with them.

Chad.

Ye are to blame, being an vnlearned man to re∣proue all the Councels throughout all the whole world.

Haukes.

I reprooue them not, but Paule rebuketh them, saying: If any man preach any other doctrine then that whiche I haue taught, do you hold him accursed.

Chad.

Hath any man preached any other doctrine to you?

Haukes.

Yea, I haue bene taught an other Gospel since I came into this house.* 27.78

Chad.

What Gospell haue ye bene taught?

Haukes.

Praying to Sayntes, and to our Lady, and trust in the Masse, holy bread, and holy water, and in Idols.

Chad.

He that teacheth you so, teacheth not amisse.

Haukes.

Cursed be hee that teacheth me so: for I will not trust him, nor beleue him.

Boner.

You speake of Idols, and yee knowe not what they meane.* 27.79

Haukes.

God hath taught vs what they be: for whatsoeuer is made, grauen, or deuised by mans hand, contrarye to Gods word, that same is an Idoll. What say you to that?

Chad.

What be those that ye are so offended withall?

Haukes.

The crosse of wood, siluer, copper, or gold. &c.* 27.80

Boner.

What say ye to that?

Haukes.

I say it is an Idoll. What say you to it?

Bone.

I say euery Idoll is an image,* 27.81 but euery image is not an Idoll.

Haukes.

I say, what difference is there betweene an Idol and an Image?

Boner.

If it be a false God: & an Image made of him,* 27.82 that is an Idoll: but if an Image be made of God himselfe, it is no Idoll, but an Image, because he is a true God.

Haukes.

Lay your Image of your true God and of youre false God together, and ye shall see the differēce. Haue not your Images feete and goe not, eyes and see not, eares & heare not, handes and feele not, mouthes and speake not? and euen so haue your Idols.

Chad.

God forbid, sayth S. Paule,* 27.83 That I should reioyce in any thing els, but in the Crosse of Christ Iesus.

Haukes.

Do ye vnderstand Paule so? Doe ye vnderstand Paule? Unto the which he aunswered me neuer a word.

Boner.

Where can wee haue a godlyer remēbraunce when we ride by the way: then to see the Crosse.

Haukes.

If the Crosse were such profite vnto vs, why did not Christes Disciples take it vp: and set it on a pole, and cary it in procession with Salue festa dies?

Chad.

It was taken vp.

Haukes.

Who tooke it vp? Helene, as ye say: for shee sent a peece of it to a place of Religion, where I was with y^e vi∣siters when that house was suppressed, and the peece of the holy crosse (which the religious had in such estimatiō,* 27.84 and had robbed many a soule, committing idolatry to it) was called for, and when it was proued, and all come to all, it was but a peece of a lath couered ouer with copper, dou∣ble gilted as it had bene cleane gold.

Boner.

Fie, fie. I dare say thou slaunderest it.

Haukes.

I know it to be true, & do not beleue the cōtrary. And thus did the Bishop & the Doctour depart in a great fume: & Chadsay said vnto me, as he was about to depart: it is pitie y^t thou shouldest liue, or any such as thou art. I answered: in this case I desire not to liue, but rather to die

Chad.

Ye dye boldly, because ye would glory in your death as Ioane Butcher did.* 27.85

Haukes.

What Ioan Butcher did, I haue nothing to doe withall: but I would my part might be to morow. GOD make you in a better minde, sayde they both, & so they de∣parted, and I went to the Porters lodge with my keeper.

The next day Doct. Chedsey preached in the Boshops Chappell, & did not begin his sermon vntill all the seruice was done: and then came the porter for me, and sayd: my Lord would haue you come to the sermon, and so I went to the chappell dore, and stode without the dore.

Boner.

Is not this fellow come?

Haukes.

Yes I am here.

Boner.

Come in man.

Haukes.

No that I will not. He called againe, and aun∣swered: I will come no nearer, and so I stode at the dore. Then said the Bishop, go to your sermon.

Then Doctour Chadsey put the stole about his neck, and caried the holy water sprinckle vnto the Bishop,* 27.86 who blessed him, and gaue him holye water, and so hee went to his sermon. The text that he entreated on, was the xvi. of Mathew. Whome do men say that I the sonne of man am? Peter sayd: some say that thou art Helias, some saye that thou art Iohn Baptist, some say thou art one of the Prophetes. But whom say ye that I am? Then sayd Peter, thou art Christ the sonne of the euer∣liuyng God. Then left he the text there, & sayd? Whose sinnes soeuer ye binde: are boūd: which authoritie (sayd he) is left to the heades of the Church: as my Lord here is one, and so vnto all the rest that be vnderneath him. But the Church hath bene much kicked at sith the beginning: yet kicke the heretickes, spurne the heretickes neuer so much, the church doth stand and florishe. And then he went straight way to the sacrament, and sayd his minde on it, exalting it aboue the heauen, (as the most of thē doe) and so returned to hys place agayne, saying: whose sinnes ye do remit, are remitted and forgeuen:* 27.87 and so he applyed it to the byshops & priestes to forgeue sinnes, and sayd, all that be of the Churche will come and receiue the same. And this he proued by S. Ioh. in the xi,* 27.88 chapter, saying that Christ came to rayse Lazarus which when he was risen, was bound in bands: then sayd Christ to them that were in authoritie (who were his dis∣ciples:) go ye and lose him, lose him you. And this was y^e effect of his Sermon, applying all to them that they haue the same authoritie that christ spake of to his Apostles, and so ended his sermon, and they went to dinner.

An other communication betweene Thomas Haukes, and the Byshop.

ANd after dinner I was called into the chappel, where as were certayne of the Queenes seruaunts and other straungers,* 27.89 whom I did know.

Boner.

Haukes how like you the sermon?

Haukes.

As I like all the rest of his doctrine?

Boner.

What? are ye not edified therby.

Haukes.

No surely.

Boner.

It was made onely because of you.

Haukes.

Why? then am I sory that ye had no mo hereticks here, as ye call them, I am sory, that ye haue bestowed so much labour on one, and so little regarded.

Boner.

Well, I will leaue you here, for I haue busines. I pray you talke with him: for if ye could do him good (sayd he) I would be glad.

This the Bishop spake to the Queenes men, who said vnto me: Alas what meane you to trouble your self about such matters, against the Queenes proceedinges.

Haukes.

Those matters haue I aunswered before thē that be in authoritie: and vnles I see you haue a further com∣mission,* 27.90 I will aunswere you nothing at all. Then sayd y^e bishops men (which were many) my Lord hath commaū∣ded you to talke with them.

Haukes.

If my Lorde will talke with me himselfe, I will answere him. They cryed fagottes, burne him, hang him, to prison with him: it is pitie that he liueth, lay Irons vp∣on him: and with a great noyse they spake these woordes. Then in the middest of all the rage, I departed from them, and went to the porters lodge againe.

The next dayes talke.

THe next day, the Bishop called me into his chamber, & sayd: ye haue bene with mee a great while: & ye are ne∣uer the better but worse and worse:* 27.91 and therefore I will delay the time no longer, but send you to Newgate.

Haukes.

My Lord you ran do me no better pleasure.

Boner.

Why? would ye so fayne go to prison?

Haukes.

Truely I did looke for none other, when I came to your handes.

Boner.

Come on your wayes: ye shall see what I haue written. Then did he shew me certaine articles, and these are the contentes of them:* 27.92

Whether the Catholicke Church do teach and beleeue y^t Christes reall presence doth remaine in the Sacrament or no, after the wordes of consecration: according to y^e words of S. Paule, which are these: Is not the bread which we break the partaking of the body of Christ, and the cup which we blesse, the partaking of the bloud of Christ? whiche if it were not so, Paule would neuer haue sayd it.

Haukes.

What your Church doth, I cannot tell: but I am sure that the holy Catholicke Church doth neither so take it, nor beleue it.

Boner.

Whether doth the Catholicke Church teach and be∣leue the Baptisme that now is vsed in the Church, or no?

Haukes.

I aunswered to it, as I did to y^e other question be∣fore. Then did the Byshop with much flattery counsell me to be perswaded, & to keepe me out of prison,* 27.93 which I vt∣terly refused, and so we departed. And I supposed that the next day I should haue gone to prison, and so I had, saue for the Archdeacon of Canterbury, whose name is Harps∣field, whome the bishop had desired to talke with me, and began to perswade me concerning the Sacrament, & the ceremonies: and after much talke he sayd that the Sacra∣ment of the aultar was the same body that was borne of y^e virgine Mary, which did hang vpon the Crosse.

Haukes.

He was vpon the crosse both aliue & dead: which of them was the Sacrament?* 27.94

Harps.

The Archdeacon aunswered, aliue.

Haukes.

How proue you that?

Harps.

Ye must beleue. Doth not S. Iohn say: He is already condemned, that beleueth not?

Haukes.

S. Iohn sayth: He that beleeueth not in the sonne of God, is already condemned: but he sayth not, he that bele∣ueth not in the sacrament, is already condemned.

Harps.

There is no talke with you: for ye are both with∣out fayth and learning, and therefore I will talke no more with you in scripture.

Haukes.

Thē ij. that stode by, bad me enter further in talke with him, and then said I vnto him:* 27.95 why is the Roodeloft set betwixt the body of the Church, and the Chauncel?

Harps.

I cannot tell: for ye haue asked a question, which ye cannot assoyle your selfe.

Haukes.

Yes that I can: for this sayth one of your owne Doctours: that the body of the Church doth represent the Church militant: and the Chauncell the Churche trium∣phant: and so because we cannot go from the Church mili∣tant to the Church triumphant, but that we must beare the crosse of Christ, this is the cause of the Roodeloft being be∣tweene the body of the Church and the Chauncell.

Harps.

This is well and clarkely concluded.

Haukes.

As all the rest of your doctrine is: & so with ma∣ny perswasiōs on his part we ended, and so departed: and I to the Porters lodge agayne.

¶An other dayes talke.

THe next day in the morning, which was the first day of Iuly, the Bishop did call mee himselfe from the Por∣ters lodge, commaunding me to make me ready to goe to prison, and to take such things with me,* 27.96 as I had of mine owne. And I sayd, I do neither intend to bribe, neither to steale, God willing. Then he did write my warrant to the Keeper of the Gatehouse at Westminster, and deliuered it to Harpsfield, who with his owne man and one of the by∣shops mē brought me to prison, & deliuered the warrant & me both to y^e Keeper: & this was contayned in y^e warrant.

I will and commaund you,* 27.97 that you receaue him who commeth named in this warrant, and that he be kept as a safe prisoner, and that no man speake with him, and that ye deliuer him to no man, except it be to the Councell, or to a Iustice: For he is a Sacramētary, and one that speaketh agaynst Baptisme, a seditious man, a perilous man to be abroad in these perilous dayes.

And thus was I receiued, & they departed.* 27.98 And there I remayned. xiij. dayes, & then the bishop sent two of his mē vnto me, saying: My Lord would be glad to know how ye do. I aunswered them, I doe like a poore prisoner. They sayd: My Lord would know whether ye be the same man that ye were when ye departed? I sayd, I am no chaunge∣ling. They sayd, my Lord would be glad that ye should do well. I sayd: If my Lord wil me any good, I pray you de∣sire him to suffer my frendes to come to me. So they sayde they would speake for me, but I heard no more of them.

This is the first examination of me Thomas Haukes being examined by Edmund Boner, then Bishop of Lō∣don, and by his Chaplaines and Doctours at Fulham 4. miles from London, where I lay till I came to prison to Westminster: and after his two men had bene with me, I heard no more of hym, till the thyrd day of September.

¶Here followeth the second tyme of mine examina∣nation, the whiche was the thyrd day of September for the Bishop did send his men for me, to come to hys Pallace to London, and so my keeper and his men brought me to his place the same day.

THe Bishop of Winchester, then beyng Chauncellour,* 27.99 preached that day at Paules crosse, and the Byshop of London sayd to my Keeper, I thinke your man will not go to the sermon to day.

Haukes.

Yes my Lord, I pray you let me go: and that that

is good, I will receiue, and y^e rest I will leaue behind me, and so I went. And when the sermon was done, I & my Keeper came to the Bishops house, and there we remay∣ned till dinner was done: and after dinner the Bishop cal∣led for mee, and asked me if I were the same man that I was before.

Haukes.

I am no chaungeling nor none will be.

Boner.

Ye shall finde no chaungeling neither. And so hee returned into his chamber, and there he did write the side of a sheete of paper, and all that while I stood in the great chāber, & as many with me as might wel stand in the chā∣ber. And as I stode, Doctour Smith came vnto me (who once recanted,* 27.100 as it appeared in Print) saying y^t he woulde be glad to talke brotherly with me. I asked him what he was. Then sayd they that stode by, he is D. Smith. Then sayd I: are you he that did recant? And he sayd, it was no recantation, but a declaration.

Haukes.

Ye were best to term it wel, for your own honesty.

D. Smith.

Shall I terme it as it pleaseth you?

Haukes.

* 27.101To be short with you, I will knowe whether ye wil recant anye more or no, before that I talk w^t you, cre∣dite you or beleue you: and so I departed from him to the other side of y^e chāber. Then sayd the Bishops men & hys Chaplaynes, that my Lord commanded me to talke with him. Then they that stoode by, cryed with a great noyse: hang him, burne him: it is pittie that hee liueth, that diso∣beyeth my Lordes commaundement.

Then sayd one Miles Huggard? where prooue you y^e infantes were baptised?

Haukes.

Go teach all nations, baptising them in the name of the father, and of the sonne, and of the holy Ghost. Syr here is none excepted.

M. Hug.

What shall we go to teach children?

Haukes.

That word doth trouble you: it might be left out full well: it is to much for you to teach. Is not your name Miles Huggard?

M Hug.

So am I called.

Haukes.

Be you not a Hosier, and dwell in pudding lane?

M. Hug.

Yes that I am, and there I do dwell.

Haukes.

It would seeme so, for ye can better skill to eate a pudding and make a hose then in Scripture eyther to an∣swere or oppose.* 27.102 With that hee was in great rage, and dyd chafe vp and downe. Then I desired that some mā would take some payne to walke the Gentleman, hee did fret so for anger. Then one that stode by mee, (who is parson of Hornechurch and Rumford in Essex) sayd: alas what doe you meane? a young man to be so stubburne? there semeth to much pride in you.

Haukes.

Are not ye the parson of Hornechurch?

Parson.

Yes that I am.

Haukes.

Did ye not set such a priest in your benefice?

Parson.

Yes for a shift.

Haukes.

Like will to like: such maister, suche man. For I know the Priest to be a very vile man,* 27.103 as any could be. I asked the Parson what kinne he was to the weather cock of Paules? and he fell in a great laughter, with the rest of his companions. He sayd that I did rayle.

Then sayd an other that stode by vnto me: what booke haue you here? I aunswered the new testament. May I looke in it, sayd he? Yea that ye may sayd I. And so he loo∣ked in my booke, and sayde it was corrupt I aunswered him if the things contayned in it be true,* 27.104 then are ye all false Prophetes. He said y^t he would appose me in the first word of y^e Testament, saying: here is a generatiō of christ. And Esay sayth, no man can tell his generation.

Haukes.

What meaneth Esay by that? I would learne of you (sayd he.)

Haukes.

Ye would be angry if the scholler should teach the mayster: but if ye will haue me to teach you, I will tel you Esay as meaning.

Then sayd he, no man can tell the generation betwene the father and the sonne: but you (I dare saye) did knowe it before.

Haukes.

Why then Esay denieth not the generation. Then sayd he, why is Christ called Christ?

Haukes.

Because he is a Messias. Then said he, why is he called a Messias?

Haukes.

Because he was so prophecied by the Prophetes. Then said he: why is your booke called a booke?

Haukes.

These wordes do breede more strife, then godly e∣difying.

Beware sayd he, that ye do not decline from the church for if ye do, you will proue your selfe an hereticke.

Haukes.

Euen as ye do call vs heretickes, that do encline to Christes Church,* 27.105 from your Churche: so are ye all false Prophetes, that do decline from Christes church, to your owne Churche. And by this shall all men knowe you to be false Prophetes, if ye say, this sayth the Church, and wil not say, this sayth our Lord. And so he went his waye, as though he had a flea in his eare.

Then came an other and sayd vnto me,,* 27.106 he would talk with me, for he perceiued (as he sayde) that I was angry and out of pacience.

Haukes.

I will see your commission, or euer I talke wyth you, or with any man more. For I wist not how to be tyd of them: they came so thicke about me. For I sayde that I came to talke with my Lord, and not with any of them.

With that came the Bishoppe, bringing a letter in hys hand the which he had written in my name, & read it vnto me after this maner: I Tho. Haukes, do here confesse and declare before my said Ordinary Edmund Bishop of Lō∣don, that the Masse is abhominable and detestable, & full of all superstition, and also as concerning the sacrament of the body and bloud of Christ (commonly called the sacra∣ment of y^e aultar) that Christ is in no part therof, but one∣ly in heauen: this I haue beleued, & this I do beleue &c.

Haukes.

Stop there my Lord: what I haue beleued, what haue you to doe withall? But what I doe beleeue, to that stand I, and will.

Then he tooke his penne, & said that he would scrape it out for my pleasure, and so did to my thinking.

Then he went further with his writing, and sayde: I Thomas Haukes haue talked with my sayd Ordinary, & with certayne good, godly, and learned men. Notwithstā∣ding I stand still in myne opinion.

Haukes.

Shall I graunt you to be good, godly, and lear∣ned men, and yet graunt my selfe to stand in a contrary o∣pinion? No, I will not graunt you to be good, godly and learned men.

Boner.

Ye will graunt that ye haue talked with vs: the o∣ther I will put out for your pleasure. Then saide al his Doctours, if your Lordship be ruled by him, he will cause you to put out altogether: and then he read more vnto me. Here vnto this bill haue I set to my hand: and then he of∣fered me the bill & his pene, and bad me set my hand to it.* 27.107

Haukes.

Ye get not my hand to any thing of your makyng or deuising.

Boner.

Wilt not thou set to thy hande? It shalbe to thy shame for the denying of it.

And then he called al his Doctours, and sayd he would haue euery mans hand to it that was in the chamber, & so he had of their hands to it, and said: he that wil not set his hand to it, I would he were hanged, and so saide all hys Chaplaines and Doctors with a great noyse.

Then the bishop thrust me on the breast with great an∣ger, and sayd he would be euen with me and with all such proud knaues in Essex.* 27.108

Haukes.

Ye shall do no more thē God shal geue you leaue.

Boner.

This geare shall not be vnpunished, trust to it.

Haukes.

As for your cursinges, raylinges, and blasphe∣minges, I care not for them: for I knowe the mothes and wormes shall eat you, as they eate cloth or wooll.

Byshop.

I will be euen with you, when time shall come.

Haukes.

Ye may in your malice destroy a man: but when ye haue done, ye can not do so much as make a finger, and ye be meetly euen with some of vs already.

Boner.

If I do thee any wrong, take the lawe of me.

Haukes.

Salomon saith: Go not to lawe with a Iudge. For hee will iudge according to hys owne honour.

Boner.

Salomon sayth: Geue not a foole an aunswere.

Haukes.

What? do ye count me a foole?

Boner.

Yea be my trouth do I, and so doest thou me to: but God forgeue thee, * 27.109 and so do I.

Hatkes.

Thought is free my Lord. Then tooke Boner the bill and read it agayne, and when he saw that he could not haue my hand to it, then he woulde haue had me to take it into my hand, and to geue it him agayne.

Haukes.

What needeth that ceremonye? Neither shall it come into my hand, hart, nor minde. Then he wrapt it vp, and put it in his bosome, and in a great anger went hys way, & called for his horse and went to horsebacke, for the same day hee rode in visitatiō into Essex: and so went I to prison, from whence I came, with my Keeper. And thys was the second time of my examination. Written by mee Thomas Haukes, who desireth all faithfull men and bre∣thren, to pray vnto God to strengthen me in his truth vn∣to the end. Pray, pray, pray, gentle brethren pray.

The publicke examination of Thomas Haukes.

AFter all these priuate conferences, perswasions, & long debatings had with Thomas Haukes in the byshops house, as hetherto haue bene declared, the Bishop seing no hope to winne him to his wicked wayes,* 27.110 was fully set to proceede openly agaynst him after the ordinary course of his popish law. Wherupon T. Haukes shortly ••••ter was cited with the rest of his other fellowes, aboue specified, to

wit••e, Thom. Tomkins. Ste. Knight, W. Pygot, Iohn Laurence, and W. Hunter, to appeare in the bishops Cō∣sisto••y, the 8. day of February, this present yeare, videl. 1555. Upon which appearaunce was laid against him, in lyke order,* 27.111 as to the other, first the bill o•• his confession, writ∣te•• with Boners hand, to the whiche bill ye heard before how the blessed seruaunt of God denyed to subscribe.

A••ter which bill of confession being read, and hee con∣stantly standing to the said confession, the Bishop then as∣signed him with the other v. the next day folowing, which was the ix. of February, to appeare before him againe, to geue a resolute aunswere what they woulde sticke vnto. Wh••ch day being come, and these foresaid vi. prisoners be∣ing se••erally called before the Bishop, at the comming of Thomas Haukes,* 27.112 the Bishop willed him to remember what was sayd to him yesterday, and nowe while he had time and space, to aduise with himselfe, what he would an∣swe••e: for he stode vpon life and death. Well, quoth maister Haukes againe, I wil willingly receaue what soeuer shal be put vnto me.

Then were certayn other Interrogatories or Articles commensed agaynst him by the said Bishop (in like maner as to the other) to the number of foure: with an other bill also, which Boner brought out of his bosome containyng priuate matters against the sayd Thomas Haukes, which the bishop called heresies and errours, but we may better call them Christian verities. To the whiche matter be∣ing read, the said Haukes answered openly againe saying that it was true, and that he was glad it was so true, as it was: with moe woordes to the like effect. And this was on the forenoone, the ix. day of February.

In the after noone agayn the sayd Haukes appearing and hearing the ••oresaid bill of his confession,* 27.113 with the Ar∣ticles and Interrogatories read vto him, with like con∣stancie in answering againe to the b••shop: My Lord (saide he) as you being my frend haue caused these my sayinges to be writtē: so do you cause them to be read: and yet I wil neuer go from them.

And then being exhorted by the Byshoppe with many fayre wordes, to returne againe to the bosome of the mo∣ther Church:* 27.114 No my Lord (sayd he) that will I not: for if I had an hundreth bodies, I woulde suffer them all to be torne in peeces, rather then I will abiure or recant.

And so continuing still in the same song, notwithstanding that the Doctors and Lawyers were euer calling vppon him to come again to the vnitie of the Church he euer kept them of with this aunswere,* 27.115 that he would neuer go from the beliefe he was in, so long as he liued. Wherupon Bo∣ner, at last read the sentence of death vppon him, & so was he cōdemned the same day with the residue of his fellowes which was the 9. of February.

Neuertheles his execution was prolonged,* 27.116 and he re∣mained in prison till the 10. day of Iune.

Then was he committed to the handes and charge of the Lord Rich, who being assisted with power sufficiēt of y^e worshipfull of the shyre, had the foresayd Tho. Haukes downe into Essex, with vi. other fellow prisoners (whose stories hereafter folow) there to suffer martirdōe, Haukes at Coxehall, the other seuerally in other seuerall places.

Thomas Haukes by the way vsed much exhortation to his frendes, and when soeuer oportunitie serued to talk with them, he would familiarly admonish them.

A little before his death certayne there were of his fa∣miliar acquayntaunce and frendes,* 27.117 who frequenting hys company more familiarly, which seemed not a little to be confirmed both by the example of his constancie, & by hys talke: yet notwithstanding the same agayne being feared with the sharpenes of the punishment, which he was go∣ing to, priuely desired that in the middest of the flame hee would shewe them some token if he coulde, whereby they might be more certayn whether the payne of such burning were so greate, that a man might not therein keepe hys minde quiet and pacient. Which thing he promised them to do, and so secretly betwene them it was agreed, that if the rage of the payne were tollerable and might be suffered, then he should lift vp his handes aboue his head toward heauen before he gaue vp the ghost.* 27.118

Not long after, when the houre was come Thomas Haukes was leade awaye to the place apoynted for the slaughter, by the Lorde Rich & his assistaunce, who beyng now come vnto the stake, there mildly & patiently addres∣sed himselfe to the fire,* 27.119 hauing a straite chayne cast about his middle, with no smal multitude of people on euery side compassing him about. Unto whome after he had spoken many thinges, but especially vnto the Lorde Rich, reaso∣ning with him of the innocent bloud of Sayntes, at lēgth after his feruent prayers first made, and poured out vnto god, the fire was set vnto him.

[illustration]

¶The Martirdome of Thomas Haukes in Essex, at a Towne called Coxehall. Anno. 1555. Iune. 10.

In the which when he continued long, and when his speech was taken away by violence of the flame, his skin also drawen together, and his fingers consumed with the fire, so that now all men thought certainely he had bene

gone, sodainely and contrary to all expectation, the blessed seruaunt of GOD, beyng myndefull of his promise afore made, reached vp his hands burning on a light fier (which was marueilous to behold) ouer his head to y^e liuing God, and with great reioysing,* 27.120 as seemed, strooke or clapped thē three tymes together. At the sight whereof there followed such applause & outcry of the people, and especially of them which vnderstode the matter, that y^e like hath not cōmon∣ly bene heard: And so the blessed Martyr of Christ, straight way sinckyng downe into the fire, gaue vp his spirite. An. 1555. Iune. 10. And thus haue you playnely and expresly described vnto you the whole story,* 27.121 as well of the lyfe, as of the death of Thomas Haukes, a most constant & fayth∣full witnes of Christes holy Gospell.

¶Letters. ¶An Epistle to the Congregation by Thomas Haukes.

GRace, mercy, and peace, from God the father, and from our Lord Iesust Christ,* 28.1 bee alway with you all (my deare brethren and sisterne in the Lord Iesus Christ) for euer: and his holy Spirite conduct and leade you all in all your doynges, that you may alwayes direct your deedes according to his holy word, that when he shall appeare to reward euery man according to their woorkes: ye may as obedient children be found watching, ready to enter into his euerlasting kingdome with your lamps burning, and when the Bridegrome shall shew himselfe, ye neede not to be ashamed of this life that God hath lent you, whiche is but trāsitory, vaine, and like vnto a vapour, that for a sea∣son appeareth and vanisheth away: so soone passeth away all our terrestriall honour, glory, and felicitie. For all fleshe (sayth the Prophet) is grasse, and all his glory, as the floure of the fielde, which for a season sheweth her beautie, and as soone as the Lord bloweth vpon it, it withereth awaye, and departeth. For in this transitory and daungerous wildernes,* 28.2 we are as Pilgrimes and straungers, following the footesteps of Moses, among many vnspeakeable daungers, beholding nothing with our outward man, but all vaine vanities, and vexation of mind: subiect to hunger, colde, nakednesse, bondes, sickenes, losse, labours, banishment, in daunger of that dreadfull dragon, and his sinnefull seede, to be deuou∣red, tempted, and tormented, who ceaseth not behind euery bush to lay a baite, when we walke awry to haue his plea∣sure vpō vs, casting abroad his apples in al places, times, and seasons, to see if Adam will be allured and entised to leaue the liuing God & his most holy Commaundements whereby hee is assured of euerlasting life, promising the world at will, to all that will fall downe in all ages, & for a messe of potage, sel & set at naught, the euerlasting king∣dome of heauen. So frayle is flesh and bloud: And in espe∣ciall Israell is most ready to walke awry, when he is filled wyth al maner of riches ((as sayth the Prophet.)

Therefore I am bolde in bondes (as entirely desiring your euerlasting health & felicitie) to warne you, and most hartely desire you to watch and pray: for our estate is dan∣gerous,* 28.3 and requireth continuall prayer. For on the hygh mountaynes doth not grow most plenty of grasse, neither are the highest trees farthest from daunger, but seldome sure, & alwaies shaken of euery wind that bloweth. Such a deceitfull thing (saith our sauior) is honor and riches, y^t without grace it choketh vp the good seede sowne on hys creatures, & blindeth so their seeing, that they go gropyng at none day in darckenes: it maketh a man thinck himselfe somewhat, y^t is nothing at all. For though for our honour we esteeme our selues & stand in our owne light,* 28.4 yet when we shall stand before the liuing God, there shalbe no re∣spect of persons. For riches helpeth not in the day of ven∣geance: neither can we make the Lord partiall for money. But as ye haue ministred vnto the Saintes, so shall ye re∣ceiue y^e reward, which I am fully persuaded & assured shal be plenteously poured vppon you all, for y^e great goodnes shewed vnto the seruants of the liuing God. And I most hartely beseeche almighty God to poure forth a plenteous reward vpon you for y^e same, & that he wil assist you wyth his holy spirite in al your doings, that ye may growe (as you haue begon) vnto such a perfection as may be to gods honour, your owne saluation, and the strengthning of the weake members of christ.* 28.5 For though the world rage, and blaspheme the elect of God, ye knowe that it did so vnto Christ, his Apostles, and to all that were in the primitiue Church, and shalbe vnto the worldes end.

Therefore beleue in the light, while ye haue it, least it be taken away from you: If you shall seeme to neglect the great mercy of God that hath bene opened vnto you, and your harts cōsented vnto it y^t it is the very and onely truth pronoūced by Gods onely sonne Iesus Christ, by the good will of our heauenly father. Therfore I say in the bowels of my Lord Iesus Christ, sticke fast vnto it: let it neuer de∣parte out of your harts and couersation, that you with vs and we with you, at the great day being one flocke, as we haue one shepheard, may rise to the life immortall, through Iesus Christ our onely Sauiour, Amen.

¶Yours in him that liueth for euer. Thomas Haukes.

Here followeth an other letter of Tho. Haukes sent to his wife after his condemnation, being prisoner in New∣gate: the copy wherof is this.

¶The copy of Thomas Haukes letter to his wife.

GRace be with you, and peace from God the father,* 29.1 and from our Lord Iesus Christ, which gaue himselfe for our sinnes, to deliuer vs from this present euill worlde, through the good will of God our father, to whō be praise for euer and euer. Amen.

My deare Yokefellow in the Lord, for as much as the Lord hath not onely called me to worke in his vineyarde but hath also fulfilled his good worke in me (I trust to his glory, & to the comfort of al those y^t looke for his comming) I thought it my duety (deare yokefellowe) to write vnto you some lessons out of Gods booke: and if you will di∣rect your selfe therafter, doubt not of it, but God, who re∣fuseth none that will come to him with theyr whole hart, will assist you with his holy spirit, and direct you in al his wayes, to his honour, and glory, who graūt it for his mer¦cies sake. Amen.

First I exhort you to feare God,* 29.2 to serue and honor his holye name, loue hym with all your hart, soule, and minde to beleue faithfully al his promises, to lay sure hold vpon them, that in al your troubles what so euer they are ye may runne straight to the great mercye of God, and hee will bring you forth of them, keepe you within hys wings then shall ye be sure that neither deuill, flesh, nor hell shall be able to hurt you.

But take heede: If ye wil not keepe his holy preceptes and lawes, and to the vttermost of your power, cal for the help of God to walke in the same, but will leaue them and runne to all abhominations with the wicked world, & doe as they do, then be sure to haue your part with the wicked world in the burning lake that neuer shall bee quenched.* 29.3 Therefore beware of Idolatrye, whiche doth most of all stincke before the face of almighty God, and was of al good men most detested from the beginning of the worlde. For the which, what kingdomes, nations, and realmes God hath punished with most terrible plagues, w^t fire,* 29.4 brym∣stone, hunger, sword, and pestilence. &c. to the vtter subuer∣sion of them, it is manifestly to be seene through the whole Byble. Yea his owne peculiar people, whome he had done so muche for, when they fell from him, and went & serued other Gods, contrary to his commaundement, he vtterly destroyed, and rooted them out from of the earth: and as many as dyed in that damnable state (not repenting their abhominable euill) he threw them into y^e pit of hell. Again how he hath preserued those that abhorre superstition and Idolatry, and that haue onely taken hold vpon God with their whole hart, to serue him, & to loue him, to feare him, &c. it is most manifestly to be seene euen frō the beginning, out of what great daungers he hath euer deliuered them: yea whē al hope of deliuerāce was past as touchyng their expectation, euen then in y^e sight of all his enemies would he work his godly will and purpose, to the vtter amazing and destructiō of all those that were his manifest enemies.

Further I exhort you in the bowels of Christ,* 29.5 that you will exercise and be steadfast in prayer: for prayer is y^e one∣ly meane to pearce the heauens to obtayne at the hand of God, what soeuer we desire, so y^t it be asked in fayth. Oh what notable thinges do we read in Scriptures that hath bene obtayned through feruent praier?* 29.6 We are commaun∣ded to call vpon him for helpe, ayde and succour in necessi∣ties & troubles, & he hath promised to help vs. Again they that will not cal vpon him, with thesr whole hart, but vp∣on other dead creatures, in whō there is no help (for there was none found worthy to open the booke, but onely the Lambe Christ whiche was killed for our sinnes) I saye who that wil refuse his help, must euen by y^e terrible iudg∣ment of God, come vtterly to confusion: as it hath, and is dayly manifest to be seene. And whatsoeuer you desire of God in your prayer, aske it for Iesus Christes sake,* 29.7 for whom & in whō God hath promised to geue vs all things necessary. And though that which ye aske, come not by and by at y^e first and second calling, yet continue still knocking and hee will at the length open his trasures of mercye▪ so

that ye shalbe sure to obtaine: for he hath so promised if ye continue in faith, hoping surely in him. These former les∣sons, w^t all such instructiōs as I haue told you by mouth, I do wish that ye would most earnestly learne: and then I doubt not, but God, who is the geuer of all grace, wyll assist you in all your doings, that ye may be found worthy of his kingdome, which is prepared through Christ.

* 29.8Further, where it hath pleased God to send vs childrē, my desire is that they may bee brought vp in the feare of God, and in his lawes. And this is to certifie you, that ye deliuer in any wise my eldest sonne vnto M. Throgmor∣ton, who vpō his good wil hath promised me to bring him vp according to my desire, and (I trust) as God hath put into his hart. See therfore that ye deliuer him in any wyse without delay: and as for the other, if ye shall seeme to be burdened with him (which I thinke nature will not suf∣fer) my desire is that it be brought vp in the feare of God to the vttermost of your endeuour, with some honest man that hath the feare of God before his eies, and let vs geue thanks vnto God which hath giuen them vs, beseechyng hym that they may be counted worthy to be of that flocke that shall stand on the right hand of the Maiestie of God, when he shall iudge the world. Amen.

Yet once againe I warne you, that ye continue in fer∣uent prayer, as I sayd before: then shall ye be sure, y^t God euen of his owne mercy, according as he hath promysed, will be an husband vnto you, & prouide better for you thē I was euer able to do: yea, he wil cause all men that feare him, to pitie you, to helpe you, succour you in all your ne∣cessities, so that if any will do you wrong, he wil be ad••en∣ged on hym. Moreouer, I wish you to keepe company w^t those,* 29.9 of whome yee may learne to come to a more perfect knowlege in God, and I doubt not but God will prouide that such will bee glad to receiue you, if you shall professe and go forward in his truth.

Finally, and to make an end, I desire you that ye take heed with whom ye couple your selfe. See that he be a mā that feareth God,* 29.10 loueth his lawes, and will walke in the same to the vttermost of hys power: such a one as can be content to loue you & to care for you. Take heede he be no brawler, no drunkard, no wicked person, not giuen to fil∣thines, no worldling, no dicer nor carder. In fine, no fil∣thy person, but chuse you such a one as God may be glori∣fied in both your liues. And again on your part, loue him, serue him, obey him in all godlines, as long as God shall geue you life in this world. Then shall ye both be sure to obtaine that kingdome which God the father hath prepa∣red, and Iesus Christ obtayned for you, that neuer shall haue end, where I trust to abide your comming. Amen.

By your husband Tho. Haukes.

Ye heard before in the letter of Tho. Haukes written to his wyfe, mention made concerning his eldest sonne to be sent to M. Throgmorton. Now what he writeth hym∣selfe to the said M. Throgmorton touching the same mat∣ter, by this his letter to the said party here vnder ensuyng, may appeare.

¶A letter of Thomas Haukes to M. Clement Throgmorton.

* 29.11GRace, mercy, and peace from God the father, and from our Lord Iesus Christ, be with you, & assist you in al your thoghts words, and works, that he in all things as most woorthy, may be glorified, and that the blessing of Abraham may be poured plen∣teously on you and all your posteritie.

Where as the loue of God hath mooued you to require my sonne to be brought vp before your eyes, & the selfe same loue hath also mooued me in like case to leaue hym in your hands, as vnto a father in myne absence, I shall require you in Gods behalf according to your promise, that ye will see hym brought vp in the feare of the Lord, and instructed in the knowledge of his holy word, that he may thereby learne to leaue the euill and know the good, and alwayes be pricked forward with fatherly instructions to folow my footsteps, that as almighty God hath made me wor∣thy through his speciall grace to worke his will in obedience, he may learne to follow me his father in the like, to gods honor and prayse: And this I require you in Gods behalfe to fulfill or cause to be fulfilled, as ye before the liuing God will make aunswer for the same. I haue left for the child certaine bookes which shall be deliuered vnto you, wherein his instruction and saluation lieth, if he learne and practise the same. And thus, most humbly besee∣ching you once agayne, to be as good vnto him as your promise was to me, that is, to be a father, & a wall of defence vnto hym in all troubles, I leaue him in your hand through the Lord Iesu, and desire him to blesse both him & you according to his good pro∣mise: & all that good which ye shal do vnto him, I shal most har∣tily desire the euerlasting God to recompence vnto you in hys kingdome, where I hope to meete both him and you among all Gods elect. To which God be all praise, honor and glory. Amen.

Yours and all mens in Christ Iesu, Tho. Haukes.

¶The history of Thomas VVattes, examined, tried, and burnt for the truth of the Gospell.

THomas Wattes of Billerica,* 29.12 within the county of Es∣sex, and of the Dioces of London, was by his occupa∣tion a linnen Draper, who before he was apprehēded, had sold and made away his cloth in his shop, and disposed his things being set in order to his wyfe and children, & gaue away much of his cloth vnto the poore:* 29.13 For he looked al∣ways to be taken by gods aduersaries and his, as shortly after came in deed to passe: so that vpon the 26. day of A∣pril, he was apprehended and brought before the L. Rich, and other Commissioners at Chelmesford, and the••e be∣yng accused for not commyng to the church, was vpon the same examined before the L. Rich, Henry Tyrel, Sir An∣thony Browne, Edmund Tyrell, Tho. Mildman, Iohn Wiseman, Rog. Appleton, Rich. Weston, Iustice Gaudy. &c. The summe and principall effect of which examination here vnder followeth briefly expressed

¶The examination of Tho. VVattes, before the Lord Rich and others.

WHen this Tho. Wattes came before the L. Rich and other the Iustices,* 29.14 whose names are specified in the letter followyng (which they sent vnto the B. of London agaynst him) at the sessions at Chelmesford, the Lord Rich sayd these words or the lyke in effect vnto hym.

Wattes, ye be brought hither (as I vnderstand) be∣cause of disobedience to the Kyng and Queens lawes. Ye will not come to the Church, ye will not heare Masse, &c. but haue your conuenticles a sort of you in corners, con∣trary to the K. and Queenes proceedings. Unto whiche hys words Wattes answered and sayd.

My L. if I haue offended a lawe,* 29.15 I am subiect here to the lawe. Then Anth. Browne Iustice, sayd vnto hym: Wats, I pray thee tell me who hath bene thy schoole mai∣ster, to teach thee this geare,* 29.16 or where didst thou first learn this religion? Forsooth (quoth Wattes) euen of you Sir: you taught it me, and none more then you. For in K. Ed∣wards dayes in open sessions you spake against this Re∣ligion now vsed, no preacher more. You then sayd, y^e masse was abhominable, & all their trumpery besides, wishing and earnestly exhorting that none should beleeue therin, & that our beliefe should be onely in Christ: and you said thē whosoeuer should bryng in any strange natiō to rule here it were treason, and not to be suffred.

Then said Browne to my Lord Rich, he belies me my Lord. What a knaue is this? he wil soone belye me behind my backe, when he doth it before my face, and my L. Rich sayd againe, I dare say he doth so.

After these wordes, Wattes tooke occasion to speake somewhat of King Phillip and of hys commyng in, but what it was, I coulde not iustly learne. But this muche was heard, that after those wordes spoken, the Benche a∣mong themselues stood vp, and sayd one to another: trea∣son, sauyng one good man called Iustice Gawdy,* 29.17 who a little before was about to speake: but when he heard them cry treason, he helde downe his head as one grieued and troubled at their doyngs.

In conclusion, the Commissioners being wery of him or els not willing to meddle further in such high matters, sent him vp to the B. of London, with their letter withal, importing the cause of his sending vp as by the contentes thereof here vnder followeth to be seene.

¶A letter sent by certaine Iustices in Essex to Boner B. of London.

AFter our most harty cōmendations to your good lord∣ship, these shall be to aduertise you,* 30.1 that at our Sessi∣ons of Oyer & Terminer holden at Chelmesford the 26. day of April last past, there came before vs in open Courte one Thomas Wattes of Billerica within your dioces, by ordinary proces, and then and there being examined why he refused to come to his parish Church, and there to re∣ceiue the sacrament of the aultar and heare diuine seruice, according to the institution of holy church, he openly there answered generally that like as the seruice of the Churche set out in the dayes of late King Edward the 6. was sayd by vs now to be abominable, hereticall, schismaticall,* 30.2 & all naught, so he sayd that all that is nowe vsed & done in the Church is abhominable, hereticall, schismaticall, and all naught, with diuers other erroneous & arrogant words: and therefore we haue thought good to send hym to your

Lordship, to be further examined by you of his perticular opinions, as to your pastorall office shall seeme conueni∣ent, certifieng you further, that in our opinion he is one of the most arrogant heretikes that hath bene heard speake, or euer came before you, & not meet to be kept here in any Gaole, as well for feare of corrupting others, as for diuers & sundry other speciall causes hereafter to be more decla∣red. Thus leauing to molest your good Lordship, we com∣mit you to the holy ghost.

Geuen at Chelmesford the 27. of Aprill. An. 1555.

Your good Lordships most assured,

• ...R. Rich.
• ...Henry Tirrell.
• ...* 30.3Anthony Browne.
• ...Edmund Tirrell.
• ...T. Myldman.
• ...Iohn Wiseman.
• ...Rog. Appleton.
• ...Rich. Weston.

Now when the B. had receiued him, how he vsed him 〈◊〉〈◊〉 is easie (by his common practises with others) to iudge. What his priuate conferēces were, I know not, but what was publikely done in the Consistory at Paules (the com∣mon stage for these tragedies) you shall here see.

The first appearance of Thomas Wattes in the bishops Consistorie.

FIrst vppon Thursday, beyng the second day of May, Thomas Wattes was brought thether before the Bi∣shop of London,* 30.4 & there being examined vpon his words had before the L. Rich and others (as is conteined in their letters) he did earnestly affirme the same to be true. Wher∣upon the Bishop obiected, and examined him vpon these Articles following, to the which he aunswered, as vnder may appeare.

¶Articles obiected agaynst Thomas VVattes of Byllerica in the Countie of Essex, within the Dio∣cesse of London, by Boner Bish. there, as ensueth.

1. FIrst that the said Tho. Wattes was of Billerica, & so of the iurisdiction of the B. of London.* 30.5

2. Item, that he beleeued not in the Sacraments of the the holy and Catholike church, as the Catholike church of Rome, and all other Churches members of the same, euer hetherto hath beleued, & is taught of al good & faithful peo∣ple, nor hath allowed the said sacraments, rites, vsages, or ceremonies of the said church,* 30.6 but hath despised the same.

3. Item, that he beleeueth, & also hath taught others, that the substaunce of materiall bread and wyne do remaine in the Sacrament of the aultar after the consecration,* 30.7 & that the sayd materiall bread and wyne are the signes & tokens of Christes body hanged vpon the crosse, and of hys bloud there shed, and that in the sayd Sacrament there is only a memory or remembraunce of Christes body & bloud, and nothyng els.

4. Item, that he beleueth, and doth precisely affirme, that the very true presence of Christes body and bloud in sub∣staunce,* 30.8 is not in the Sacrament of the aultar, but only in heauen, and no where els.

5. Item, that he beleeueth, affirmeth, and sayth, that the Masse now vsed in the church of Rome here in England, and other places is full of Idolatry,* 30.9 abhomination & wic∣kednes, and that Christ did neuer institute it, nor ordayne it, nor yet allow it as a good and laudable thyng to be vsed in his Church.

6. Item, that he beleeueth and affirmeth that auricular confession to be made vnto the Priest, is not necessary, but superfluous: and that it is enough for a man to beleeue onely, & to confesse hymselfe vnto God, without any priest or minister at any tyme, though he may haue the Priest to confesse hym vnto.

7. Item, that he beleueth that Luther, Wickliffe, Doctor Barnes,* 30.10 and all others that haue holden against the Sa∣crament of the aultar, & suffred death by fire or otherwise, for the maintenaunce of the said opinion, were good men, and faithfull seruaunts and Martyrs of Christ, in so belee∣uyng and dieng.

8. Item, that he hath and doth beleue, that to fast, pray, or to do almes deeds,* 30.11 is a thyng vtterly vnprofitable: for if a man shal be saued, he shalbe saued without doing of them: and if he shall be damned, they shall not helpe him, or doe hym any good at all.

9. Item, that the said Wattes of late comming into open Court at the Sessions before the Lord Riche, Sir Henry Tirell Knight, Anthony Browne Esquier, and others, & beyng then and there examined,* 30.12 did openly confesse, that hee had refused to come to the Church, and to heare there the diuine seruice, and to receiue the sacrament of the aul∣tar, according to the order of the Church: because that like as the seruice of the Church set out in the dayes of the late king Edward the 6. was said and alledged to be abhomi∣nable, hereticall, schismaticall, and all naught: so hee the said Thomas Wattes thē and there said openly before the said Commissioners, that all that is now vsed and done in the Church, is abhominable, hereticall, schismaticall, and altogether naught: And that he did also then vtter before the sayd Commissioners, other erroneous and arrogant words, to the hurt of his soule, and to the euill example of the people there present.

10 Item,* 30.13 that he the said Thomas by reason of the pre∣misses, was and is to be takē, had, reputed, and iudged as a manifest & open heretike, and for the same, by the order of ecclesiasticall lawes is to be declared, accursed: and beyng obstinate and incorrigible, is to be deliuered to the secular power, there to be punished as an heretike.

11 Item, that he ouer and besides all these offences, and trespasses aforesaid, had also added this trespasse, that is to wit: that he had beleued and deliberately spoken,* 30.14 that the Church of Rome in her rites, ceremonies, Sacramentes, constitutions, and traditions, is the Synagoge of Satan, and therefore that he had consented and agreed in opinion & beliefe, with one Iohn Tooly, of late hanged at Charing crosse, who at the tyme of his executing, desired the people to pray, to be deliuered from the tiranny of the Bishop of Rome, with all his enormities: as who should say, that his authoritie and doings were tiranny, and had all enor∣mities and iniquities in them.

12 Item, that the premisses and euery part thereof, bee true, notorious, manifest, and openly spoken, & talked of amongst the honest & credible persons in great multitude, and that of all & singular the same within Billerica afore∣sayd, and other places there about, beyng of the diocesse of London, there is a common voyce and fame thereof.

¶The aunswer of the sayd Thomas VVattes to the foresayd Articles.

TO the first he sayd and confessed the same to bee true in euery part thereof.* 30.15

To the 2. Article he answered that he beleueth in al the Sacraments according to Christes institution, & the Ca∣tholike church: but not according to the Bish. of Romes church: and further said, that he doth not beleeue now as he had done in tymes past: for in tyme past he beleeued as the church then beleeued, but now he doth not so beleeue: for the church of Rome had deceiued vs, and therefore hee sayd he did not beleue as the church of Rome beleueth, but as Christ hath taught him: And further said,* 30.16 that hee was so taught to beleue by preachyng of one M. Aluey, & other whose names he remembred not: which Aluey he said did preach the word of God truly and sincerely.

To the 3. he aunswered, that he hath and doth beleeue, that Christes body is in heauen, and no where els: & fur∣ther, that he will neuer beleue that Christes body is in the Sacrament.

To the 4. he aunswered, confessing and firmely belee∣uing the same to be true.

To the 5. that he did beleue, that the Masse is abhomi∣nable, and that he will not go one iot from that his belief.

To the 6. that he neither did, nor yet doth beleeue that the priest can absolue him of his sinnes: howbeit, he deni∣eth not but it is good to aske councell at the priests mouth.

To the 7. he sayd, that he knoweth not what the opi∣nions of the sayd persons named in the sayd article were: and in case the said persones did beleeue that the body and bloud of Christ were reall and in very deed in the Sacra∣ment of the altar, then that they were not good men. But in case they did beleue that the body & bloud of Christ was not in the Sacrament of the aultar really and truely, then he beleued that they were good christian men.

To the 8. that he had not spokē as is conteined in this article, but said, that he hath and doth beleue that fastyng, prayers and almes deeds be works of a liuely faith.

To the 9. he confessed, that he did vtter and speake, as in this article is conteyned, and further desired God that he might dye in that fayth and beliefe, wherein he now is.

To the x. he answered and said, that he wil submit him selfe herein to the order of the law: and further said that he trusteth that with God he shall be blessed, although wyth men he be accursed.

To the xi. he sayd,* 30.17 that he beleued that the B. of Rome is a mortall enemy to Christ and hys Church. And as for Tooly he sayd, he dyd neuer see or know hym: but in case the sayd Tooly dyd wish and pray as is conteyned in the Article, then he dyd likewyse wish and consent with hym therein.

To the 12. he answered, that al which before he confes∣sed to be true, is also true: and all that he hath denied to be true, he denieth againe to be true, and beleueth the same to be according to such things as he hath confessed.

By me Tho. Wattes.

An other appearance of Thomas Wattes in the Consistorie.

THese Articles thus propounded and answeared, the bishop commaunded him to appeare again in the same place at 3. of the clocke in the after noone,* 30.18 vppon the same day. At which houre being brought thither by his keeper, the Bishop beganne with him in this wise: Wattes, you know what I said vnto you to day, and what I appoyn∣ted vnto you at this time. The time is nowe come: waigh and consider with your selfe, that you are but a man: and allbeit that yee will wilfully cast away your body, yet cast not so away your soule, but while yee haue time, retourne and confesse the truth.

* 30.19Whereunto Thomas Wattes answered and sayde: I am weary to liue in such idolatry as ye would haue me to l••ue in. Upon which aunswere the bishop caused his arti∣cles againe to be read. He thereto answered as before, and farther subscribed the same with his owne hand.

An other appearance before D. Harpsfield.

THe bishop, after many perswasions to cause him to re∣cant, willed him to depart as then, and to come againe on Saterday at 8. of the clocke in the morning.* 30.20 Where (the Bishop being absent) D. Nicholas Harpesfielde, as then being his deputie, did sit and earnestly exhorted him to de∣ny his opinions. To whome in the ende he answeared.

Wel, ye haue a law to condemne me, and I submit my selfe to the law: but not to the lawes of the Church (as you call it.) And farther I doe affirme, and will stande to mine answeres that I haue made.

Wherupon D. Harpsfield willed him to appeare there againe vpon friday, being the 10. day of the same month of May. Uppon which day the bishop priuately sent for the sayd Thomas Wattes into his chamber, and there wyth many faire promises, tempted and tried him, whether hee would reuoke hys errours (as he then termed them.) But Wattes aunsweared hym in this sorte: I will not beleeue your Church, neither the Romish Churche, and therefore you doe but labour in vaine thus to trauaile with me. He was here vpon againe dismissed for that time,* 30.21 vntil friday the 17. day of May, and then commaunded to appeare in the Consistorie: whych commandement he obeyed, & ha∣uing the accustomed former Articles ministred vnto him, made then such answeres as before.

Thomas Wattes brought againe to the consistorie.

THus being tost to and fro, from day to day, and houre to houre: he was at the last, the 18. day of the month of May,* 30.22 brought into the consistorie, where firste was made a briefe recitall of all the former processe: and there the sayd Wattes being (by the byshop and others) willed to deny his profession, made this final answer: God kepe me from the doctrine that ye wold haue me to come vnto, which ye haue now declared. And I beseech God y^t I may perseuer in that that I haue done, for I wil stand to mine answers.

The Byshop perceiuing his faire flattering promises nothing to preuaile (& hauing no great store of other rea∣sons to perswade with) put forth his last and strongest ar∣gument of condemnation.* 30.23 Which being ended, he was de∣liuered to the sheriffes of London, & by them was sent to Newgate, where he remained vntil the 9. day of Iune, or as some record, to the 22. of May: at what time he was ca∣ried vnto Chelmesforde, and there was brought to Scots house, keeping then an Inne at Chelmesforde, where, as they were eating meat with Hauks and the rest that came downe to their burning, they prayed together both afore and after their meate.

Then Wats went and praied priuately to himself, and afterward came to his wife and his 6. childrē being there, and said these words in effect: Wife, and my good children, I must now depart from you.* 30.24 Therfore hence forth know I you no more, but as the Lord hath geuen you vnto me, so I geue you againe vnto the Lord, whom I charge you see you do obey, and feare him: and beware yee turne not to this abhominable papistrie, against the which I shall anone (by Gods grace) geue my bloude. Let not the mur∣thering of Gods Saintes cause you to relent, but take oc∣casion thereby to be the stronger in the Lords quarel, and I doubt not but he wil be a mercifull father vnto you. All these and suche like woordes spake he vnto them, and they vnto him, of whome two (as it is sayd) offered to be burnt wyth him. In the ende he badde them farewell, and kissed them all, and was caried to the fire.

[illustration]

The burning of Thomas Wattes, Martyr.

* 30.25

At the stake, after he had kissed it, he spake to my Lord Rich, these or the like words: My Lord sayth he, beware,* 30.26 beware, for you doe against your owne conscience herein, and without you repent, the Lord wil reuenge it: For you are the cause of this my death.

Concerning the childebed of Queene Mary, as it was rumoured among the people.

LOng perswasion had bene in England with great ex∣pectation, for the space of halfe a yeare or more,* 30.27 that the Queene was conceiued w^t childe. This report was made by the Queenes Phisitions, & other nie about the Court: so that diuers were punished for saying the contrary. And commaundement was geuen, that in all churches suppli∣cation and prayers should be made for the Queenes good deliuerie: the certificate whereof ye may read before in the letter of the Counsel sent to Boner, pag. 1405. And also the same moreouer may appeare by prouision made before in the Act of Parliament for the childe. pag. 1410.

And now for somuch as in y^e beginning of this month of Iune about Whitsontide,* 30.28 the time was thought to be nie, that this young Maister should come into the world, and that midwiues, rockers, nurses, with the cradle & all, were prepared and in a readines, sodēly vpon what cause or occasion it is vncertaine, a certaine vaine rumour was blowne in London of the prosperous deliuerance of the Queene, and the birth of the childe: In so muche that the Bels were rong, Bonfiers and processions made, not on∣ly in the Citie of London,* 30.29 and in most other partes of the realme, but also in the towne of Antwarpe, gunnes were shot off vppon the riuer, by the English shippes, and the Mariners thereof rewarded wyth an hundred pistolettes or Italian crownes by the Ladie Regent, who was the Queene of Hungarie.* 30.30 Such great reioysing and triumph was for the Queenes deliuerie, & that there was a Prince borne. Yea, diuers Preachers, namely one, the Parson of S. Anne within Aldergate, after Procession and Te Deum song, tooke vpon him to describe the proportion of y^e child, how faire, howe beautifull, and great a Prince it was, as the like had not bene seene.

In the middest of this great adoe, there was a simple man (this I speake but vppon information) dwelling w^t∣in 4. miles of Barwicke, that neuer had bene before halfe way to London, whiche sayde concerning the Bonfiers made for Queene Maries childe: Here is a ioyful triūph, but at length al wil not proue worth a messe of potage,* 30.31 as in dede it came to passe: For in y^e end al proued clean cōtra∣ry, & the ioy and expectations of mē were much deceiued. For the people were certified, y^t the Queene neither was as then deliuered, nor after was in hope to haue any child.

At thys time many talked diuersly: some sayd thys ru∣mour of the Queenes conception was spread for a po••icie: some other affirmed that shee was deceiued by a Tympa∣nie or some other like disease, to thinke her selfe with child, and was not:* 30.32 some thought she was with childe, and that it did by some chaunce miscarie, or els that she was bewit∣ched: but what was the truth therof, the Lord knoweth, to whome nothing is secrete. One thing of mine owne hea∣ring, and seeing I can not passe ouer vnwitnessed.

There came to me, whom I did both heare and see, one Isabell Malt, a woman dwellyng in Aldersgate streete in Horne alley, not farre from the house where this present booke was Printed, who before witnes made this decla∣ration vnto vs, that she beyng deliuered of a māchild vpō Whitsonday in the mornyng, whiche was the xi. day of Iune. an. 1555. there came to her the Lord North, and an other Lord to her vnknowē, dwellyng thē about old Fish streete, demaūdyng of her if she would part with her child, and would sweare that she neuer knewe nor had no such child. Whiche if she would, her sonne (they sayd) should be well prouided for, she should take no care for it, with many fayre offers if she would part with the child.

After that came other womē also, of whō one she sayd should haue bene the Rocker, but she in no wise would let go her sonne, who at y^e writyng hereof being aliue & called Timothe Malt, was of the age of xiij. yeares & vpward.

* 30.33Thus much (I say) I heard of the woman her selfe. What credite is to bee geuen to her relation, I deale not withall, but leaue it to the libertie of the Reader, to beleue it they that list: to them that list not, I haue no further warrant to assure them.

* 30.34Among many other great preparations made for the Queenes deliueraunce of childe, there was a cradle very sumptuously and gorgeously trimmed, vppon the whiche cradle for the child appointed, these Uerses were written, both in Latin and English.

Quam Mariae sobolem Deus optime summe dedisti, Anglis inc••lumem redde, tuere, rege.

The Child which thou to Mary, O Lord of might hast send. To Englandes ioy in health preserue,* 30.35 keepe and defend.

About this tyme there came ouer into England a cer∣taine English booke, geuing warnyng to English men of the Spanyardes, and disclosing certaine close practises for recouery of Abbay landes, which booke was called A war∣nyng for England. Whereof ye shall vnderstand more (God willyng) when we come to the Spanish Inquisition. So that by the occasion of this booke, vppon the xiij. day of this moneth came out a certaine Proclamation, set forth in the name of the Kyng and Queene, repealyng & disanullyng all maner of bookes writtē or Printed, whatsoeuer should touche any thyng the impayryng of the Popes dignitie, whereby not onely much godly edification was hyndred: but also great perill grew among the people. The copy of which Proclamation here foloweth.

A Proclamation set out by the King and Queene for the restraining of all bookes and wrytings tending againg the doctrine of the Pope and his Churche.

WHere as by the Statute made in the seconde yeare of king Henrie the fourth concerning the repressing of heresies, there is ordained and prouided a great punishment, not only for the authours, makers, and wryters of bookes containing wicked doctrine and erroneous and hereticall opinions contrary to the Catholicke faith, and determination of the holy Church, & like∣wise for their fautors & supporters, but also for such as shal haue or keepe any suche bookes or wrytings, and not make deliuerie of them to the Ordinarie of the Diocesse or his Ministers, wyth in a certaine time limited in the sayd Statute, which Acte or Sta∣tute being by authoritie of Parliament of late reuiued,* 30.36 was also openly proclaimed, to the intent the subiectes of the realme vp∣on such Proclamation should the rather eschew the danger and penaltie of the sayde Statute, and as yet neuerthelesse, in moste partes of the Realme the same is neglected, and little regarded: The King and Queene our soueraigne Lord and Ladie,* 30.37 therefore. &c. straightly charge and commaunde, that no persone or per∣sones, of what estate, degree, or condition soeuer he or they be, from hencefoorth presume to bring or conuey, or cause to bee brought or conueied into this Realme, any bookes, wrytings or woorkes heereafter mentioned: that is to saye, anye booke or bookes, wrytings or woorkes made or sette foorth, by, or in the name of Martine Luther, or any booke or bookes, wrytings or woorkes made or sette forth, by, or in the name of Oecolampa∣dius, Zwinglius, Iohn Caluine, Pomerane, Iohn Alasco, Bullin∣ger, Bucer, Melancthon, Bernardinus Ochinus,* 30.38 Erasmus Sarce∣rius, Peter Martyr, Hugh Latymer, Robert Barnes, otherwyse called Frier Barnes, Iohn Bale, otherwise called Frier Bale, Iu∣stus Ionas, Iohn Hoper, Myles Couerdal, William Tyndal, Tho∣mas Cranmer late Archbishop of Canterburie, William Turner, Theodore Basill, otherwise called Thomas Beacon, Ihon Frith, Roy, and the booke commonly called Halles Chronicle,* 30.39 or anye of them, in the Latine toung, Dutch toung, English toung, Itali∣an toung, or French toung, or any other like booke, paper, wry∣ting, or woorke, made, printed, or sette foorthe, by any other persone or persones, containing false doctrine contrarie, and a∣gainst the Catholicke faith, and the doctrine of the Catholicke Churche: And also that no person or persons presume to write,* 30.40 printe, vtter, sell, reade, or kepe anye, or cause to bee wrytten, printed, vttered, or kept, anye of the sayde bookes, papers, woorkes or wrytings, or any booke or bookes wrytten or prin∣ted in the Latine or English toung, concerning the common ser∣uice and administration sette foorth in English to be vsed in the Churches of this Realme, in the time of king Edwarde the sixth, commonly called the Communion booke or booke of common seruice and ordering of Ministers, otherwise called The booke sette foorth by authoritie of Parliament, for common prayer & administration of the Sacramentes, or to be vsed in the mother tounge wythin the Church of England, but shall wythin the space of fifteene dayes nexte after the publication of this Proclamati∣on, bring or deliuer, or cause the sayde bookes, wrytinges, and woorkes, and euerye of them remaining in their custodies and keeping, to be broughte and deliuered to the Ordinarie of the Diocesse, where suche bookes, woorkes, or wrytinges be or re∣maine: or to his Chauncellour or Commissaries, without fraud, coulour, or deceite, at the sayde Ordinaries will and dispositi∣on, to be burnt, or otherwise to be vsed or ordered by the sayde Ordinaries, as by the Canons or spiritual lawes it is in that case limitted and appoynted, vppon paine that euerye offender con∣trary to this Proclamation, shal incurre the daunger and penal∣ties contained in the sayde Statute, and as they will auoide theyr Maiesties high indignation and displeasure, and further answere at their vttermost pearils.* 30.41

And their Maiesties by this Proclamation geue full power and authoritie to all Byshops and Ordinaries, and all Iustices of peace, Maiors, Sheriffes, Bailiffes of Cities and Townes corpo∣rate, and other head Officers wythin this Realme and the domi∣nions thereof, and expresly commaundeth and willeth the same and euery of them, that they and euerye of them within their se∣uerall limites and iurisdictions, shall in the default & negligence of the sayde Subiectes, after the sayde fifteene dayes expired, en∣quire and searche out the sayde bookes, wrytings and woorkes, and for this purpose enter into the house or houses, closets, and secreate places of euery persone, of what so euer degree, beynge negligent in thys behalfe, and suspected to keepe any such boke, wryting, or woorkes, contrary to this Proclamation: And that the sayde Iustices, Maiors, Sheriffes, Bailiffes, and other heade Officers aboue specified, and euery of them wythin theyr sayde limites and iurisdictions, fineding any of the sayde subiectes ne∣gligent and faultie in this behalfe, shall commit euery such offen∣der to Warde, there to remaine without baile or mainprise, till the same offender or offenders haue receiued such punishment, as the sayde Statute doeth limite and appoynte in this behalfe. Geuen vnder our Signes Manuel, at oure Honour of Hampton Courte, the thirteene day of Iune, the first and second yeares of our raignes.

Imprinted by Iohn Cawood. Anno. 1555.

Articles to be enquired vppon by the wardones of euery, companie, touching seditious bookes, espe∣cially touching the booke called A War∣ning for England.

1 WHether they haue seene any of the forsaid bookes.* 30.42

2 Whether they haue hearde of anye of the sayde bookes.

3 Where they were, and in what place they haue seene them.

4 Whome they know to haue lately come from beyonde the sea, especially from Zurik, Strausbrough, Frankford, Wezel, Emden, and Disburge.

5 Whome they knowe, or vehemently suspect to be com∣mon cariers of letters or money thether from hence.

6 That they bring to my Lord Maior all suche seditious bookes as they haue, or shall haue found hereafter.

In this proclamation thou hast hearde (Christian rea∣der) the profounde and learned Censure of the Catholike Churche of Englande, what bookes they mislike and re∣iect as heretical, schismatical, and pernicious. Against the which Catholicke censure of these learned fathers, I haue

not at this time to inferre: neither doeth my laisure serue now to wryte Apologies in defence of these Authors here condemned. Onely so much leaue it may please the reader to graūt me to set before him here a pair of balance, where in to waigh the bookes on the one side condemned, wyth y^e bookes on the other side allowed, to the end that we way∣ing the one with the other, may discern the better betwene them,* 30.43 which part wayeth best with Gods holy trueth and true catholicke church against manifest idolatrie and pal∣pable abomination. And nowe therefore, as they haue in this present proclamation geuen their condemnation vp∣on these bookes aboue recited, so I desire thee to geue thy censure vpon their bookes by them allowed, and vpon the matter in them contained, and marke wel what good stuff it is.

* 30.44And first to begin with the Primer in English for chil∣dren after the vse of Salisburye, Imprinted wyth Priue∣ledge according vnto the Kinge and Queenes Maiesties letters pa••entes in the raigne of Queene Mary. Lette vs repeate and suruey some part of the said Primer (for to ex∣presse all it were too long) beginning wyth the firste lesson of our Ladye, in these wordes:

Holye Marye: mother most pure of virgines all: mother and daughter of the king celestiall: So comfort vs in our desolation: That by thy prayer and special meditation, we enioy the reward of the heauenly raigne. &c.

Conferre this with the Scriptures, good reader, and iudge vprightly whether this doctrine ••e tollerable in the Church or not.

It followeth more in the second Lesson.

Holy Mary of all godly the godliest, Pray for vs of all holy the holiest. That he our praiers accept may in good wise. which of thee was borne and raigneth aboue the skies. &c.

In the third lesson.

Thy sonne beseeche with humble intercession, To purge vs cleane of our transgression, That so being redeemed we may the place ascende, Where thou dwellest with him world without ende.

The Uersicle.

Pray for the people, entreat for the Clergie, make enter ces∣sion for the deuout womankinde,* 30.45 let al feele thy helpe that wor∣thely solemnise thy memoriall. &c.

An other Uersicle.

Holy Mother of God make thy petition, that wee maye de∣serue Christes promission. &c.

And in the Antheme after Benedictus, thus it followeth.

We beseech thee of thy pitie to haue vs in remembraunce, & to make meanes for vs vnto Christ, that we being supported by thy helpe, may deserue to attaine the kingdome of heauen.

Furthermore in the Collect after it followeth.

* 30.46And graunte that through the gracious intercession of the virgine thy mother, wee may be deliuered from this present hea∣uinesse, and haue the fruition of eternall gladnesse.

It followeth moreouer in the sayde Primer thus, con∣cerning the materiall Crosse.

* 30.47O God which haste ascended thy most holy Crosse, and hast geuen light to the darkenesse of the world, vouchsafe by the ver∣tue of thy Crosse to illumine, visite, and comfort both our hearts and bodies. &c.

Moreouer, in the name of S. Iohn Baptiste thus it prayeth.

* 30.48O Lord defend vs alway through the continuall succours of S. Iohn Baptist. For the more fraile we be, the more nede we haue to be relieued with necessary prayers. &c.

In which wordes note (good reader) not only the ab∣surditie of doctrine, but also the stolidity of the reason. For where their doctrine pretendeth that saint Iohn Baptiste should pray for vs,* 30.49 here we pray to God for s. Iohn Bap∣tist, that he wil heare his praier praying for vs. It follow∣eth furthermore in the name of Peter and Paul.

Heare vs mercifully▪ and graunt that through the merites of them both, we may obtaine the glory euerlasting. &c.

And of S. Andrew.

So lette hym (O Lorde) be a continuall petitioner for vs to thee. &c.

Of S. Laurence thus.

S. Laurence the Deacon did worke a good worke. For by the vertue of the holy crosse he gaue sight to the blinde. &c.

And howe can this be true, when the holy Crosse was not yet found in the time of s. Laurence. For Helen whych first found the crosse (as they saye) came after S. Laurence more then 40. yeares.

* 30.50To Tho. Becket Archbishop of Canterburye.

By the bloud of Thomas, which he for thee did spende, Make vs Christ to clime, whether Thomas did ascende.

Of S. Nicholas.

O God which hast glorified blessed Nicholas thy holy Bishop with innumerable myracles graunt we beseeche thee,* 30.51 that by his merites & prayers we may be deliuered from the fire of hell.

Of Mary Magdalen.

Graunt we beseeche thee, through thy mercy, to let her pur∣chase for vs the blisse euerlasting. &c.

An other prayer of our Ladie.

The dolorous compassion of Gods sweete mother, Bring vs to the blisse of almighty God the father. &c.

An other prayer in the sayd Primer to our Lady.

Establish vs in peace and tranquillitie, And chaunge the name of sinfull Eua: Loose thy prisoners from captiuitie, Vnto the blinde geue sight againe.* 30.52 Deliuer vs from malignitie, To the ende we may some grace attaine. Shewe thy selfe to be a mother: So that he accept our petition. Deliuer vs from bondage of sinne. &c.

Item.

Holy mother succour the miserable, comfort the weake spi∣rited, geue courage to the desperate, praye for the people, make intercession for the Cleargy, and be a meane for the deuout wo∣mankinde. &c.

An other blasphemous prayer.

O thou meeke mother haue mercy therefore, On wretches, for whom thou haddest these paines all,* 30.53 Seeing thy sonne that vine cluster pressed sore, And from the pestilence of death eternall, Keepe vs by voiding the feende infernall, And ioyne vs with them which rewarded be, With eternall life, seeing the Deitie.

An other blasphemie in the sayde Primer.

Haile Queene mother of mercy, our life, our sweetnes,* 30.54 oure hope Vnto thee do we crie and sigh, weeping and wailing. Come of therefore our Patronesse, cast vpon vs thy pitiful eyes, and af∣ter this oure banishmente, shewe to vs the blessed fruite of thy wombe. O gate of glory be for vs a reconciliation vnto the fa∣ther and the sonne. From the wretched their faultes expell: wype the spots of sinnes vncleane. &c.

Item to our Lady.

The fruite of thy wombe euerlasting, We may behold through thy deseruing &c.

Item.

Graunt we beseeche thee,* 30.55 that by her merites and praiers we may attaine to that vnspeakeable ioy, wheras she being assumpt, doth now enioy with thee in heauen for euer.

And thus much hitherto of this catholike Primer, cal∣led our Ladies mattens. Wherunto if it were not tedious for the Reader, we would also adioyne our Ladies Psal∣ter, to the intent that all indifferent Readers, as they haue seene what bookes these Catholike fathers haue condem∣ned and do cōdemne for hereticall: so the same may also see & iudge what bokes on y^e other side they approue as law∣full and Catholike. And for as muche as it is not knowen peraduenture to all men, what our Ladies Psalter is, or what it meaneth: yea, and some peraduenture will denie any such booke of our ladies psalter to be writtē or appro∣ued, here therfore we wil first produce the name of the au∣thor, who was Bonauenture a Seraphical doctor, bishop also & Cardinall, canonised moreouer by Pope Sixtus 4. an. 1482. for a saint in the Calēdar, who in his boke thus entituled in Latine: Incipit Psalterium beatae virginis,* 30.56 compi∣latum per Seraphicum Doctorem Sanctum Bonauenturam Epi∣scopum Albanensem, necnon sanctae Romanae Ecclesiae Praesby∣terum Cardinalem, in honorem genetricis. &c. Fol. 84. in the se∣cond part of his whole woorkes (which were imprinted at Argentine.* 30.57 An. 1495.) to shewe him selfe a deuout seruant to his Ladie, hath taken euery Psalme of Dauids Psalter (which he peculiarly made and referred to almighty God) and hath in diuers of the sayde Psalmes and verses putte out the name of the Lorde, and hath placed in the name of our Ladye. This being done through the whole Psalmes & euery one of them, it is now called our Ladies Psalter, vsed to be song & saide in the praise and seruice of our La∣dy. A briefe tast wherof for examples sake (for to shewe all it were too long) we thought here to exhibite vnto the rea∣der, in order as foloweth.

The title in English of this Psalter.

☞Here beginneth the Psalter of the blessed Uirgine, made by the Seraphicall Doctoure S. Bonauen∣ture, the Bishop of Albane,* 30.58 and Cardinall of the holy Church of Rome. &c.

1 BEatus vir, qui intelligit nomen tuum Maria virgo, gratia tua animam eius confortabit. Tanquam aquarum fontibus

irrigatum vberrimum in eo fructum iusticiae propagabis. &c. V∣niuersas enim foeminas vincis pulchritudine carnis: superas An∣gelos & Archangelos excellentia sanctitatis Misericordia tua & gratia vbique praedicatur. &c. Gloria patri. That is to say.* 30.59

Blessed is the man which vnderstandeth thy name, O virgine Marie, thy grace shall comforte hys soule. Thou shalt bring foorth in him the most plentiful fruite of iustice, being watered as it were, wyth fountaines of water. All women thou passest in the beautie of thy body, all Angels and Archaungels in the excellencie of thy holinesse.* 30.60 Thy mercy and thy grace is magnified euery where. &c. Glorie be to the father. &c.

2 Quare fremuerunt inimici nostri & aduersum nos meditati sunt inania? Protegat nos dextera tua Mater Dei vt acies terribi∣liter confundens & destruens eos. Venite ad eam, qui laboratis & tribulati estis, & dabit refrigerium animabus vestris. Accedite ad eam in tentationibus vestris, & stabiliet vos serenitas vultus eius Benedicite illam in toto corde vestro, misericordia enim il∣lius plena est te••ra. &c. Gloria patri. &c.

Why doe our enemies freat and imagine vaine things against vs?* 30.61 Let thy right hand defend vs o mother of god, terribly cō••ounding & destroying them as a sword. Come vnto her all ye y^t labor and are troubled, and shee wil geue rest vnto your soules. Come vnto her in your temptati∣ons, and her louing countenaunce shall stablish & comfort you. Blesse her with all your heart: for the earth is full of her mercy. Glory be to the father. &c.

3 Domina quid multiplicati sunt qui tribulant me? In tempe∣state tua persequeris & dissipabis eos. Dissolue colligationes im∣pietatis nostrae: tolle fasciculos peccatorum nostrorum. Miserere mei Domina & sana infirmitatem meam: tolle dolorem & angu∣stiam cordis mei. Ne tradas me manibus inimicorum meorum, & in die mortis meae comforta animam meam. Deduc me ad por∣tum salutis, & spiritum meum redde factori meo.

Why are they so many O Lady that trouble mee? In thy surye thou shalt persecute and destroy them. Loose the bondes of our impietie,* 30.62 and take away the burden of our sinnes. Haue mercy vpon me, O lady, and heale my infir∣mitie. Take away my sorow and the anguish of my heart. Deliuer me not into the handes of mine enemies, & in the day of my death comfort my soule. Bring me vnto the ha∣uen of saluation, and restore my spirit vnto my maker and creator. Glory be to the. &c.

4 Cum inuoca••em▪ exaudisti me Domina, & è sublimi solio tuo mei dignata es recordari. A rugientibus praeparatis ad escam & de manibus quaerentium me liberabit gratia tua. Quoniam be∣nigna est misericordia & pietas tua in omnes, qui inuocant no∣men sanctum tuum. Benedicta sis Domina in aeternum, & maie∣stas tua in seculum. Glorificate eum omnes gentes. &c.

When I called to thee, thou heardest me, O my Lady, and out of thy high throne thou didst vouchsafe to thinke vppon me.* 30.63 From the roaring of them that prepare them∣selues to deuoure me, & out of the handes of such as seeke after my life, thy grace shall deliuer me: Because thy mer∣cy and thy pitie are great towardes all them that call vp∣pon thy holy name. Blessed be thou O Lady for euer, and thy maiestie for euer and euer. Glorifie her all nations of the earth. &c.

5 Verba mea auribus percipe Domina. &c. Conuerte luctum nostrum in gaudium, & tribulationem nostram in iubilationem. Corruant ante pedes nostros inimici nostri: virtute tua eorum capita conterantur. &c.

Heare my wordes O Lady. &c. Turne our mourning into gladnesse, and our trouble into reioysing. Let our e∣nemies fall before our feete, & wich thy power dash theyr hea••s in peeces.

* 30.646 Domina ne in furore dei sinas corripi me, neque in ira eius iudicari. &c. De porta infe••i & de ventre abyssi tuis sanctis pre∣cibus libera nos. Aperiantur nobis ianuae sempiternae, vt enarre∣mus in aeternum mirabilia tua. Quia non mortui, neque qui in inferno sunt, laudabunt te domina, sed qui tua gratia vitam aeter∣nam obtinebunt.

O lady suffer me not to be rebuked in gods anger, nor to be chastened in his heauie displeasure. &c. From y^e gate and deepe pit of hel, with thy holy prayers deliuer vs. Let the euerlasting gates be opened, that we may shew foorth thy marueilous woorkes for euer. Because the deade: nor they that be in hell, shall not praise thee O Ladie, but they shall obtaine by thy grace life euerlasting.

7 Domina mea in te speraui, de inimicis meis libera me Domi∣na. Conclude ora Leonis, & labia persequentium constringe. Non moreris propter nomen tuum facere nobis misericordiam tuam. Splendor vultus tui fulgeat super nos, vt seruetur consci∣entia nostra apud altissimum. Si persequitur inimicus animam meam Domina,* 30.65 adiutorio tuo comforter, ne vibret gladiū suum contra me.

O my Ladye, in thee doe I put my trust: deliuer mee from mine enemies o Lady.* 30.66 Stoppe the mouth of the Li∣on, and binde the lippes of the persecutors, make no tary∣ing for thy names sake, to shew thy mercy vppon me. Let the brightnes of thy countenance shine vpon vs,* 30.67 that our conscience may be saued before the most highest. If the en∣nemy doe persecute my soule O Lady, helpe me that he de∣stroy me not.

9 Confitebor tibi Domina in toto corde meo, & narrabo in populis laudem & gloriam tuam. &c Inueniant gratiam per te inuentricem gratiae & salutis: Respirant ad indulgētiam humiles poenitentes: sana contritiones cordis eorum. &c.

I wil geue thankes to thee O Lady with my * 30.68 whole heart, and wil shewe forth amongst the nations thy praise and glory. &c. They shall finde grace through thee, the sin∣der out of grace and saluation, the humble and penytent grone for pardon and forgeuenesse, heale thou the sores of their heart. &c.

11 In Domina confido. &c. Exquirite illam a inuentute vestra & glorificabit vos. &c. Misericordia illius nostrorum auferat multitudinem peccatorum, & foecūditatem nobis conferat me∣ritorum. &c.

In thee O lady do I put my trust. &c. Seeke her euen from your youth: and shee shall glorify you. &c.* 30.69 Her mercy take from vs the multitude of our sinnes, and geue vnto vs plenteousnesse of merites. &c.

12 Saluum me fac mater pulchrae dilectionis, sons clemenciae. &c. Gyrum terrae sola circuis, vt subuenias inuocantibus te. &c.

Saue me O mother of Loue, & fountaine of mercy. &c. Thou thy selfe alone haste gone about the compasse of the earth, to helpe them that call vpon thee, &c.

13 Vsquequo domina obliuisceris me, & non liberas me in d••e tribulationis? vsquequo exaltabitur inimicus meus super me▪ potentia virtutis tuae contere ipsum. &c. Magnificamus te gratiae inuentricem, per quam saecula reparantur. &c.

How long doest thou forget me O Lady, and dost not deliuer me in the day of my trouble? Howe long shal mine enemy triumph ouer me? With thy mighty power destroy him. &c. We magnifie thee the finder & the author of grace, by whom the world is repaired. &c.

16 Conserua me domina, quoniam speraui in te. &c. Benedicta sint vbera tua, quibus * 30.70 lacte deifico saluatorem enutristi. &c.

Preserue me O Lady, for in thee haue I put my trust. &c. Blessed be thy breastes,* 30.71 which with thy deifying milke diddest nourish the Sauiour. &c.

18 Diligam te domina coeli & terrae: in gentibus nomen tuum inuocabo. Confitemini illi tribulati corde, & roborabit vos con∣tra inimicos vestros &c. Religiosi omnes honorate illam, quia ipsa est adiutrix vestra & specialis aduocata. Esto refrigerium nostrum gloriosa mater Christi, quia tu es totius religionis mira∣bile firmamentum.

I will loue thee O Lady of heauen and earth: I will call vppon thy name among the nations. Confesse your selues vnto her, ye that are troubled in heart, and she shal strengthen you against your enemies. &c. Al ye cloisterers honoure her, for shee is your helper and speciall aduocate. Be thou our refreshing and rest,* 30.72 for thou arte the maruei∣lous foundation of all religion.

20 Exaudi nos Domina in die tribulationis. &c. Ne proijcias nos in tempore mortis nostrae, sed succurre animae, cum deserue∣rit corpus suum. Mitte Angelum in occursum eius per quem ab hostibus defendatur &c. Sentiat in poenis refrigerium tuum, & concede ei locum inter electos Dei.

Here vs O Lady in the day of trouble, &c. Cast vs not away in the time of our death, but succour our soule when it forsaketh the body. Sende an Angell to meete it, that it may be defended from the enemies. &c. In torments and paines let it feele thy comforte, and graunt to it a place a∣mong the elects of God.

25 Ad te Domina leuaui animam. &c. Nō praeualeant aduersum me laquei mortis. &c. Ductrix mea esto ad patriam, & me coetui angelorum digneris aggregare:

To thee O Lady do I lift vp my soule. &c. Let not the snares of death preuaile against me. &c. Be thou my guide to the heauenly rest, and to the company of Angels associ∣ate me.

26 Iudica me Domina, quoniam ab innocentia mea digressus sum: sed quia speraui in te, non infirmabor. &c.

* 30.73Iudge thou me, O Ladye, for I am fallen from mine innocencie: but because I put my trust in thee, therefore I shall not fall. &c.

27 Domina illuminatio mea sit splendor faciei tuae. &c. serenitas gratiae tuae refulgeat menti meae. &c.

O Lady let the brightnesse of thy face be my light, and let the clearenesse of thy grace shine vnto my minde. &c.

28 Ad te Domina clamabo. &c. Miserere mei in die angustiae meae, & in luce veritatis tuae libera me.

To thee O Ladie. &c. Haue mercy vpon me in the day of my trouble, and in the light of thy truth deliuer me. &c.

31 In te Domina speraui, non confundar in aeternum, in gloria tua suscipe me. Tu es fortitudo mea & refugium meum▪ consola∣tio mea & protectio mea. &c. Educas me de laqueo, quem abscō∣derunt mihi, quoniam tu es adiutrix mea. In manus tuas Domi∣na commendo spiritum meum.

In thee O Lady do I put my trust, let me not be con∣founded for euer,* 30.74 in thy glory receyue me. Thou art my strength & my refuge, my consolation and protection, &c. Deliuer me from the snare that they haue layd for mee, be∣cause thou art my helper. Into thy hands I commend my spirit, &c.

34 Benedicam Dominam in omni tempore. &c. In periculis, in rebus dubijs inuocate eam, & in necessitatibus inuenietis auxi∣lium, &c. Sumite exemplum conuersationis eius & emulamini studia humilitatis eius. Quia ergo Domina humillima fuisti, ver∣bum increatum ex te carnem suscipere coegisti.

I will alwayes prayse our Lady, &c. In perils, in ad∣uersitie call vpon her, and in tyme of neede ye shall fynde succor.* 30.75 Let her conuersation be an example vnto you, and follow the vertue of her humilitie. Because therefore, O Lady thou wast humbly and lowly, thou didst compel the word increate to take flesh of thee.

36 Dixit iniustus. &c. A malo proposito discedat mater Dei. In∣clina vultum Dei super nos: Coge illum peccatoribus misere∣ri, &c. Benedictum sit imperium tuum super coelos: benedicta sit magnificentia tua super terram.

The wicked man sayd, &c. Let hym depart from hys euill purpose, O mother of God turne the countenance of God toward vs: * 30.76 Compell him to be merciful vnto sin∣ners. Blessed be thy Imperie and dominion in heauen, & ••lessed be thy magnificence vpon the earth.

45 Eructauit cor meum verbum bonum Domina, &c. Per tuam sanctitatem peccata mea purgentur: per tuam integritatem mi∣hi incorruptibilitas condonetur, &c.

My hart is inditing a new matter O Lady. &c. By thy holynes let my sinnes be purged,* 30.77 by thy integritie let me obtayne incorruption. &c.

47 Omnes gentes plaudite manibus. &c. Quoniā ipsa est porta vitae▪ ianua salutis, & vitae nostrae reconciliatrix: spes poeniten∣tium, solamen lugentium, pax beata cordium atque salus. Misere∣re mei Domina, miserere mei, quia tu es lux & spes omnium cō∣fidentium in te. &c.

Clap your hands all ye people. &c. For she is the gate of life,* 30.78 the dore of saluation, the reconciler of our lyfe: the hope of the penitent, the comfort of the sorrowful, the bles∣sed peace of hearts, and saluation. Haue mercy vppon me O Lady, haue mercy vpō me, for thou art the light & hope of all that put their trust in thee.

51 Miserere mei Domina, quae mater misericordiae nuncuparis. Et secundum viscera miserationum tuarum munda me ab omni∣bus iniquitatibus meis. &c.

Haue mercy vppon me O Lady, which art called the mother of mercy, and in the bowels of thy great compassi∣on clense me from mine iniquities.

54 Domina in Nomine tuo saluum me fac, & ab iniusticijs meis libera me. &c.

* 30.79O Lady in thy name saue me, and from myne vnrigh∣teousnes deliuer me. &c.

70 Domina in adiutorium meum intende. &c. Misererere seruo∣rum tuorum super quos inuocatum est nomen tuum, &c.

Make hast O Lady to help me. &c. Haue mercy on thy seruants, vpon whom thy name is inuocated. &c.

71 In te Domina speraui, non confundar in aeternum, in tua mi∣sericordia libera me. &c.

* 30.80In thee Lady haue I put my trust: let me not confoū∣ded for euer, in thy mercy deliuer me, &c.

79 Domina venerunt gentes in haereditatem Dei quas tu meri∣tis tuis Christo confederasti &c.

O Ladye, the Gentiles are come into the inheritance of God, whom thou diddest ioyne vnto Christ by thy me∣rites, &c.

89 Qui regis Israell, &c. Odor vitae de illa progreditur & omnis salus de corde illius scaturizat.* 30.81

Thou that rulest Israel, &c. The sauiour of life cōmeth from her, and all health floweth out of her heart, &c.

* 30.8291 Qui habitat in adiutorio matris Dei in protectione ipsius commorabitur. &c. Clamate ad illam in periculis vestris & fla∣gellum non appropinquabit tabernaculo vestro. Fructus gratiae inueniet qui sperauerit in illa, porta paradisi reserabitur ei.

Who so dwelleth in the helpe of the Mother of God, shall dwell in the shadow of her protection. &c. Cry vnto her in your daungers, and the scourge shall not come nere your tabernacle. The fruite of Grace shall be to hym who so trusteth in her, and the gate of Paradise shall be open to hym.

95 Venite exultemus Dominae nostrae. &c. Suscipe in fine ani∣mas nostras, & introduc nos in requiem aeternam. &c.

Come, let vs reioyce to our Ladye, &c. Receyue our soules at our last ende, and bryng them into euerlastyng rest, &c.

105 Confitemini Dominae nostrae, & inuocate nomen eius,* 30.83 &c. Salus sempiterna in manu tua, Domina. &c.

Prayse our Lady and call vpon her name. &c. Euerla∣sting saluation is in thy hand O Lady, &c.

110 Dixit Dominus Dominae nostrae, sede mater mea a dextris meis &c.

The Lord sayd vnto our Lady:* 30.84 sit here my mother on my right hand. &c,

114 In exitu animae meae ex hoc mundo occurre ei Domina & suscipe eam &c. Esto illi scala ad regnum coelorum & iter rectum ad paradisum Dei. &c.

In the passing of my soule out of this world, come and meete it O Lady, and receyue it, &c. Be to it a ladder vnto the kingdome of heauen, and a right way to the Paradise of God, &c.

119 Miserationibus tuis plena est terra, ideo viam iustificatio∣num tuarum exquisiui. &c. Concupiscam in aeternum laudare te Domina cum docueris me * 30.85 iustificationes tuas. &c.

The whole earth is full of thy mercies, and therfore I will search out the way of thy iustifications. &c. I will co∣uet for euer to praise thee O Lady, when thou shalt teache me thy iustifications. &c.

125 Qui confidunt in te mater Dei,* 30.86 non timebunt à facie ini∣mici. &c.

They that put their trust in thee O mother of God, shal not be afraid of the face of their enemy. &c.

127 * 30.87 Nisi Domina aedificauerit domum cordis nostri, non per∣manebit aedificium eius.

Except our Lady shall build the house of our hart, the building therof shall not continue, &c.

128 Beati omnes qui timent Dominam nostram, & beati omnes qui sciunt facere voluntatem tuam. &c.

Blessed is euery one that feareth our Lady, and blessed be all they which know to do her will. &c.

130 De profundis clamaui ad te Domina,* 30.88 Domina exaudi vo∣cem meam: Fiant aures tuae intendentes, &c.

Out of the deepe I haue called vnto thee O Ladye, O Lady heare my voyce, &c.

132 Memento Domina Dauid & omnium inuocantium nomen tuum. &c.

O Lady remember Dauid and all them that call vpon thy name. &c.

134 Ecce nunc benedicite Dominam omnes qui * 30.89 speratis in nomine sancto eius. &c.

Behold and blesse now our Lady, all ye that put your trust in her holy name.

136 Super flumina Babylonis. &c.* 30.90 Non inuenietur propitiatio sine illa. &c.

At the flouds of Babylon, &c. There is no propitiation to be found without her. &c.

140 Eripe me Domina ab omni malo,* 30.91 & ab hoste inferni defen∣de me. &c.

Deliuer me O Lady from all euill, and from the infer∣nall enemy defend me. &c.

145 Oculi nostri sperant in te Domina. Mitte nobis cibum & escam delectantem. Laudationem tuam loquitur lingua mea & benedicam te in seculum seculi.

Our eyes looke vp and trust in thee, do thou sende vs meate and food conuenient. &c. My toung shall speake thy prayse, and shall blesse thee for euer.

148 Lauda Hierusalem Dominam, glorifica illam etiam ô Sion. Ipsa enim construit muros tuos & filios tuos benedicit. Gratia sua te impinguat, pacem{que} donat terminis tuis.

Prayse thou our Lady O Hierusalem, and glorify her also O thou Sion, for she buildeth vp thy wals,* 30.92 and bles∣seth thy children, her grace maketh thee fat, & geueth peace vnto thy coastes. &c.

I could also recite other things moe of like blasphemy following immediately after this Psalter of our Lady, in the Seraphicall doctor aforesayd, as these.

Ecce Domina Saluatrix mea, fiducialiter agam in te,* 30.93 & non timebo. &c. Quia fortitudo mea es tu. &c. Et facta es mihi in sa∣lutem. i Behold O Lady my Sauiour, I will be bolde in thee, and will not feare. &c. Because thou art my strength, &c. And art become my saluation. &c.

Exulta totum genus humanum, quia talem dedit tibi media∣tricem dominus Deus tuus. i. Reioyce O all mankynde, be∣cause the Lord thy God hath geuen vnto thee such a Me∣diatrix. &c.* 30.94

Confitebor tibi domina, quia abscondisti haec à sapientibus, & reuelasti ea paruulis. i. I will confesse to thee O Lady,* 30.95 be∣cause thou hast hid these things from the wyse, and hast re∣uealed them to the little ones. &c.

Generatio praua atque peruersa agnosce Dominam nostram salutricem tuā. Nunquid ipsa est mater tua quae possidet te, & in fi∣de

generauit te? i. O thou wicked and peeuish generation, knowledge our Lady thy sauiour. Is not she the mother that hath possessed thee, and in fayth hath begotten thee?

O benedicta in manibus tuis reposita est nostra salus. i. O thou blessed,* 30.96 in thy hands is layd vp our saluation, &c.

I nomine tuo omne genu flectatur, coelestium. &c. In thy name let euery knee bend, in heauen and earth, and in hell.

Quemadmodum infans sine nutrice non potest viuere: ita nec sine Domina nostra posses habere salutem. i. Like as the in∣••ant cannot lyue without the nurse, so neither canst thou haue saluation without our Lady.

Quicunque vult saluus esse ante omnia opus est vt teneat de Maria firmam fidem. Quam nisi quisque in integram inuiolatam∣que seruauerit, absque dubio in aeternum peribit. i. Who so will be saued, before all thyngs he must needes hold his beliefe of our Lady, which beliefe, vnles euery one shal hold per∣fect and sound, shall perish without doubt for euer.

Moreouer, after these so horrible things & vntolerable to be heard, consequently in the next tractation followeth the rosary or garland of our Lady, compiled by the said S. Bonauenture: wherein these words are to be red as fol∣loweth: O Mediatrix betweene God and man, the Lorde hath worthily magnified thee,* 30.97 that thou onely shouldst conceyue hys sonne &c. Wherefore O good Mary our mediatrix, mother of Grace, and mother of Mercy. &c. And moreouer within fewe lynes it followeth in these woordes: Therefore O our Em∣presse and Lady most bountifull, by the authoritie of a Mother commaund, commaund (I say) thy welbeloued sonne, that he wil stirre vp our myndes from the loue of worldly thyngs, to heuen∣ly desires. &c.

Item, O the Aduocate of the miserable, the eyes of thy ser∣uants be directed to thee. &c.

To these premisses, I might also adioyne the horrible and most blasphemous wordes of the said Bonauenture in the said booke, Fol. 100. pag. 2. col. 1. which I besech thee to read and note. Quae maior bonitas quam quod Christus. i. What greater goodnes can be, then that Christ is content to be captiue vpon the aultar.

Whereupon he speaketh in the person of Ieremy, say∣ing. Behold, I am in your hands, do with me as you see good. &c. Where note (sayth he) that when any Duke or prince ••s taken prisoner for hys subiectes, he is not let goe, before he paye some great summe of mony for hys ransome.* 30.98 Euen so neither we ought to let Christ go out of our hands beyng our prisoner and captiue except he graunt vnto vs remission of our sinnes and his heauen∣ly kingdome. The priest therfore lifteth vp the body of Christ v∣pon the aultar: as though he sayd thus: behold hym whome the whole world is not able to comprehend, he is holden here our captiue, wherfore let vs hold hym fast and not let hym go before we obtayne of hym our requests. &c.

Notes.

* 30.99Is not here good Catholike stuffe (christen Readers) trow you? Conferre I beseech you this doctrine wyth the doctrine of the Apostles, which teach vs that we are fullye complet in Christ, and I wil referre me to no better iudge then to your own conscience. And now therfore, if any mā haue bene in doubt in tymes past of the doctrine and pro∣ceedings of the church of Rome,* 30.100 whether it be rightly char¦ged with blynd errors, with blasphemy intollerable, & I∣dolatry abominable or not, here now may he be fully cer∣tified & resolued. For where was euer idolatry or blasphe∣my to be found, if it be not here in this Mattins & Psalter of our Lady?* 30.101 If Idolatry be to make an idoll to bee wor∣shipped as God, which is no God, what doe we here but make an idoll of our Lady (as we call her) to be worship∣ped with no lesse dignity, glory, authority, reuerence, and seruice, then is the Lord God himselfe. As he is called our Lord, so she is called our lady. And if he be kyng, yet she is the queene of heauē.* 30.102 And though he haue the name of god, yet she bereth so the title of the mother of God, that as mo∣thers haue authority ouer their children, so she is willed to shew her selfe to be his mother, to cause him to grāt our petitions. Finally, if he be our patron, yet is she our patro¦nesse. The commandement saith: Thou shalt worship the Lord thy God, and hym only shalt thou serue. And what worship or seruice can we geue to God, more then we doe ascribe vnto her? Or what benefit is to be asked at y^e hands of Christ our Sauiour, which is not equally asked of her? To saue our soules, to geue vs peace, to graunt grace, to comfort the desperate, to loose our captiuity, to release our sinnes,* 30.103 to deliuer from the fiend, to bryng to heauen. &c. to her we pray, we cry, we creepe, we sigh, we grone, wee knock and kneele, to her we trust, and if we beleue not al∣so in our Lady,* 30.104 we be heretikes ipso facto.

Furthermore, as Christ our onely Lord and Sauiour hath his Church and Congregation which professeth hys name, of whom we are called Christians: so neither is she likewise without her chapels, her cloisters, her Chapters, fraternities and brotherhoods, which professing her name in like sort, are called our Ladies brethren, or white friers, besides an innumerable sort of other patrons of churches, of whom euery one hath his peculiar church and religion by himselfe, yet all these together be included vnder the ge∣nerall deuotion of our Lady their supreme patronesse and gouernesse.

Now to proceed further to the other prrt of the com∣maundement, which sayeth: Him onely shalt thou serue: What seruice hath the Lord in all the church, but our Lady also iointly with him hath the lyke? Her Masse, her Mat∣tins, her Euensong, her Houres and Complin, her Rosa∣ries, her Anthems, her Collects, her Primer, her Psalter, her holydaies likewyse, yea fiue to one. Finally, as y^e Lord hath his prayer called the Lordes prayer, so hath shee her Aue Maries, yea x. Aues to one Pater noster: yea, & read further in the said Bonauenture,* 30.105 and ye shal see her also to haue her Te Deum, her Benedictus, her Magnificat, and also her Quicunque vult.

If the Lorde our God had not expressed vnto vs hys own will by playne worde, limiting vnto vs by expresse iniunction, what to beleue, what to folow, & how to wor∣ship and serue him, & how to receiue from him our salua∣tion, but had left vs to the imagination of our owne inuē∣tions, euery man to shift for himself after his own pollicy, then peraduenture this way taken by the Popes Church, to make frends & mediators betwene God and vs, for re∣conciliation, remission & saluation, might haue some ryme or reason: but now gods word doth bynde vs, doth pre∣scribe and limite vs precisely in euery point touching sal∣uation, what to beleue, & what to do, shewing vs plainly, that we cannot be saued, but by the bloud of hys sonne on∣ly, neither cā be iustified but by faith only in y^e same Christ his sonne. Wherfore not to beleue that which he hath pro∣mised is infidelitie, and to follow any other beliefe then he hath set vs, is plaine idolatry.* 30.106 The which ij. special errors most commonly doe followe the doctrine of the Romish church, as not only in this primer and psalter of our Lady aforesaid, but also in all their proceedings, teachings, and preachings besides, may well appeare.* 30.107 For where the scripture perfectly doth promise and pronounce vs to bee iustified through our fayth in Christ, & willeth vs to seeke our saluation no where els, but onely in the merits of Ie∣sus: the institution of the church of Rome neyther wyll receiue that God hath freely geuen (wherein standeth in∣fidelity) neither yet will seek the same there where as they should, but in the merites and prayers of our Lady, of S. Iohn Baptist, s. Peter and Paule, s. Andrew, s. Nicholas, s. Thomas of Canterbury, & by the worthines of the ma∣teriall crosse, and such other vnlawfull meanes, wherein standeth plaine idolatry. And yet such bookes as these can be suffered among the Catholikes to be currant, as good, wholesome and lawfull bookes, where as the other which lead vs the true way from infidelitie and blynd idlatry, to true christianitie in no wise can be sufferable. But of this to complaine, it is vaine. Wherfore to passe from this pro∣clamation, let vs proceede (God willing) in the course of our history.

¶The story of Thomas Osmond, William Bamford, and Thomas Osborne Martyrs.

MEntion was made before in the storye of Thomas Haukes, of sixe prisoners besides,* 30.108 whithe were sente downe with hym to Essex the same tyme as hee wente to execution. Of which sixe prisoners, three were sent to be burned, the other three to recant, and to doe penaunce: of whome it followeth next in story nowe to intreate. The names of which sixe were these, Thomas Osmund Ful∣ler, William Bamford, alias Butler, Weauer, Thomas Osborne Fuller, Nicholas Chamberlaine Weauer, Tho∣mas Brodehill Weauer, Richard Webbe Weauer: beyng all of the towne of Coxehall. All which sixe Coxehall men nexte after the Examinations of Thomas Haukes and Thomas Wattes, were sent vp to Boner to bee exami∣ned by the Earle of Oxford and sir Phillip Paris knight, with a letter with them also sent, the copy whereof here followeth.

¶A letter sent from the Erle of Oxford to Boner B. of London.

AFter our harty commendations vnto your good Lord¦ship,* 31.1 this shalbe to aduertise the same y^t the Constables of Coxehall within your Dioces, haue brought before vs this day 6. persons dwelling in the town of Coxhal, afore∣sayd,

whose names hereafter do folow, videlicet, Nicholas Chamberlaine Weauer, Iohn Wallet Fuller, Tho. Bro∣dy Weauer, Rich. Web Weauer, William Bamford aliâs Butler, Weauer, and Tho. Osborne Fuller, for that they at the feast of Easter now last,* 31.2 haue not obeyed to the or∣der of the holy catholike Church in receiuyng of the sacra∣ments: but o••stinately refusing the same, besides the hol∣dyng of diuers other opinions, contrary to the faith of the said church. Wherfore we haue thought it good to send the same persons vnto your good lordship, further to be orde∣red, as in such case shal appertain. Thus we commit your good Lordship to the keping of almighty God.

From He∣dingham the 1. of May. 1555.

Your Lordships assured∣ly. Oxford. Phillip Paris.

Thus the said prisoners beyng sent vp the first day of May, were brought before the sayd Bishop the xvij. of the sayd moneth to be examined,* 31.3 vpon diuers and sundry Ar∣ticles ministred & obiected agaynst them: whereunto they were compelled to aunswer and to put theyr hands to the same: the copy of which their Articles and aunswers, be∣yng all one in forme and effect (if the Register say true) here followeth.

¶The copy of the Articles obiected against Thomas Osmond, William Bamford, and Nicholas Chamber∣layne of Coxehall.

1. FIrst that thou Thomas Osmund Fuller, wast and art of the Parish of Coxehall,* 31.4 within the Dioces of London, and thou hast not beleeued nor doest beleeue that there is here in the earth one Catholike & vniuersal whole Church, which doth hold and beleue all the fayth & Reli∣gion of Christ, and all the necessary Articles & sacraments of the same.

2. Item, that thou hast not beleeued nor doest beleue that thou art necessarily bounden vnder the payne of damnati∣on,* 31.5 of thy soule, to geue full fayth and credence vnto y^e sayd Catholike and vniuersall Church, and to the faith and re∣ligion of the same in all necessary poyntes of the sayd fayth and religion, without doubting or wauering in the sayde fayth and religion, or in any part thereof.

3. Item, that thou hast not beleued that the faith and reli∣gion, which both the Church of Rome, Italy, Spayne, England, France, Ireland, Scotland, and all other chur∣ches in Europe, beyng true members and partes of the sayd Catholike and vniuersall Church do beleeue & teach,* 31.6 is both agreeyng with the faith and religion of Christ, and also is the very true faith and religion, which all christian people ought to beleeue, obserue, follow, and keepe: but contrarywise, thou hast beleeued, and doest beleeue, that that fayth and religion, which the sayd church of Rome, & all the other Churches aforesayd, haue heretofore beleued, and do beleue is false, erroneous, and naught, & in no wise ought to be beleeued, obserued, kept, and followed of any Christian person.

4. Item, that albeit it be true that in the sacrament of the altar, there is in substance the very body and bloud of our sauiour Christ vnder the formes of bread and wyne: & al∣beit that it be so beleued, taught and preached vndoubted∣ly in the said church of Rome and all other churches afore∣sayd, yet thou hast not so beleued, nor doest so beleeue, but contrarywise thou hast beleued, and doest beleue firmely and stedfastly, that there is not in the said sacrament of the aulter, vnder the sayd formes of bread and wyne, the very substance of Christes body and bloud, but that there is on∣ly the substance of materiall and common bread and wine,* 31.7 with the formes thereof, and that the said material & com∣mon bread and wyne are onely the signes and tokens of Christes body and bloud, and are by fayth to be receyued onely for a remembraunce of Christes passion and death, without any such substaunce of Christes body and bloud at all.

* 31.85. Item, that thou hast beleued and taught, and hast opē∣ly spoken and defended, and so doest beleue, thinke, main∣taine and defend, that the very true receiuing and eatyng of Christes body and bloud, is onely to take materiall and common bread, and to breake it, and distribute it amongst the people, remembring thereby the passion and death of Christ onely.

6. Item, that thou hast likewyse beleeued, thought, and spoken, that the masse now vsed in this realm of England and other the churches aforesaid,* 31.9 is abominable & naught, and full of idolatry, and is of the ordinance of the Pope & not of the institution of Christ: and hath no goodnes in it sauyng the Gloria in excelsis, the Epistle and Gospell, and therfore thou hast not, nor wilt not come and be present at masse, nor receiue the sacrament of the altar, nor any other sacramēt of the church, as they are now vsed in this realm of England. &c.

7. Item, that thou hast in tymes past beleued, & yet doest now beleeue,* 31.10 that auricular confession is not necessary to be made vnto the priest: but is a thing superfluous, voyd, and naught, only to be made to God, & to none other per∣son. And likewyse thou hast condemned as superfluous, vayne and vnprofitable, all the ceremonies of the church, and the seruice of the same, and hast sayd that no seruice in the church ought to be sayd but in the English tong, and if it be otherwise, it is vnlawfull and naught.

8. Item, that thou beyng notoriously and openly suspec∣ted for an heretike, and a person culpable in the premisses, was of late called and cōuented before the Erle of Oxford, and M. Phillip Paris,* 31.11 and there was charged with the said heresies, especially against the sacrament of the altar. And because thou didst maintaine and stand to thy said he∣resies, and wouldst not come to the church and be confes∣sed and receiue the said sacrament as other christian people did, but vtterly didst refuse to doe the same, thou wast by the said Earle of Oxford, and M. Phillip Paris sēt vp by a Constable vnto me Bishoppe of London, and was by them denounced, detected, and put vp to me as an heretike and misbeleuyng person.

9. Item, that thou hast knowen and beleeued, thou doest know and beleeue, or at the least thou hast credibly heard reported, spoken, and said, that all and all maner persons, which do teach, preach, or hold any thing concernyng the sacraments of thr Church, or any the articles of the fayth, otherwise then is found already discussed and determined by the mother the holy church, or doth call into doubte or question that thyng which is already decided or determi∣ned by the Church, or that willingly and wittingly do vt∣ter openly or priuily, any slaunderous or blasphemous wordes concernyng the sayd Sacraments or any of them, or that do preach, teach, or keepe any sect or kynd of heresie agaynst the wholesome doctrine of the church, & doe wit∣tingly, willingly, or obstinately defend the said sect or kind of heresie, are by the Canons of the whole and vniuersall Catholike Church, and also by the Ecclesiasticall lawes of this Church of England by their so doing, accursed with that curse, which doth separate them from the entry into the Church, from the receiuing of the Sacramentes, and from the company of faythfull people, and are (in conti∣nuyng in this sayd sect and heresie) to be pronounced, de∣clared, and taken for heretikes, and to be deliuered to the secular power, and by the lawes temporall of this realme of England, and the custome of the same, to be by the sayde secular power put to death and burnt for this sayd sect and heresie.

10 Item, that thou by reason of the premisses wast & art to be pronounced, takē, had, reputed, and iudged for a ma∣nifest and open, wilfull and obstinate heretike, for a wyc∣ked and cursed person, and to bee punished accordingly for the same, accordyng to the said Canon lawes, vsages, and customes.

*The aunsweres whiche the sayd Thomas Osmund William Bamford, and Nicholas Cham∣berlaine seuerally made vnto these Articles.

TO the first they aunswered and confessed the same to be true,* 31.12 except that they do beleue y^t there is here in earth one Catholicke & whole Church, and that the same church doth hold and beleue as is conteined in this Article.

To the second they aunswere, & beleue the sayd Article not to be true: for they say that they haue & doe beleue that they are necessarily bounden vnder payne of damnatiō of their soule, to geue full fayth and credēce vnto the said Ca∣tholicke Church & to the fayth and religion of the same, in all necessary points of the same fayth and religiō, without waueryng or doubtyng in any part therof.

To the third they aūswere, that the Church of Rome,* 31.13 & other Churches mentioned in this Article, bee not true mēbers & partes (as they be vsed in fayth & religion) of the Catholicke Church of Christ, & that the fayth and religion vsed in the sayd Churches, is not agreable with y^e Church of Christ, but are false and erroneous.

To the fourth they aunswere and say that how so euer the sayd Churches of Rome and others of Christendome haue and do beleue touchyng the Sacramēt of the aulter, yet they do beleue, that in the Sacramēt vnder the formes of bread & wine, there is not the very substaūce of Christes body & bloud, but that there is onely the substaūce of ma∣teriall bread and wine, & that the same materiall bread & wyne be onely the signes and tokēs of Christes body and

bloud, and are to be receiued onely for a remembraunce of Christes passion and death, without any substaunce of Christes body and bloud at all.

To the fi••t Article they aunswere, that the true recei∣uyng and eatyng of Christes body,* 31.14 accordyng to Christes institution, is to take, distribute and eate materiall bread, and thereby to remember the passion and death of Christ, and so receiue by fayth (as they beleue) Christes body and bloud and not otherwise.

To the sixt they aunswere the same to bee true in euery part therof, except that ouer and besides the Gloria in excel∣sis, the Epistle and Gospell, which they beleue to bee good they beleue the Pater noster and Cre••de vse in the Masse be also good.

* 31.15To the seuēth they aunswere and confesse, that auricu∣lar confession is not necessary to be made to the Priest: ne∣uerthelesse they th••ncke that it is necessary to goe to such a Priest, as is able to geue good counsell. And that for coun∣sell only, and not otherwise. And as concerning the cere∣monies of the church, they answer the same to be vayne & vnprofitable. No seruice in the Church ought to be sayde, but onely in the English tong.

To the eight they answer and beleeue the same to bee true in euery part thereof, except that they doe not beleeue that they be heretikes, or suspected of heresie.

To the ninth, Osmund and Bamford aunswered, that they referred themselues to the sayd lawes, mentioned in that article, but Chamberlaine made no aunswer at all to this article.

To the tenth, the sayd Osmond and Bamford answe∣red and sayd, that by reason of their beliefe afore by them confessed, they are not to bee reputed, taken or iudged for wilfull and obstinate heretikes, nor to be punished there∣fore, as is declared in that article. The other aunswered nothyng.

¶Scholies vpon the foresayd articles.

THese articles in the same forme & maner of words are com∣monly obiected to all other that follow after,* 31.16 with the same aunsweres also thereto annexed. In which articles thou mayest note (Reader) the crafty and subtile handlyng of these Lawyers and Registers, who so deceitfully frame theyr articles and positi∣ons, that vnlesse a man doe aduisedly consider them, it is hard for a simple man to aunswer to them, but he shall be snared and in∣tangled. So they paynt their Churche with such a visage of vni∣uersall, whole, holy, catholike, as who should saye: Hee that de∣nieth Rome, denieth the holye Churche of Christ here in earth. Likewyse in examinyng them, and specially the simple sorte in the matter of the Sacrament, to the materiall breade in the Sacrament, they put this worde (onely) very captiously and fraudulently, to take them at the worst auauntage, makyng the people beleeue that they take the holy Sacrament to bee no bet∣ter then onely common bread▪* 31.17 when they doe not so, but make a difference betweene the same, both in the vse, honour, & name thereof.

Agayne, when the Examinates hold but only agaynst the er∣roneous poyntes of Romish Religion, these bishops in theyr In∣terrogatories geue out the matter so generally as thogh the said Examinates in generally spake against all the articles of fayth taught in Rome, Spayne, England, Fraunce, Scotland. &c.

Moreouer, concernyng Latin seruice, in such crafty forme of words, they propound their article, that it might appeare to the people, these men do deny any seruice to be lawfull in any place, countrey, or language, but onely in English.

And as these articles are crafty, captiously and deceitfully in forme of words deuised by the bishops and their Notaries, so the aunswers agayne to the same, be no lesse subtilly framed, & after the most odious manner put downe in the name of the Exami∣nates, which beyng read vnto them, thus without further aduise they were constrayned vpon a sodaine to subscribe the same with their hands. Wherby if any word escaped their hand, peraduen∣ture not considerately subscribed: there the Papists take their ad∣uantage agaynst them, to defame them and to bryng them into hatred with the people.

These Articles thus propounded and aunswered, they were vntil the after none dismissed. At what tyme they did agayne appeare, and there were examined and trauayled with by fayre and flattering speaches, as well of the Bish. as of others his assistance, to recant and reuoke their opi∣nions, who notwithstandyng remayned constant & firme, and therefore after the common vsage of their Ecclesiasti∣call lawes,* 31.18 were sent away agayne vntill the next day be∣yng Saterday, and the xviij. day of May. Then in the fore noone the Bishop vsing his accustomed maner of procee∣dyng: which he hath vsed before as well with them as w^t others, did likewyse dismisse them, and at last in the after noone condemned them as heretikes,* 31.19 and so deliuered thē to the Shirifes, in whose custodye they remayned vnti••l they were deliuered to the shiriffe of Essex, & by hym were executed, Chamberlayne at Colchester, the 14. of Iune, Thomas Osmund at Maningtree, the 15. of Iune, & Wil∣liam Bamford, aliâs Butler, at Harwich, the same 15. day in the month of Iune.

¶The history of the worthy Mar∣tyr and seruaunt of God, M. Iohn Bradford, with his lyfe and actes, and sundry conflicts, with his aduersaries, and Martyrdome, at length most con∣stantly suffered for the testimony of Christ and hys truth.

AS touching first the country and education of Iohn Bradford,* 31.20 he was borne at Manchester in Lancastershire. His parents did bring hym vp in learnyng from his infancie, vntil he at∣tained such knowledge in the Latin tong, and skill in writing, that he was able to gaine his own liuyng in some honest condition.* 31.21 Then he became seruaunt to sir Iohn Harington knight, who in the great affaires of K. Henry the 8. and K. Edward the 6. which he had in hand when he was Treasurer of the kings campes & buildyng, at diuers times in Bullonois, had such experiēce of Brad∣fords actiuity in writyng, of expertnes in the arte of Audi∣tors, and also of his faythfull trustines,* 31.22 that not onely in those affaires, but in many other of his priuate busines he trusted Bradford, in such sort that aboue all other he vsed his faythfull seruice.

Thus continued Bradford certayne yeares in a right honest and good trade of life, after the course of this world, lyke to come forward (as they say) if his mynde could so haue liked, or had ben giuē to the world as many other be. But the Lord which had elected him vnto a better functi∣on, and preordeined him to preach the gospell of Christ in that houre of grace which in his secret counsell he had ap∣pointed, called this his chosen chyld to the vnderstandyng and pertakyng of the same Gospell of lyfe. In which call, he was so truely taught, that forthwith his effectuall call was perceyued by the fruites. For then Bradford did for∣sake his worldly affaires & forwardnes in worldly welth,* 31.23 and after the iust accompt geuen to his Maister of all hys doyngs, he departed from hym, and with meruailous fa∣uour to further the kyngdome of God by the ministery of his holy word,* 31.24 he gaue himselfe wholy to the studye of the holy scriptures. The which his purpose to accomplish the better, he departed from the Temple at London, where the temporall law is studied, and went to the vniuersitie of Cambridge, to learne by Gods law how to further the building of the Lordes Temple. In Cambridge his dili∣gence in study, his profiting in knowledge and godly con∣uersation so pleased all men, that within one whole yeare after that he had bene there, the Uniuersitie did geue hym the degree of a M. of Arte.

Immediately after the Maister and fellowes of Pen∣broke hal did geue him a felowship in their Colledge with them: yea that man of God Martin Bucer so lyked him,* 31.25 that he had him not onely most deare vnto him, but also of∣ten tymes exhorted him to bestow his talent in preaching. Unto which Bradford aunswered alwayes, that he was vnable to serue in that office through want of learnyng. To the whiche Bucer was wont to reply, saying: If thou haue not fine manchet bread yet geue the poore people barly bread,* 31.26 or whatsoeuer els the Lord hath committed vnto thee. And whiles Bradford was thus persuaded to enter into the ministry, Doctour Ridley that worthy By∣shop of Lōdon and glorious Martyr of Christ, accordyng to the order that then was in the Churche of England called hym to take the degree of Deacon.* 31.27 Which order be∣cause it was not without some such abuse as to the whiche Bradford would not consent, the Byshop yet perceauyng that Bradford was willing to enter into y^e ministery, was content to order him Deacon without any abuse, euen as he desired. This beyng done, he obteyned for him a licence to preache, and did geue him a Prebend in his Cathedrall Church of Saint Paules.

In this preaching office by the space of three yeares, how faithfully Bradford walked, how diligently he labo∣red, many partes of England can testify. Sharply he ope∣ned and reproued sinne, sweetely he preached Christ cruci∣fied, pithily he impugned heresies and errours, earnestly he persuaded to godly life. After the death of blessed yong King Edward the sixt, when Queene Mary had gotten the crowne, still continued Bradford diligent in preaching

vntil he was vniustly depriued both of his office & libertie by the Queene and her Councell. To the doyng whereof, because they had no iust cause, they tooke occasiō to do this iniurie for such an acte, as among Turkes and Infidels would haue bene with thankfulnes rewarded,* 31.28 and with great fauour accepted, as in deed it did no lesse deserue.

The fact was this. The xiij. day of August, in the first yere of the raigne of Queene Mary, M. Bourne then B. of Bath, made a seditious sermon at Paules crosse in Lō∣don, as partly is declared before, pag. to set popery a∣broch, in such sort that it mooued the people to no small in∣dignation, beyng almost ready to pull hym out of the pul∣pit. Neither could the reuerence of the place, nor the pre∣sence of the B. Boner, who then was his maister, nor yet the commandement of the Maior of London, whō the peo∣ple ought to haue obeied, stay their rage: but the more they spake, the more the people were incēsed. At length Bourn seyng the people in such a moode, and himselfe in such peril (whereof he was sufficiently warned by the hurlyng of a drawen dagger at hym as he stoode in the pulpit) and that he was put from endyng his sermon, fearing least against his will, hee should there ende his wretched lyfe, desired Bradford who stood in y^e pulpit behynd him, to come forth and to stande in his place and speake to the people.* 31.29 Good Bradford at his request was content, and there spake to the people of godly and quiet obedience. Whome as soone as the people saw to beginne to speake vnto them, so glad they were to heare him, that they cried with a great shout: Bradford, Bradford, God saue thy life Bradford: well de∣claring not only what affectiō they bare vnto him, but also what regard they gaue to his words. For after that he had entred a little to preach vnto them,* 31.30 and to exhort them to quiet & pacience, eftsoones all the raging ceased, and they in the end quietly departed ech man to his house. Yet in the meane season (for it was a long tyme before that so great a multitude could all depart) Bourne thought (and truely) himselfe not yet full sure of his lyfe till he were safely hou∣sed, notwithstanding, that the Maior & Shirifes of Lon∣don were there at hand to helpe him. Wherfore he desired Bradford not to depart from him till hee were in safetie:* 31.31 which Bradford according to his promise performed. For while the Maior and Shiriffes did leade Bourne to the Scholemaisters house, which is next to the pulpit, Brad∣ford went at his backe, shadowyng him from the people with his gowne, and so to set him safe.

Let the Reader now consider the peril of Bourne, the charitie of Bradford, and the headines of the multitude, & also the grudging mynds of certaine, which yet still there remayned behind, greeued not a little theyr mindes, to see that so good a man should saue y^e life of such a popish priest, so impudently and openly rayling against K. Edward. A∣mong whō, one gentlemā sayd these words: Ah Bradford, Bradford, thou sauest him y^t wil help to burne thee. I geue thee his life: if it were not for thee, I would (I assure thee) t•••• him through with my sword. Thus Bourne for that tyme, through Bradfordes meanes escaped bodily death: but God hath his iudgement to be shewed in the tyme ap∣poynted.* 31.32

The same sonday in the after noone Bradford preached at the Bow church in Cheapside, and reproued the people sharply for theyr seditious misdemeanor. After this he did abide still in London with an innocent conscience, to try what should become of his iust doing.

Within three daies after he was sent for to the Tower of London, where the Queene then was, to appeare there before the counsell. There was he charged with this act of sauing of Bourne, which act they there called seditious, & also obiected agaynst him for preaching, and so by them he was cōmitted first to the Tower, then vnto other prisons, out of the which neither his innocency, godlines, nor cha∣ritable dealing could purchase him liberty of body, till by death (which he suffred for Christes cause) he obteyned the heauenly liberty, of which neither Pope nor papist shall e∣uer depriue him. From the Tower he came to the kinges Benche in Southwarke: and after his condemnation, he was sent to the Counter in the Poultry in London: in the which two places for the time he did remayne prisoner, he preached twise a day continually, vnlesse sicknes hindered him: where also the sacrament was often ministred, & tho∣row his meanes (the keepers so well did beare with him) such resort of good folkes was dayly to his lecture, and to the ministration of the sacrament, that commonly his chā∣ber was well nigh filled therewith. Preaching, reading & praying was all his whole life. He did not eate aboue one meale a day: which was but very little when he took it: & his continuall study was vpon his knees. In the middest of dinner he vsed often to muse with himselfe, hauyng his hat ouer his eyes, from whence came commonly plenty of teares droppng on his trencher. Uery gentle her was 〈◊〉〈◊〉 man and childe, and in so good credite with his keeper, y^t at is desire,* 31.33 in an euening (beyng prisoner in the kinges Bench in Soutwarke) he had licence vpō hys promise to returne agayne that night, to go into London without a∣ny keeper, to visite one that was sicke, lying by the Stil∣yard. Neither did he fayle his promise, but returned vnto his prison againe, rather preuenting his houre, then brea∣king his fidelitie: so constant was he in word in deede.

Of personage he was somewhat tall and slēder, spare of body, of a faint sanguine colour, w^t an Awburne beard. He slept not commonly aboue foure houres in the night: & in his bedde till sleep came, his booke went not out of his hand. His chief recreation was in no gaming or other pa∣stime, but onely in honest company, & comely talke, wher∣in he would spend a little time after dinner at the bourde, and so to prayer and his booke agayne. He counted that houre not well spent, wherin he did not some good,* 31.34 either with his pen, study, or in exhorting of others. &c. He was no niggard of his purse, but would liberally participate y^t he had to hys fellowe prisoners. And commonly once a weeke he visited the theeues, pickpurses, and such others that were with him in the prison where he lay, on the other side: vnto whō he would geue godly exhortation to learne the amendment of their liues by their troubles, and after that so done, distribute among them some portion of mo∣ney to theyr comfort.

By the way this I thought not to conceale. While he was in the kinges Bench,* 31.35 and Mayster Saunders in the Marshalsey, both prisoners, on the backside of those two prisons they mette many times, and conferred together when they would: so mercifully did the Lorde worke for them, euen in the middest of theyr troubles: and the sayde Bradford was so trusted with his keeper,* 31.36 and had such li∣bertie in the backeside, that there was no day but that he might haue easily escaped away, if he would, but that the Lord had an other worke to doe for him. In the sommer tyme while he was in the sayd Kinges Benche, he had li∣bertie of his keeper, to ryde into Oxfordshyre, to a Mar∣chauntes house of his acquayntaunce, and horse and all thinges prepared for him for that iourney, and the partie in a readines that should ride with him: but God preuen∣ted him by sicknes that he went not at all.

One of his old friends and acquaintaunce came vnto him whilest he was prisoner, and asked hym, if he sited to get hym out, what then he would do, or whether he would go? Unto whom he made answer, as not caring whether he went out or no: but if he did, he said hee would marry,* 31.37 and abyde still in England secretly, teaching the people as the tyme would suffer him, and occupy himselfe that way. He was had in so great reuerence and admiration wyth all good men, that a multitude which neuer knew him but by fame, greatly lamented his death: yea,* 31.38 and a number also of the Papistes themselues, wished hartily hys lyfe. There were fewe dayes in which he was thought not to spend some tears before he went to bed,* 31.39 neyther was there euer any prisoner with hym, but by his company he great∣ly profited, as all they will yet witnes, and haue confessed of hym no lesse, to the glory of God, whose societie he fre∣quented, as among many, one speciall thyng I thought to note, which is this.

Bishop Farrer beyng in the kynges Bench prisoner, as before you haue hard, was trauailed withall of the Pa∣pists in the end of Lent, to receiue the sacrament at Easter in one kind, who after much perswading, yelded to them,* 31.40 and promised so to do. Then (so it happened by gods pro∣uidence) the Easter euen, the day before hee should haue done it, was Bradford brought to the Kings Benche pri∣soner, where the Lord making him his instrument▪ Brad∣ford only was the meane that the said B. Farrer reuoked his promise and word, and would neuer after yeeld to bee spotted with that papisticall pitch: so effectually the Lord wrought by this worthy seruaunt of his. Such an instru∣ment was he in gods church, that few or none there were that knew him, but estemed him as a precious iewell and Gods true messenger.* 31.41

The night before he was had to Newgate, which was the saterday night, he was sore troubled diuers tymes in his sleepe by dreams, how the chaine for his burning was brought to the Counter gate, and how the next day beyng Sonday, he should be had to Newgate, and on the Mon∣day after burned in Smithfield, as in deed it came to passe accordingly, which hereafter shalbe shewed. Now he be∣yng vexed so often tymes in this sort with these dreames, about 3. of the clocke in the morning, hee waked hym that lay with hym, and told him his vnquiet sleepe, & what he was troubled withall. Then after a little talke, Maister Bradford rose out of the bed, and gaue hymselfe to his olde

exercise of readyng and prayer, as alwayes he had vsed be∣fore: and at dinner according to his accustomed maner, he did eat his meat, and was very mery, no body being with hym from mornyng till night, but he that lay with hym, with whom he had many tymes on that day communica∣tion of death, of the kingdome of heauen, and of the ripe∣nes of sinne in that tyme.

In the after noone they two walking together in the keepers chamber, sodainly the keepers wife came vp, as one halfe amazed,* 31.42 & seeming much troubled, beyng almost wyndles said: Oh M. Bradford, I come to bring you hea∣uy newes. What is that said he? Marry quoth she, to mo∣row you must be burned, & your chaine is now a buying, & soone you must go to Newgate. With that M. Bradford put of his cap, and lifting vp his eyes to heauen, sayd: I thanke God for it: I haue looked for the same a long time, and therfore it commeth not now to me sodainly, but as a thing waited for euery day and houre, the Lord make me worthy therof: & so thanking her for her gentlenes, depar∣ted vp into his chamber, and called his friend with hym, who when he came thither, he went secretly himselfe alone a long tyme and prayed. Which done, he came agayne to him that was in his chamber, and tooke him diuers wri∣tings and papers, & shewed him his mind in those things what he would haue done, and after they had spent the af∣ter noone till night in many and sundry such things, at last came to him halfe a dosen of his friends more, with whom all the euening he spent the tyme in prayer and other good exercises, so wonderfully, that it was meruailous to heare and see his doyngs.

A little before he went out of the Counter, hee made a notable prayer of his farewell,* 31.43 with such plenty of teares, and aboundant spirit of praier, that it rauished the mynds of the hearers. Also, when he shifted himself with a cleane shirt that was made for his burning (by one M. Walter Marlars wyfe, who was a good nurse vnto him, & his ve∣ry good friend) he made such a prayer of the wedding gar∣ment, that some of those that were present, were in suche great admiration, that their eyes were as throughly occu∣pied in looking on hym, as their eares gaue place to heare his prayer.* 31.44 At his departing out of the chamber, he made likewyse a prayer, and gaue money to euery seruaunt and officer of the house, with exhortation to them to feare and serue God, continually labouring to eschew all maner of euill. That done, he turned him to the wall and praied ve∣hemently, that his words might not be spoken in vayne, but that the Lord would worke the same in them effectu∣ally,* 31.45 for his Christes sake. Then beyng beneath in the Court, all the prisoners cried out to him and bid him fare∣well, as the rest of the house had done before with weping teares.

The time they caried him to Newgate, was about xj. or xij. a clocke in the night, when it was thought none would be stirring abroad: and yet contrary to their expec∣tation in that behalfe,* 31.46 was there in Chepeside & other pla∣ces (betweene the Counter and Newgate) a great multi∣tude of people that came to see him, which most gently bade him farewell, praying for him with most lamentable and pitifull teares, and he againe as gently bade them fare wel, praying most hartily for them & their welfare. Now, whether it were a commandement from the Queene and her counsaile, or from Boner and his adherentes, or whe∣ther it were merily deuised of the Lord Mayor, Aldermen, & Shiriffes of London, or no, I cannot tell: but a great noyse there was ouer night about the city by diuers, that Bradford should be burnt the next day in Smithfield, by 4. of the clocke in the mornyng,* 31.47 before it should be greatly knowen to any. In which rumor many heads had diuers myndes: some thinking the feare of the people to bee the cause thereof. Other thought nay, that it was rather be∣cause the Papists iudged, his death would conuert many to the truth, and geue a great ouerthrowe to their kingdō. So some thought one thyng, and some another, that no iust coniecture of the cause could bee knowen that euer I heard yet. But this was certayne, the people preuented the deuise suspected: for the next day, at the said hower of 4. a clocke in the mornyng, there was in Smithfield such a multitude of men and women,* 31.48 that many beyng in ad∣miration thereof, thought it was not possible that they could haue warning of his death, being so great a number in so short tyme, vnlesse it were by the singular prouidence of almighty God.

Well, this tooke not effect as the people thought: for that mornyng it was ix. a clocke of the day, before Maister Bradford was brought into Smithfield:* 31.49 which in goyng thorow Newgate thitherward, spied a friend of his whō he loued, standyng on the one side the way to the Keepers houseward, vnto whom he reached his hand ouer the peo∣ple, and pluckt him to hym,* 31.50 and deliuered to him from his hed, his veluet night cap, and also his handkerchief, with other things besides. Which after a little secret talke with hym, and ech of them parting frō other, immediately came to him a brother in lawe of hys, called Roger Beswike, which as soone as he had taken the sayde Bradford by the hand, one of the Shiriffes of London called Woodroft, came with his staffe and brake the sayd Rogers head,* 31.51 that the bloud ran about his shoulders. Which sight Bradford beholdyng with griefe, bade his brother farewell, willyng to commend hym to his mother, and the rest of his frends and to get hym to some Surgeon betymes: and so they departing, had little or no talke at all together. Then was he led forth to Smithfield with a great company of wea∣poned men, to conduct hym thither, as the lyke was not seene at no mans burning: for in euery corner of Smith∣field there were some, besides those which stood about the stake. Bradford then beyng come to the place, fell flatte to the ground, secretly making his prayers to almighty god. Then rising agayne, and putting of his clothes vnto hys shirt, he went to the stake, and there suffered with a young man of xx. yeares of age, ioyfully and constantly, whose name was Iohn Leafe. Touchyng the order and maner of whose burnyng, more shal be sayd (God willyng) here∣after. In the meane tyme, we will now shewe foorth the sundry examinations, conflicts, and conferences betwene hym and other hys aduersaries,* 31.52 duryng the tyme of his imprisonment, which was in all, two yeares lacking one moneth and a halfe. Which examinations here follow to be declared.

It was before a little aboue declared, that Ioh. Brad∣ford within three dayes after the Sermon of M. Bourne, was by the Counsaile committed to the Tower, where he remayned from the moneth of August, an. 1553. to the 22. day of Ianuary, an. 1555. vpon which day he was called out to examination before Ste. Winchester and other of the Commissioners. The effect of which examination and communication which passed betwene him & them, proce∣ded in maner as followeth.

¶The effect of the communication betweene Iohn Bradford and the Lord Chauncellour, and other in Commission with him, the xxij. of Ianuary. Anno. 1555.

AFter the L. Chancellor and the residue of the Queens Counsaile in Commission with him,* 31.53 had ended there talke with M. Farrer late Bish. of S. Dauids, the vnder marshall of the kings Bench was commaunded to bring in Iohn Bradford: who beyng come into the presence of the counsaile sittyng at a table, kneeled down on his knee, but immediately by the L. Chancellor was bidden to stād vp, and so he did.

When he was risen, the L. Chauncellor earnestly loo∣ked vpon him, to haue (belike) ouerfaced him: but he gaue no place, that is, he ceased not in like maner to looke on the L. Chauncellor still continually, saue that once he cast vp his eyes to heauenward, sighing for gods grace,* 31.54 and so o∣uerfaced hym.

L. Chauncellor.

Then the L. Chauncellor as it were ama∣sed, and something troubled, spake thus to him in effect:* 31.55 that of long tyme he had bene imprisoned iustly for his se∣ditious behauiour at Paules crosse, the xiij. of August. an. 1553. for his false preachyng and arrogancie, takyng vpon hym to preache without authoritie. But now (quoth he) the tyme of mercy is come, and therefore the Queenes highnesse mynding to offer vnto you mercye, hath by vs sent for you, to declare and geue the same, if so be you wyll with vs returne: and if you wil do as we haue done, you shall find as we haue found, I warraunt you. This was the summe of his wordes, and in maner the same wordes which he spake.

Brad.

To these wordes Iohn Bradford spake (after reue∣rend obeisance made) in this maner.* 31.56 My Lord & Lordes all, I confesse that I haue bene long imprisoned, & (wyth humble reuerence be it spokē) vniustly, for that I dyd no∣thing seditiously, falsly, or arrogantly, in worde or fact, by preaching or otherwise, but rather sought truth, peace, and all godly quietnes, as an obedient & faythfull subiect, both in goyng about to saue the Bish. of Bathe now, then M. Bourne, the preacher at the Crosse, and in preachyng for quietnes accordingly.

L. Chaunc.

At these words,* 31.57 or rather before he had fully fi∣nished, the sayd L. Chauncellor somethyng snuffed, and spake with an admiration, that there was a loud lye: for (quoth he) the fact was seditious, as you my L. of Lon∣don can beare witnes.

Boner.

* 31.58You say true my Lord: I saw him with mine own eyes, when he tooke vpon him to rule and leade the people malapartly, thereby declaring that he was the authour of the sedition.

Brad.

My Lordes, notwithstanding my Lord Byshope seing and saying,* 31.59 yet the truth I haue told, as one day my Lord God almighty shall r••ueale to al the world, whē we shall all come & appeare before him: In the meane season, because I can not be beleued of you, I must and am ready to suffer, as now your sayinges be, what so euer God shall licence you to do vnto me.

L. Chaunc.

I know thou hast a glorious tongue, and good∣ly shewes thou makest:* 31.60 but all is lyes thou speakest. And agayne, I haue not forgotten howe stubborne thou wast when thou wast before vs in the Tower, wherupon thou wast committed to prison concerning religion, I haue not forgotten thy behauiour and talke, wherthrough worthe∣lye thou hast bene kept in prison, as one that woulde haue done more hurt then I will speake of.

Brad.

My Lord, as I said, I say again, that I stand as be∣fore you, so before God, and one day we shall all stand be∣fore him: the truth then will be the truth, though now you will not so take it. Yea my Lord, I dare say, that my Lord of Bath M. Bourne will witnesse with me, that I sought his safegarde with the perill of mine owne life, I thanke God therfore.

Boner.

That is not true: for I my selfe did see thee take vp∣on thee too much,* 31.61

Brad.

No, I tooke nothing vpon me vndesired, and that of Mayster Bourne himselfe, as if he were here present, I dare say he would affirme. For he desired me both to helpe him to pacifye the people, and also not to leaue him tyll he was in safety. And as for my behauiour in the Tower, and talke before your honours, if I did or sayde any thing that did not beseeme me,* 31.62 if your Lordships would tell me wherin it was, I should and would shortly make you an∣swere.

Chaunc.

Well, to leaue this matter: how sayest thou now? Wilt thou returne againe, and do as we haue done, & thou shalt receiue the Queenes mercy and pardon?

Brad.

My Lorde, I desire mercye with Gods mercy, but mercy with Gods wrath, God keepe me from: Although (I thanke God therfore) my cōscience doth not accuse me, that I did speake any thing wherfore I should need to re∣ceiue the Queenes mercy or pardon. For all that euer I did or spake, was both agreyng to Gods Lawes, amd the lawes of the Realme at that present, and did make muche to quietnes.

Chaunc.

Well, if thou make this babling, rolling in thy e∣loquent tongue, and yet being altogether ignorant & vain∣glorious, and wilt not receiue mercy offered to thee, know for truth that the Queene is minded to make a * 31.63 purgation of all such as thou art.

Brad.

The Lorde before whom I stand, as well as before you, knoweth what vaynglory I haue sought, and seek in this behalfe: his mercy I desire, and also would be glad of the Queenes fauour, to liue as a subiecte without clog of conscience. But otherwise the Lordes mercye is better to me then life. And I know to whom I haue committed my life, euen into his hands which will keep it, so that no man may take it away before it bee his pleasure. There are xij. houres in the day, and as long as they last, so long shal no man haue power theron. Therfore his good will be done: life in his displeasure is worse then death, and death in his true fauor, is true life.

Chaunc.

I know well enough that we shal haue glorious talke enough of thee: be sure therfore, that as thou hast de∣ceiued the people with false and deuilishe doctrine, so shalt thou receiue.

Brad.

I haue not deceiued the people, nor taughte any o∣ther doctrine, then by Gods grace I am, and hope shall be ready to confirme with my life.* 31.64 And as for the deuilishnes and falsenes in the doctrine, I would be sory you coulde so proue it.

Dures.

Why, tell me what you say by the ministration of y^e Communion, as now you know i•• is?

Brad.

My Lord, here I must desire of your Lordship and of all your honours a question, before I dare make you an answere to any interrogatory or question, wherewith you now beginne. I haue bene sixe times sworne that I shall in no case consent to the practising of any iurisdiction,* 31.65 or a∣ny authoritye on the Bishoppe of Romes behalfe within this Realme of Englande. Nowe before God I humblye pray your honours to tell me whether you aske me thys question by his authority, or no? If you doe, I dare not, nor may aunswere you any thing in his authority, whiche you shall demaund of me, except I woulde be forsworne, which God forbid.

Sec. Bourn.

Hast thou bene sworne sixe times?* 31.66 what office hast thou borne?

Brad.

For sooth I was thrise sworne in Cambridge, when I was admitted Mayster of Arte, when I was admitted felow of Penbroke hall, & when I was there, the Uisitors came thither, and sware the Uniuersitye. Agayne,* 31.67 I was sworne when I entred into the Ministerye, when I had a Prebend geuen me, and when I was sworne to serue the king a litle before his death.

Chaunc.

Tush,* 31.68 Herodes othes a man should make no cō∣science at.

Brad.

But my Lord, these were no Herodes othes no vn∣lawfull othes, but othes according to Gods word, as you your selfe haue well affirmed in your booke De vera obedi∣entia.* 31.69

M. Roch.

My Lordes (quoth an other of the Counsell that stoode by the table,* 31.70 Mayster Rochester I weene) I neuer knew wherfore this man was in prison before now: but I see well that it had not bene good that this man had bene a∣broad,) What the cause was that he was put in prison, I know not: but I now wel know that not without a cause he was and is to be kept in prison.

Bourne.

Yea it was reported this Parliament time by the Earle of Darbye, that he hath done more hurt by Letters,* 31.71 and exhorting those that haue come to him, in Religion, then euer he did whē he was abroad by preaching. In his letters he curseth all that teach any false doctrine (for so he calleth that whiche is not according to that he taught) and most hartily exhorteth them to whom he writeth to conti∣nue styll in that they haue receyued by hym,* 31.72 and suche lyke as he is. All which wordes diuers of the Coūsell affirmed. Wherunto the sayde M. Bourne added, saying: how saye you sir, haue you not thus seditiously writtē and exhorted the people?

Brad.

I haue not written, nor spoken any thing seditiously neither (I thanke God therfore) haue I admitted any sedi∣ous cogitation, nor I trust neuer shall do.

Bourne.

Yea, but thou hast written letters.

Chaunc.

Why speakest thou not? Hast thou not written as he sayth?

Brad.

That I haue written, I haue written.

South.

Lord God,* 31.73 what an arrogant and stubborne boy is this, that thus stoutly and dallyingly behaueth himselfe be¦fore the Queenes Counsel? Wherat one looked vpon an o∣ther with disdaynfull countenaunces.

Brad.

My Lordes and Maysters, the Lord God which is, and will be iudge to vs all, knoweth, that as I am certain I stand now before his maiesty: so with reuerence in hys sight I stand before you, & vnto you accordingly in words and gesture I desire to behaue my selfe. Yf you otherwyse take it, I doubt not but God in his time wil reueale it. In the meane season I shall suffer with all due obediēce your sayinges and doynges too, I hope.

Chaunc.

These be gay glorious woordes of reuerence: but as in all other thinges,* 31.74 so herein also thou doest nothyng but lye.

Brad.

Well, I would God the author of truth, and abhor∣rer of lyes would pull my tong out of my head before you all, and shew a terrible iudgement on me here present, if I haue purposed, or do purpose to lie before you, whatsoeuer you shall aske me.

Chaunc.

Why thē doest thou not answere? Hast thou writ∣ten such letters as here is obiected agaynst thee?

Brad.

As I sayde, my Lorde, that I haue written, I haue written, I stand now before you, which eyther can lay my Letters to my charge or no:* 31.75 if you laye anye thing to my charge that I haue written, if I deny it, I am then a lyer.

Chaunc.

We shall neuer haue done with thee, I perceiue now: be short, be short, wilt thou haue mercy?

Brad.

I pray God geue me his mercy, and if therwith you will extende yours, I will not refuse it, but otherwise I will none.

Here now was much adoe, one speaking this, and an other that of his arrogancy, in refusing the Queenes par∣don, whiche shee so louingly did offer vnto him: whereto Bradford answered thus.

Brad.

My Lordes, if I may liue as a quiet Subiect with∣out clog of conscience,* 31.76 I shall hartily thanke you for your pardon: if otherwise I behaue my selfe, then I am in dan∣ger of the law: in the meane season I aske no more, but the benefite of a Subiect, till I be conuinced of transgression. I•• I can not haue this, as hitherto I haue not had, Gods good will be done.

Chaunc.

Uppon these wordes my Lorde Chauncelloure beganne a long processe of the false doctrine wherwith the people were deceiued in the dayes of Kyng Edwarde,* 31.77 and so turned the ende of his talke to Bradford, saying: Howe sayest thou?

Brad.

My Lorde, the doctrine taught in king Edwardes dayes, was Gods pure Religion, the which as I then be∣leued, so do I now more beleue it then euer I did, & ther∣in I am more confirmed and readye to declare it by Gods grace,* 31.78 euen as he will, to the worlde, then I was when I first came into prison.

Dures.

What religion meane you in king Edwards daies? What yeare of his raigne?

Brad.

Forsooth euen the same yeare (my Lord) that the king dyed, & I was a Preacher. Here wrote Secretary Bourne I wote not what.

Chaunc.

Nowe after a litle pausing, my Lorde Chauncel∣lour beginneth agayne to declare,* 31.79 that the doctrine taught in king Edwardes dayes, was heresy, vsing for probation & demonstration thereof, no scripture nor reason, but this: that it ended with treason and rebellion, so that (quoth he) the very end were enough to improue that doctrine to bee nought.

Brad.

Ah my Lord, that you could enter into Gods San∣ctuary, and marke the end of this presēt doctrine that you now so magnify.

Chaunc.

What meanest thou by that? I weene wee shall haue a snatch of rebellion euen now.

Brad.

My Lord. I meane no such ende as you woulde ga∣ther: I meane an end which no man seeth, but such as en∣ter into Gods Sanctuary. If a man looke on present thin∣ges, he will soone deceiue himselfe.

* 31.80Here nowe did my Lorde Chauncellour offer agayne mercy, and Bradforde aunswered, as before: Mercy wyth Gods mercy should be welcome, but otherwise he woulde none. Whereupon the Lord Chauncellour did ryng a litle bell, belike to call in some body, for there was present none in maner, but onely those before named, and the Byshoppe of Worcester. Nowe when one was come in: it is best (quoth Mayster Secretary Bourne) that you geue the ke∣per a charge of this fellowe. So was the vnder Marshall called in.

Chaunc.

* 31.81Ye shall take this man to you, and keep him close without conferēce with any man, but by your knowledge, and suffer him not to write any Letters. &c. for he is of an other maner of charge vnto you now, then he was before. And so they departed, Bradforde looking as chearefully as any man coulde doe, declaring thereby euen a desire to geue his life for confirmation of that he hadde taught and written.

¶The effect of the second examination of Iohn Brad∣ford in S. Mary Oueries Church, before the Lord Chaun∣cellour, and diuers other Bishops, the 29. of Ianuary. 1555.

* 31.82AFter the excōmunication of Iohn Rogers, Ioh, Brad∣ford was called in, and standing before the Lord Chaū∣cellor & other Bishops set with him, the said Lord Chaun∣cellor spake thus in effect.

L. Chaunc.

Where before the xxij. of Ianuarye, the sayde Bradford was called before them (said he) and they offered vnto him the Queenes pardon, although he had contēned the same, and further sayd, that he would stiffely and stout∣ly maintein & defend the erroneous doctrine taught in the dayes of K. Edward the sixt: yet in consideration that the Queenes highnes was wōderfull mercifull, they thought good eftsoones to offer the same mercy agayn, before it were too late: therefore aduise you well (sayd he) there is yet space and grace before we so proceed, that you be committed to y^e ••ecular power: as we must do and will doe, if you will not folow the example of mayster Barloe and mayster Card∣maker,* 31.83 whome he there commended, adding Oratoriously amplifications to moue the sayd Bradford to yeld to the re∣ligion presently set forth.

Brad.

After the Lord Chauncellours long talke, Bradford began on this sort to speake: My Lord, and my Lordes all as now I stand in your sight before you, so I humbly be∣seech your honours to consider, that you sit in the seate of the Lord, who (as Dauid doth witnesse) is in the congre∣gations of Iudges, and sitteth in the middest of them iud∣ging: and as you would your place to be now of vs taken as Gods place, so demonstrate your selues to folowe hym in your sitting, that is, seeke no guiltlesse bloud, nor hunt not by questions to bring into the snare, thē which are out of the same. At this present I stand before you gilty or gilt∣les: if gilty, then proceed and geue sentence accordingly: if giltles, thē geue me the benefit of a subiect, which hytherto I could not haue.* 31.84

Chaunc.

Here the Lord Chauncellour replyed, and sayde, that the sayde Bradford began with a true sentence: Deus stetit in Synagoga. &c But (quoth he) this and al thy gesture declareth but hypocrisy and vayne glory. And further hee made much ado to purge hymselfe, that he sought no guil∣tles bloud, and so beganne a long processe how that Brad∣fordes fact at Paules Crosse was presumptuous, arrogāt, and declared a taking vpon him to lead the people, which could not but turn to much disquietnes, in that thou (spea∣king to Bradford) wast so pre••ract and stout in religion at that present. For the which, as thou wast then committed to prison, so hitherto thou hast bene kept in prison,* 31.85 where thou hast written letters to no little hurte to the Queenes people, as by the report of the Earle of Darby in the Par∣liament house was credibly declared. And to this he added, that the sayd Bradford did stubbernely behaue himselfe the last time he was before them: and therefore not for any o∣ther thing now I demaund of thee (quoth he) but of and for thy doctrine and religion.

Brad.

My Lord where you accuse me of hypocrisie & vaine glory, I must, and will leaue it to the Lordes declaration, which one day will open yours and my truth, and heartie meanings: in the meane season I will content my selfe with the testimonie of myne owne conscience, which if it yeld to hypocrisie, could not but haue God to be my foe al∣so: and so both God and man were against me. As for my fact at Paules Crosse,* 31.86 and behauiour before you at the Tower, I doubt not but God will reueale it to my com∣fort. For if euer I did thyng, which God vsed to publike benefite, I thinke that my deed was one, and yet for it I haue bene and am kept of long tyme in prison. And as for letters and religion, I aunswer, as I did the last tyme I was before you.

Chaunc.

There diddest thou say stubbornly and malaper••∣ly,* 31.87 that thou wouldst manly maintaine the erroneous do∣ctrine in K. Edwards dayes.

Brad.

My Lord, I said the last time I was before you, that I had sixe times taken an oth that I should neuer consent to the practising of any iurisdiction on the Bish. of Romes behalfe, and therefore durst I not aunswere to any thyng that should be demaunded so, least I should be forsworne, which God forbid. Howbeit, sauyng myne othe,* 31.88 I sayde that I was more confirmed in the doctrine set forth pub∣likely in the dayes of K. Edward, then euer I was before I was put in prison: and so I thought I should bee, and thinke yet still I shall be found more ready to geue my life as God will, for the confirmation of the same.

Chaunc.

I remember well that thou madest such adoe a∣bout needles matter,* 31.89 as though the othe against the Bish. of Rome were so great a matter. So others haue done be∣fore thee, but yet not in such sort as thou hast done, for thou pretendest a consciēce in it, which is nothyng els but meere hypocrisie.

Brad.

My conscience is knowne to the Lord: and whether I deale herein hipocritically, or no, he knoweth. As I said therfore then my Lord, so say I agayne now: that for feare lest I should be periured, I dare not make answere to any thing you shal demaund of me, if my answering should cō∣sent to the confirming or practising of any iurisdiction for the Bishop of Rome here in England.

L. Chaunc.

Why, diddest thou beginne to tell that wee are Dij and sit in Gods place, and now wilt thou not make vs an aunswere?

Brad.

My Lord, I sayd, you would haue your place taken of vs now, as Gods place: and therefore I brought forth that piece of scripture, that ye might the more be admoni∣shed to folow God and his wayes at this present,* 31.90 who se∣eth vs all, and well perceiueth, whether of cōscience I pre∣tend this matter of the oth, or no.

L. Chaunc.

No, all men may well see thine hopocrisy, for if for thine othes sake thou diddest not answere, then woul∣dest thou not haue spokē as thou diddest, & haue answered me at the first: but now men well perceiue, that this is but a starting hole to hide thy selfe in, because thou darest not answere, & so wouldest escape, blinding the simple peoples eies, as though of conscience you did all you do.

Brad.

That which I spake at the first, was not a replicati∣on or an answere to that you spake to me: and therefore I needed not to laye for me mine othe. For I thoughte you woulde haue more wayed what I dyd speake, then you did: but when I perceiued you didde not consider it, but came to aske matter, whereto by answering I should con∣sent to the practising of Iurisdiction on the Byshoppe of Romes behalfe here in Englande, and so bee forsworne:* 31.91 then of conscience and simplicitye I spake as I doe yet a∣gayne speake, that I dare not for conscience sake answere you. And therefore I seeke no starting hoales▪ nor goe about to blinde the people as God knoweth. For if you of your honours shall tell me that you doe not aske me anye thing whereby mine answering should consent to the pra∣ctising of the Byshoppe of Romes Iurisdiction, aske mee wherein you will, and you shall here that I wyll aun∣swere

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you as flatlye as euer any did that came before you. I am not afrayd of death, I thanke God: for I looke and haue looked for nothing els at your hands of lōg time, but I am afrayd when death commeth, I should haue matter to trouble my conscience by the guiltines of periury, & ther¦fore do I answere as I do.

L. Chanc.

These be gay glorious wordes, full of hypocri∣sy and vayne glory, and yet doest thou not know that I sit here as Bishop of Winchester in mine owne Dioces, and therfore may do this which I do, and more too?

Brad.

My Lord, geue me leaue to aske you this question, that my cōscience may be out of doubt in this matter. Tell me here Coram Deo,* 31.92 before God, all this audience beyng witnes, that you demaunde of me nothing whereby mine aunswering should consent to and confirme the practise of Iurisdiction for the Bishop of Rome here in England, & your honour shall heare me geue you as flat and as playn answeres briefly, to what so euer you shall demaūd me, as euer any did.

L. Chanc.

Here the Lord Chauncellour was wonderfully offended, and spake much, how that the Bishop of Romes authority needed no confirmation of Bradfordes aunswe∣ring, nor no suche as he was, and turned his talke to the people, how that Bradford folowed crafty couetous Mar∣chauntes, which because they would lend no mony to their neighbors when they were in neede, woulde say that they had sworne oft that they woulde neuer lend any more mo∣ny, because theyr detters had so oft deceiued them. Euen so thou (quoth he to Bradford) doest at this present, to cast a myst in the peoples eyes, to bleare them with an heresye (which is greater and more hurtfull to the commō wealth then the other is) pretend thine othe, whereby the people might make a conscience, whereas they shoulde not. Why speakest thou not?

Brad.

My Lord, as I sayd, I say agayne: I dare not aun∣swere you for feare of periury, from which God defēd me: or els I could tell you that there is a difference betwene o∣thes:* 31.93 Some be according to fayth and charity, as the othe agaynst the Bishop of Rome, some be agaynst fayth & cha∣rity: as this: to deny by othe my helpe to my brother in his neede.

L. Chaunc.

Here my Lord Chancellor agayne was muche offended, still saying, that Bradford durst not answere and further made much ado to proue the othe agaynst the By∣shop of Rome, that it was agaynst charity.

Brad.

But Bradford aunswered, that how so euer his ho∣nor tooke him, yet was he assured of his meaning, that no feare but the feare of periury made him vnwilling to aun∣swere. For as for my death my lord (quoth he) as I know there at 12. houres in the day, so with the Lord my time is appoynted. And when it shalbe his good time, then shall I depart hence: but in the meane season I am safe enough, though all the people had sworne my death. Into his han∣des I haue cōmitted it, and do: his good will be done. And sauing mine oth, I will aunswere you in this behalfe that the oth agaynst the Bishop of Rome was not, nor is not agaynst charity.

L. Chan.

How proue you that.

Brad.

Forsooth, I proue it thus.

¶Argument.

* 31.94Fe- Nothing is agaynst charity, whiche is with Goddes word, and not agaynst it.

sti- The othe agaynst the Bishop of Romes authoritye in England, is with Gods word, and not agaynst it:

no. Ergo, the othe against the Bishop of Romes authority in England is not agaynst charity.

L. Chanc.

Is it not agaynst Goddes worde that a manne should take a king to be supreme head of the church in his Realme?

Brad.

* 31.95No sauing still myne othe, it is not agaynst Gods word, but with it, being taken in suche sense, as it may bee well takē: that is, attributing to the kinges power the so∣ueraignty in all his dominion.

L. Chanc.

I pray you, where finde you that?

Brad.

I finde it in manye places, but specially in the 13. to the Romanes, where S. Paule writeth: Euery soule to bee subiect to the superior power▪ but what power? Quae gladium gestat: The power verily which beareth the sword, which is not the spirituall, but the the temporall power. As Chrysost. full well noteth vpon the same place, which your honour knoweth better then I. He (Chrysostome I meane) there playnely sheweth that Bishops, Prophets, and Apostles are obedient to the temporall Magistrates.

L. Chaunc.

Here yet more the Lorde Chauncelloure was styrred, and sayd, how that Bradforde went about to deny all obedience to the Queene for his othe: and so (quoth he) this man would make Gods word a warrant of disobedi∣ence, for he will answere the queene on this sort, that whē she sayth, now sweare to the Bishop of Rome, or obey his authority: No (will he say) for I am forsworne, & to make the Queene no Queene.

Brad.

No, I goe not about to denye all obedience to the Queenes highnesse, but denying obedience in this part, if she should demaunde it. For I was sworne to Kyng Ed∣ward, not simply, that is,* 31.96 not onely concerning his owne person, but also concerning his successors, & therfore in de∣nying to do the quenes request herein, I deny not her au∣thority, nor become disobedient.

L. Chanc.

Yes that thou doest: and so he began to tel a long tale, how if a man should make an oth to pay to me an hū∣dred poundes by such a day, and the man to whom it was due would forgeue the debt, the debter would say. No, you can not do it, for I am forsworne then.

Brad.

Here Bradford desired my Lord Chancellour not to trifle it, saying, that he wondred his honour would make solemne othes made to God, trifles in that sort: and make so great a matter concerning vowes (as they call it) made to the Bishop for Mariage of Priestes.

L. Chaunc.

At these wordes the Lorde Chauncellour was much offended, and sayd, he dyd not trifle: but (quoth hee) thou goest about to deny obedience to the Queene, which now requireth obedience to the Bishop of Rome.

Brad.

No, my Lorde, I doe not denye obedience to the queene, if you would discerne betwene Genus and Species.* 31.97 Because I may not obey in this: Ergo, I may not obey in the other, is no good reason. As if a man let or sell a piece of his inheritance, yet this notwithstāding, all his inheritāce is not let or sold: & so in this case all obedience I deny not, because I deny obedience in this branch.

L. Chaunc.

I will none of these similitudes.

Brad.

I would not vse them, if that you went not about to perswade the people, that I meane that whiche I neuer meant: for I my selfe not onely meane obedience, but wyll geue ensample of all most humble obedience, to y^e queenes highnesse, so long as she requireth not obedience agaynst God.

L. Chaunc.

No, no, all men may see your meaning well e∣nough. There is no man though he be sworne to the king that doth therefore breake his othe, if he afterwardes bee sworne to the French king and to the Emperor.

Brad.

It is true my lord: but the cases be not like. For here is an exception: thou shalt not sweare to y^e bishop of Rome at any time. If in like maner we were sworne: thou shalt not serue the Emperor. &c. you see there were some altera∣tiō and more doubt. But I beseech your honor remember what ye your selfe haue written, answering the obiections here agaynst in your booke De vera obedientia: Vincat modo diuini verbi veritas. i. Let Gods word and the reason therof beare the bell away.

L. Chaunc.

Here the Lorde Chauncelloure was throughly moued, and sayd still, how that Bradford had written sedi∣tious letters, and peruerted the people therby,* 31.98 & did stout∣ly stand, as though he would defēd the erronious doctrine in king Edwardes tyme, against all men: and now (quoth he) he sayth, he dare not aunswere.

Brad.

I haue written no seditious letters. I haue not per∣uerted the people, but that which I haue writtē & spoken, that will I neuer deny, by Gods grace. And where your Lordshippe sayth, that I dare not aunswere you: that all men may know I am not afrayd, sauing myne othe, aske me what you will, and I will playnely make you answere by Gods grace, although I now see my life lyeth thereon. But Oh Lord, into thy handes I committe it: come what come wyll, onely sanctify thy name in me, as in an instru∣ment of thy grace. Amen. Nowe aske what you will, and you shall see I am not afrayd,* 31.99 by Gods grace flatly to an∣swere.

L. Chaunc.

Well then, how say you to the blessed sacramēt? Doe you not beleue there Christ to be present concernyng his naturall body?

Brad.

My Lord, I do beleue that Christ is corporally pre∣sent at and in the due administration of the sacrament. By this word (corporally) I meane that Christ is there presēt corporally vnto fayth.* 31.100

L. Chaunc.

Unto fayth? we must haue many mo wordes to make it more playne.

Brad.

You shall so: but first geue me leaue to speake two wordes.

L. Chaunc.

Speake on.

Brad.

I haue bene now a yeare and almost three quarters in Prison, and of all this tyme you neuer questioned with me hereabout,* 31.101 when I might haue spoken my conscience franckly without perill: but now haue you a law to hang vp and put to death, if a man answere freely, & not to your

appetite: and so now you come to demaund this question. Ah my Lorde, Christ vsed not this way to bring men to fayth. No more did the Prophetes or Apostles. Remem∣ber what Bernard writeth to Eugenius the pope: Aposto∣los lego stetisse iudicandos,* 31.102 sedisse iudicantes non lego. Hoc erit, illud fuit. &c. that is, I read, that the Apostles stoode to be iudged, but I read not, that they sate to iudge. This shall be: that was. &c.

L. Chaunc.

Here the Lord Chauncellour was appalled, as it seemed, and sayde most gently, that hee vsed not thys meanes. It was not my doyng (quoth he) although some there be, that thinke this to be the best way. For I for my part haue bene chalenged for being too gentle oftentimes.* 31.103 Which thing the Bishop of London confirmed, and so did almost all the audience, that he had bene euer to milde and too gentle.

Brad.

At which wordes Bradford spake thus. My Lorde, I pray you stretch out your gentlenes, that I may feele it, for hitherto I neuer felt it.

L. Chaunc.

As soone as euer he had spoken thus, the Lorde chancelor, belike, thinking that Bradford would haue had mercy and pardon, said, that with all his hart, not only he, but the Queenes highnes would stretch out mercy, if with them he would returne.

Brad.

* 31.104Returne my Lord? God saue me from that goyng backe: I meane it not so, but I meane, that I was three quarters of a yeare in the Tower: you forbad▪ me paper, pen, and ynke, and neuer in all that time, nor sithens did I feele any gentlenesse from you. I haue rather hytherto found, as I looked for extremitye. And I thanke God that I perceiue nowe ye haue kept me in prison thus long, not for any matter you had, but for matter you woulde haue. Gods good will be done.

Here was now diuers telling my Lord it was dinner tyme. And so he rose vp, leauing Bradford speaking, and saying that in the after noone they would speak more with hym.* 31.105 And so was he had into the Uestry, and was there al that day till darcke night, and so was conueyed agayne to prison.

In the meane tyme, about iiij. of the clocke the same after noone, a gentleman called Mayster Thomas Hussey of Lincolneshyre, which was once an Officer in the Duke of Northfolkes house, did come into the Reuestrye to en∣quire for one Stoning: and when it was aunswered hym by the vndermarshals officers of the Kinges Benche, that there was none such, hee entred into the house, and tooke acquayntance of Iohn Bradford saying,* 31.106 that he would cō∣mon and speake with him the nexte morning for olde ac∣quayntance.

The next morning about 7. of the clocke, this gentle∣man came into the chamber wherein Iohn Bradford dyd lye, and being with him, hee began a long Oration, how that of loue & olde acquayntāce he came vnto him to speak that whiche he woulde further vtter.* 31.107 You did (sayd he) so wonderfully behaue your selfe before the Lord Chauncel∣lour and other Bishops yesterday, that euen the veriest e∣nemyes you haue, did see that they haue no matter agaynst you: & therefore I aduise you speaking (as though it came of his owne good will without making any other man pri∣uy, or any other procuring hym, as he sayd) this day (for a∣none you shall be called before them again) to desire a time and men to conferre withal, so shall all men thinke a won∣derfull wisedom, grauity and godlines in you: and by this meanes you shall escape present daūger, which els is nea∣rer then you beware of. To this Iohn Bradford aunswe∣red:* 31.108 I neither can nor will make any such request. For thē shall I geue occasion to the people & to all other to thinke that I doubt of the Doctrine which I confesse: the whiche thing I do not for therof I am most assured, and therefore I will geue no such offence.

As they were thus talking, the chamber doore was vn∣locked and Doctour Seton came in, who when hee sawe Mayster Hussey:* 31.109 what Syr (quoth he) are you come be∣fore me? O Lord sayd Bradforde in his hart to God, goeth the matter thus? This man tolde me, no man knew of his comming: Lorde geue me grace to remember thy Lesson, Cauete ab hominibus illis.* 31.110 Beware of those men. &c. Caste not your pearles before dogges: for I see these menne be come to hunt for matter, that the one may beare witnes with the other.

Seton.

* 31.111Doctour Seton after some by talke of Bradfordes age, of his country & such like, began a gay and long sermō of my Lord of Canterbury, M. Latimer, and M. Ridley, and howe they at Oxforde were not able to aunswere any thing at all: and that therefore my Lord of Canterbury de∣sired to confer with the Bishop of Duresme and others: al which talke tended to this end that Iohn Bradford should make the like sute, being in nothing to be cōpared in lear∣ning to my Lord of Canterbury.

Brad.

To this, Iohn Bradford briefly answered as he did before to Mayster Hussey.

Seton.

With this aunswere neither the Doctour nor Gen∣tleman being cōtented, after many perswasions: M. Doc∣tour sayd: I haue heard much good talke of you,* 31.112 and euen yesternight a Gentleman made report of you at the Lorde Chaūcellors table, that ye were able to perswade as much as any that he knewe. And I (though I neuer hearde you preach, & to my knowledge neuer did I see you before ye∣sterday) yet me thought your modesty was such, your be∣hauior and talke so without malice and impacience, that I would be sory ye should do worse then my selfe. And I tell you further, I do perceiue my Lorde Chauncellour hath a fantasy towardes you: wherfore be not so obstinate but de∣sire respite, and some learned man to conferre withall. &c.

Brad.

But Iohn Bradforde kept still one aunswere: I can not, nor I will not so offende the people. I doubt not,* 31.113 but am most certayne of the doctrine I haue taught.

Seton.

Here Mayster Doctoure waxed hoate, and called Bradford arrogant, proud, vayneglorious, and spake like a Prelate.

Brad.

But Bradforde aunsweared, beware of iudgyng, least ye condemne your selfe. But styll Mayster Doctour Seton vrged him, shewing hym how mercifull my Lorde Chauncellour was, and how charitably they enterteyned hym.

Brad.

I neuer sawe any iustice, muche lesse loue,* 31.114 I speake for my part (quoth Bradford) in my Lorde Chauncellor. Long haue I bene vniustly imprisoned, and handled in the same vncharitably, & now my Lord hath no iust matter a∣gaynst me.

This talke serued not the Doctors purpose: wherefore he went frō matter to matter, frō this point to that poynt. Bradford still gaue him the hearing, and aunswered not: for he perceiued that they both did come but to fish for som such thinges as might make a shew that my Lord Chaū∣cellor had iustly kept him in prison.

When all theyr talke took no such effect as they would or looked for. Mayster Hussey asked Bradford:* 31.115 will ye not admit conference, if my Lord Chauncellour should offer it publickely?

Brad.

Conference, if it had bene offered before the law had bene made, or if it were offered, so that I might be at liber∣ty to conferre, and as sure, as he with whom I should con∣ferre, then it were something: but els I see not to what o∣ther purpose conference should be offered, but to defer that which will come at the length, and the lingering may geue more offēce, then do good. Howbeit, if my Lord shall make such an offer of his owne motion, I will not refuse to con∣ferre with whom so euer he shall appoynt.

Mayster Doctour hearing this, called Bradford arro∣gant, proud, and whatsoeuer pleased him.* 31.116

Then Bradford perceiuing by them, that he shoulde shortly be called for, besought them both to geue him leaue to talke with God, and to beg wisedome and grace of him: for (quoth he) otherwise I am helpelesse: and so they with much add departed. Then Bradford went to God & made his prayers, whiche the Lorde of his goodnesse dyd graci∣ously accept in his need, praised therfore be his holy name. Shortly after they were gone, Bradforde was lead to the foresayd church, and there taryed vncalled for, till eleuen of the clocke, that is, till Mayster Saunders was excommu∣nicated.

*The effect and summe of the last examina∣tion of Iohn Bradford in the Church of S. Mary Oueryes.

AFter the excommunication of Laurence Saunders, Iohn Bradford was called in,* 31.117 & beyng brought in be∣fore the Lord Chauncellour and other the Bishops there sitting, the Lord Chauncellour began to speake thus in ef∣fect: that Bradford being now eftsoones come before them would answere with modesty and humility,* 31.118 and conforme himselfe to the Catholicke Churche with them and so yet he might finde mercy, because they would be loth to vse ex∣tremity. Therefore he concluded with an exhortation, that Bradford would recant his doctrine.

After the Lorde Chauncellor had ended his long Ora∣tion, Bradforde began to speake thus: As yesterday I be∣sought your honours to set in your sight the Maiesty and presence of God to followe him, which seeketh not to sub∣uert the simple by subtle questions: so I humbly beseech e∣uery one of you to do this day:* 31.119 for that you know well e∣nough that guiltles bloud wil cry for vengeance. And this I pray not your Lordships to do as one that taketh vpon me to condemne you vtterly herein, but that ye might bee more admonished to do that which none doth so muche as

he should doe: For our nature is so much corrupt, that wee are very obliuio••s and forget••ull of God. Agayne, as ye∣sterday I pretended mine othe and othes agaynst the By∣shop of Rome, that I shoulde neuer con••ent to the practy∣sing of anye iurisdiction for him or on his behalfe in the realme of England: so do I agayn this day, least I should be periured. And last of all, as yesterday the aunsweres I made were by protestation and sauing mine othe, so I would your honors should knowe that mine aunsweres shall be this day: and this I do, that when death (which I look for at your hands) shall come, I may not be troubled with the guiltines of periury.

L. Chaunc.

At which wordes the Lord Chauncellour was wroth,* 31.120 and sayd, that they had geuen him respite to delibe∣rate till this day, whether he would recant his errours of the blessed Sacrament, which yesterday (quoth he) before vs you vttered.

Brad.

My Lord you gaue me no time of any such delibera∣tion, neither did I speake anye thing of the Sacrament which you did disalow. For when I had declared a presēce of Christ to be there to fayth, you went frō that matter to purge your selfe that you were not cruell, and so went to dynner.

L. Chaunc.

What? I perceiue we must beginne all agayne with thee.* 31.121 Did not I yesterday tell thee playnely that thou mad••st a cōscience where none should be? Did not I make it playne that the oth against the Bishop of Rome was an ••••••awfull oth?

Brad.

No in deed my Lord: You sayd so, but you proued it not yet, nor neuer can do.

L. Chaunc

Oh Lord God, what a felowe art thou? Thou wouldest go about to bring into the peoples heades, that we, all the Lordes of the parliament house, the Knyghtes and Burgesses, and all the whole realme be periured. Oh what an heresy is this? here good people you may see what a senceles heretick this fellow is. If I should make an oth I would neuer help my brother nor lend him mony in his need,* 31.122 were this a good aunswere to tell my neighbour de∣siring my helpe, that I had made an oth to the contrary, O that I could not do it?

Brad.

* 31.123Oh my Lord, discerne betwixt othes, that be against charity and fayth, and othes that be according to fayth and charity, as this is agaynst the byshop of Rome.

Chaun.

Here the Lord Chauncellor made much ado, and a long time was spēt about othes, which were good & which were euill, he captiously asking often of Bradford a direct aunswere concerning othes: which Bradford woulde not geue simply, but with a distinction. Wherat the Chauncel∣lor was much offended: but Bradforde still kept him at the bay, that the oth agaynst the Bishop of Rome was a law∣ful oth, vsing thereto the Lord Chauncellors owne booke, de vera Obedientia, for confirmation.

At the length they came to this issue, who shoulde bee Iudge of the lawfulnes of the othe:* 31.124 and Bradford sayd the word of God, according to Christs word. Ioh. 12. My word shall iudge, and according to the testimony of Esay and Mi∣the, that Goddes worde comming out of Ierusalem, shall geue sentence among the Gentiles. By this word (quoth Bradford) my Lord, I will proue the othe agaynst the by∣shop of Romes authority, to be a good, a godly, and a law∣full othe. So that the Lord Chauncellor left his holde, and as the other day he pretended a deniall of the queenes au∣thority and obedience to her highnes, so did he now.

But Bradford, as the day before, proued that obediēce in this poynt to the Queenes highnesse, if she should de∣maund an othe to the Bishop of Rome, being denied, was not a * 31.125 generall deniall of her authority and of obedience to her: no more (quoth he) thē the sale, gift, or lease of a piece of a mans inheritaunce proueth it a sale, gift or lease of the whole inheritaunce.

And thus much ado was made about this matter: The Lord Chauncellour talking much and vsing many exam∣ples of debt, of going out of the Towne to morow by oth, and yet tarying till Friday and suche like. Whiche trifling talke Bradford did touch saying: that it was a wonder his honor weyed conscience no more in this, and would be so earnest in vowes of Priestes Mariages made to bishops, and be careles for solemne othes made to God,* 31.126 & to Prin∣ces. Summa, this was the end. The Lord Chauncellor sayd, the Queene might dispense with it, and didde so to all the whole Realme. But Bradford sayd, that the queenes high∣nes could do no more but remitte her right: as for the othe made to God, she could neuer remit, forasmuch as it was made vnto God.

L. Chaunc.

At which wordes the Lord Chauncellour cha∣sed wonderfully, and sayd that in playne sence I sclaunde∣red the Realme of periury: And therefore (quoth he to the people) you may see how thys felow taketh vpon him, to haue more knowledge and conscience,* 31.127 then all the wise mē of England, and yet he hath no conscience at all.

Brad.

Well my Lorde, let all the standers by see who hath conscience. I haue bene a yere and an halfe in prison. Now before al this people, declare wherfore I was imprisoned, or what cause you had to punish me. You sayd y^e other day in your owne house, my Lord of London witnessing with you, that I tooke vpon me to speake to the people vndesi∣red. There he sitteth by you, I meane my Lorde of Bathe, which desired me himselfe for the passiō of Christ,* 31.128 I would speake to the people. Upon whose words, I commyng in∣to the Pulpite, had like to haue bene slayne with a dagger (which was hurled at him, I thinke) for it touched my sleeue. He then prayd me I would not leaue him, & I pro∣mised him as lōg as I liued, I would take hurt before him that day, and so went out of the pulpit, and entreated with the people, & at length brought him my selfe into an house.

Besides this, in the afternoone I preached in Bowe church, and there going vp into the Pulpit, one willed me not to reproue y^e people,* 31.129 for (quoth he) you shal neuer come downe aliue, if you doe it. And yet notwithstanding I dyd in that Sermon reproue theyr fact, and called it sedition at the least twenty times. For all which my doyng, I haue receiued this recompence, prison a yeare and an halfe and more, and death now which you go about. Let all men be iudge where conscience is.

In speaking of these wordes, there was endeuour to haue letted it: but Bradford still spake on, & gaue no place till he had made an end, speake what they would. And thē the Lord Chauncellour sayd, that for all that fayre tale, his fact at the Crosse was nought.

Brad.

No, my facte was good,* 31.130 as you your selfe did beare witnesse with me. For when I was at the first before you in the Tower, you your selfe dydde say that my facte was good, but (quoth you) thy mind was euill. Well (quoth I) then my Lord, in that you alow the fact and condemne my minde, for as muche as otherwise I canne not declare my minde to man, but by saying and doing, God one daye I trust will open it, to my comfort, what my mind was, and what yours is.

L. Chaun.

Here the Lord Chauncellour was offended,* 31.131 and sayd, that he neuer sayd so. I (quoth he) had not so litle wit I trow, as not to discerne betwixt meaning & doing: And so brought forth litle to y^e purpose, many exāples to proue that men construe thinges by the meaning of men and not by theyr doinges. But when this woulde not serue, the•• commeth he to an other matter, & sayd that Bradford was put in prison at the first, because he would not yeld nor be conformable to the Queenes Religion.

Brad.

Why my Lord, your honor knoweth, that you would not thē reason with me in religion, but sayd, a time should afterwards be found out, whē I should be talked withall. But if it were as your Lordship sayeth, that I was put in prison for religion? in that my religiō was then authorised by publick lawes of the realme, could cōscience punish me or cast me in prison therfore? Wherfore let all men be iudge in whom conscience wanteth.* 31.132

M· Cham.

Here came foorth M. Chamberleyne of Wood∣stocke and spake to my Lord Chauncellor how that Brad¦ford had bene a seruing man and was with Maister Har∣rington.

L. Chaunc.

True, and did deceyue his Mayster of Seuen score pounds, and because of this he went to be a Gospel∣ler and a Preacher (good people) and yet you see howe hee pretendeth conscience.

Brad.

My Lord, I sette my foote by his whosoeuer he be, that can come forth and iustly vouche to my face that euer I deceiued my Mayster. And as you are chiefe iusticer by office in England, I desire iustice vpon them that so slaū∣der me, because they can not proue it.

L. Chaunc.

Here my Lorde Chauncellour and M. Cham∣berleyne were smitten blanck, and sayd they heard it.* 31.133 But quoth my Lord Chauncellour we haue an other maner of matter then this agaynst you: for you are an hereticke.

Lond.

Yea quoth the Bishop of London,* 31.134 he did wryte let∣ters to M. Pendleton which knoweth his hande as well as his owne, your honour did see the letters.

Brad.

That is not true, I neuer did wryte to Pendleton sithens I came to prison, and therefore I am not iustly spoken of.

Lond.

Yea, but you indited it.

Brad.

I did not, nor know not what you meane, and this I offer to proue.* 31.135

Here came in an other, I trow they call him, Maister Allen one of the Clerkes of the Councell, putting y^e Lord Chauncelor in remembrance of letters written into Lan∣kyshire.

L. Chaun.

You say true: for we haue his hand to shew·

Brad.

I denye that you haue my hand to shewe of Letters sent into Lankyshyre, otherwise then before you all I wil stand to, and proue them to be good and lawfull.

Here was all answered, and then the Lord Chauncel∣lour began a new matter. Syr (quoth he) in my house the other day you did most cōtemptuously contēne y^e queenes mercy, and further sayd, that you would mainteine the er∣roneous doctrine in king Edwards dayes against all mē, And this you did most stoutly.

Brad.

* 31.136Well, I am glad that all men see now you haue had no matter to imprisō me afore that day iustly. Now say I, that I did not contemptuouslye contemne the Queenes mercy, but would haue had it (though if iustice might take place I neede it not) so y^t I might haue had it with Gods mercy, that is, without doing or saying any thing agaynst God and his truth.* 31.137 And as for maintenaunce of doctryne, because I cā not tell how you wil stretch this word main∣tenance, I will repeat agayne that which I spake, I sayd I was more confirmed in the Religion set forth in Kyng Edwardes dayes then euer I was: and if God so would, I trust I shoulde declare it by geuing my life for the con∣firmation and testification thereof. So I sayd then, and so I say now. As for otherwise to mainteine it, then pertei∣neth to a priuate person by confession, I thought not, nor thinke not.

L. Chaunc.

Well, yesterday thou didst mainteine false here∣sy concerning the blessed Sacramēt,* 31.138 and therfore we gaue thee respite till this day to deliberate.

Brad.

My Lord, as I sayde at the first, I spake nothing of the Sacrament but that which you allowed, and therefore reproued it not, nor gaue me any time to deliberate.

L. Chaunc.

Why? diddest thou not deny Christes presence in the Sacrament?

Brad.

No, I neuer denyed nor taught, but that to fayth whole Christ, body and bloud was as presēt as bread and wine to the due receiuer.

L. Chan.

Yea, but doest thou not beleue y^t Christes body na∣turally & really is there, vnder the formes of bread & wine?

Brad.

My Lord, I beleue Christ is present there to y^e fayth of the due receiuer: as for transubstantiation I playnely & flatly tell you, I beleue it not.

* 31.139Here was Bradford called Diabolus, a slaunderer, for we aske no question (quoth my Lord Chauncellor) of tran∣substantiation, but of Christes presence.

Brad.

I denye not his presence to the fayth of the receiuer, but denye that he is included in the bread, or that the bread is transubstantiate.

B. Worcest.

If he be not included, how is he then present?

Brad.

Forsooth though my fayth can tell how, yet my toūg can not expresse it, nor you, otherwise then by fayth heare it, or vnderstand it.

Here was much adoe, now one Doctour standyng vp and speaking thus, and others speaking that, & the Lorde Chauncellour talking much of Luther,* 31.140 Zuinglius, Oeco∣lampadius: but still Bradford kept him at this poynt, that Christ is present to fayth: and that there is no transubstan∣tiation nor including of Christ in the breade: but all thys would not serue them.

Therfore an other bishop asked this question, whether the wicked man receiued Christes very bodye or no?* 31.141 And Bradford answered playnly no. Wherat the Lord Chaun∣cellour made a long Oration, how that it could not be that Christ was present, except that the euill man receyued it. But Bradford put away all his Oration in fewe wordes, that grace was at that present offered to his Lordshyp,* 31.142 al∣though he receiued it not: So that (quoth he) the receiuing maketh not the presence, as your Lordshippe woulde in∣ferre, but Gods grace, truth, and power is the cause of the presence, whiche grace the wicked that lacke fayth can not receiue. And here Bradford prayd my Lord, not to diuorce that which God had coupled together.* 31.143 He hath coupled al these together: Take, eate, this is my body: he sayth not: See, peepe, this is my body: but take eate. So that it appeareth this is a promise depending vpon condition, if we take & eate.

L. Chaunc.

Here the Lord Chauncellour and the other by∣shops made a great ado, that Bradford had foūd out a toy that no man els euer did, of the conditiō, & the Lord Chaū∣cellour made many wordes to the people there about.

Brad.

* 31.144But Bradford sayd thus: My Lord, are not these wordes, Take, eate, a commaundement? And are not these wordes, This is my body, a promise? If you will challenge the promise, and do not the commaundemēt, may you not deceiue your selfe?

L. Chaunc.

* 31.145Here the Lord Chauncellour denyed Christ to haue commaunded the Sacrament, and the vse of it.

Brad.

Why my Lord I pray you tell the people what mood Accipite, Māducate is: Is it not playne to children, y^t Christ in so saying commaundeth?

L. Chaunc.

At these wordes the Lord Chauncellour made a great toying and trifling at the imparatiue mood and fel to paresing or examining, as he should teach a childe:* 31.146 & so concluded that it was no cōmaundemēt: but such a phrase as this, I pray you geue me drinke, which (quoth he) is no commaundement I trow.

Brad.

But Bradforde prayed him to leaue toying and tri∣fling, and sayd thus: My Lord, if it be not a commaunde∣ment of Christ to take and eate the Sacrament, why dare any take vpon them to commaund and make that of neces¦sity, which God leaueth free? as you do in making it a ne∣cessary commaundement, once a yeare for all that be o•• dis∣cretion to receiue the Sacrament.

L. Chaunc.

Here the Lord Chauncellour called him agayn * 31.147 Diabolus or Calumniator, and began out of these wordes: Let a man proue himselfe, and so eate of the breade, (yea breade quoth Bradforde) and drinke of the cuppe, to prooue that it was no commaundement to receiue the Sacrament. For then (quoth he) if it were a cōmaundement, it should bind all men in all places, and at all times.

Brad.

O my Lord, discerne betwene commaundementes:* 31.148 some be so generall, as the ten commaundemēts: that they binde alwayes, in all places, and all persons: some be not so generall: as this is of the Supper, the Sacrament of Baptisme, of the thrise appearing before the Lord yearely at Ierusalem, of Abraham offering of Isaac. &c.

Here my Lord Chauncellour denied the cup to be cō∣maunded of Christ, for then (quoth he) we should haue ele∣uen commaundementes.

Brad.

In deed I thinke you thinke as you speake, for els would you not take the cup from the people, in that Christ sayeth: Drinke ye of it all. But howe saye you my Lordes: Christ sayth to you Bishops especially: Ite praedicate Euan∣gelium. i. Go and preach the Gospell: Feede Christes flocke. &c. Is this a commaundement or no?

L. Chaun.

Here was my Lord Chauncellour in a chase,* 31.149 and said as pleased him.

Duresme.

An other, the Bishop of Duresme I weene as∣ked Bradford when Christ began to be present in the Sa∣crament? whether before the receiuer receiued it, or no?

Brad.

Bradford aunswered, that the question was curious and not necessary: and further sayd,* 31.150 that as the cuppe was the newe Testament, so the breade was Christes bodye to hym that receiueth it duely, but yet so that the breade is bread. For (quoth he) in all the Scripture, you shall not finde this proposition, Non est panis, there is no bread. And so he brought forth Chrisostome: Si in corpore essemus. Ho∣mel. 83. in Mat. 34. Summa, much ado was hereaboutes, they calling Bradford hereticke, and hee desiring them to pro∣ceede on in Gods name, be looked for that which God had appoynted for them to do.

L. Chaunc.

This fellow is now in an other heresy of fatall necessity, as though all thinges were so tied together, that of mere necessity all must come to passe.

Brad.

But Bradford prayd him to take thinges as they be spoken, and not wrast them into a contrarye sence.* 31.151 Your Lordship (quoth he) doth discerne betwixt God and man. Thinges are not by fortune to God at any tyme, though to man they seeme so sometimes. I speake but as the Apo∣stles sayd: Lord (quoth they) see how Herode and Pontius Pi∣late, with the Prelates are gathered together agaynst thy Christ, to do that which thy hand and counsell hath before ordeyned for them to do.

L. Chaun.

Here began the Lord Chauncellour to read the excommunication. And in the excommunication, when he came to the name of Iohn Bradford Laicus, lay man: why (quoth he) art thou no Priest?

Brad.

No, nor neuer was, either Prieste, either benefited, either maryed, either any Preacher▪ afore publicke autho∣rity had established Religion, or Preacher after publicke authority had altered Religiō, and yet I am thus handled at your handes: but God, I doubt not, will geue his bles∣sing where you curse. And so he fell downe on his knees, and hartily thanked God, that he counted him worthy to suffer for his sake.* 31.152 And so praying God to geue him repē∣tance, and a good minde, after the excommunication was read, he was deliuered to the Shyriffe of London, & so had to the Clincke, and after to the Counter in the Poultry in the same City of London, this being then purposed of his murtherers, that he should be deliuered from thēce to the Earle of Darby, to be cōueyed into Lankeshyre, and there to be burned in the towne of Manchester, where he was borne: but theyr purpose concerning the place was after∣ward altered: for they burned him in London.

After the condemnation of M. Bradford, which was the last day of Ianuary, M. Bradford being sent into pry∣son, dyd there remayne vntill the fyrst day of Iuly, during

all which time, diuers other conferences and conflictes he susteineth with sondry aduersaries, whiche repayred vnto him in the prison. Of whom first byshop Boner comming to the Counter to disgrade D. Taylor, the 4. daye of Fe∣bruary entred talk with y^e said M. Bradford: y^e effect wher∣of here ensueth.

¶Priuate talke had with Iohn Bradford, by such as the Prelates sent vnto him, after the time of condemnation, by his own writing.

* 31.153VPpon the 4. of February, that is, the same day M. Ro∣gers was burned, Bonor bishop of London came to y^e Counter in the Poultry to disgrade M. Doctor Taylor a∣bout one of y^e clocke at after noone. But before he spake to M. Taylor, he called for Iohn Bradford which was priso∣ner there whome when he saw, he put of his cap and gaue him his hand, saying: because I perceaue that ye are desi∣rous to conferre with some learned men, therefore I haue brought M. Archdeacon Harpsfield to you. And I tel you you doe like a wise man. But I pray you goe roundly to worke: for the time is but short.

Bradford.

* 31.154My Lorde as roundly as I can I will goe to worke with you: I neuer desired to conferre with any mā, nor yet do. Howbeit if ye will haue one to talke with me, I am ready.

Boner.

What (quoth the Byshop in a fume to the keeper) did you not tell me that this man desired conference?

Keeper.

No my Lord, I told you that he would not refuse to conferre with any: but I did not say that it is his desire.

Boner.

Wel, M. Bradford, you are welbeloued, I pray you consider yourselfe, & refuse not charitie when it is offered.

Bradford.

* 31.155In deede my Lord, this is small charitie, to con∣demne a man as you haue condemned me, whiche neuer brake your lawes. In turky a man may haue charitie, but in England I could not yet finde it. I was condemned for my fayth, so soon as I vttered it at your requests, before I had committed any thing agaynst the lawes. And as for conference I am not afrayd to talke with whom you will. But to say that I desire to conferre, that do I not.

Boner.

Well, well. And so he called for M. Taylour and Bradford went his way.

An other priuate matter of talke betweene M. Bradford and Willerton, Creswel, Harding Harpsfield, and other moe.

VUon an other day of February one, M. Willerton, a Chapleine of the bishop of London,* 31.156 did come to confer with Bradford: but when he perceaued that Bradford de∣sired not his comming, and therfore wished rather his de∣parting them abiding, well maister Bradford (quoth hee) yet I pray you let vs conferre a litle: perchaunce you may do me good, If I can doe you none: Upon which wordes Bradford was content, and so they began to talke. Willer∣ton spake much of the Doctours, the fathers, of the bread in the 6. chapter of Sainct Iohn. &c. labouring to proue transubstantiation, and that wicked men doe receaue Christ.

But Bradford on the contrary part improued hys au∣thorities, so that they came to this issue, that Willerton should draw out of the scriptures and Doctours hys rea∣sons, and Bradford woulde peruse them: and if hee coulde not answere them, then he would geue place. Likewyse should Bradford draw out his reasons out of the scriptu∣res and Doctours, to which Willerton shoulde answere if he could: and so for that day they departed.

The next day following in the morning, Willerton sēt halfe a sheete of paper written on both sides,* 31.157 contaynyng no reasons howe he gathered his doctrine, but onely bare sentēces: Panis quem ego dabo. &c. The bread which I wil geue is my fleshe: And the places in the 26. of Mathewe 14. of Marke. 22. of Luke, and the 10. and 11. to the Corinthians, with some sentences of the Doctours: All whiche made as much agaynst hym, as with hym.

* 31.158In the after noone he came himself, and there they had a long talke to little effect. At the length Willerton began to talk of the Church, saying that Bradford swerued from the Church.

Brad.

No, that I do not, but ye doe. For the * Churche is Christes spouse, and Christes obedient spouse, which your Church is not, which robbeth the people of the Lords cup, and of seruice in the English tongue.

Willerton.

Why? it is not profitable to haue the seruice in English: for it is written: Labia Sacerdotis custodiunt legem. The lips of the Priest should keepe the law, and out of his mouth man must looke for knowledge.

Bradford.

Soulde not the people then haue the scriptures? Wherefore serueth this saying of Christ: Searche the Scrip∣tures?

Willerton.

This was not spoken to the people, but to the Scribes and learned men.

Brad.

Then the people must not haue the scriptures.* 31.159

Willerton.

No, for it was written: Erunt docti a Deo: They shalbe all taught of God.

Brad.

And must we learne all at the priestes?

Willerton.

Yea.

Brad.

Then I see you would bring the people to hang vp Christ and let Barrabas goe: as the priestes did then per∣swade the people. At whiche wordes, Mayster Willerton was so offended that he had no lust to talke any more.* 31.160 In the end Bradford gaue him the reasons which he had ga∣thered agaynst transubstantiation, & prayed him to frame his into the forme of reasons, and then, quoth Bradford, I will aunswere them.

Willer.

Well I will do so. But first I wil answere yours. The which thing vntill this day he hath not done.

Upon the 12. of February there came one of the Earle of Darbies seruantes to Bradford, saying:* 31.161 My Lord hath sent me to you: he willeth you to tender your selfe, and he would be good Lord vnto you.

Bradford.

I thanke his Lordship for his good will toward me: but in this case I can not tender my selfe more then Gods honour.

Seruaunt.

Ah M. Bradford, consider your mother, sisters, frendes, kinsfolke, and country, what a great discomfort it wilbe vnto them to see you dye as an hereticke.

Brad.

I haue learned to forsake father, mother, brother si∣ster, friend, and all that euer I haue,* 31.162 yea euen mine owne selfe, for els I cannot be Christes Disciple.

Seruaunt.

If my Lord shuld obtayne for you that ye might depart the Realme, would ye not be content to be at the Queenes appoyntment, where shee would appoynt you beyond the sea?

Bradford.

No,* 31.163 I had rather be burned in England then be burned beyond the seas. For I know that if she should sēd me to Paris, Louaine, or some such place, forthwith they would burne me.

Talke betweene Maister Bradford and one Perceuall Creswell, and after that with Doctour Harding.

VPon the 14. of February, Perciuall Creswell,* 31.164 an olde acquayntaunce of Bradfordes came to him, bryngyng with him a kinsman of Mayster Fecknams, who after ma¦ny wordes sayd.

Creswell.

I pray you let me make labour for you.

Bradford.

You may do what ye will.

Creswell.

But tell me what sute I should make for you.

Brad.

Forsooth that ye wil do, do it not at my request, for I desire nothing at your handes.* 31.165 If the Queene will geue me life, I will thanke her. If she will banishe me, I will thanke her. If shee will burne me, I will thanke her: If she will condemne me to perpetuall prisonment. I wyll thanke her.

Hereupon Creswell went away,* 31.166 and about a xi. of the clocke he and the other man came againe, & brought a book of Mores making, desiring Bradford to read it ouer.

Bradford:

taking the booke, sayde: Good perciuall, I am setled for being moued in this article.

Creswell.

Oh, if euer ye loued me, do one thing for me.

Bradford.

What is it.

Creswell.

Desire and name what learned man or men yee will haue to come vnto you. My Lord ••o York, my Lord of Lincolne, my Lorde of Bath, & others will gladly come vnto you.

Brad.

No, neuer will I desire them or anye other to come to conferre with me, for I am as certayne of my doctrine as I am of any thing, But for your pleasure, and also that all men may knowe I am not ashamed to haue my fayth ••ifted and tryed, bring whom ye will, and I will talk with them, So they went their way.

About 3. of the clocke in the after noone Mayster Doc∣tor Harding,* 31.167 who was then the B. of Lincolns Chaplayn came to Bradford, and after a great and solemne protesta∣tion, shewing how y^t he had prayed to God before he came to turne his talke to Bradfords good, hee began to tell of the good opinion he had of Bradford, and spent the time in such tratling, so that their talke was to little purpose: saue that Bradford praied him to consider from whence he was fallen, and not to folow the world, nor to loue it: For the loue of God is not where the world is.

Harding.

But Harding counted Bradford in a damnable

estate, as one being out of the church, & therfore willed him to take heede of his soule, & not to dye in such an opinion.

Brad.

What M. Harding, quoth Bradford? I haue heard you with these eares maintaine this that I stand in.

Harding.

I graunt that I haue taught that the doctrine of transubstantiation was a subtill doctrine, but otherwise I neuer taught it. And so he enueying against mariages of Priestes,* 31.168 and namely against Peter Martyr. Martin Bucer, Luther, and such, which for breaking theyr vowes were iustly geuen vp into heresies (as he sayd) Bradford seyng him altogether geuen vp to Popery, after admo∣nishment therof, bad him farewell.

Talke betweene D. Harpsfield Archdeacon, and Mayster Bradford.

* 31.169VPon the xxv. of February Perciuall Creswell came w^t M. Harpsfield Archdeacon of London, and a seruaunt wayting vppon him. After formall salutations, he made a long Oration, of which this is a short summe: That al mē euen the infidels, Turkes, Iewes, Anabaptistes, and Li∣bertines desire felicitie as well as the Christians, and how that euery one thinketh they shall attayne to it by their re∣ligion. To which Bradford answered briefly, that he spake not farre amisse.

Harps.

Then sayd Harpsfield, but the way thither is not al alike.* 31.170 For the infidels by Iupiter, Iuno, the Turke by hys Alcoran: the Iew by his Thalmod, doe beleeue to come to heauen, For so may I speake of suche as beleue the immor¦talitie of the soule.

Brad.

You speake truely.

Harps.

Well, then here is the matter, to know the way to this heauen.

Brad.

* 31.171We may not inuent any manner of wayes. There is but one way, & that is Iesus Christ, as he himselfe doth witnesse: I am the way.

Harps.

It is true that you say, and false also. I suppose that you meane by Christ, beleuing in Christ.

Brad.

I haue learned to discerne betwixt fayth & Christ, Albeit I confesse, that who so beleueth in Christ, the same shall be saued.

Harps.

No not all that beleue in Christ: for some shall say Lord, Lord, haue not we cast out deuils. &c. But Christ wil an¦swere in the day of Iudgement to these: Depart from me, I know you not.

Brad.

You must make a difference betwixt beleuing, and saying I beleue,* 31.172 As for example: if one shuld say & sweare hee loueth you, for all his saying yee will not beleue hym when you see he goeth about to vtter and do al the euill a∣gainst you that he can.

Harps.

Well, this is not muche materiall. There is but one way Christ. How come we to know him? Where shal we seeke to finde him?

Brad

Forsooth, we must seeke him by his word, and in his word,* 31.173 and after his word.

Harpsfield.

Uery good, but tell me now how first we came into the companye of them that coulde tell vs this, but by Baptisme?

Brad.

Baptisme is the sacrament, by the which outwardly we are engrafted into Christ: I say outwardly, because I dare not exclude from Christ all that dye without Bap∣tisme. I will not tye God, where he is not bound. Some Infantes dye, whose Parentes desire Baptisme for them, and can not haue it.

Harps.

To those we may thinke perchaunce that God will shew mercy.

Brad.

Yea, the children whose parentes do contemne bap∣tisme, will not I condemne, because the childe shall not beare the fathers offence.

Harpsfield.

Well, we agree that by Baptisme then wee are brought,* 31.174 and, as a man would say, begotten to Christ. For Christ is our father, and the churche his spouse is our mo∣ther. As all men naturally haue Adam for their father, and and Eua for their mother: so all spirituall men haue christ for their father, and the Church for their mother. And as Eua was taken out of Adams side, so was the Church ta∣ken out of Christes side: whereout flowed bloud for the sa∣tisfaction and purgation of our sinnes.

Brad.

All this is truely spoken.

Harps.

* 31.175Now, then tell me whether this Churche of Christ hath not bene alwayes?

Brad.

Yea, sithens the creatiō of man, and shall be for euer.

Harps.

Uery good. But yet tel me whether this Church is a visible Church, or no?

Bradford.

It is no otherwise visible, then Christ was here on earth: that is, by no exteriour pompe or shewe that set∣teth her forth commonly, and therefore to see her wee must put on such eyes, as good men put on to see & know christ when hee walked here on earth: for as Eue was of y^e same substaunce that Adam was of, so was the Churche of the same substaunce that Christ was of, flesh of his flesh, & bone of his bones, as Paule sayth, Ephes 5. Looke therfore how Christ was visibly knowne to be Christ when he was on earth, that is, by considering hym after the word of GOD so is the Church knowne.

Harps.

I do not come to reason at this present, & therefor•• I will goe on forwarde.* 31.176 Is not this Churche a multi∣tude?

Brad,

Yes that it is. Howbeit, lat••t anguis in herba, as the Prouerbe is. For in your question is a subtiltie. What visible multitude was there in He••ias tyme, or whē Mo∣ses was on the Mount, Aaron and all Israell worship∣ping the Cal••e?

Harps.

Ye diuert from the matter.

Brad.

No, nothing at all. For I doe preuent you, know∣ing well where about you go. And therfore f••wer wordes might well serue if that you so would.

Harpsfield.

Well, I perceaue you haue knowledge, and by a litle perceiue I the more. Tel me yet more, whether this multiude haue not the Ministery or preachyng of Gods worde?

Bradford.

Syr, ye goe about the bushe. If ye vnderstande Preaching for confessing the Gospel, I will go with you: for els if you will, you may knowe that persecution often letteth preaching.

Harps.

Well, I meane it so. Tell mee yet more: hath it not the Sacramentes administred?

Brad.

It hath the sacramentes, howbeit the administratiō of them is often letted. But I wil put you from your pur∣pose, because I see where about you goe. If heretickes haue Baptisme and doe Baptise, as they did in S. Cipri∣ans tyme, you knowe this Baptisme is Baptisme, & not to be reiterate. This Bradford did speake, that the stāders by might see, that though the Papistes Church haue bap∣tisme which we haue receiued of them, yet therfore it is not the true Church, neither neede we to be baptised againe.

Harps.

You goe farre from the matter, and I perceiue you haue more errours then one.

Brad.

So you say: but that is not enough til you proue thē.

Harps.

Well, this Churche is a multitude. Hath it not the preaching of the Gospell, & the ministra••ion of the Sacra∣ments? & yet more: hath it not the power of Iurisdiction?

Bradford.

What iurisdiction is exercised in persecution and affliction?

Harps.

I meane by iurisdiction admonishing one an other and so forth.

Brad.

Well, go to: what then?

Harps.

It hath also succession of Byshoppes. And here he made such a doe to proue y^t this was an essentiall poynt.

Bradford.

You say as you woulde haue it: for if this parte fayle you, all the Church y^t you go about to set vp will fall down.* 31.177 You shall not finde in all y^e scripture this your essē∣tiall parte of succession of Byshops. In Christes Churche Antichrist will sit. And Peter telleth vs, as it went in the old Church afore Christes cōming, so will it be in the new church sithen Christes cōming: that is, as there were false Prophets, & such as bare rule were aduersaries to the true Prophets: so shall there be (sayth he (false teachers, euen of such as are Byshops, and beare rule amongest the people.

Harps.

You go alwayes out of the matter: but I will proue further the succession of Byshops.

Bradford.

Do so.

Harps.

Tell me, were not the Apostles Byshops?

Brad.

No, except you will make a new definition of a By∣shop, that is, geue him no certayne place.

Harps.

In deede, the Apostles office was not the Byshops office: for it was vniuersall, but yet Christ instituted By∣shops in his church as Paule saith: he hath geuē Pastors, Prophetes. &c. so that I trow it be proued by the Scrip∣tures the succession of Byshops to be an essentiall poynt.

Brad.

The Ministerie of Gods worde, and Ministers, be an essentiall poynt. But to translate this to the Byshops and their succession, is a plaine subtiltie: And therfore that it may be playne, I will aske you a question. Tel me, whe∣ther that the Scripture knew any difference betwene By∣shops and Ministers, which ye call Priestes?

Harps.

No.

Brad.

Well, then go on forewardes, and let vs see what ye shal get now by the succession of Byshops, that is, of Mi∣nisters, which can not be vnderstand of such Byshops as Minister not, but Lord it.

Harps

I perceiue that you are farre out of the way. By your doctrine you can neuer shew in your Church, a mul∣titude which ministreth Gods word & his Sacramentes, which hath iurisdiction and succession of Byshops, which hath from tyme to tyme beleued as you beleue, beginning

now and so going vpwardes as I will do of our doctrine and therefore are ye out of the church,* 31.178 & so cannot be saued. Perchaunce you will bring me downwardes a shewe to bleare peoples eyes: but to go vpwardes, that you can ne∣uer do, and this is the true tryall.

Brad.

* 31.179Yee must and will, I am assured, geue me leaue to follow the scriptures and examples of good men.

Harps

Yea.

Brad.

Well thē, Stephen was accused and condemned as I am, that he had taught new and false doctrine before the fathers of the Church then as they were taken. Stephen for his purgation improoueth their accusation. But how? doth he it by going vpwardes? no, but by cōming down∣wardes, beginning at Abrahā, and continuing still till E∣sayas tyme, and the peoples captiuitie. From whence he maketh a great leape vntill y^t time he was in, whiche was (I thinke) vpon a 400. yeares, & called them by their right names helhoundes, rather then heauen hounds. On this sort will I proue my fayth, & that can you neuer do yours.

Harpsfield.

* 31.180Yea sir, if we did knowe that you had the holye Ghost, then could we beleue you. Here Bradford woulde haue answered, that Steuens enemies would not beleue he had the holy Ghost, and therefore they did as they dyd: but as he was in speaking. M. Harps. arose vp, & the kee∣per and others that stode by, began to talk gently, praying Bradford to take heede to that maister Archdeacon spake, who still sayd that Bradford was out of the church.

Bradford.

Syr I am most certaine that I am in Christes Church, and I can shew a demonstration of my Religion from time to time continually.

God our father, for the name and bloud of his Christ be mer∣ciful vnto vs and vnto al his people, and deliuer them from false teachers, and blinde guydes, through whome (alas) I feare mee, much hurt will come to this realme of England. God our Father blesse vs, and keepe vs in hys truth and poore Churche for euer. Amen.

Then the Archdeacon departed, saying that he would come againe the next morning.

¶The next dayes talke betweene Doctour Harpsfield and Maister Bradford.

VPon the xvi. of February in the morning the Archdea∣con and the other two with him came again,* 31.181 and after a few by wordes spoken, they sate downe.

Harps.

Maister Archdeacon began a very long Oration, first repeting what they had said, and how farre they had gone ouer night, and therw^t did begin to proue vpwards succession of Bishops here in England for 800. yeares in Fraunce at Lyons for 1200. yeares:* 31.182 in Spayne at Hispa∣len for 800. yeares. In Italy at Milan for 1200. yeares, labouring by this to proue his Church. He vsed also suc∣cession of Bishops in the East Church for the more confir∣mation of his wordes, and so concluded with an exhorta∣tion and an interrogation: the exhortation, that Bradford would obey this church: the interrogatiō, whether Brad-could shew any such succession for the demonstratiō of his Church (for so he called it) which followed.* 31.183

Bradford.

Unto this his long Oration Bradford made this short answere: my memory is euill, so that I cannot aun∣swere particularly your Oration.

Therfore I wil generally do it, thinking, because your Oration is rather to perswade then to proue, that a small aunswere will serue. If Christ or his Apostles being here on earth had bene required by the Prelates of the churche then to haue made a demonstration of that churche by suc∣cession of such high Priestes as had approued the doctrine which he taught,* 31.184 I think that Christ would haue done as I do: that is, haue alledged y^t which vpholdeth the church euen, the veritie, y^e word of God taught & beleeued, not by the high Priests, which of long time had persecuted it, but by the Prophetes and other good simple men, which per∣chaunce were counted for heretickes of the Church: which Church was not tied to succession, but to the word of god. And this to thinke, S. Peter geueth me occasion, when he sayth that as it went in the Churche before Christes com∣ming, so shall it go in the Church after his comming: but then the pillers of the church were persecutors of the true Church: therfore the like we must looke for now.

Harps.

I can gather and proue succession in Ierusalem of the high Priestes from Aarons tyme.

Bradford.

I graunt, but not such succession as allowed the trueth.

Harps.

Why did they not allow Moses law?

Bradford.

Yes, and keepe it, as touchyng the bookes ther∣of, as you doe the Bible, and holye Scriptures. But the true interpretation and meaning of it they did corrupt, as you haue done & doe, and therefore the persecution which they sturred vpp against the Prophetes and Christ, was not for the lawe, but for the interpretation of it. For they taught as you do now,* 31.185 that we must fetch the interpreta∣tion of the scriptures at your handes. But to make an end death I looke dayly for, yea hourely, and I think my time be but very short. Therfore I had need to spend as much tyme with God as I can whilest I haue it, for his helpe & comfort, and therfore I pray you beare with me that I do not now particularly and in moe wordes aunswere your lōg talk. If I saw death not so neare me as it is, I would then weigh euerye peece of your Oration, if you woulde geue me the summe of it, and I would answere according∣ly: but because I dare not, nor I will not leaue of looking & preparing for that which is at hand, I shal desire you to hold me excused, because I do as I do, and hartely thanke you for youre gentle good will. I shall hartily praye God our father to geue you the same light and life I do wish to my selfe: & so Bradford began to arise vp.

Harps.

But then began Maister Archdeacon to tell hym that he was in very perilous case,* 31.186 and that he was sory to see him so setled. As for death, whether it be nigh or farre of I know not, neither forceth it, so that you did die well.

Brad.

I doubt not in this case, but y^t I shall dye well: for as I hope and am certaine my death shall please the Lord so I trust I shall dye chearfully to y^e comfort of his childrē.

Harps.

But what if you be deceiued?

Bradford.

What if you shoulde say the sunne did not shyne now? (and the Sunne did shine through the windowe where they sat.)

Harps.

Well I am sory to see you so secure and carlesse.

Bradford.

In deed I am more carnally secure and carelesse then I shuld be: God make me more vigilant. But in this case I cannot be so secure, for I am most assured I am in y^e trueth.

Harpsfield.

That are ye not: for you are out of the Catho∣licke Church.

Bradford.

No, though you haue excommunicate me out of your Church, yet am I in the Catholicke Churche of christ and am, and by Gods grace shalbe a childe & an obedient childe of it for euer. I hope Christ will haue no lesse care for me,* 31.187 then he had for the blinde man excommunicated of the Synagoge: and further I am sure that the necessary Articles of the fayth, I meane the twelue Articles of the Creede, I confesse and beleue with that which you call the holy church, so that euen your church hath taken somthing to much vpon her to excommunicate me for that, which by the testimonye of my Lorde of Duresme in the booke of the sacrament lately put forth, was free many an hundred yeare after Christ, to beleue or not beleue.

Harps.

What is that?

Brad.

Transubstantiation.

Harps.

Why? ye are not condemned therfore onely.

Brad.

For that, and because I deny that wicked men do re∣ceiue Christes body.

Harpsfield.

You agree not with vs in the presence, nor in any thing els.

Bradford.

How you beleue you know: for my part I cō∣fesse a presence of whole Christ God and man, to the fayth of the receauer.

Harpsfield.

Nay, you must beleue a reall presence in the sa∣crament.

Brad.

In the Sacrament? Nay, I will not shut him in, nor ty•• him to it otherwise then faith seeth and perceiueth.* 31.188 If I should include Christ really present in the sacrament or tye hym to it otherwise then to the faith of the receiuer, then the wicked men should receiue him, which I doe not, nor will by Gods grace, beleue.

Harpsfield.

More pitty: But a man may easely perceaue, you make no presence at all, and therefore you agree not therein with vs.

Brad.

I confesse a presence, and a true presence, but to the fayth of the receauer.* 31.189

What (quoth one that stoode by) of Christes very bodye which dyed for vs.

Brad.

Yea euen of whole Christ God & man to feed the fayth of hym that receiueth it.

Harps.

Why? this is nothing els but to exclude y^e omni∣potency of God, and all kinde of miracle in the sacrament.

Brad.

I do not exclude his omnipotencie, but you doe it rather: for I beleue that Christ can accōplish hys promise,* 31.190 the substaunce of bread and wyne being there, as well as the accidents, which you beleue not. When we come to the Sacrament, we come not to feede our bodies, and therfore we haue but a little peece of bread, but we come to feed our soules with Christ by fayth, whiche the wicked doe want, and therefore they receiue nothing but Panem domini as Iudas did, & not Panem Dominum, as y^e other Apostles did.

Harps.

The wicked do receaue the very body of Christ, but not the grace of his body.

Brad.

They receiue not the body. For Christes bodye is no dead carcase: he that receaueth it, receaueth the spirite, which is not without grace I trow.* 31.191

Harps,

Well, you haue many erroures. You count the Masse for abhomination, and yet S. Ambrose sayd Masse: and so he read out of a book written a sentence of S. Am∣brose to proue it.

Brad.

Why sir, the masse as it is nowe, was nothing so in S. Ambrose time. Was not y^e most part of the Canon made sithen by Gregory and Scolasticus?

Harps.

In deede a great peece of it was made, as ye say, by Gregory: but Scolasticus was before Saint Ambrose tyme.

Brad.

I weene not: howbeit I will not contend. S. Gre∣gory sayth, that the Apostles sayd Masse without the Ca∣non, onely with the Lordes prayer.

Harps.

You say true: for the Canon is not the greatest part of the Masse, the greatest part is the sacrifice, eleuation, transubstantiation, and adoration.

Brad.

I can away with none of those.

Harps.

No, I thinke the same: but yet Hoc facite, telleth plainely the sacrifice of the Church.

Brad.

You confound Sacrifices, not discerning betwixt the sacrifice of the Church,* 31.192 and for the Church. The sacrifice of the Church is no propiciatory sacrifice, but a gratulatory sacrifice. And as for Hoc facite, is not referred to any sacri∣fising, but to the whole action of takyng, eatyng, &c.

Harps.

You speake not learnedly now: for Christ made his supper onely to the twelue Apostles,* 31.193 not admittyng his mother or any of the seuenty Disciples to it. Nowe the Apostles do signifie the Priestes.

Brad.

I thinke that you speake as you would men should vnderstand it: for els you would not keepe the cup away from the Laitie. Wee haue great cause to thanke you, that you will geue vs of your bread. For I perceiue you order the matter so, as though Christ had not commanded it to his whole Church.

Harps.

Then Harpsfield would haue proued Eleuation by a place of Basilius.

Brad.

* 31.194I haue read y^e place which seemeth to make nothing for eleuation: but be it as it is, this is no tyme for me to scan the doubtfull places of the doctors with you. I haue bene in prison long without bookes and al necessaries for study, and now death draweth nye, and I by your leaue must now leaue of, to prepare for him.

Harps.

If I could do you good. I would be right glad ey∣ther in soule or body. For you are in a perillous case both wayes.

Brad.

Syr I thanke you for your good will. My case is as it is. I thanke God it was neuer so well w^t me: for deathe to me shalbe life.

Creswel.

It were best for you to desire maister Arche∣deacon that he woulde make sute for you, that you might haue a time to conferre.

Harps.

I will do the best I can, for I pittie his case.

Bradford.

Sir, I will not desire anye body to sue for tyme for me. I am not wauering, neither woulde I that anye body should thinke I were so. But if you haue the charity and loue you pretend towardes me, and thereto do thinke that I am in an errour, I thinke the same shuld moue you to do as ye would be done to. As ye thinke of me, so doe I of you, that you are farre out of the way, and I do not on∣ly thinke it, but also am thereof most assured. And in thys and such like gentle talke they departed.

¶The talke of Doctor Heth Archbishop of Yorke, and day Byshop of Chichester, with Maister Bradford.

THe xxiii. of the same moneth, the Archbishop of Yorke, and the Bishop of Chichester came to the Counter to speake with Bradford. When hee was come before them,* 31.195 they both, and especially the Bishop of York, vsed him ve∣ry gently: they would haue him to sit downe, and because he would not, they also would not sit. So they all stode: & whether he woulde or not, they would needes he shoulde put on, not only his night cap but his vpper cap also, say∣ing vnto him, that obedience was better then sacrifice.

Now thus standing together, my Lord of Yorke, be∣gan to tell Bradford howe that they were not sent to him, but of loue & charitie they came to him: and he, for that ac∣quayntance also whiche he had with Bradford, more then the Bishoppe of Chichester had: then after commending Bradfordes godly life, he concluded w^t this question: how he was certaine of saluation and of his Religion.

Brad▪

After thankes for theyr good will. Bradford aun∣swered: by the word of God, euen by the Scriptures I am certayne of saluation, and Religion.

Yorke.

Uery well sayd: but how do ye know the worde of God and the scriptures, but by the Church?

Bradford.

In deede my Lorde, the Churche was and is a meane to bring a man more speedely to knowe the Scrip∣tures and the worde of God, as was the woman of Sa∣maria a meane that the Samaritans knewe Christ: but

[illustration]

❧ Certayne Bishops talking with Maister Bradford in prison.

as when they had heard him speake, they sayde: nowe we know that he is Christ, not because of thy wordes but be∣cause wee our selues haue heard him: so after we came to the hearing and reading of the Scriptures shewed vnto vs and discerned by the Church, we doe beleue them, and knowe them as Christes sheepe, not because y^e Church saith they are the Scriptures, but because they be so be∣ing thereof assured by the same spirite whiche wrote and spake them.

Yorke▪

* 31.196You knowe: in the Apostles time at the first the word was not written.

Bradford.

True, if you meane it for some books of the new Testament: but els for the old Testament Peter telleth vs Firm••orem sermonem propheticum habemus: We haue a more sure worde of prophecie▪ not that it is simply so, but in re∣spect of the Apostles, which being aliue and compassed w^t infirmiti••, attributed to the worde written m••re firmitie, as wherewith no fault coulde be found, where as for the infirmitie of their persons men perchaunce might haue found some faulte at their preaching: albeit in very deede no lesse obedience and fayth ought to haue bene geuen to the one, then to the other: for all proceedeth foorth of one spirite of truth.

Yorke.

That place of Peter is not so to be vnderstand of the word written.

Brad.

Yea syr, that it is, and of none other.

Chic.

Yea, in deede Maister Bradford doth tell you truely in that poynt.

Yorke.

* 31.197Well, you know that Irenaeus and others doe mag∣nifie much and alleage the Church agaynst the heretickes, and not the scripture.

Bradford.

True, for they had to do with such heretickes as did deny the scriptures, and yet did magnifie the Apostles so that they were inforced to vse the authoritie of those Churches wherein the Apostles had taught, and whiche had still retayned the same doctrine.

Chic.

You speake the very truth: for the heretickes dyd re∣fuse all scriptures, except it were a peece of Lukes Gospel.

Brad.

Then the alledgyng of the Church cannot be princi∣ally vsed agaynst me, whiche am so farre from denying of the Scriptures that I appeale vnto them vtterly, as to the onely iudge.

Yorke.

A pretty matter, that you will take vppon you to iudge the Churche, I pray you where hath your Churche bene hetherto? For the church of Christ is Catholicke and visible hetherto.

Brad.

* 31.198My Lord, I doe not iudge the Church, when I dis∣cerne it from that congregation, & those whiche be not the Church, & I neuer denyed the Church to be Catholicke & visible althought at some times it is more visible then at some.

Chic.

I pray you tell me where the Church which allow∣ed your doctrine, was these foure hundreth yeares?

Brad.

I will tell you my Lord, or rather you shal tell your selfe, if you will tell me this one thing, where the Churche was in Helias his time, when Helias sayde that hee was left alone?

Chic.

That is no aunswere.

Bradford.

I am sory that you say so: but this will I tell your Lordship, that if you had the same eyes wherwith a man might haue espied the Churche then, you woulde not say it were no answere.* 31.199 The fault why the Church is not seene of you, is not because the Churche is not visible, but because your eyes are not cleare inough to see it.

Chic.

You are much deceaued in making this collation be∣twixt the Church then and now.

Yorke.

Uery well spoken my Lord, for Christ sayde aedifi∣cabo Ecclesiam, I will build my Church and not I doe, or haue built it, but I will build it.

Bradford.

* 31.200My Lordes, Peter teacheth me to make thys collation, saying: as in y^e people there were false Prophetes, which were most in estimation afore Christes comming, so shall there be false teachers amongest the people after Christes com∣ming and very many shall follow them And as for your future tense, I hope your grace will not therby conclude christes Church not to haue bene before, but rather that there is no building in the Church but by Christes worke onely: for Paule and Apollo be but watterers.

Chichester.

In good fayth I am sory to see you so light in iudging the Church.

Yorke.

He taketh vpon him as they all doe, to iudge the Church.* 31.201 A man shall neuer come to certaintie that doth as they do.

Brad.

My Lordes, I speake simply what I thinke, & de∣sire reason to aunswere my obiections. Your affections & sorrowes can not be my rules. If that you consider y^e or∣der and case of my condemnation. I can not thinke but y^t it should somethyng mo••e your honours. You knowe it well enough (for you heard it) no matter was layd against me, but what was gathered vpon mine owne confession. Because I did denye Transubstantiation and the wicked to receaue Christes body in the Sacrament, therefore I was condemned and excōmunicate, but not of the churche although the pillers of the church (as they be taken) did it.

Chichester.

No. I heard say the cause of your imprisonmēt was, for that you exhorted the people to take the sword in the one hand, and the mattocke in the other.

Brad.

My Lord, I neuer ment any such thing, nor spake any thing in that sort.* 31.202

Yorke.

Yea, and you behaued your selfe before the Counsel so stoutly at the first, that you would defend the Religion then: and therfore worthely were you prisoned.

Brad.

Your grace did heare me answere my Lord Chaun∣cellour to that poynt.* 31.203 But put case I had bene so stout as they and your Grace make it: were not the lawes of the Realme on my side then? Wherefore vniustly was I pri∣soned: onely that which my Lord Chauncellour propoun∣ded, was my confession of Christes trueth agaynst Tran∣substantiation, and of that whiche the wicked do receaue, as I sayd.

Yorke.

You deny the presence.

Brad.

I do not, to the fayth of the worthy receiuers.

Yorke.

Why? what is that to say other,* 31.204 then that Christ lyeth not on the aultar?

Brad.

My Lord, I beleue no such presence.

Chichest.

It seemeth that you haue not read Chrisostome for he proueth it.

Brad.

Hetherto I haue bene kept well inough without bookes: howbeit this I doe remember of Chrisostome,* 31.205 that he sayth that Christ lyeth vpon the aultar, as the Se∣raphines with their tongues touche our lippes with the coales of the aultar in heauen, which is an hyperbolicall lo∣quution, of whiche you know Chrisostome is full.

Yorke.

It is euident that you are to farre gone: but let vs come then to the Church, out of the whiche ye are excom∣municate.

Brad.

I am not excommunicate out of Christes Churche my Lord,* 31.206 although they which seeme to be in the Church and of the Church haue excommunicated me, as the poore blinde man was, Iohn. 9. I am sure Christ receiueth me.

Yorke.

You do deceiue your selfe.

Here, after much talke of excommunication, at length Bradford sayd.

Brad.

Assuredly, as I thinke you did well to departe from the Romish church, so I thinke ye haue done wickedly to couple your selues to it againe, for you can neuer prooue it, which you call the mother church, to be Christes Church.

Chichest.

Ah M. Bradford, you were but a child when this matter began. I was a yong man, and then comming frō the Uniuersitie, I went with the world, but I tell you it was alwayes against my conscience.

Brad.

I was but a child then: howbeit as I tolde you, I thinke you haue done euill.* 31.207 For ye are come & haue broght others to that wicked man which sitteth in the Temple of God, that is in the church: for it cannot be vnderstand of Mahomet, or any out of the Church, but of such as beare rule in the Church.

Yorke.

See how you build your fayth vpon such places of Scripture as are most obscure to deceyue your selfe, as though ye were in the Church where you are not.

Brad.

Well my Lord, though I might by fruites iudge of you and others: yet will I not vtterly exclude you out of the church. And if I were in your case, I would not con∣demne him vtterly, that is of my faith in the Sacrament: knowyng as you know, that at the least 800. yeares after Christ, as my L. of Duresme writeth,* 31.208 it was free to beleue or not to beleeue transubstantiation.

Yorke.

This is a toy that you haue found out of your own braine: as though a man not beleuing as the church doth, that is transubstantiation, were of the church.

Chichest.

He is an heretike, and so none of the Church that doth hold any doctrine against the definitiō of the church: as a man to hold against transubstantiatiō. Cyprian was no heretike though he beleued rebaptising of them which were baptised of heretikes, because hee helde it before the church had defined it, whereas if he had holden it after,* 31.209 thē had he bene an heretike.

Brad.

Oh my Lord, wil ye condemne to the deuill any man that beleeueth truely the xij. Articles of the fayth (wherein I ••ake the vnitie of Christes Church to consist) although in some points he beleeue not the definition of that which ye call the Church? I doubt not but that he which holdeth firmely the Articles of our beliefe, though in other thyngs he dissent from your definitions, yet he shalbe saued.

Yorke.

Chichester. Yea, sayde both the Byshops? this is your Diuinitie.

Brad.

No, it is Paules, which sayth, that if they holde the foundation Christ, though they build vpon him straw and stubble, yet they shall be saued.

Yorke.

Lord God, how you delite to leane to so hard and darke places of the Scriptures.

Chic.

I will shewe you how that Luther did excommu∣nicate Zuinglius for this matter, and so he read a place of Luther making for his purpose.

Brad.

My Lord, what Luther writeth, as you muche passe not,* 31.210 no more do I in this case▪ My fayth is not builded on Luther, Zuinglius, or Oecolampadius is this poynt: and in deede to tel you truely, I neuer read any of their works in this matter. As for them, I do think assuredly that they were, and are Gods Children and Sayntes with hym.

Yorke.

Well, you are out of y^e Communion of the Church.

Brad.

I am not: for it consisteth and is in fayth.

Yorke.

Loe, how make you your Church inuisible: for you would haue the Communion of it to consist in fayth.

Brad.

For to haue Communion with the Churche needeth no visiblenes of it:* 31.211 for Communion consisteth, as I sayd, in faith, and not in exterior ceremonies, as appeareth both by Paule, which would haue one fayth, and by Irenaeus to Uictor, for the obseruation of Easter, saying that disa∣greeing of fastyng shoulde not breake the agreeyng of fayth.

Chichester.

The same place hath often euen wounded my conscience, because we disseuered our selues from the Sea of Rome.

Bradford.

Well, God forgeue you: for you haue done euill to bryng England thether agayne.

Yorke.

Here my Lord of Yorke tooke a booke of paper of common places, and read a peece of Saint Austen contra Epistolam Fundamenti,* 31.212 how that there were many thinges that did holde S. Augustine in the bosome of the Churche consent of people and nations, authoritie confirmed wyth myracles,* 31.213 nourished with hope, encreased with charitie, established with antiquitie: besides this, there holdeth me in the Church, sayth S. Augustine, the succession of priests from Peters seate vntill this present Bishop. Last of all the very name of Catholicke doth hould me. &c. Lo (quoth he) how say you to this of Saint Augustine? paynt me out your Church thus.

Bradford.

My Lord these wordes of S. Augustine make as muche for me as for you: although I might aunswere, that all this, if they had bene so firme as you make them, might haue bene alledged against Christ and his apostles. For there was the lawe and the ceremonies consented on by the whole people, confirmed with myracles, antiquitie and continuall succession of Byshops from Aarons tyme vntill that present.

Chich.

In good fayth M. Bradford, you make to much of the state of the Church before Christes comming.* 31.214

Brad.

Therein I doe but as Peter teacheth. 2. Pet. 2. and Paule very often. You would gladly haue your Churche here very glorious, and as a most pleasant Lady. But as Christ sayde: Beatus est quicunque non fuerit offensus per me: So may his Churche say: Blessed are they that are not offen∣ded at me.

Yorke.

Yea, you thinke that none is of the Churche but such as suffer persecution.

Brad.

What I thinke, God knoweth. I pray your Grace iudge mee by my woordes and speaking,* 31.215 and marke that Paule sayth: Omnes qui. &c. All that will liue godly in Christ Iesu must suffer persecution. Sometimes Christes Churche hath rest here: but commonly it is not so, and specially to∣wardes the end her forme will be more vnseemely.

Yorke.

But what say you to Saint Augustine? where is your Church that hath the consent of people and nations?

Bradford.

Euen all people and nations that be Gods peo∣ple haue consented with me,* 31.216 and I with them in y^e docrine of fayth.

Yorke.

Lo, ye go about to shift off all thinges.

Bradford.

No my Lorde: I meane simply, and so speake, God knoweth.

Yorke.

Sainct Austen doth here talke of succession euen frō Peters seate.* 31.217

Brad.

Yea, that seate then was nothing so muche corrupte as it is now.

Yorke.

Well, you alwayes iudge the church.

Bradford.

* 31.218No my Lord, Christes sheepe discerne Christes voyce, but they iudge it not: so they discerne the Churche, but iudge her not.

Yorke.

Yes, that you do.

Bradford.

No, and it like your grace: and yet full well may one not onely doubt, but iudge also of the Romish church: for she obeyeth not christes voyce, as Christes true church doth.

Yorke.

Wherein.

Brad.

In latin seruice, and robbing the Laitie of Christes cup in the sacrament and in many other thinges, in which it committeth most horrible sacrilege.

Chic.

Why? Latin seruice was in England when the pope was gone.

Brad.

True: the tyme was in England whē the pope was away, but not all popery: as in king Henries dayes.

Yorke.

Latin seruice was appointed to be song and had in the Queere, where onely were Clerici, that is,* 31.219 such as vn∣derstode latin, the people sitting in the body of the Church praying theyr owne priuate prayers: and this may wel be yet seene by making of the Chauncell and Queere, so as y^e people could not come in, or heare them.

Brad.

Yea, but in Chrisostomes time, and also in the latin church in Saint Ieromes tyme,* 31.220 all the Church (sayth he) reboat. Amen. That is, aunswereth agayn mightely, Amen. Whereby we may see that the prayers were made so, that both the people heard them, and vnderstoode them.

Chic.

Ye are to blame to say that the Churche robbeth the people of the cup.

Bradford.

Well my Lorde, terme it as it please you: all men knowe that laytie hath none of it.

Chic.

In deede I would wish the Church would define a∣gayne, that they might haue it, for my part.

Brad.

If God make it free, who cā define to make it bond?

Yorke.

Well mayster Bradford, we leese our labour,* 31.221 for ye seeke to put away all thinges which are tolde you to your good: your Church no man can know.

Brad.

Yes, that ye may well.

Yorke.

I pray you whereby?

Brad.

Forsooth Chrisostome sayth:* 31.222 Tantummodo per Scrip∣turas, alonely by the Scriptures: and this speaketh he ve∣ry oftentimes, as ye well know.

Yorke.

In deede that is of Chrysostome •••• in opere imper∣fecto, whiche may be doubted of. The thing whereby the Church may be knowne best, is succession of Byshops.

Bradford.

No my Lorde: Lyra full well writeth vppon Mathew, that Ecclesia non consistit in hominibus ratione po∣testatis secularis aut Ecclesiasticae, sed in hominibus in quibus est notitia vera, & confessio fidei & veritatis, That is:* 31.223 The church consisteth not in men by reason either of secular or tempo∣rall power: but in men indued with true knowledge, and confession of fayth, and of veritie.

And in Hylarius tyme, you knowe he wryteth to Au∣rentius, that the Church did rather delitescere in cauer••••s, then eminere in primarijs sedibus, That is, was hidden ra∣ther in caues and holes, then did glister and shyne in thrones of preeminence.

Then came one of the seruauntes and tolde them that my Lord of Duresme taryed for them at Mayster Yorkes house: and this was after that they had taryed three hou∣res with Bradford. And after that their man was come, they put vp theyr writtten bookes of common places, and sayde that they lamented his case: they willed him to read ouer a booke, which did Doct. Crome good: & so wishyng hym good in woordes, they went their waye, and poore Bradford to his prison.

After this communication with the Bishops ended,* 31.224 within two dayes following came into the Counter two Spanish Friers to talke with maister Bradford, sent (as they sayd) by the Earle of Darby, Of whome the one was y^e kinges Confessor: y^e other was Alphonsus, who had be∣fore written a popish booke agaynst heresies, the effecte of which their reasoning here likewise followeth.

Talke betweene mayster Bradford and two Spanishe Fryers.

VPpon the 25. day of February,* 31.225 about 8. of the clock in the morning, two Spanish Fryers came to the Coū∣ter where Bradford was prisoner: to whō Bradford was called. Then the one Fryer, which was the kinges Con∣fessor, asked in Latin (for all their talke was in Latin) of Bradford, whether he had not seene nor heard of one Al∣phonsus that had written agaynst heresies?

Brad.

I do not know him.

Confes.

Well this man (poynting to Alphonsus) is he.* 31.226 Wee are come to you of loue and charitie, by the meanes of the Earle of Darby, because you desired to conferre with vs.

Brad.

I neuer desired your comming, nor to conferre with you, or any other. But seeing you are come of charitie, as you say, I cannot but thanke you: and as touchyng con∣ference, though I desire it not, yet I wil not refuse to talk with you, if you will.

Alphon.

It were requisite that you did praye vnto God, that ye might follow the direction of Gods spirite, that he woulde inspire you so that ye be not addict to your owne selfe will or wyt.

[illustration]

❧ The talke betwene M. Bradford, and two Spanish Fryers.

Brad.

Whereupon Bradford made a prayer, and besought God to direct all theyr willes,* 31.227 wordes, and works, as the wils, wordes, and workes of his children for euer.

Alph.

Yea, you must pray with your hart. For if you speak but with toung onely, God will not geue you his grace.

Brad.

Syr do not iudge, least ye be iudged. You haue heard my words, now charity would haue you to leaue y^e iudge∣ment of the hart to God.

Alph.

You must be as it were a neuter, and not wedded to your selfe, but as one standing in doubt: pray and be ready to receiue what God shall enspire, for in vain laboreth our toung to speake els.

Brad.

Syr my sentence, if you meane it for Religion, must not be in a doubting or vncertain,* 31.228 as I thanke God I am certayne in that for which I am condēned: I haue no cause to doubt of it, but rather to be most certayne of it, and ther∣fore I praye God to confirme mee more in it. For it is his trueth, and because it is so certayne and true that it may a∣bide the light, I dare be bold to haue it looked on, and con∣ferre it with you, or any man: in respect wherof I am both glad of your comming, and thanke you for it.

Alph.

What is the matter whereof you were condemned? we know not.

Brad.

Syr I haue bene in prison almost 2. yeares: I neuer transgressed any of theyr lawes wherefore I might iustlye be prisoned,* 31.229 & now am I condēned onely because I franck¦ly confessed (wherof I repēt not) my fayth concerning the sacrament, when I was demaūded in these 2. poynts: one that there is no transubstantiation: the other, that the wic∣ked do not receiue Christes body.

Alph.

Let vs looke a little on the firste. Doe you not beleue that Christ is present really, and corporally in the forme of bread?

Brad.

No, I do beleue that Christ is present to the fayth of the worthy receiuer, as there is present bread and wyne to the sences and outward man:* 31.230 as for any such presēce of in∣cluding and placing Christ, I beleue not, nor dare beleue.

Alph.

I am sure you beleue Christes naturall body is cir∣cūscriptible. And here he made much ado of the 2. natures of Christ, how that the one is euery where, & the other is in his proper place, demaūding such questions, as no wise man would haue spent any time about. At length, because the Frier had forgotten to conclude, Bradforde put him in mind of it, and thus then at length he concluded: how that because Christes bodye was circumscriptible concernyng the humayne nature in heauen, therefore it was so in the bread.

Brad.

How hangeth this together? Euen as if you should say: because you are here, Ergo it must needes followe that you are at Rome. For this you reason: Because Christes bodye is in heauen, Ergo it is in the Sacrament vnder the forme of bread: which no wise man will graunt.

Alph.

Why, will you beleue nothing, but that which is ex∣pressely spoken in the Scriptures?

Brad.

Yes Syr, I will beleue whatsoeuer you shall by de∣monstratian out of the Scripture declare vnto me.

Alph.

He is obstinate, quoth Alphonsus to his felow: and then turning to Bradford sayd, is not God able to do it?* 31.231

Brad.

Yes, but here the question is of Gods will, and not of his power.

Alph.

Why? doth he not say playnely, this is my body?

Brad.

Yes, and I deny not but that it is so, to the fayth of the worthy receyuer.

Alph.

To the fayth? how is that?

Brad.

Forsooth Syr as I haue no toung to expresse it: so I know ye haue no eares to heare & vnderstand it. For fayth is more then man can vtter.

Alph.

But I can tell all that I beleue.

Brad.

You beleue not much then. For if you beleue y^e ioyes of heauen, and beleue no more therof then you can tell, you wil not yet desire to come thither. For as the mind is more capable & receiueable thē the mouth: so it conceiueth more then toung can expresse.

Alph.

Christ sayth it is his body.

Brad.

And so say I, after a certayne maner.

Alph.

After a certayne maner? that is,* 31.232 after an other maner then it is in heauen.

Brad.

S, Augustine telleth it more playnely, that it is chri∣stes body after the same maner as Circumcision was the couenaunt of God, and the Sacrament of fayth is fayth: or to make it more playne, as baptisme and the water of bap∣tisme is regeneration.

Alph.

Uery well sayd, Baptisme and the water therof is a Sacrament of Gods grace & spirite in the water clensing the Baptised.

Brad.

No Syr, away w^t your enclosing but this I graunt, that after the same sort Christes bodye is in the breade, on which sort the grace and spirit of God is in the water.

Alph.

In water is Gods grace by signification.

Brad.

So is the body in the bread in the Sacrament.

Alph.

You are much deceiued in that you make no differēce betwene the Sacramentes that be standers, and the sacra∣mentes that are transitory and passers by. As for example, the Sacrament of Order, which you deny, though S. Au∣gustine affirme it, it is a standerd, although the ceremony be past. But in Baptisme so soone as the bodye is washed, the water ceaseth not to be a Sacrament.

Brad.

Uery good, and so it is in the Supper of the Lord: no

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longer then it is in vse, is it Christes Sacrament.

Here was the Fryer in a wonderfull rage, and spake so high (as often he had done before) that the whole house rang agayne, cha••ing with om and cho. Hee hath a greate name of learning,* 31.233 but surely hee hath little pacience. For if Bradford had bene any thing hote, one house coulde not haue held them. At the length hee commeth to this poynt, that Bradford coulde not finde in the Scripture Baptisme and the Lordes Supper to beare any similitude together. And here he triūphed before the conquest, saying that these men would receiue nothing but scripture, and yet were a∣ble to proue nothing by the Scripture.

Brad.

* 31.234Be pacient, & you shall see that by the Scripture I will finde Baptisme & the Lords supper coupled together.

Alph.

No, that canst thou neuer do. Let me see a text of it.

Brad.

Paule sayth: That as we are Baptised into one bodye: so were we potati in vno spiritu: that is: we haue dronk of one spi∣rit, meaning of the cup in the Lordes Supper.

Alphon.

Paule hath no such wordes.

Brad.

Yes that he hath.

Confes.

I trow he hath not.

Brad.

Geue me a Testament, and I will shew you.

* 31.235So a Priest that sat by them, gaue him his Testamēt, and he shewed them the playne text. Then they looked one vpon an other. In fi••e the Friers found this simple shift, that Paule spake not of the Sacrament.

Brad.

Well the texte is playne enough, and there are of the fathers which do so vnderstand the place: For Chrisostom doth expound it so.

Alphon.

Alphonsus which had the Testament in his hand, desirous to suppresse this foyle, turned the leaues of y^e book from leafe to leafe, till he came to the place. 1. Cor. 11. & there he read how that he was guilty, which made no difference of the Lordes body.

Brad.

Yea, but therewith he sayth: He that eateth of the bread: calling it bread still,* 31.236 and that after consecration (as ye call it) as in the 10. to the Corinthians he saith: The bread which we breake.* 31.237 &c.

Alphon.

Oh how ignoraunt are ye, which know not that thinges after theyr conuersion doe reteine the same names which they had before,* 31.238 as Moses rod: and calling for a by∣ble, after he had found the place, he began to triumph: But Bradford cooled him quickely, saying:

Brad.

Syr, there is mension made of the conuersiō, as wel, as that the same appeared to the sence. But here ye can not finde it so.* 31.239 Find me one word how the bread is cōuerted, & I will then say, ye bring some matter that maketh for you

Alph.

At these wordes the Frier was troubled, & at length he sayd, how that Bradford hanged on his owne sence.

Brad.

No, that do I not: for I will bring you forth the Fa∣thers of the Church 800. yeares after Christ, to confyrme this which I speake.

Alph.

No you haue the Church agaynst you.

Brad.

I haue not Christes Church agaynst me.

Alph.

Yes that you haue. What is the Church?

Brad.

Christes wife, the chayre and seat of verity.

Alph.

Is she visible?

Brad.

Yea that she is to then that will put on the spectacles of Gods word to looke on her.* 31.240

Alph.

This Church hath defined the contrary, and that I will proue by all the good Fathers from Christes Ascensiō euen for 800. yeares at the least continually.

Brad.

What will you so proue? Transubstantiation?

Alph.

Yea, that the bread is turned into Christes body.

Brad.

You speake more then you can do.

Alph.

That do I not.

Brad.

Then will I geue place.

Alph.

Will you beleue?

Brad.

Beliefe is Gods gift: therfore can not I promise: but I tell you that I will geue place: and I hope I shal beleue his truth alwayes, so good is he to me in Christ my sauior.

Alph.

Here the Frier founde a great faulte with Bradford that he made no difference betwixte habitus,* 31.241 and actus: as though actus which he called crudelity, had bene in our po∣wer. But this he let passe, & came agayne asking Bradford if he could proue it as he said, whether he wuld geue place.

Brad.

Yea that I will. Then called he for paper, pen & inke, to write, and then sayd I: what and if that I proue by the testimony of the Fathers, that continually for viij. hun∣dreth yeres after Christ at the least, they did beleue that the substance of bread doth remayne in the Sacrament? what will you do?

Alph.

I will geue place.

Brad.

Then write you here that you will geue place if I so proue, & I will write that I wil geue place if you so proue: because ye are the auncient, ye shall haue the preheminence.

* 31.242Here the Frier fumed maruellously, and sayde: I came not to learne at thee, Are not here witnesses? (meaning the two Priestes) be not they sufficient? But the man was so chafed, that if Bradford had not passed ouer this matter of writing, the Frier would haue fallen to playne scolding.

Confes.

At the length the kinges Confessour asked Brad∣ford what the second question was?

Brad.

That wicked men receiue not Christes bodye in the Sacrament, as S. Augustine speaketh of Iudas, that hee receiued Panem Domini, but not Panem Dominum.

Alph.

S. Augustine sayth not so.

Brad.

Yes that doth he.* 31.243 So they arose and talked no more of that matter. Thus went they away, without byddyng Bradford farewell.

A Priest.

After they were none, one of the Priestes came, & willed Bradford not to be so obstinate.

Brad.

Syr, be not you so wauering: in all the scripture can not you finde me, non est panis.

Priest.

Yes that I can in fiue places.

Brad.

Then I will eat your booke.* 31.244 So the booke was ope∣ned, but no place foūd: and he went his way smiling. God helpe vs.

¶Talke betwene Mayster Bradford and Doctour Weston and others.

IT folowed after this, vpō the 21. of the moneth of march,* 31.245 that by meanes of one of the Earle of Darbyes mē, there came to the Counter to dyner one M. Collier, once War∣den of Manchester, and the sayde seruaunt of the Earle of Darby, of whom Mayster Bradford learned that Doctor Weston Deane of Westminster woulde be with him in the after noone about two of the clocke. At dynner time, when the sayd Warden did discommend king Edward, & went a¦bout to set forth the authority of the Pope, which Bradford withstood, defending the kinges fayth, that it was Catho∣licke, and that the authority of the bishop of Romes supre∣macy was vsurped,* 31.246 bringing forth the testimonye of Gre∣gory, which affirmeth the name of supreme head, to be a ti∣tle of the forerunner to Antichrist: a woman prysoner was brought in, wherupon the sayd Bradford tooke occasion to rise from the table, and so wēt to his prison chamber to beg of God grace, and helpe therin continuing there still vntill he was called down to speak with mayster Weston, which was then come in.

Mayster Bradford then being called downe, so soone as he was entred into the Hall,* 31.247 M. Weston very gentlye tooke him by the hand, & asked how he did, with such other talke. At length he willed auoydaunce of the chamber: So they all went out, saue Mayster Weston himselfe, M. Col∣liar, the Earle of Darbyes seruant, the Subdeane of West∣minster, the Keeper, Mayster Clayden, and the Parson of the Church where the Counter is.

Now thē he began with M. Bradford, to tell how that he was often minded to haue come vnto him, beyng therto desired of the Earle of Darby: and (quoth he) after that I perceiued by his man, that you could be contēted rather to speake with me, then any others: I coulde not come but to do you good, if I can, for hurt you be sure I will not.

Bradford.

Syr quoth Mayster Bradford when I percey∣ued by the report of my Lords seruant: that you did beare me good will, more (as he sayd) then any other of your sort, I tolde him then, that therfore I could be better content & more willing to talke with you, if you shoulde come vnto me. This did I say quoth he, otherwise I desired not your comming.

West.

Wel quoth he: now I am come to talk with you: but before we shall enter into any talke, certayn principles we must agree vpon, which shall be this dayes worke.

First (quoth he) I shall desire you to put away all vain glory, and not hold any thing for the prayse of the world.* 31.248

Brad.

Syr S. Augustine maketh that in deed a piece of the definitiō of an heretick, which if I cannot put away cleane (for I thinke there will a spice of it remaine in vs, as long as this flesh liueth) yet I promise you by the grace of God that I purpose not to yeld to it. God I hope wil neuer suf∣fer it to beare rule in them that striue there against, & desire all the dregges of it vtterly to be driuen out of vs.

Weston.

I am glad to heare you say so, although in deed I thinke you do not so much esteme it as others do.

Secondly, I would desire you that you wil put away singularity in your iudgement and opinions.* 31.249

Brad.

Syr God forbid that I should sticke to any singula∣rity or priuate iudgement in Gods Religion. Hytherto I haue not desired it, neyther doe, nor mynde at any tyme to hold any other doctrine then is publick and catholick, vn∣derstanding catholicke as good men do: according to Gods word.

West.

Uery well: this is a good dayes worke, I hope to do you good: & therfore now thirdly I shall pray you to write

me Capita of those thinges, wherupon you stand in the sa∣crament, and to send them to me betwixt this and Wednes¦day next: vntill which time, yea vntil I come to you again be assured that you are without all perill of death. Of my infidelity,* 31.250 warrant you I, therfore away with all dubita∣tions. &c.

Brad.

Syr I will write to you the groundes I leane to in this matter. As for death, if it come welcome bee it, this which you require of me: shall be no great let to me therin.

West.

You know that S. Augustine was a Manichean yet was he cōuerted at the length: so haue I good hope of you.

Brad.

Syr because I will not flatter you: I woulde you should flatly know, that I am euen setled, in the Religion wherfore I am condemned.

West.

Yea, but if it be not the truth, & you see euident mat∣ter to the contrary, will you not then geue place.

Brad.

God forbid but that I should alwayes geue place to the truth.

West.

I would haue you to pray so.

Brad.

So I do, and that he will more and more confirme me in it, as I thanke God he hath done and doth.

West.

Yea but pray with a condition, if you be in it.

Brad.

No Syr, I cannot pray so, because I am setled and assured of his truth.

Well quoth Weston, as the learned Bishop aunswered S. Augustines mother, that though she was obstinate, yet the teares of such a mother could not but winne her sonne: so (quoth he) I hope your prayers (for then Bradfordes eyes dyd shewe that hee hadde wept in prayer) canne not but be heard of God, though not as you would yet, as best shall please God. Do you not, quoth he, remember the hy∣story thereof?

Brad.

Yea Syr (quoth Bradford) I thinke it be of Saynt Ambrose.

West.

No, that it is not. And here Westō would haue laid a wager, and begā to triumph, saying to Bradford: as you are ouersene herein, so are you in the other thinges.

Brad.

Well Syr, I will not contēd with you for the name. This (I remember) Saynt Augustine writeth in his con∣fessions.

After this talke Weston begunne to tell M. Bradforde howe the people were by him procured to withstande the Queene.* 31.251

Whereunto Bradforde aunswering agayne, bade him hang him vp as a traytour, and a thefe, if euer he encoura∣ged any to rebellion: whiche thing his Keeper and others that were there of the Priests, affirmed on his behalfe. So much talke there was to litle purpose at that time. Doctor Weston declared moreouer howe he had saued men going in the cart to be hanged, and such like.

The end was this, that Bradford should send vnto him, capita doctrinae of the supper, & after wednesday he woulde come vnto him agayne, and thus departed he after that he had dronken to him in beare and wine. I omit here talk of Oxford, of books of Germane writers, of the feare of death and such other talke which are to no purpose.

*An other disputation or talke betwene Mayster Bradford and Doctour Pendleton.

* 31.252IN the meane time, whē Mayster Bradford had written his reasons and argumentes, & had sent them to Doctor Weston: in short space after about the 28. of Marche, there came to the Counter Doctour Pendleton, and with hym the foresayd M. Collier, sometime Warden of Manchester and Steuen Bech. After salutations Mayster Pendleton began to speak to Bradford, that he was sory for his trou∣ble. And further (quoth he) after that I didde knowe you could be content to talke with me, I made the more speed, being as ready to doe thee good and pleasure thee that I can, as ye would wish.

Brad.

Syr, the maner how I was content to speake wyth you, was on this sorte: Mayster Bech was often in hande with me whom he shoulde bring vnto me, and named you amongest other: and I sayd that I had rather speake with you then with any of all the other. Nowe the cause why I so would, I will briefly tell you. I remēber that once you were (as farre as a man might iudge) of the Religion that I am of at this present,* 31.253 and I remember that you haue set forth the same earnestly. Gladly therfore would I learn of you what thing it was that moued your conscience to al∣ter, and gladly would I see what thing it is that you haue sene sithen, which you saw not before.

Pendleton.

Maister Bradford, I doe not know wherefore you are condemned.

Bradford.

Transubstantiation is the cause wherfore I am condemned, and because I denye that wicked men receyue Christes body: wherein I woulde desire you to shewe me what reasons, which before you knew not, did moue your conscience now to alter. For once (as I sayd) you were as I am in Religion.

Here mayster Pendleton halfe amazed, began to excuse himselfe if it would haue bene, as though he had not denied fully transubstantiation in deede, although I sayde (quoth he) that the word was not in Scripture,* 31.254 and so hee made an endlesse tale of the thing that moued hym to alter: but (sayd he) I wil gather to you the places which moued me, and send you them. And here he desired Bradforde that hee might haue a copye of that whiche he had sent to Mayster Weston: the which Bradford did promise him.

Syme reasoning also they had, whether euill men dyd receiue Christes body, Bradford denying and Pendleton affirming. Bradford sayd that they receiued not the spirit. Ergo, not the body: for it is no 〈◊〉〈◊〉 carkas. Hereto Brad∣ford brought also S. Augustine, how Iudas receiued Pa∣nem Domini, and not Panem Dominum, & how that he muste be in Christs body, which must receiue the body of Christ. But Pendleton went about to put it away with idem, and not ad idem, and how that in Corpore Christi was to be vn∣derstand of all that be in the visible Church with Gods e∣lect. Bradforde denyed this to be Saynt Augustines mea∣ning, and sayd also that the allegation of idem▪ and not ad idem, could not make for that purpose. They talked more of Transubstantiation, Pendleton bringing forth Cyprian:* 31.255 Panis natura mutatur. &c. And Bradforde sayde that in that place natura did not signify substaunce. As the nature of an herbe is not the substaunce of it: so the breade chaunged in nature is not to be taken for chaunged in substaunce: For now it is ordeined not for the foode of the body simply, but rather for the soule. Here also Bradford alleadged the sen∣tence of Gelasius. Pendleton sayde, that he was a Pope. Yea sayd Bradford, but his faith is my fayth in the Sacra∣ment, if ye would receiue it.

They reasoned also whether accidentia were res or no. If they be properly res, sayde Bradford, then are they sub∣staunces: and if they be substances they are earthly,* 31.256 & then are there earthly substaunces in the Sacramen as Irenaeus sayth, which must needes be bread. But Pendleton sayde that the colour was the earthly thing, and called it an acci∣dentall substaunce.

I omitte the talke they had of my Lord of Canterbury of Peter Martyrs booke, of Pendletons Letter layde to Bradfordes charge when he was condemned, with other talke more of the Church: whether Dic Ecclesiae was spokē of the vniuersall Church, or of a particular (which Pēdle∣ton at the length graunted to bee spoken of a particulare Church) also of vayne glory, which he willed Bradford to beware of, and such like talke: A litle before his departing Bradford sayd thus: Maister Doctor,* 31.257 as I said to M. We∣ston the last day, so saye I vnto you agayne, that I am the same man in Religion agaynst Transubstantiation styll, which I was whē I came into prison: for hitherto I haue sene nothing in any poynt to infirme me. At which words Pendleton was something moued, and said that it was no Catholicke doctrine. Yes, quoth Bradford, and that wil I proue euen by the testimony of the Catholicke fathers vn∣till Concilium Lateranense, or thereabout. Thus Pendleton wēt his way, saying that he would come oftener to Brad∣ford. God our father be with vs all, and geue vs the spirite of his truth for euer. Amen.

The same day in the afternoone, about fiue of the clock, came Mayster Weston to Bradford: and after gentle salu∣tations, he desired the company euery man to depart, & so they two sat downe. And after that he had thanked Brad∣ford for his writing vnto him, he pulled out of his bosome the same writing, which Bradford had sent him. The wri∣ting is this that foloweth.

*Certayne reasons agaynst Transubstantiation gathered by Iohn Bradford, and geuen to Do∣ctour Weston and others.

1. THat which is former (sayth Tertullian) is true: that whiche is latter is false.* 31.258 But the doctrine of transubstantiation is a late doctrine: for it was not defined generally afore the Councel of Laterane, about 1215. yeares after Christes comming, vnder Pope Innocentius the thyrd of that name. For before that time it was free for all men to beleue it or not beleue it: as the Bishop of Duresme doth witnesse in his booke of the presence of Christ in his Supper lately put forth: Ergo the Doctrine of Transubstanti∣ation is false.

2. That the words of Christes supper be figuratiue, the circūstā∣ces of the scripture, the Analogy or proportiō of the sacramētes,* 31.259 & the sentēces of all the holy fathers, which were & did write for the space 1000. yeares after Christes Ascension, do teach: where∣vpon it foloweth, that there is no transubstantiation.

3. That the Lord gaue to his Disciples bread and called it his bo∣dy, the very Scriptures do witnesse. For he gaue that & called it his body which he tooke in his handes, wheron he gaue thankes, which also he brake, & gaue to his Disciples, that is to say, bread, as the fathers,* 31.260 Iraeneus, Tertullian, Origene, Cyprian, Epiphanius, Augustine, and all the residue which are of antiquity, doe affirme: but in as much as the substaunce of breade and wine is an other thing then the substance of the body & bloud of Christ, it plaine∣ly appeareth that there is no transubstantiation.

4. The bread is no more transubstantiate then the wine: but that the wine is not trāsubstātiate, S. Mathew & S. Mark do teach vs: for they witnes that Christ sayd that he would drinke no more of the fruit of the vine, which was not bloud but wine: and therfore it foloweth, that there is no transubstantiation. Chrysostome vpō Mathew and S. Cyprian do affirme this reason.

5. As the bread in the Lordes Supper is Christes naturall bodye, so is it his mysticall body: for the same spirit that spake of it: This is my body,* 31.261 did say also: for we many are one bread, one body. &c. but now it is not the mysticall body by transubstantiation, and therfore it is not his naturall body by transubstantiation.

6. The wordes spoken ouer the cup in S. Luke and Paule, are not so mighty and effectuall as to transubstantiate it: For then it or that which is in it should be transubstantiate into the new Testa∣ment: therfore the wordes spoken ouer the bread are not so migh¦ty as to make transubstantiation.

7. All that doctrine which agreeth with those Churches whiche be Apostolicke, mother Churches or originall churches, is to be counted for truth, in that it holdeth that which these Churches receiued of the Apostles, the Apostles of Christ, Christ of GOD. But it is manifest that the doctrine taughte at this present of the church of Rome, concerning transubstantiation, doth not agree with the Apostolicke and mother Churches in Grece of Corin∣thus,* 31.262 of Phillppos, Colossia, Thessalonica, Ephesus, which neuer taught transubstantiation: yea it agreeth not with the doctrine of the Churche of Rome taught in times past. For Gelasius the Pope setting forth the doctrine which that sea did thē hold, doth manifestly confute the error of transubstantiation, and reproueth them of the sacriledge which deuide the mistery, and keepe from the Laity the cup: Therefore the doctrine of transubstantiation a∣greeth not with the truth.

This was the writing which Weston pulled out of his bosome: & yet before he began to read it, he shewed Brad∣ford that he asked of his conuersatiō at Cābridge sithen his last being with him: and (quoth he) Mayster Bradford, be∣cause you are a man not geuen to the glory of the world, I will speake it before your face: Your life I haue learned was such there alwayes, as all men, euen the greatest ene∣myes you haue, can not but prayse it, and therefore I loue you much better then euer I did: but now I will reade o∣uer your argumentes, and so we will conferre them. Such they are, that a man may well perceiue you stand on cōsci∣ence, & therfore I am the more redy & glad to pity you. So he began to read the first: to the which he sayd, that though the word transubstantiatiō began but lately: yet the thyng alwayes was, and hath bene sithen Christes institution.

Brad.

I do not contend or hang vpon the worde onely, but vpon the thing which is as new as the word.

West.

Then went he to the seconde, and there brought out S. Augustine,* 31.263 how that if an euill man goyng to the deuill did make his will, his sonne & heyre would not say his fa∣ther did lye in it, or speak tropically: much more Christ go∣ing to God, did neuer lye or vse any figuratiue spech in his last wil and testament. Do you not remember this place of S. Augustine, sayd he?

Brad.

Yes Syr, but I remember not that S. Augustine hath those wordes tropicè or figuratiue, as you rehearse thē: for any man may speak a thing figuratiuely, and lye not: & so Christ did in his last Supper.

West.

After this he went to the thyrd, and brought foorth Cyprian, howe that the nature of the bread is turned into flesh. Here (sayth he) my Lord of Caunterbury expoundeth nature for quality, by Gelasius: the which interpretatiō ser¦ueth for the answere of your third argument, y^t Christ cal∣led bread his body: that is, the quality, forme, & apperance of bread. And further the Scripture is wont to call things by the same names whiche they had before,* 31.264 as Symon the Leaper: he was not so presētly, but because he had bene so.

Brad.

Cyprian wrote before Gelasius: therefore Cyprian must not expoūd Gelasius, but Gelasius, Cyprian: and so they both teach that bread remaineth stil. As for things ha∣uing still the names they had, is no aunsweare, except you could shew that this nowe were not breade, as easily as a man might haue known & sene then Symon to haue bene healed and cleare from his Leprosye.

West.

After this he went to the fourth, of the cup, the which he did not fully read, but digressed into a long talke of Cy∣prians Epistle De Aquarijs: also of S. Augustine, expoun∣ding the breaking of breade by Christ to his two Disciples going to Emaus, to be the Sacrament, with such other talk to no certaine purpose: and therfore Bradford prayed him, that in as much as he had written the reasons that stabli∣shed his fayth agaynst Transubstantiation,* 31.265 so hee woulde likewise doe to him, that is, aunswere him by writing, and shew him moe reasons in writing to confirme Transub∣stantiation. Which Doctor Weston promised to do, & sayde that he would send or bring it to Bradford agayne within three dayes.

Thus when he had ouer read the argumentes, & here and there spokē litle to the purpose for the auoiding of thē, and Bradford had prayed him to geue him in writing hys aunsweres: then he began to tell Bradford how and what he had done for Grimoald, and how that Bradford neded not to feare any reproch or sclaunder he should suffer,* 31.266 mea∣ning belike, to haue Bradford secretly come to thē, as Gri∣moald did: for he subscribed.

Brad.

Maister Deane I would not gladly that you should conceiue of me that I passe of shame of men simply in thys matter: I rather would haue you to think of me,* 31.267 as the ve∣ry truth is, that hitherto as I haue not sene nor heard any thing to infirme my fayth agaynst Transubstantiation, so I am no lesse setled in it, then I was at my cōming hither. I loue to be playne with you, and to tell you at the first, as you shall finde at the last.

West.

In good fayth maister Bradford, I loue you the bet∣ter for your playnnes: & do not think otherwise of me, but that you shall finde me playne in all my talke with you.

Here Weston began to aske Bradford of his imprison∣ment and condemnation: and so Bradford told him altoge¦ther: how he had bene handled. Whereat Weston seemed to wonder: yea in playne wordes he sayd, that Bradford had bene handled otherwise thē he had geuē cause, & so shewed Bradford how that my Lord of Bath reported that he had deserued a Benefite at the Queenes hande, and at all the Counsell.

In this kinde of talke they spent an houre almost, and so as one weery, Bradford arose vp, and Weston called to the Keeper, and before him he bad Bradford be of good cō∣fort, and sayd that he was out of all perill of death.

Keeper.

Syr (quoth the keeper) but it is in euers mannes mouth that he shall dye to morow.

West.

Wherat Weston seemed halfe amazed, and sayde hee would go say Euēsong before the Queene,* 31.268 & speake to her in his behalfe. But it is to be thought, that the queene had almost supped at that presēt? for it was past 6, of the clocke.

Brad.

Before the Keeper, Bradforde tolde Weston agayne that still he was one man: and euen as he was at the first, and till he should see matter to teach his conscience the cō∣trary, he sayd he must needes so continue.

Keeper.

The keeper desired Bradford to harken to maister Doctors counsell, and prayd M. Doctour to be good vnto him: and so after they had dronke together, M. Doct. with most gentle wordes tooke his leaue for 3. dayes.

Now when he was gone, the Keeper tolde Bradford, that Mayster Doctour spake openly, how that he sawe no cause why they should burne him. Whiche sentence for the ambiguity of the meaning, made him somewhat sory least he had behaued himselfe in any thing, wherin he had gathe¦red any conformablenes to them in theyr doctrine whyche God knoweth, sayeth Bradforde, I neuer as yet did. God our father blesse vs, as his children, and keepe vs from all euill for euer. Amen.

¶An other talke or conference betwene M. Bradford, and Doctour Weston.

VPon the fifth day of April came M. Doctor Weston to the Counter about two of the clocke in the afternoone,* 31.269 who excused himselfe for being so long absent: partlye by sicknes, partly for that Doctour Pendleton tolde him that he would come vnto him, and partly for that (quoth he) I withstood certayne Monkes, whiche woulde haue come a∣gayne into Westminster telling him moreouer howe that the Pope was dead, & also declared vnto him how he had spoken to the Queene in his behalfe, and howe that death was not neare vnto him.

Weston.

Last of all, he excused himselfe for not aunswering his argumentes agaynst Transubstantiation: because my comming to day (quoth he) was more by fortune then of purpose,

Brad.

I woulde gladly M. Doctor if it please you, see your aunsweres to my argumentes.* 31.270

West.

Why you haue remēbred some thing what I spake to you when I was last with you.

Brad.

No Syr. I neuer called them in maner to mynde, sythen that tyme, as well because I hoped you woulde

haue written them: as also for that they seemed not to be so materiall.

West.

In good fayth I can not see any other or better way for you, then for to submit your self to the iudgement of the Church.

Brad.

Mary so will I Syr, if it so be by the church you vn∣derstand Christes Church.

West.

* 31.271Lo, you take vpon you to iudge the Church.

Brad

No sir that do I not: in taking vpon me to discerne I do not iudge the Church.

West.

Yes that you do, and make it inuisible.

Brad.

I do neither.

West.

Why, who can see your Church.

Brad.

Those Syr, that haue spirituall eies, wherwith they might haue discerned Christes visible conuersation here vpon earth.* 31.272

West.

Nay: Christes Church hath three tokens, that all mē may looke well vpon: namely, vnity, antiquity, & consent.

Brad.

These three, may be as wel in euil as in good, as wel in sin as in vertue, as well in the deuils church as in gods church: As for ensample, Idolatry amongst the Israelites had all those three. Chrysostome telleth plainely, as you well know, that the church is well known, Tantūmodo per scrip¦turas, alonely by the scriptures.

West.

In good fayth, you make your Church inuisible whē you will haue it knowne alonely by the scriptures.

Brad.

No Sir the Scriptures doe playnely set forth to vs the church, that all mē may well enough therby know her, if they li••t to looke.

West.

The Church is like a Tower or towne vpon a hill, that all men may see.

Brad.

True Syr, all menne that be not blinde. Uisible e∣nough is the church, but mens blindnes is great. Impute not therfore to the Church,* 31.273 that which is to be imputed to mens blindnes.

West.

Where was your Churche fourtye yeares agoe? or where is it now? except in a corner of Germany?

Brad.

Forsoothe Syr, the Churche of Christ is dispersed, and not tyed to this or that place, but to the word of God: so that where it is, there is Gods Churche, if it be truely taught.

West.

Loe, is not this to make the church inuisible? poynt me out a Realme a hundred yeres past, which mainteined your doctrine?

Brad.

Syr, if you will, or would wel marke the state of the Church before Christes cōming,* 31.274 with it now (as S. Paule and Peter willeth vs) I thinke you woulde not looke for such shewes of the Churche to be made, as to poynt it by Realmes. You know that in Helias time both in Israell, and els where, Gods Church was not poyntable: & ther∣fore cryed he out that he was left alone.

West.

No mary, did not God say, that there was 7000. whiche had not bowed theyr knees to Baal? Loe then 7000. shew me seuen thowsande a hundred yeares agoe of your Religion.

Brad.

Syr, these 7000. were not knowne to men, for then Helias would not haue sayde, that he had bene left alone. And it is plain enough by that, which the text hath, name∣ly that God saith, Reliqui mihi, I haue reserued to me. 7000. Marke that it sayth,* 31.275 God had reserued to hymselfe, to his owne knowledge, as I doubt not but a hundreth yeres a∣goe God had his 7000. in his proper places, though men knew not therof.

West.

Well, Mayster Bradford, I will not make your case worse, then for transubstantiation, although I know that we agree not in other matters. And I pray you make you it your selfe not worse. If I can do you good, I will: hurt you I will not. I am no Prince, & therefore I cannot pro∣mise you life, except you will submit your selfe to the defi∣nition of the Church.

Brad.

Syr, so that you will define me your church, that vn∣der it you bring not in a false Church: you shall not see but that we shall soone be at a poynt.

West.

In good fayth M. Bradforde, I see no good will be done, & therefore I will wish you as much good as I can, and hereafter I will perchance come or send to you again, and so he sent for M. Weale, and departed.

Nowe after his departing, came the keeper M. Clay∣don, and Steuen Bech, and they were very hote with ma∣ster Bradford, & spake vnto him in such sort that he should not looke but to haue them vtter enemies vnto him, not∣withstanding the frendshippe they both had hytherto pre∣tended. God be with vs, and what matter is it who be a∣gaynst vs.

Among diuers which came to Mayster Bradforde in Prison, some to dispute and conferre, some to geue coun∣sell, some to take comforte, and some to visite him, there was a certayne Gentlewomans seruaunt,* 31.276 whiche Gen∣tlewoman had bene cruelly afflicted and miserably hand∣led by her father and mother and all her kindred, in her fa∣thers house, for not comming to the Masse, and like at length to haue bene pursued to death, had not the Lorde deliuered her out of her fathers house, beyng put from all that euer she had. This Gentlewomans seruaunt there∣fore being sent to Maister Bradford with recommendati∣ons, had this talke with him, which I thought here not to ouerslyp.

¶A Colloquy betwene M. Bradford and a Gentlewo∣mans seruaunt, being sent to visite him in prison.

THis seruant or messenger of the foresayd Gentlewomā comming to M. Bradford,* 31.277 and taking him by the hand sayd: God be thanked for you. How do you?

Brad.

Mayster Bradford answered: Well, I thanke God. For as men in sayling, which be neare to the shore or hauē where they would be, would be nearer: euen so the nearer I am to God, the nearer I would be.

Seruant.

Sir, I haue neuer sene you so strong & healthsom of body, as me thinke you be now, God be thanked for it.

Brad.

Why, quoth he, I haue geuen ouer all care & study, and onely doe I couet to bee talking with him, whome I haue alwayes studyed to be withall.

Seru.

Wel, God hath done much for you, since the time that I fir•••• knew you, and hath wrought wonderously in you to his glory.

Brad.

Truth it is, for he hath dealt fauourably with me, in that he hath not punished me according to my sinnes, but hath suffered me to liue, that I might seeke repentance.

Seru.

Truly we heare say, there is a rod made so greuous, out of the which I thinke no man shall plucke his head.

Brad.

Well, let all that be of Christes flocke, arme thēselues to suffer, for I thinke verely, God will not haue one of hys to escape vntouched, if hee loue him, let them seeke what meanes or wayes they can.

Seru.

We••l sir,* 31.278 there goeth a talke of a Fryer that shoulde preach before the king, & should tell him, that he should be guilty of the innocent bloud that hath bene shed of late.

Brad.

Uerely, quoth Bradford, I had a booke within these two dayes of his writing, & therein he sayth, that it is not me•••• nor conuenient that the heretickes should liue: & ther¦fore I haue maruell how that talke should rise, for I haue heard of it also, and I haue also talked with this Fryer (he is named Fryer Fonse) and with diuers other,* 31.279 & I prayse God, they haue confirmed me: for they haue nothing to say but that which is most vayne.

Seru.

Syr, Father Cardmaker hath him commended vnto you.

Brad.

How doth he, how doth he?

Seru.

Well God be thanked.

Brad.

I am very glad therof: for in deed for my lord Chan∣cellour did cast him in my teeth, but as Dauid sayth, God hath disappoynted him.

Seru.

Forsooth, Gods name be praysed, he is very strong.

Brad.

And I trust, so are we. What els? our quarel is most iust: therfore let vs not be afrayd.

Seru.

My maystres hath her recommended vnto you.

Brad.

How doth she?

Seru.

Well, God be praysed, but she hath bene sorer afflic∣ted with her owne father and mother, then euer you were with your imprisonment, and yet God hath preserued her, I trust, to his glory.

Brad.

I pray you tell her, I read this day a godly historye, written by Basilius magnus,* 31.280 of a vertuous woman whiche was a widdow, and was named Iuleddo. She had great landes, and many childrē, and nigh her dwelled a Cormo∣rant, which for her vertuousnes, & godly lyuing had great indignitiō at her, & of very malice he took away her lands, so that she was cōstrained to go to the law with him: & in conclusion the matter came to the triall before the Iudge, who demaunded of this Tyrant why he wrongfully with held these lands frō this woman. He made answere & said: he might so do, for (sayth he) this womā is disobedient to y^e kings procedings: for she wil in no wise worship his gods nor offer sacrifice vnto thē. Then the Iudge hearing that, sayd vnto her: Womā, if this be true, thou art not only like to loose thy land, but also thy life, vnles that thou worship our gods, and do sacrifice vnto them. This godly woman hearing that, stept me forth to the Iudge, & sayd: Is there no remedy, but either to worship your false gods, or els to loose my landes & life? then farewell sute, farewell landes, farewel childrē, farewel frendes, yea & farewel life too: and in respect of y^e true honor of the euerliuing God, farewell all. And with that saying did the Iudge cōmit her to pry∣son,

and afterward she suffred most cruel death: and being brought to the place of execution, she exhorted all womē to be strong and constant. For (sayth she) ye were redeemed with as deare a price as men. For although ye were made of the rib of the man,* 31.281 yet be you also of his flesh: so that also in the case & triall of your fayth towards God, ye ought to be as strong. And thus dyed shee constantly, not fearyng death. I pray you tell your Maistresse of this history.

Seru.

That shall I sir by Gods grace: for she told me that shee was with you and M. Saunders, and receiued your gentle counsell.

Brad.

We neuer gaue her other counsell but the trueth, & in witnes therof we haue & wil seale it with our blouds. For I thought this night that I had bene sent for, because at a 11. of the clocke there was such rapping at the dore.

Then answered a mayd, and sayd: why thē I perceiue you were afrayd.

Brad.

* 31.282Ye shall heare how fearefull I was. For I conside∣red that I had not slept, and I thought to take a nap be∣fore I went: and after I was a sleepe, these men came into the next chamber, and sang, as it was tolde me, and yet for all my fearefulnes I heard thē not: therfore belike I was not afrayd, that slept so fast.

Seru.

Do you lacke any thing toward your necessity?

Brad.

Nothing but your prayers, & I trust I haue them, and you mine.

Seru.

I saw a priest come to you to day in the morning.

Brad.

Yea, he brought me a letter from a Fryer, and I am writing an answere.

Seru.

Then we let you, therefore the liuing God be wyth you.

Brad.

And with you also, and blesse you.

Seru.

Amen, sayd we, and gaue him thankes, & departed.

* 31.283THus still in prison continued Bradford, vntill the mo∣neth of Iuly, in such labors & suffrings as he before al∣wayes had susteyned in prison. But when the time of hys determined death was come, he was sodēly conueyed out of the Counter where he was prisoner, in the night season to Newgate, as afore is declared, & frō thence he was cari∣ed the next morning to Smithfield, where he constantly a∣biding in the same truth of God, which before he had con∣fessed, earnestly exhorting the people to repent & to return to Christ, & sweetly comforting the godly yong springall of 19. or 20. yeares old, which was burned with him, cheare∣fully he ended his paynefull life, to liue with Christ.

¶Iohn Leafe burnt with M. Bradford.

* 31.284WIth whō also was burnt one Iohn Leafe an apprē∣tice to Humfrey Gawdy Tallow Chaundlor, of the parish of Christs church in London, of the age of 19. yeres and aboue, borne at Kirkeby Moreside, in the Countye of Yorke: who vpō the friday next before Palme sonday was cōmitted to the Counter in Breadstreete,* 31.285 by an Alderman of London, who had rule & charge of that warde or part of the City, where the sayd Leafe did dwell. After he cōmyng to examination before Boner, gaue a firme & Christian te∣stimony of his doctrine & profession, answering to such ar∣ticles as were obiected to him by the sayd Bishop.

First, as touching his beliefe & fayth in the sayd sacra∣ment of the aultar,* 31.286 he answered, that after y^e words of con∣secration spoken by the priest ouer the bread & wine, there was not the very true & naturall body & bloud of Christ in substance: and further did hold and beleue, that the sayd sa∣cramēt of the aultar, as it is now called, vsed, & beleued in this realme of Englād, is idolatrous & abhominable: & al∣so sayd further, that he beleued, that after the words of cō∣secration spoken by the Priest ouer the material bread and wine, there is not the selfe same substance of Christes body & bloud there cōteined, but bread & wine, as it was before: and further sayd, that he beleued, that when the priest deli∣uereth the said material bread & wine to the cōmunicants, he deliuereth but onely * 31.287 material bread and wyne, and the communicants do receiue the same in remēbrance of Chri∣stes death and passion, and spiritually in fayth they receiue Christs body and bloud, but not vnder the formes of bread and wine: and also affirmed that he beleued auricular con∣fession not to be necessary to be made vnto a priest, for it is no poynt of soule health, neither that the Priest hath anye authority geuen him by the Scripture, to absolue and re∣mit any sinne.

Upon these his answeres and testimony of his fayth, he at that time being dismissed, was bid the Monday next, being the x. of Iune, to appere again in the said place, there and then to heare the sentence of his condemnatiō: who so did. At what time the foresayd Bishop propounding the sayd articles again to him, as before, assaying by al maner of wayes, to reuoke him to his owne trade, that is, from truth to error, notwithstanding all his perswasiōs, threa∣tes and promises, found him the same man still, so planted vpon the sure rocke of truth, that no wordes nor deedes of men could remoue him.

Then the bishop after many wordes to and fro, at last asked him, if he had bene M. Rogers scholler?* 31.288 To whō the foresayd Iohn Leafe answered agayne, graunting him so to be: and that he the same Iohn did beleue in the doctrine of the sayd Rogers, and in the doctrine of Bishop Hooper, Cardmaker, and other of their opinion, which of late were burned for the testimony of Christ, and that he would dye in that doctrine that they dyed for: And after other replica∣tions agayne of the Bishop, mouing him to returne to the vnity of the Church, he with a great courage of spirite an∣swered agayne in these words: My Lord quoth he, you cal mine opiniō heresy: it is the true light of the word of God: and agayne repeating the same, he professed that he would neuer forsake his stayed & well grounded opinion, while y^e breath should be in his body. Wherupon the Bishop being too weake, eyther to refute his sentence, or to remoue hys constancy, proceeded consequently to read the Popish sen∣tence of cruell condemnatiō,* 31.289 wherby this godly & constant young man being cōmitted to the secular power of the shi∣riffes there present, was thē adiudged, & not long after suf∣fered the same day with M. Bradford, confirming w^t hys death that which he had spoken and professed in his life.

It is reported of the said Iohn Leafe, by one that was in the Counter the same time, and saw the thing,* 31.290 that after his examinations before the Bishop, when two bils were sent vnto him in the Coūter in Bredstreet, the one contey∣ning a recantation, the other his confessions, to knowe to which of them he would put to his hand, first hearyng the Byll of recantation read vnto him (because he coulde not read nor write hymselfe) that he refused. And when the o∣ther was read vnto him, which he well liked of, in stead of a pen he tooke a pinne, and so pricking his hand, sprinckled the bloud vpon the sayd bill, willing the reader thereof, to shew the Bishop, that he had sealed the same Bill with his bloud already.

*The behauyour of M. Iohn Bradford Preacher, and the young man that suffered with him in Smithfield, named Iohn Leafe, a Prentise, which both suffered for the testimony of Christ.

FIrst, when they came to the stake in Smithfielde to bee burned,* 31.291 M. Bradford lying prostrate on the one side of the stake, and the yoūg man Iohn Leafe on the other side, they lay flat on theyr faces, praying to thēselues the space of a minute of an houre. Then one of the Sheriffes sayde to M. Bradford: Arise and make an end: for the prease of the people is great.

At that word they both stoode vp vpon their feete: and then M. Bradford tooke a fagot in his hand, and kissed it, and so likewise the stake. And when he had so done, he de∣sired of the Sheriffes that his seruant might haue his ray∣ment. For (sayde he) I haue nothing els to geue him: and besides that, he is a poore man. And the Shiriffe sayde, hee should haue it. And so forthwith M. Bradford did put off his rayment, and went to the stake: and holding vp hys handes and casting his countenaunce to heauen, he sayde thus: O England, England, repent thee of thy sinnes, repēt thee of thy sinnes. Beware of Idolatrye,* 31.292 beware of false Antichristes take heede they do not deceiue you. And as he was speaking these wordes, the Sheriffe bade tye his hands, if he would not be quiet. O M. Sheriffe (sayd M. Bradford) I am qui∣et: God forgeue you this, Mayster Sheriffe. And one of the officers wich made the fire, hearing Mayster Bradford so speaking to the Shiriffe, sayde: If you haue no better learninge then that, you are but a foole, and were best to hold your peace. To the which wordes M. Bradford gaue no answere: but asked all the world forgeuenesse, and for∣gaue all the world, and prayed the people to pray for him, and turned hys head vnto the young man that suffered with him, and sayd: Bee of good comfort Brother, for we shall haue a mery supper with the Lorde thys night: and so spake no more wordes that any man did heare, but im∣bracing the Reedes, sayd thus: Strayt is the way, and narrow is the Gate that leadeth to eternall saluation,* 31.293 and fewe there bee that finde it.

And thus they both ended theyr mortall liues, moste likest two Lambes, without any alteration of their coun∣tenaunce, beyng voyde of all feare, hoping to obteine the price of the game that they had long runne at: to the which I beseeche Almightye God happily to conducte vs, tho∣row the merites of Iesus Christe our Lorde and Sauior. Amen.

[illustration]

❧The description of the burning of M. Iohn Bradford Preacher, and Iohn Leafe a Prentise.

TOuching M. Wodroffe the Sheriffe, mention is made a little before,* 31.294 how churlishly here hee aunswered M. Bradford at the stake, not suffering him to speake, but cō∣maunding his handes to be tyed. &c. The like extremity or worse, he vsed also before to M. Rogers: whereof ye haue heard before.

The sayd Wodroffe Sheriffe aboue mentioned, was ioyned in office with an other,* 31.295 called Syr William Che∣ster, for the yeare 1555. Betweene these two Sheriffes such difference there was of iudgement and Religion, that the one, that is, Maister Wodroffe, was woont commonly to laugh,* 31.296 y^e other to shedde teares at the death of Christs peo∣ple. And where as the other was woont to restrayne and to beate the people, whiche were desirous to take them by the handes that should be burned: the other Sheriffe con∣trariwise agayne with muche sorrow and mildnesse beha∣ued himselfe, which I wish here to be spoken & known to the commendation of him, although I doe not greatly know the partie.

Furthermore, here by the way to note the seuere pu∣nishmēt of Gods hand agaynst the sayde Wodroffe, as a∣gaynst all other such cruell persecutours, so it happened, that within halfe a yeare after the burning of this blessed Martyr, the sayde Sheriffe was so striken on the right side with such a paulsie, or stroke of Gods hand whatsoe∣uer it was, that for the space of eight yeares after, till hys dying day, hee was not able to turne himselfe in his bed, but as two men with a sheete were fayn to stirre him: and withall such an insaciable deuouring came vpon him, that it was monstrous to see. And thus continued he the space of eight yeares together.

¶In mortem Iohannis Bradfordi constantissimi Martyris.

* 31.297Discipulo nulli supra licet esse magistrum: Quique Deo seruit, tristia multa feret. Corripit omnipotens natum quem diligit omnem: Ad coelum stricta est difficilisque via. Has Bradforde tuo dum condis pictore voces: Non hominum rigidas terribilesque minas, Sed nec blanditias, non vim, nec vincula curas, Tradis & accensae membra cremanda pyrae.

Here follow the letters of M. Bradford.

THis godly Bradford and heauenly martyr,* 31.298 duryng the tyme of his imprisonment, wrote sondrye comfortable Treatises, and many godly Letters, of whiche, some hee wrote to the Citty of London, Cambridge, Walden, to Lankeshyre and Chesshyre, & diuers to his other priuate friendes. By the which foresayd Letters, to the intent it may appeare how godly this man occupyed hys time be∣ing prisoner, what speciall zeale he bare to the state of chri∣stes Church, what care he had to performe his office, how earnestly he admonished all men, howe tenderly he com∣forted the heauy harted: how fruitfully he confirmed thē whom he had taught, I thought here good to place y^e same although to exhibite here all the letters that he wrote,* 31.299 (be∣ing in number so many, that they are able to fill a booke) it cannot well be compassed, yet neuerthelesse we mynde to excerpt the principal of them, referring the reader for the residue, to the booke of Letters of the martyrs, where they may be found.

And first, for so much as yee heard in the storye before,* 31.300 how the Earle of Darby complayned in the Parliament house, of certayne Letters written of Iohn Bradford out of prison, to Lancashyre, and also howe hee was charged both of the Bishop of Winchester, and of M. Allen wyth the same letters, to the intent the Reader more perfectly may vnderstand what letters they were, being written in deede to his mother, brethren, and sisters, out of the Tow∣er, before his condemnation, we wil beginne first with the same letters: the copy with the contentes wherof is thys, as followeth.

¶A comfortable letter of M. Bradford to hys Mother, a godly matrone, dwelling in Manche∣ster, and to hys brethren and sisters, and other of his frendes there.

OUr deare and sweete Sauioure Iesus Christ, whose prisoner at this present (praysed be his name therfore) I am, preserue and keepe you my good mother,* 31.301 wyth my brothers and sisters, my Father Iohn Traues, Thomas Sorrocold, Laurence and Iames Bradshawe, with theyr wiues and familyes. &c. now and for euer. Amen.

I am at this present in prison sure enough for star∣ring, to confirme that I haue preached vnto you: as I am ready (I thanke God) with my lyfe and bloud to seale the same, if god vouch me worthy of that honor. For good mo∣ther and brethren, it is a most speciall benefite of God, to

suffer for his names sake and gospel, as now I doe: I har∣tily thanke him for it, and am sure that with him I shal be partaker of his glory, as Paule sayth? If we suffer with hym we shall raygne with him. Therfore be not faynt harted, but rather reioyce,* 31.302 at the least for my sake which now am in y^e right and high way to heauen: for by many afflictions we must enter into the kingdome of heauen.* 31.303 Now will God make knowne his children. When the winde doth not blow, then can not a man know the wheate from y^e chaffe: but when the blast commeth, then fleeth away the chaffe, but the wheate remayneth, and is so farre from being hurt that by the winde it is more clensed from the chaffe and knowne to be whea••e. Gold when it is cast into the fire, is the more precious: so are Gods children by the crosse of af∣fliction.* 31.304 Alwayes God beginneth his iudgement at hys house. Christ and the Apostles were in most miserie in the land of Iewry, but yet the whole land smarted for it after: so now Gods Children are first chastised in this worlde, that they should not be damned with the world: for surely great plagues of God hang ouer this Realme.

Ye all know there was neuer more knowledge of god and lesse godly liuing and true seruing of God. It was counted a foolishe thing to serue God truely,* 31.305 and earnest prayer was not past vpon. Preaching was but a pastime. The Communion was counted too common. Fasting to subdue the fleshe, was farre out of vse. Almes was almost nothing. Malice, Couetousnes, and vncleannes, was cō∣mon euery where, with swearing, dronkenes, and idle∣nes. God therfore nowe is come, as you haue hearde mee preach, and because he will not damne vs with the world he beginneth to punishe vs: as me for my carnall liuinge. For as for my preaching, I am most certaine it is & was Gods trueth, and I trust to geue my life for it by Gods grace: But because I loued not the Gospell truely, but outwardly, therefore doth he thus punish me: nay rather in punishing blesseth me. And in deede I thanke him more of this prison,* 31.306 then of any Parlour, yea then of anye plea∣sure that euer I had: for in it I finde God my most sweet good God alwayes. The flesh is punished, first to admo∣nish vs nowe hartily to liue as we professe, secondlye, to certifie the wicked of their iust damnation, if they repent not.

Perchaunce you are weakened in that whiche I haue preached, because God doth not defend it (as you thinke) but suffereth the popish doctrine to come agayne and pre∣uayle: but you must know, good mother, that God by this doth proue and try his children & people whether they wil vnfaynedly and simply hang on him & his worde.* 31.307 So dyd he w^t the Israelites, bringing thē into a Desert after theyr comming out of Egypt, where (I meane the wildernes) was want of all thinges in comparison of that which they had in egipt. Christ, whē he came into this world, brought no worldly wealth nor quietnes with him, but rather war The world (sayth he) shall reioyce, but ye shall mourne & weepe but your weeping shalbe turned into ioy:* 31.308 and therefore happye are they that mourne and weep, for they shalbe comforted. They are marked then with Gods marke in their foreheades, and not with the beastes marke, I meane the popes sha∣uen ••rowne,* 31.309 who now with his shauelinges reioyce: but woe vnto them, for they shalbe cast down, they shal weep and mourne. The rich glutton had here his ioye and La∣zarus sorowe, but afterwardes the time was chaunged. The end of carnall ioy is sorrow. Now let the whoremō∣ger ioy with the dronkarde, swearer, couetous, malicious and blinde bussarde syr Iohn: for the Masse will not byte them, neither make them to blushe, as preaching woulde. Nowe may they doe what they will, come deuils to the Churche and goe deuils home, for no man must find fault. And they are glad of this: now haue they their hartes de∣sire, as the Sodomites had when Lothe was gone, but what followed? Forsooth when they cried peace, al shalbe wel, then came Gods vengeance, fire & brymstone frō hea∣uen, and burnt vp euery mothers child: euen so deare mo∣ther will it do to our papistes.

Wherefore feare God: sticke to his word though all the world would swarue from it. Dye you must once, & when or how,* 31.310 can you not tell. Dye therfore with Christ, suffer for seruing him truely and after his word: for sure may we be that of all deathes it is most to be desired to die for gods sake. This is the most safe kynde of dying: wee can not doubt but that wee shall goe to heauen, if wee dye for hys names sake. And that you shall dye for his names sake Gods word will warrant you, if you sticke to that which God by me hath taught you. You shal see that I speake as I thinke: for by Gods grace I will drincke before you of this cup, if I be put to it.

I doubt not but God wil geue me his grace, & streng∣then me thereunto: pray that he woulde, and that I refuse it not. I am at a poynt euen when my Lord God will, to come to him. Death nor life, Prison nor pleasure (I trust in God) shalbe able to seperate me from my Lorde God & his Gospell. In peace when no persecution was, then were you content and glad to heare mee, then did you be∣leue me and will you not do so nowe, seeing I speake that which I trust by Gods grace, if neede bee to verifie wyth my life? Good mother, I write before God to you, as I haue preached before him.

It is Gods truth I haue taught: It is that same infal∣lible word whereof he sayd: Heauen and earth shall passe: but my word shall not passe The masse and such baggage as the false worshippers of God and enemies of Christes Crosse (the Papistes I say) haue brought in agayne,* 31.311 to poyson the Church of God withall, displeaseth God highly, and is abhominable in his sight. Happy may he be whiche of conscience suffereth losse of life or goodes in dissalowing it. Come not at it. If God be God follow him: If y^e Masse be God: let them that will, see it, heare, or be present at it,* 31.312 & go to the deuill with it. What is there as God ordayned? His supper was ordayned to be receiued of vs in the me∣moriall of his death, for the confirmation of our fayth, that his body was broken for vs, & his bloud shed for pardon of our sinnes: but in the masse there is no receiuing, but the p••iest keepeth all to himselfe alone. Christ sayth, Take eate: No, sayth the Priest: gape, peepe. There is a sacrificing, yea killing of Christ agayne as much as they may. There is Idolatry in worshipping the outward signe of bread & wyne, there is all in Latine, you cannot tell what he saith. To conclude, there is nothing as God ordeyned. Where∣fore my good mother come not at it.

Oh, will some say, it will hinder you,* 31.313 if you refuse to come to masse and to do as other do. But God wil further you, (be you assured) as you shall one day find: who hath promised to them that suffer hinderaunce or losse of anye thing in this world, his great blessing here, and in y^e world to come life euerlasting.

You shall bee counted an hereticke: but not of others then of heretickes, whose prayse is a disprayse.

You are not able to reason agaynst the Priestes: but God wil, that all they shall not be able to withstand you. No body wil do so but you onely: In deede no matter, for ••ewe enter into the narrow gate which bringeth to salua∣tion. Howbeit, you shall haue with you (I doubt not) Fa∣ther Traues and other my brothers and sisters to go with you therein: but if they will not, I your sonne in God (I trust) shall not leaue you an inche, but go before you: pray that I may, & geue thankes for me. Reioyce in my suffe∣ring, for it is for your sakes to confirme the truth I haue taught. How soeuer you do, beware this letter come not abroad, but into father Traues his handes:* 31.314 for if it should be knowne that I haue pen and inke in the prison, then would it be worse with me. Therfore to your selues keep this letter, commending me to God & his mercy in Christ Iesus, who make me worthy for his names sake, to geue my life for his Gospel and Church sake. Out of the Tow∣er of London, the sixt day of October. 1553.

My name I write not for causes, you know it well e∣nough: Like the letter neuer the worse. Commend me to all our good brethren and sisters in the Lord. Howsoeuer you do, be obedient to the higher powers, that is no point either in hand or tongue rebell, but rather if they cōmaund that which with good conscience you cānot obey, lay your head on the blocke, and suffer what soeuer they shall do or say. By pacience possesse your soules.

After the time that M. Bradford, was condemned, and sent to the Counter, it was purposed of his aduersaryes, as ye heard before, that hee shoulde be had to Manchester where he was borne, and there be burned. Whereupon he writeth to the Cittye of London, thinking to take his last Vale of them in this letter.

¶To the Citie of London.

TO all that professe the Gospell and true doctrine of our Lord and Sauiour Iesus Christ in the Cittie of Lon∣don,* 31.315 Iohn Bradford a most vnworthy seruaunt of y^e Lord now not onely in prison, but also excommunicated & con∣demned to be burned for the same true doctrine, wisheth mercy, grace, & peace with increase of al godly knowledge and pietie, from God the father of mercy, through the me∣rites of oure alone and omnisufficient Redeemer Iesus Christ, by the operation of the holy spirite for euer. Amen.

My dearely beloued brethren in our Sauiour Christ, although the tyme, I haue to liue is very little (for hourly I looke when I shoulde be had hence to be conueyed into Lankeshyre, there to be burned, and to render my lyfe by

the prouidence of God, where I first receaued it by y^e same prouidence, and although the charge is great to keepe me from all things wherby I might signifie any thing to the world of my state: yet hauing, as now I haue, pen & inke, through Gods working, maugre the head of Satan and his souldiours, I thought good to write a shorte confessi∣on of my fayth, and thereto ioyne a little exhortation vnto you all, to liue according to your profession.

First, for my fayth, I do confesse and pray all the whole Congregation of Christ to beare witnesse with me of the same, that I do beleue constantly through the gift & good∣nes of God, (for fayth is Gods onely gifte) all the 12. arti∣cles of the Symbole or Creede, commonly attributed to the collection of the Apostles. This my faythe I woulde gladly particularly declare and expound to the confirma∣tion and comfort of the simple: but alas, by starts & stealth I write in maner that I write, and therfore I shall desire you all to take this breuitie in good part. And this fayth I holde, not because of the Creede it selfe, but because of the word of God, the which teacheth and confirmeth eue∣ry Article accordingly. This worde of God written by the Prophetes and Apostles, left and contayned in the Cano∣nicall bookes of the whole Bible, I do beleue to containe plentifully all thinges necessary to saluation, so that no∣thing (as necessary to saluation) ought to be added thereto and therfore the Church of Christ,* 31.316 nor none of his congre∣gation ought to be burdened with any other doctrine, thē which hereout hath his foundation and ground. In testi∣mony of this fayth, I render and geue my life, being con∣demned as well for not acknowledging the Antichrist of Rome to be Christes vicar generall and supreme head of his Catholicke and vniuersall Church here or els where∣vppon earth: as for denying the horrible and idolatrous doctrine of Transubstantiation, and Christes reall, corpo∣rall, and carnall presence in his supper, vnder the formes and accidences of bread and wine.

To beleeue Christ our Sauiour to be the head of hys Churche, and kinges in their Realmes to be the supreme powers, to whom euery soule oweth obedience, and to be∣leue that in the supper of Christ (which the Sacramente of the aultar, as the Papists call it, and vse it, doth vtterly o∣uerthrow) is a true and very presēce of whole Christ God and man to the fayth of the receiuer, but not to the stander by & looker vpon as it is a true & very presence of bread & wine to the sences of men: to beleue this (I saye) will not serue, and therfore as an herericke I am condemned, and shalbe burned: whereof I aske God hartily mercy that I do no more reioyce then I do, hauing so great cause as to be an instrument wherein it may please my deare Lorde God and Sauiour to suffer.

For albeit mo manifold sinnes, euen sithen I came in∣to prison, haue deserued at the handes of God, not onely this tēporal, but also eternall fire in hell, much more then my former sinful life, which y^e Lord pardō, for his Christes sake, as I knowe he of his mercy hath done, & neuer will lay mine iniquities to my charge, to condēnation, so great is his goodnes (praised therfore be his holy name) althogh (I say) my manifold and greeuous late sinnes haue deser∣ued most iustly all the tyranny that mā or deuill can do vn∣to me,* 31.317 and therfore I confesse that the Lorde is iust: & that his iudgements be true and deserued on my behalfe: yet y^e Bishoppes and Prelates do not persecute them in me, but Christ himselfe, his worde, his trueth, and Religion. And therfore I haue great cause, yea most great cause to reioice that euer I was borne, and hetherto kept of the Lord: that by my death, which is deserued for my sinnes, it pleaseth y^e heauenly father to glorifie his name, to testifie hys truth, to confirme his veritie,* 31.318 to repugne his aduersaries. Oh good God and mercifull father, forgeue my great vnthāk∣fulnes, especially herein.

And you my dearely beloued, for the Lord Iesu Chri∣stes sake, I humbly and hartily in his bowels & bloude do now for my last Vale and farewell in this present lyfe, be∣seeche you and euerye of you, that you will consider this worke of the Lord accordingly: First, by me to be admoni∣shed to beware of hipocrisie and carnall securitie: professe not the Gospell with tongue and lippes onely, but in hart & veritie:* 31.319 frame and fashion your liues accordingly: be∣ware Gods name be not euill spoken of, and the Gospell lesse regarded by your conuersation. God forgeue me that I haue not so hartily professed it as I shoulde haue done, but haue sought much my selfe therein. The Gospell is a new doctrine to the old man: it is new wyne, and therfore cannot be put in old bottels,* 31.320 without more great hurt thē good wine to the bottels. If we will talke with y^e Lorde, we must put of our shoes and carnall affections: if wee will heare the voyce of the Lorde, we must wash our gar∣mentes and be holy: if we will be Christes disciples, wee must deny our selues, take vp our crosse and follow Christ we cannot serue two maysters. If we seeke Christs king∣dome, we must also seeke for the righteousnes thereof.* 31.321 To this petition (Let thy kingdome come) we must ioyne, Thy will be done, done, on earth as it is in heauen. If wee will not be doers of the worde, but hearers of it onely, we sore de∣ceiue our selues. If wee heare the gospell, and loue it not, we declare our selues to be but fooles, and builders vpon the sand. The Lordes spirite hateth fayning: deceitfulnes the Lord abhorreth: if we come to him, wee must beware that we come not with a double hart: for then may chance that God will aunswere vs according to the blocke which is in our heart, and so we shall deceiue our selues and o∣thers.

To fayth see y^t we couple a good conscience, least wee make a shipwracke.* 31.322 To the Lord we must come with fear and reuerence. If we will be gospellers, we must be Chri∣stes: if we be Christes, we must crucifie our flesh with the lustes and concupiscences therof: if we wil be vnder grace sinne must not beare rule in vs. We may not come to the Lord, and draw nigh to him with our lips, and leaue our hartes els where, least the Lordes wrath waxe hot,* 31.323 and he take from vs the good remayning. In no case can y^e king∣dome of Christ approch to them that repent not. Therfore my dearely beloued, let vs repent and be hartily sory y^t we haue so carnally, so hipocritically, so couetously, so vayne∣gloriously professed the gospell. For all these I confesse my selfe to the glory of God, that he may couer mine offences in the day of iudgement. Let the anger & plagues of God, most iustly fallen vpon vs, be applyed to euery one of our desertes, that from the bottome of our hartes euery of vs may say: It is I Lord that haue sinned agaynst thee: it is my hipocrisie, my vaynglory, my couetousnes, vncleanes, carnalitie, securitie, idlenes, vnthankfulnes, selfeloue,* 31.324 and such like, which haue deserued the taking away of our good king, of thy word and true religion, of thy good ministers by exile, prisonmēt, and death: it is my wickednes that cau¦seth successe and increase of authoritie and peace to thine e∣nemies. Oh be mercifull, be mercifull vnto vs.* 31.325 Turne to vs agayne, O Lorde of hostes, & turne vs vnto thee: cor∣rect vs, but not in thy furie, least we be consumed in thyne anger: chastice vs not in thy wrathful displeasure: reproue vs not, but in the middest of thine anger remember thy mercy. For if thou marke what is done amisse, who shall be able to abide it? But with thee is mercifulnes, that thou mightest be worshipped. Oh then be mercifull vnto vs, y^t we might truely worship thee. Helpe vs, for the glorye of thy name: be mercifull vnto our sinnes, for they are great: O heale vs, and help vs for thine honor. Let not the wic∣ked people say, where is their God. &c.

On this sort my right dearely beloued, let vs hartilye bewayle our sinnes, repent vs of our former euil life, har∣tily and earnestly purpose to amēd our lyues in all things continually watch in prayer, diligently and reuerently at∣tend, heare, and reade the holy scriptures, labour after our vocation to amend our brethren.* 31.326 Let vs reproue the wor∣kes of darckenes. Let vs flee frō al Idolatrye. Let vs ab∣horre the Antichristiā and romish rotten seruice, detest the popishe Masse, abrenounce their Romishe God, prepare our selues to the crosse, be obedient to all that be in autho∣ritie in all thinges that be not agaynst God and his word for then aunswere with the Apostles: It is more meete to o∣bey God then man. Howbeit neuer for any thinge resiste,* 31.327 or rise agaynst the magistrates, Auenge not your selues, but commit your cause to the Lord, to whome vengeance per∣tayneth, and he in his tyme will reward it. If you feele in your selues an hope and trust in God, that he will neuer tempt you aboue that he will make you able to beare,* 31.328 be assured the Lord will be true to you: and you shall be able to beare all bruntes. But if you want this hope, flee and get you hence rather then by your tarying Gods name should be dishonored.

In summe, cast your care on the Lorde, knowing for most certayne, that he is carefull for you: with him are all the heares of your head numbred, so that not one of them shall perish without his good pleasure and wille: muche more thē, nothing shall happē to your bodies, which shall not be profitable, how soeuer for a time it seeme otherwise to your sences. Hang on the prouidence of God,* 31.329 not onely when you haue meanes to helpe you, but also when you haue no meanes, yea when all meanes be agaynst you. Geue him this honour, which of all other thinges he most chiefly requireth at your handes: namely beleeue that you are his children through Christ, that he is your father and God through him, y^t he loueth you, pardoneth you al your offences, he is with you in trouble, and will be with you for euer. When you fall, he will put vnder his hande, you shall not lye still: before you cal vpon him, he heareth you:

out of euill hee will finally bryng you, and deliuer you to his eternall ioy. Doubt not my dearly beloued hereof, doubt not (I say) this will God your father do for you in respect, not of your selues, but in respect of christ your Cap¦tayne your Pastor, your keeper, out of whose hands none shalbe able to catch you,* 31.330 in him be quiet, & oftē cōsider your dignitie, namely how that ye be Gods children, the saints of God, citizens of heauen, temples of the holy Ghost, the thrones of God, members of Christ, and Lordes ouer all.

Therfore be ashamed to think, speake, or do any thing that should be vnseemely for Gods children, Gods saynts Christes members.* 31.331 &c. Marueile not though the deuil and the worlde hate you, though ye be persecuted here: for the seruaunt is not aboue his mayster. Couet not earthly ry∣ches,* 31.332 feare not the power of man, loue not this world, nor thinges that be in this world: but long for the Lord Iesus his comming, at whiche time youre bodies shall be made like vnto his glorious body, when he appeareth you shall be like vnto him: when your lyfe shall thus be reuealed, then shall ye appeare with him in glory.

In the meane season liue in hope hereof. Let the lyfe you lead be in the faith of the sonne of God: For the iust doth liue by fayth, which fayth fleeth from al euill, & followeth y^e word of God as a Lanterne to her feete and a light to her steppes: her eyes be aboue where Christ is, shee behoul∣deth not the thinges present, but rather thinges to come: she glorieth in affliction, she knoweth that the afflictions of this life are not like to be compared to the glory whiche God will reueale to vs,* 31.333 and in vs. Of this glory GOD graunt vs here a liuely taste: then shall wee runne after the sent it sendeth forth. It wil make vs valiaunt men to take to vs the kingdome of God: whyther the Lorde of mercy bryng vs in hys good tyme, through Chryste oure Lorde, to whome with the father and the holy ghost, three persōs and one God, be al honour and glory, world with∣out end. Amen.

My dearly beloued, I woulde gladly haue geuen here my body to haue bene burned for the confirmation of the true doctrine I haue taught here vnto you. But that my Countrey must haue. Therefore I pray you take in good part this signification of my good will towardes euery of you. Impute the want herein to tyme and trouble. Par∣don me mine offensiue and negligent behauiour when I was amongest you. With me repent, & labour to amend. Continue in the trueth whiche I haue truely taught vnto you by preaching in al places where I haue come, Gods name therefore be praysed. Confesse Christ when you be called, whatsoeuer commeth therof, and the God of peace be with vs all. Amen.

This xi. of Februar. an. 1555.

Your brother in bondes for the Lordes sake, Iohn Bradford.

To the vniuersitie and towne of Cambridge.

TO all that loue the Lorde Iesus and his true doctrine, being in the vniuersitie and towne of Cambridge,* 31.334 Iohn Bradford a most vnworthy seruaunt of the Lord, nowe not onely prisoned, but also condemned for the same true doctrine, wisheth, grace peace, and mercye, with increase of all godlines from God the father of all mercy, through the bloudy passion of our Sauiour Iesus Christ, by the liuely working of the holy spirite for euer. Amen.

Although I looke hourely when I should be had to the stake (my right dearely beloued in the Lord, and although the charge ouer me is great and strayt: yet hauing by the prouidēce of God secretly pen and an ynke, I could not but something signifie vn∣to you my solicitude which I haue for you and euerye of you in the Lord, though not as I woulde, yet as I may. You haue often and openly heard the truth, (speciallye in this matter wherein I am condemned) disputed and preached, that it is needeles to do any more but onely to put you in remembraunce of the same: but hitherto haue you not heard it confirmed, and, as it were, sealed vp, as now you doe and shall heare by me, that is, by my death and burning. For albeit I haue deserued (through my vn∣cleannes, hypocrisie, auarice, vainglory, idlenes, vnthankfulnes, and carnalitie, wherof I accuse my selfe, to my confusion before the world, that before God through Christ I might, as my assu∣red hope is I shall, find mercy) eternall death, and hell fire, much more then this affliction and fire prepared for me: yet my dearly beloued, it is not these, or any of these thinges, wherfore the pre¦lates do persecute me, but Gods verity and truth: yea euen christ him selfe is the onely cause and thing wherefore I nowe am con∣demned,* 31.335 and shalbe burned as an hereticke, for because I will not graunt the Antichrist of Rome to be Christes vicar generall and supreme head of his churche here, and euery where vppon earth, by Gods ordinaunce, and because I will not graunt suche corporall, reall, and carnall presence of Christes body & bloud in the sacrament, as doth transubstanciate the substaunce of bread and wine, and is receiued of the wicked,* 31.336 yea of dogges & mise. Also I am excommunicated, and counted as a dead men∣ber of Christes Church, as a rotten braunche, and therefore shall be cast into the fire.

Therefore ye ought hartily to reioyce with me, and to geue thankes for me, that God the eternall father hath vouched safe our mother to bring vp any childe in whom it would please him to magnifie his holy name as hee doth,* 31.337 and I hope for his mercye and truthes sake, will do in me, and by me. Oh, what such bene∣fite vppon earth can it be, as that that which deserued deathe by reason of my sinnes, should be deliuered to a demonstration, a te∣stification, and confirmation of Gods veritie and trueth? Thou my mother the Vniuersitie hast not onely had the truth of gods word playnely manifested vnto thee by reading, disputinge and preaching publickely and priuately: but now to make thee alto∣gether excuselesse, and as it were, almost to sinne agaynst the ho∣ly Ghost, if thou put to thy helpyng hand with the romysh route to suppresse the veritie, and set out the contrary, thou hast my lyfe and bloud as a zeale to confirme thee: if thou wilt be con∣firmed▪ or els to confound thee and beare witnes agaynst thee, if thou wilt take part with the prelates and Clergye,* 31.338 which nowe fill vp the measure of their fathers which slew the Prophetes and Apostles, that all righteous bloud from Abell to Bradforde, sued vpon the earth, may be required at theyr handes.

Of this therefore I thought good before my death, as tyme and libertie woulde suffer me (for loue and duetye I beare vnto thee) to admonishe thee good mother, and my sister the Towne, that you would call to minde from whence you are fallen, and study to do the first workes. You know (if you wil these matters of the * 31.339 Romish supremacy, and the Antichristian transubstanti∣ation, wh••••••by Christes supper is ouerthrowne, his priesthoode euacuat••, his sacrifice frustrate, the ministery of his word vnpla∣ced, repentaunce repelled, fayth faynted, godlines extinguished, the Masse mayntayned, idolatry supported, and all impietie che∣rished: you know I say (if you will) that these opinions are not onely besides Gods word, but euen directly agaynst it, and ther∣fore to take part with them, is to take part agaynst God, agaynst whome you cannot preuayle.

Therefore for the tender mercy of Christ, in his bowels and bloud I beseeche you, to take Christes collyrium and eye salue to annoynt your eyes, that you may see what you doe and haue done in admitting (as I heare you haue admitted, yea alas autho∣rised, and by consent confirmed) the Romish rotten rags, whiche once you vtterly expelled. Oh be not canis reuersus ad vo∣mitum, be not * 31.340 Sus lota reuersa ad volutabrum coeni, Beware least Satan enter in with seuen other spirites, and then postre∣ma shalbe worse then the first. It had bene better yee had neuer knowne the truth, then after knowledge to runne from it. Ah, woe to this world and the thinges therein,* 31.341 which hath nowe so wrought with you. Oh that euer this dirt of the deuill shoulde daube vpp the eye of the Realme. For thou oh mother art as it were the eye of the Realme. If thou be light and geue shyne all the body shall fare the better: But if thou the light be darck∣nes, alas how great will the darckenes be? What is man whose breath is in his nostrels, that thou shouldest thus be afrayde of him?

Oh what is honour and life here? Bubbles. What is glorye in this worlde, but shame? Why art thou afrayde to carrye Christes Crosse? Wilt thou come into hys kingdome, and not drynke of his cup? Doest thou not know Rome to be Babilō?* 31.342 doest thou not know that as the olde Babilon had the children of Iuda in capti∣uitie, so hath this Rome the true Iuda, that is the confessours of Christ? Doest thou not know, that as destruction happened vn∣to it, so shall it do vnto this (And trowest thou that God will not deliuer his people now when the time is come, as hee did the••. Hath not God commaunded hys people to come out from her▪ and wilt thou geue ensample to the whole Realme to runne vn∣to her▪ Hast thou forgotten the woe that Christ threatneh to offence geuers? Wilt thou not remember that it were better that a Mylstone were hanged about thy necke, and thou throwe into the sea, then that thou shouldest offend the little ones?

And alas, how hast thou offended? yea and howe doest thou still offend?* 31.343 Wilt thou consider thinges according to the outward shew? Was not the Synagogue more seemely and like to be the true Church, then the simple flocke of Christes Disciples? Hath not the whore of Babilon more costly aray, and rich apparell ex∣ternally to set forth her selfe, then the homely housewyfe of Christ? Where is the beautie of the kinges daughter the Churche of Christ? without or within? Doth not Dauid saye wythin? Oh remēber that as they are happy which are not offended at christ so are they happy whiche are not offended at hys poore church. Can the Pope and his prelates meane honestly whiche make so much of the wife, and so little of the husband? The Churche they magnifie, but Christ they contemne. If this Church were an ho∣nest woman (that is, Christes wife) except they woulde make much of her husband Christ and his worde, shee woulde not be made much of them.

When Christ and hys Apostles were vppon earth, who was

more like to be the true Church, they, or the Prelates, Byshops, & Synagogue? If a man should haue followed custome vnitie, an¦tiquitie, or the more part, shoulde not Christ and his companye haue bene cast out of the dores? Therfore bade Christ: Search the scriptures.* 31.344 And, good mother, shall the seruaunt be aboue his ma∣ster▪ shall we looke for other entertaynment at the handes of the world, then Christ and his deare Disciples found? who was ta∣ken in Noes tyme for the Church? Poore Noe and his familie, or others? Who was taken for Gods Churche in Sodom? Lot, or others? And doth not Christ say: As it was than, so shall it goe now towardes the comming of the sonne of man? What mea∣neth Christ when he sayth: Iniquitie shall haue the vpper hand? doth not he tell, that charitie shall waxe colde? And who seeth not a wonderfull great lacke of charitie in those, whiche woulde nowe be taken for Christes Church: All that feare GOD in thys Realme truely, can tell more of this then I can write.

Therfore deare mother, receiue some admonition of one of thy poore children, nowe goyng to be burned for the testimonye of Iesus. Come agayne to Gods truth: come out of Babilon: confesse Christ and his true doctrine: repent that whiche is past: make a∣mendes by declaryng thy repentaunce by the fruites.* 31.345 Remember the readings and preachinges of Gods Prophet and true Prea∣cher M Bucer. Call to minde the threatninges of God, nowe something seene by the children Leauer and others. Let the ex∣ile of Leauer, Pilkinton, Grindall, Haddon, Horne, Scorye Po∣net. &c. something awake thee. Let the imprisonmēt of thy deare sonnes, Cranmer, Ridley, and Latimer moue thee. Consider the Martyrdome of thy chickens, Rogers, Saunders, Taylor. And nowe cast not awaye the poore admonition of me goyng to be burned also, and to receiue the like crowne of glorye with my fellowes. Take to harte Gods calling by vs. Be not as Pharao was: for then will it happen vnto thee as it did vnto hym. What is that hardnes of hart. And what then? destructiō eternally both of body and soule. Ah therefore good mother awake, awake, re∣pent, repent, buskle thy selfe, and make hast to turne to the Lord. For els it shalbe more easie for Sodome and Gomorra in the daye of iudgement then for thee. Oh harden not your hartes: Oh stop not your eares to day in hearyng Gods voyce, though it be by me a most vnworthy messenger. Oh feare the Lord, for his anger is begon to kindle. Euen now the axe is layd to the roote of the tree.

You know I prophecied truely to you before the Sweate came,* 31.346 what would come, if you repēted not your carnall Gos∣pelling. And now I tel you before I depart hence, that the eares of men will tingle to heare of the vengeaunce of God that will fall vpon you all, both Towne and Vniuersitie, if you repent, not, if you leaue not your Idolatrie, if you turne not speedely to the Lord, if you still be ashamed of Christes truth which you know.

Oh Perne repent, Oh Thomson repent, Oh you Doctors, Bachelers, & Maisters repent, Oh Maior, Aldermen, & Towne dwellers repent, repent, repent, that you may escape the nere vengeaunce of the Lord. Rent your hartes, & come apace, cal∣ling on the Lord. Let vs all say, Peccauimus, we haue all sinned, we haue done wickedly, we haue not hearkned to thy voyce O Lord. Deale not with vs after our desertes, but be mercifull to our iniquities, for they are great. Oh pardon our offenses. In thine anger remember thy mercy. Turne vs vnto thee, O Lord God of hostes, for the glory of thy names sake. Spare vs, and be mercifull vnto vs. Let not the wicked people say: where is now their God: Oh for thine owne sake, for thy names sake, deale mercifully with vs. Turne thy selfe vnto vs, and vs vnto thee, and we shall prayse thy name for euer.

If in this sort (my dearely beloued) in hart and mouth we come vnto our father, & prostrate our selues before the throne of his grace, then surely surely we shall finde mercie. Then shall the Lord loke merely vpon vs, for his mercy sake in Christ: then shall we heare him speake peace vnto his people.* 31.347 For he is graci∣ous & mercifull, of great pitie, & compassion: he can not be chi∣ding for euer: his anger can not last long to the penitent. Though we weepe in the morning, yet at night we shall haue our sorow to cease. For he is exorable, and hath no pleasure in the death of a sinner: he rather would our conuersion and turning.

Oh turne you now, and conuert yet once agayne I humbly besech you, and then the kingdome of heauen shall draw nigh. The eye hath not seane, the eare hath not heard, nor the hart of man is able to conceiue the ioyes prepared for vs if we repent, amende our liues, and hartely turne to the Lord. But if we re∣pent not,* 31.348 but be as you were, and goe on forwardes with the wicked, following the fashion of the world, the Lord will leade you on with wicked doers, you shall perish in your wickednes, your bloud will be vpon your owne heades, your part shalbe with hypocrites, where shalbe weepyng & gnashyng of teeth, ye shalbe cast from the face of the Lord for euer and euer, eter∣nall shame, sorrow, wo, and miserie shalbe both in body and soule to you world without end. Oh therefore right deare to me in the Lord, turne you turne you, repent you, repent you, amende, amende your liues, depart from euill, do good, follow peace and pursue it. Come out from Babilon, cast of the workes of darkenesse, put on Christ, confesse his truth, be not ashamed of his Gospell, prepare your selues to the Crosse, drinke of Gods cup before it come to the dregges: and then shall I with you and for you, reioyce in the day of Iudgement, which is at hand, and therefore prepare your selues thereto, I hartely be∣seche you. And thus I take my vale in aeternum with you in this present life, myne owne deare hartes in the Lord. The Lord of mercie be with vs all, and geue vs a ioyfull and sure mee∣tyng in his kyngdome. Amen. Amen.

Out of prison the 11. of Februarie. Anno. 1555.

Your owne in the Lorde for euer, Iohn Bradford.

¶To Lankeshire and Cheshire.

TO all those that professe his name and true Religion of our sauiour Iesus Christ in Lankeshyre and Ches∣shyre,* 31.349 and specially abiding in Manchester and therabout Iohn Bradford a most vnworthy seruaunt of the Lorde, now not onely in boundes, but also condemned for y^e same true religion, wisheth mercy and grace, peace and increase of all godlines from God the father of all pitty, through y^e desertes of our Lord Iesus Christ, by the working of the most mighty and liuely spirite the comforter for euer. A∣men.

I heard it reported credibly, my dearely beloued in the Lord, that my heauenly father hath thought it good to prouide, that as I haue preached his true doctrine and Gospell amongest you by worde: so I shall testifie & con∣firme the same by deede: That is, I shall with you leaue my life, whiche by hys prouidence. I first receaued there (for in Manchester was I borne) for a seale to the doctrine I haue taught with you, and amongest you so: so that if from henceforth you wauer in the same, you haue none ex∣cuse at all. I know the enemies of Christ, whiche exercise this crueltie vpon me (I speake in respect of myne offence which is none to themwardes) thinke by killing of me a∣mongest you, to affray you and others, least they shoulde attempt to teach Christ truely, or beleue his doctrine here∣after. But I doubt not but my heauenly father will be my death, more confirme you in his truth for euer. And there∣fore I greatly reioyce to see sathan and his souldiours, sup¦planted in their owne sapience, which is playne foolishnes amongest the wise indeede, that is, amongest such as haue heard Gods worde, and doe followe it: for they onely are counted wise of the wisedome of God our Sauiour.

In deede if I should simply consider my life with that whiche it ought to haue bene,* 31.350 and as God in his lawe re∣quireth, then could I not but cry as I do. Iustus es domine & omnia iudicia tua vera. i. Righteous art thou O Lord, and all thy iudgemēts are true. For I haue much greeued thee, and transgressed thy holy preceptes not onely before my professing the Gospell, but sithen also: yea euen sithen my comming into prison. I do not excuse, but accuse my selfe before God and al his Church, that I haue greeuously of∣fended my Lord God, I haue not loued his Gospell as I should haue done, I haue sought my selfe and not simply, and onely his glory and my brethrens commoditie, I haue bene to vnthankefull, secure, carnall, hipocriticall, vayneglorious. &c. All which my euils the Lord of mercy pardon me for his Christes sake, as I hope and certayn∣ly beleeue he hath done for his great mercy in Christ oure redeemer.

But when I consider the cause of my condemnation, I cannot but lament, that I doe no more reioyce then I doe. For it is Gods veritie and trueth:* 31.351 So that the con∣demnation is not a condemnation of Bradford simply: but rather a condemnation of Christ and his trueth. Bradford is nothing els but an instrument, in whome Christe and his doctrine is condemned. And therefore my dearely be∣loued, reioyce, reioyce and geue thankes with me and for me, that euer God did vouchsafe so great a benefite to our countrey, as to choose the most vnworthye (I meane my selfe) to be one, in whome it would please him to suffer a∣ny kinde of affliction: muche more this violent kinde of death, whiche I perceiue is prepared for me with you for his sake. All glory and prayse be geuen vnto God our fa∣ther, for his great exceeding mercy towardes me, through Iesus Christ our Lord. Amen.

But perchaunce you will saye vnto me: what is the cause for the whiche you are condemned, we heare say that ye denye all presence of Christ in his holy Supper, and so make it a bare signe and common bread, and nothyng els. My dearly beloued, what is sayde of me, and what will

be, I cannot tell. It is tolde me that Pendleton is gone doune to Preach with you, not as he once recanted (for you all knowe hee hath preached contrary to that hee was wont to preach afore I came amongest you) but to recant that which he hath recanted.* 31.352 Howe hee will speake of me, and report before I come, when I am come, and when I am burned, I muche passe not, for he that is so vncer∣tayne, and wil speake so often agaynst him selfe, I can not thinke hee will speake well of me, except it make for hys purpose and profite: but of this inough.

* 31.353In deede the chiefe thing, which I am condemned for as an hereticke, is because I deny in the sacrament of the aultar (whiche is not Christes supper, but a playne per∣uerting of it, being vsed as the papistes now vse it) to be a reall, naturall, and corporall presence of Christes bodye and bloud, vnder the formes and accidences of bread and wine,* 31.354 that is, because I deny transubstantiation, whiche is the dearling of the Deuill, and daughter and heyre to Antichristes religion, whereby the Masse is mayntayned Christes supper peruerted, his sacrifice and Crosse imper∣fited, hys Priesthood destroyed, the ministery taken away repentaunce repelled, and all true godlynes abandoned. In the supper of our Lord or sacrament of Christes body and bloud, I confesse and beleeue, that there is a true, and very presence of whole Christ God and man, to the fayth of the receiuer (but not of the stander by and looker on) as there is a verye true presence of bread and wine to the sences of him that is partaker thereof. This fayth, this doctrine, whiche consenteth with the worde of God, and with the true testimony of Christes Church (whiche the Popishe Churche doth persecute will I not forsake, and therefore am I condemned as an hereticke, and shall be burned. But my dearely beloued, this trueth (whiche I haue taught, and you haue receiued, I beleued, and do be∣leue, and therein geue my life) I hope in God, shall ne∣uer be burned, bound, nor ouercome: but shall triumphe haue victorye, and be at libertye, maugre the head of all Gods aduersaries. For there is no counsayle agaynst the Lord, nor no deuise of man can be able to defeate the ve∣ritie in anye other, then suche as be children of vnbeliefe, whiche haue no loue to the truth, and therefore are geuen vp to beleue lyes. Frō which plague the Lord of mercies deliuer you and all the realme, my deare harts in the Lord I humblie beseeche his mercy. Amen.

* 31.355And to the ende you might be deliuered from thys plague (right deare to me in the Lorde I shall for my fare well with you for euer in this present lyfe, hartely de∣sire you all in the bowels and bloud of our most mercifull Sauiour Iesus Christ, to attend vnto these things which I now shall shortly write vnto you, out of the holy scrip∣tures of the Lord.

You knowe an heauy plague (or rather plagues) of God is fallen vpon vs,* 31.356 in takyng away our good Kyng, Gods true Religion, Gods true Prophetes and Mini∣sters. &c. And setting ouer vs, such as seeke not the Lorde after knowledge: whose endeuours GOD prospereth wonderfully, to the tryall of many, that his people may bothe better knowe themselues,* 31.357 and be knowen. Nowe the cause hereof is our iniquities and greeuous sinnes. We did not know the tyme of our visitation: we were vn∣thankefull vnto God: we contemned the Gospell, & car∣nally abused it, to serue our hipocrisie, our vaynglory our viciousnes, auarice, idlenes, securitie. &c. Long did y^e Lord linger, and tary to haue shewed mercy vppon vs, but we were euer longer the worse. Therefore most iustly hath God dealt with vs, and dealeth with vs: yea yet we may see, that his iustice is tempered with much mercy, where∣to let vs attribute that we are not vtterly consumed. For if the Lord should deale with vs after our desertes, alas, howe coulde we abide it? In his anger therfore, seeyng hee doeth remember his mercye vndeserued (yea vnde∣sired on our behalfe) let vs take occasion the more speedily to goe out to meete him, not with force of armes (for we are not so able to withstand hym, muche lesse to preuayle agaynst him) but to beseeche hym to mercifull vnto vs, and according to his wonted mercye to deale wyth vs.

* 31.358Let vs arise with Dauid and saye: Ne intres in iudicium cum seruo tuo, &c. i. Enter not into iudgement O Lorde with thy seruaunt, for in thy sight no fleshe liuyng shalbe iustified. Let vs send Embassadours with the Senturi∣on,* 31.359 and saye: Lorde we are not worthye to come our sel∣ues vnto thee, speake the word and we shall haue peace. Let vs penitently with the Publicane loke downe on the earth,* 31.360 knocke our hard hartes to burst them, and crye out: Oh GOD be mercifull vnto vs wretched sinners. Let vs with the lost Sonne returne and saye: O Father, we haue sinned agaynst heauen and earth,* 31.361 and before thee we are vnworthy to be called thy children. Let vs I say do on this sorte, y^t is hartily repent vs of our former euill lyfe, & vnthankfull gospelling past, conuert and turne to God w^t our whole hartes, hoping in his great mercy tho∣rough Christ, and hartily calling vppon his holy name, and then vndoubtedly we shall finde and feele otherwyse then yet we feele, both inwardly and outwardly. Inward¦ly we shall feele peace of conscience betweene God and vs whiche peace passeth all vnderstanding, and outwardlye we shall feele muche mittigation of these miseries, if not an vtter taking them away.

Therefore my dearely beloued in the Lorde, I youre poorest brother now departing to the Lord,* 31.362 for my vale in aeternum for this present lyfe, praye you beseeche you, and euen from the verye bottome of my harte, for all the mercies of God in Christ shewed vnto you, most earnest∣ly begge and craue of you out of prison (as often out of your Pulpies I haue done) that you wil repent you, leaue your wicked and euill life, be sorye for your offences, and turne to the Lorde, whose armes are wide open to re∣ceaue and embrace you, whose stretched out hande to strike to death, stayeth that he may shew mercy vpon you. For he is the Lord of mercy, and God of all comforte, hee will not the death of a sinner, but rather that yee shoulde returne, conuert and amend. He hath no pleasure in the destruction of men:* 31.363 his long sufferyng draweth to repen∣taunce before the tyme of vengeance, and the day of wrath which is at hand, doth come.

Now is the axe layd to the roote of the tree, vtterly to destroy the impenitente.* 31.364 Nowe is the fire gone out be∣fore the face of the Lorde, and who is able to quenche it? Oh therefore repent you, repent you. It is enough to haue liued as we haue done. It is inough to haue pleased the wanton Gospellers, the proude Protestantes, Hypo∣criticall and false Chrystians, as alas, wee haue done. Now the Lorde speaketh to vs in mercy and grace: Oh turne before hee speaketh in wrathe. Yet is there mer∣cye with the Lorde, and plenteous redemption: yet hee hath not forgotten to shewe mercye to them that call vp∣pon him. Oh then call vpon him, while he may be found. For hee is riche in mercy, and plentifull to all them that call vpon hym. So that hee that calleth on the name of the Lorde shalbe saued. If your sinnes be as redde as scarlet, the Lord sayeth, he will make them as white as snow. He hath sworne, and neuer will repent hym there∣of, that he will neuer remember our iniquities, but as hee is good, faithfull and true, so will he be our God, and wee shall be his people: his law will he write in our hartes, & engraffe in our myndes, and neuer will he haue in mynde our vnrighteousnesse.

Therefore my deare heartes in the Lorde, turne you, turne you to y^e Lord your Father, to the Lord your Saui∣our, to the Lord your comforter. Oh why doe you stoppe your eares, and harden your harts ••o day,* 31.365 whē you heare hys voyce by me your poorest brot••••••? Oh forget not how that the Lord hath shewed hymsel•••• true and me hys true preacher, by bringyng to passe th•• ••lagues which at my mouth you ofte heard before they came to passe, specially when I entreated of Noes floud, and when I preached of the 22. chapter of Saint Mathews Gospell, on S. Ste∣uens day the last tyme that I was with you. And nowe by me the Lord sendeth you worde (deare countrey men) that if you will go on forwards in your impenitency, car∣nalitie, hypocrisie, idolatry, couetousnesse, swearing, glut∣tony, dronkennesse, whoredome, &c. (Wherewith alas, a∣las our countrey floweth): if (I say) you will not turne and leaue of seyng me now burned amongst you, to assure you on all sides how God seeketh you,* 31.366 and is sory to doe you hurt, to plague you, to destroy you, to take vengeance vpon you, oh your bloud wil be vpon your owne heades: you haue bene warned, and warned againe by me in prea∣ching, by me in burning.

As I sayd therefore, I say agayne, my deare harts and dearlings in the Lord, turne you, turne you, repent you, repent you, cease from doyng euill, study to do well,* 31.367 away with idolatry, flye the Romish God and seruice, leaue of from swearing, cut of carnalitie, abandon auarice▪ driue a∣way dronkennesse, flie from fornication and flattery, mur∣ther and malice, destroy deceiptfulnesse, and cast away all the works of darkenes. Put on pitie and godlines, serue God after his word, and not after custome, vse your tongs to glorifie God by prayer, thankesgeuing and confession of his truth, &c. be spirituall, and by the spirit mortifie car∣nall affections, be sober, holy, true, louyng, gentle, mercy∣full, and then shall the Lordes wrath cease, not for this our doyngs sake, but for his mercies sake. Goe to therefore

good country men) take this counsell of the Lorde, by mee nowe sente vnto you, as the Lordes counsell, and not as mine, that in the daye of iudgement I maye reioyce wyth you, and for you: the which thing I hartely desire, and not to be a witnes agaynst you.* 31.368 My bloud will crye for venge∣aunce, as agaynst the Papistes Gods enemies (whome I beseech God if it be his will, hartely to forgeue, yea euen them which put me to death, and are the causers therof, for they know not what they do (so will my bloud cry for ven∣geaunce agaynst you (my dearely beloued in the Lord) if ye repent not,* 31.369 amend not, and turne vnto the Lord.

Turne vnto the Lord yet once more, I hartely besech thee thou Manchester, thou Ashton vnderline, thou Bol∣ton, Bury, Wigme, Lierpoole, Mottrine, Stepport, Winsley, Eccles, Priestwich, Middleton, Radcliefe, and thou City of Westchester, where I haue truely taught and preached the worde of GOD. Turne, I saye vnto you all, and to all the inhabitours there aboutes vnto the Lord our God and hee will turne vnto you, he will saye vnto his Aungell: It is enough, put vppe the sworde. The whiche thyng that he will doe, I humblye beseeche his goodnesse, for the precious bloudes sake of hys deare Sonne our Sauiour Iesus Christ. Ah good brethren take in good parte these my last wordes vnto euery one of you. Pardon me myne offences and negligences in behauiour amongest you. The Lorde of mercye pardon vs all our offences, for our Sauiour Iesus Christes sake, Amen. Out of Prison readye to come to you the eleuenth of Fe∣bruary. Ann. 1555.

¶To the Towne of Walden.

* 31.370TO the faythfull and such as professe the true doctrine of our Sauiour Iesus Christ, dwelling at Walden and thereaboutes, Iohn Bradford a most vnworthy seruaunt of the Lorde, nowe in bandes, and condemned for the same true doctrine, wysheth grace, mercy, and peace, with the encrease of all godlynesse in knowledge and liuing, from GOD the Father of all comforte, through the desertes of our alone and full redeemer Iesus Christ, by the mighty working of the most holy spirit, the comforter for euer. Amen.

When I remember how that by the prouidence and grace of God, I haue bene a man, by whome it hath pleased him through my ministery to call you to repentaunce, and amendment of life, something effectually, as it seemed, and to sowe amongest you his true doctrine and religion, least that by my affliction, & stor∣mes now arisen to trye the faythfull, and to conforme them lyke to the Image of the sonne of GOD, into whose companye wee are called, you might be faint harted: I could not but out of pri∣son secretly (for my keepers may not know that I haue penne & ynke) write vnto you a signification of the desire I haue, that you should not only be more cōfirmed in the doctrine I haue taught amongest you, which I take on my death, as I shall answere at the day of dome, I am perswaded to be Gods assured, infallible, and playne trueth:* 31.371 but also should after your vocation auow the same by confession, profession and liuing. I haue not taught you (my dearely beloued in the Lord) fables, tales, or vntruthe, but I haue taught you the verity, as now by my bloud gladlye (praysed bee God therfore) I do seale the same.

In deed to confesse the truth vnto you, and to all the Chur∣che of Christ, I doe not thinke of my selfe, but that I haue moste iustly deserued, not onely this kinde but also all kindes of death, and that eternally,* 31.372 for myne hypocrisy, vayneglory, vnclean∣nesse, selfe loue, couetousnesse, idlenesse, vnthankefulnesse, and carnall professing of Gods holy Gospell, liuing therein not so purely, louyngly, and paynefully as I should haue done. The Lord of mercy for the bloud sake of Christ pardon me, as I hope, yea I certainely beleue he hath done for his holy names sake tho∣rowe Christe. But my d••arely beloued, you and all the whole world may see, and easely perceiue, that the Prelates persecute in me an other thing then mine iniquities,* 31.373 euen Christ himselfe, Christes verity and trueth, because I canne not, dare not, nor wyll not confesse Transubstantiation, and howe that wicked menne, ye Mise and Dogges eating the Sacrament, which they terme of the aultar, thereby ouerthrowing Christes holy Supper vtterly, do eate Christes naturall and reall body borne of the vir∣gine Mary.

To beleue, and confesse as Gods worde teacheth, the prima∣tiue Church beleued, and all the Catholicke and good holy Fa∣thers taught fiue hundreth yeares at the least after Christ, that in the Supper of the Lord (which the Masse ouerthroweth, as it doth Christes Priesthoode, sacrifice, death and passion, the ministerye of his word, true ••ayth repentance, and all godlines whole Christ God and man is present by grace, to the fayth of the receiuers, but not of the standers by, and lookers on, as bread and wyne is to theyr sences, will not serue: and therefore I am condemned & shall be burned out of hand as an hereticke. Wherefore I hartelye thanke my Lord God, that will and doth vouch me worthy to be an instrument, in whome he himselfe doeth suffer. For you see my affliction and death is not simply,* 31.374 because I haue deserued no lesse, but muche more at his handes and iustice: but rather be∣cause I confesse his verity and trueth, and am not affrayd through his gift that to do, that you also might be confirmed in his truth. Therefore my dearely beloued. I hartely do pray you, and so ma∣ny as vnfaynedly loue mee in God, to geue with mee and for mee most harty thankes to our heauenly Father, through our sweete Sauiour Iesus Christ, for this his exceeding great mercy towardes me and you also, that your fayth wauer not from the doctrine I haue taught, and ye haue receiued. For what can you desire more to assure your cōsciences, of the verity taught by your preachers, then theyr owne liues?

Goe to therefore my deare hartes in the Lord, wauer not in Christes religion truely taught you, and set forth in king Edwar∣des dayes. Neuer shall the enemies be able to burne it, to prison it, and keepe it in bondes. Vs they may prison,* 31.375 they may bynde and burne, as they doe, and will doe, so long as shall please the Lord: but our cause, religion, and doctrine which we confesse, they shall neuer be able to vanquish and put away. Theyr Idolatry and Popish religion, shall neuer bee builte in the consciences of menne that loue Gods trueth. As for those that loue not Gods truth, that haue no pleasure to walke in the wayes of the Lord, in those I say the Deuill shall preuayle: For God will geue them strong illusion to beleue lyes. Therefore deare brethren and sisters in the Lord, I humbly beseech you, and pray you in the bowelles and bloud of our Lord and Sauiour Iesu•• Christ,* 31.376 now goyng to the death for the testimony of Iesus, as oftētimes I haue done be∣fore this present out of your Pulpitte, that you woulde loue the Lordes trueth: loue (I saye) to loue it, and frame your liues thereafter. Alas, you know the cause of all these plagues fallen vp vs, and of the successe which Gods aduersaryes haue dayly, is for our not louing Gods word.

You knowe how that we were but Gospellers in lippes, and not in life. We were carnall, concupiscentious, idle,* 31.377 vnthank∣full, vncleane, couetous, arrogant, dissemblers, crafty, sub∣tle, malicious, false, backebiters. &c. and euen glutted with Gods word, yea, we lothed it,* 31.378 as did the Israelites the Manna in the wildernes: and therefore as to them the Lordes wrath wa∣xed hoat, so doth it vnto vs. So that there is no remedye, but that (for it is better late to turne, then neuer to turne) wee confesse our faultes, euen from the bottome of our hartes, & with harty repentaunce (which God worke in vs all for his mercyes sake) we runne vnto the Lord our God, which is exorable, mercifull, & sory for the euil poured out vpon vs, and crie out vnto him with Daniel saying: we haue sinned, we haue sinned grieuously oh lord God, agaynst thy maiesty,* 31.379 we haue heaped iniquitye vpon iniqui∣ty: the measure of our transgressions floweth ouer, so that iust is thy vengeaunce and wrath fallen vpon vs. For wee are very mi∣serable, we haue contemned thy longe suffering, wee haue not harkened to thy voyce. When thou hast called vs by Preachers, we hardened our hartes, and therefore now deserue that they send thy curse hereupon to harden our hartes also, that we should henceforth haue eyes and see not, eares and heare▪ not, hartes and vnderstand not, leaste wee shoulde conuert and be saued. Oh be mercifull vnto vs: spare vs good Lord and all thy people, whom thou hast dearely bought. Let not thine enemies triumph altogether, and alwayes agaynst thee, for then will they be puft vppe. Looke downe and beholde the pittyfull complayntes of the poore: let the sorowefull sighing of the simple come in thy fighte, and bee not angry with vs for euer. Turne vs oh Lorde GOD of hostes vnto thee, and turne thee vnto vs, that thou mayest be iustified in thy sweete sentences, and ouercome whē thou are iudged, as now thou art of our aduersaryes, For they say, where is theyr God? Can God deliuer them now? Canne theyr Gospell serue them? Oh Lord howe long? for the glorye of thy name, and for thy honors sake, in the bowels and bloud of Ie∣sus Christ, we humbly beseech thee, come and help vs, for we are very miserable.

On this sort I say dearely beloued, let vs publickely and pri∣uately bewayle our sinnes: but so that hereto we ioyne, ceasing from wilfulnesse & sinne of purpose, for els the Lord heareth not our prayers, as Deuid sayth. And in S. Iohn it is written:* 31.380 The im∣penitent sinners God heareth not. Nowe, impenitent are they which purpose not to amend theyr liues. As for example: not on∣ly such which folow still theyr pleasures▪ vncleannes, carnality: but those also which for feare or fauor of men, doe agaynst theyr conscience to consent to the Romish ragges, and resort to the rot¦ten Religion,* 31.381 communicating in Seruice & ceremonies wyth the Papistes, thereby declaring themselues to loue more the worlde then God, to feare man more then Christ, to dread more the losse of temporall things, then of spirituall: in whom it is euident, the loue of God abideth not. For he that loueth the world, hath not Gods loue abiding in him sayth Saynt Iohn: therefore my deare hartes, and deare agayne in the Lord remember what you haue professed, Christes Religion and name, and the renouncyng of

the Deuill, Sinne and the world.

Remember that before yee learned A. B. C. your lesson was Christes crosse. Forgette not that Christ will haue no Disciples, but such as will promise to deny thēselues▪ & take vp their crosse (marke,* 31.382 take it vppe) and folowe him: and not the multitude, custome. &c. Consider for Gods sake, that if wee gather not with Christe, wee scatter abroade. What should it profite a man to winne the whole worlde, and loose his owne soule? We must not forget that this life is a wildernesse, and not a Paradise: here is not our home, we are now in warrefare: we must needes fight, or els be taken prisoners. Of all thinges we haue in this life, we shall cary nothing with vs. If Christ be our Captayne, we must follow him as souldiours. If we keepe company with him in affliction, we shalbe sure of his society in glory. If we forsake not him, he will neuer forsake vs. If we confesse him, he will confesse vs: but if we deny him, he will deny vs. If we be ashamed of him he will bee a∣shamed of vs. Wherefore as he forsooke his father, and heauen, & all thinges to come to vs,* 31.383 so let vs forsake all thinges and come to him, being sure and most certayne, that we shall not lose thereby. Your children shall finde and feele it double, yea treble, whatsoe∣uer you loose for the Lordes sake: and you shall finde and feele peace of conscience, and frēdship with God which is more worth then all the goodes of the world.

My dearely be loued, therefore for the Lordes sake, consider these thinges which now I write vnto you of loue, for my Vale, & last farewell for euer in this present life. Turne to the Lord: repent you your euill and vnthankefull life, declare repentaunce by the fruites: take time while you haue it: come to the Lord whiles he calleth you: run into his lappe whiles his armes be open to em∣brace you: seeke him whiles he may be found: call vpon him whi∣les time is conuenient: forsake and flie from all euill, both in re∣ligion,* 31.384 and in the rest of your life and conuersation. Let your light so shine before men, that they maye see your woorkes, and prayse God in the day of his visitation. Oh come agayne, come agayne you straunge children, and I will receiue you sayeth the Lorde. Conuert and turne to me, and I will turne vnto you. Why? wyll ye needes perish? As sure as I liue (sweareth the Lorde) I will not your death: turne therefore vnto me. Can a woman forgette the childe of her wombe? If she should, yet will I not forget you, saith the Lod your God. I am he, I am he which put away your sinnes for mine owne sake.

* 31.385O then deare frendes, turne I saye vnto your dearest father. Cast not these his sweete and louing wordes to the grounde, and at your tayle, for the Lord watcheth on his word to performe it: which is in two sortes: to them that lay it vp in theyr hartes, and beleue it, will he pay all, and eternall ioy and comfort. But to thē that cast it at theyr backes, and will forget it, to them (I say) will he poure out indignation and eternall shame. Wherefore I har∣tely yet once more beseech and pray you, and euery of you, not to contemne this poore and simple exhortation, which nowe out of prison I make vnto you, or rather the Lord by me. Loth would I be a witnesse agaynst you in the last day:* 31.386 as of truth I must be, if ye repent not, if ye loue not Gods Gospell, yea, if ye loue it not.

Therefore to conclude, repent, loue Gods Gospell, liue in it all your conuersation so shall Gods name be praysed, his plagues be mitigated, his people comforted, and his enemies ashamed. Graūt all this thou gracious lord god to euery one of vs for thy deare sonnes sake, our Sauiour Iesus Christ: To whome with thee and the holy Ghost, be eternal glory for euer and euer. Amen.

The 12. of February. 1555.

By the bondman of the Lord, and your afflicted poore brother, Iohn Bradford.

*To my louing brethren B. C. &c. their Wiues and whole families, I. Bradford.

I Beseech the euerliuing God, to graunt you all, my good brethren and sisters,* 31.387 the comfort of the holy spirit, and the continuall sense of his mercy in Christ our Lord, now and for euer amen.

The world my brethren semeth to haue the vpper hand, iniquity ouerfloweth, the trueth and verity seemeth to bee suppressed, and they which take parte therewith, are vn∣iustly entreated: as they which loue the trueth lament to see and heare, as they doe. The cause of all this is Gods anger, and mercy: his anger, because we haue greuously sinned agaynst him: his mercy, because he here punisheth vs, and as a Father nourtereth vs. Wee haue beene vn∣thankefull for his word: We haue contemned his kynde∣nesse:* 31.388 Wee haue bene negligent in prayer: We haue bene so carnall, couetous, licencious. &c. We haue not hastened to heauen warde, but rather to hellwarde. We were fal∣len almost into an open contempt of God, and all his good ordinaunces: so that of his iustice he coulde no longer for∣beare, but make vs feele his anger: as now he hath done, in taking his worde and true seruice from vs, and permit∣ted Sathan to serue vs with Antichristian religion, and that in such sort, that if we will not yelde to it, and seeme to allow in deede an outwarde facte, our bodyes are like to be layed in prison, and our goodes geuen we can not tell to whom.

This should we looke vpon as a signe of Gods anger, procured by our sinnes: which my good brethren, euery of vs should now call to our memories oftentymes, so par∣ticularly as we can, that wee might hartely lament them,* 31.389 repent them, hate them, aske earnestly mercy for them, and submit our selues to beare in this li••e any kinde of punish∣ment, which God will lay vpon vs for them. This should we do, in consideration of Gods anger in this time. Now his mercy in this time of wrath is seene, and should be sene in vs my dearely beloued, in this, that God doth vouch∣safe to punish vs in this present life. If he should not haue punished vs,* 31.390 do not you thinke that we would haue con∣tinued in the euilles we were in? Yes verely, we woulde haue bene worse, and haue gone forwardes in hardenyng our hartes by impenitency, and negligence of God & true godlines. And then if death had come, should not we haue perished both soule and body into eternall fire and perditi∣on? Alas, what misery shoulde we haue fallen into, if God shoulde haue suffered vs to haue gone on forwarde in our euils? No greater signe of damnatiō there is, then to lie in euill and sinne vnpunished of God, as now the Papistes (my dearely beloued) are cast into Iezabels bed of security which of all plagues is the grieuousest plague that can be. They are bastards and not sonnes, for they are not vnder Gods rod of correction.

A great mercy it is therefore that GOD doth punish vs: For if he loued vs not, he would not punish vs.* 31.391 Now doth he chastice vs, that we shoulde not be damned with the worlde. Nowe doeth he nourtour vs, because he fa∣uoureth vs. Now may we thinke our selues Gods house and children, because he beginneth his chastising at vs: Now calleth he vs to remember our sinnes past. Where∣fore? that we might repent and aske mercy. And why? That he might forgeue vs, pardon vs, iustifye vs, and make vs his children, and so begin to make vs here lyke vnto Christ, that we might be lyke vnto hym elswhere, euen in heauen where already wee are sette by fayth with Christ, and at his comming in very deede, we shall then most ioyfully enioy, when our sinnefull and vile bodyes shall be made like to Christes glorious body, accordynge to the power whereby he is able to make all thinges sub∣iect to himselfe.

Therefore my brethren, let vs in respect hereof not la∣ment, but land God, not to be sory, but be mery, not weep, but reioyce and be gladde, that God doth vochsafe to offer vs his Crosse,* 31.392 thereby to come to him to endlesse ioyes and comfortes. For if we suffer, we shall raigne,* 31.393 if we con∣fesse him before men, he will confesse vs before his father in heauen: if we be not ashamed of his Gospell now,* 31.394 he wyll not be ashamed of vs in the last day, but will be glorifyed in vs, crowning vs with crownes of glorye and endlesse felicitye:* 31.395 For blessed are they that suffer persecution for righteousnesse sake, for theyrs is the kingdome of heauen: Be glad (say••h Peter) for the spirite of God resteth vpon you. After that you are a litle afflicted, God will comforte,* 31.396 strengthen, and confirme you.* 31.397 And therefore my good bre∣thren, be not discouraged for Crosse, for prison, or losse of goodes, for confession of Christes Gospell and truth,* 31.398 whi∣che ye haue beleued, and liuely was taught amongest you in the dayes of our late good Kyng, and most holy Prince Kyng Edward. This is most certayne, if you loose any thing for Christes fake, and for contemning the Antichri∣stian seruice, set vppe agayne amongst vs: as you for your partes, euen in prison shall finde Gods great and riche mercy, farre passing all worldly wealth: so shall your wi∣ues and children in this present life, finde and feele Gods prouidence, more plentifully then tongue can tell. For he will shew mercifull kindenesse on thowsands of them that loue hym.* 31.399 The good mannes seed shall not goe a begging his bread. You are good men, so many as suffer for Chri∣stes sake.

I truste you all, my dearelye beloued,* 31.400 wyll consyder this geare with your selues, & in the crosse see Gods mer∣cy, which is more sweete, and to be set by, then life it selfe, muche more then anye Mucke or Pelfe of this worlde. This mercy of God shoulde make you merye and cheare∣full: for the afflictions of this life,* 31.401 are not to bee compared to the ioyes of the lyfe prepared for you. You knowe the way to heauen is not the wide way of the worlde,* 31.402 whiche windeth to the deuill, but it is a strayte waye which fewe walke in. For fewe liue Godlye in Christ Iesu,* 31.403 fewe re∣garde the lyfe to come, fewe remember the daye of iudge∣ment,

few remember howe Christ will denye them before his father, that do deny him here, few consider that Christ will be ashamed of them in the last day, whiche are asha∣med of his truth and true seruice, few cast their accountes, what wil be layed to theyr charge in the day of vengeance,* 31.404 few regard the condemnation of theyr owne consciences, in doing that which inwardly they disalow, few loue god better then theyr goodes.

But I trust yet you are of this fewe, my dearely belo∣ued, I trust you be of that little flocke, which shall enherite the kingdome of heauē, I trust you are the mourners and lamenters,* 31.405 which shalbe comforted with comfort, whyche neuer shall be taken from you, if you nowe repent your former euilles, if nowe you striue agaynst the euilles that are in you, if now you continue to call vpon God, if nowe you defile not your bodyes with any Idolatrous seruice,* 31.406 vsed in the Antichristian Churches, if you molest not the good spirite of God, which is geuen you as a gage of eter∣nall redemption, a counseller and Mayster to lead you in∣to all trueth, whiche good spirite I beseeche the Father of mercye to geue to vs all, for his deare sonnes sake Iesus Christ our Lorde: to whome I commend you all, and to the worde of his grace,* 31.407 which is able to helpe you all, and saue you all that beleue it folow it, and serue GOD ther∣after.

And of this I would ye were all certayne, that all the heares of your heads are numbred,* 31.408 so that not one of them shall perishe, neither shall any man or deuill be able to at∣tempt any thing, much lesse to do any thing to you, or any of you, before your heauenly father, which loueth you most tenderly, shall geue them leaue: and when he hath geuen them leaue, they shall go no further then he will, nor keepe you in trouble any longer then he will. Therefore cast on him all your care, for he is carefull for you. Onely study to please hym, and to keepe your consciences cleane, & your bodyes pure from the Idolatrous seruice, whiche nowe e∣uery where is vsed, and GOD will maruellouslye and mercifully defend and comfort you: which thing he doe for his holy names sake in Christ our Lord. Amen.

*To his dearely beloued in Christ, Erkinalde Rawlins, and his wife.

GOd our deare and moste mercyfull Father thorough Christ,* 31.409 be with you my good Brother and Sister, as with his children for euer, and in all thinges so guide you with his holy spirite, the leader of his people, as may bee to his glory, and your owne euerlasting ioy and comfort in him. Amen. Because I haue oftentimes receiued from ei∣ther of you, comfort corporall (for the which I beseeche the Lorde, as to make me thankefull, so to recompence you both now & eternally) I can not but goe about (Lord help hereto for thy mercyes sake) to write some thing for your comfort spiritually.

My dearely beloued, looke not vppon these dayes and the afflictions of the same here with vs,* 31.410 simplye as they seeme vnto you, that is, as dismall dayes, and dayes of Gods vengeaunce, but rather as lucky dayes, and dayes of Gods fatherlye kindenesse towardes you, and suche as you be, that is, toward such as repent theyr sinnes, and e∣uill life paste, and earnestly purpose to amende, walking not after the will of the world, and most part of men, for the preseruation of theyr pelfe, whiche will they nill they, they shall leaue sooner or later, and to whome or howe it shall be vsed, they know not. In deede to suche as walke in theyr wickednesse, and winde on with the worlde, this tyme is a tyme of wrath and vengeaunce, and theyr begin∣ning of sorrowe is but nowe, because they contemne the Phisicke of theyr father, whiche by this purging time and cleansing dayes, would worke theyr weale, whiche they will nor:* 31.411 and because they will not haue Gods blessing, which both wayes he hath offered vnto them by prosperi∣ty and aduersity:* 31.412 therefore it shall be kepte farre enough from them. As when the sicke man will no kinde of Phi∣sicke at the handes of the Phisition, he is lefte alone, and so the malady encreaseth, and destroyeth him at the length. To such men in deed, these dayes are and should be dole∣full dayes, dayes of woe and weeping, because theyr dam∣nation draweth nigh.

But vnto such as be penitent, and are desirous to liue after the Lordes wil (among whom I do not onely count you, but as far as a man may iudge, I know ye are) vnto such I say,* 31.413 this time is and should be comfortable. For first now your father chastiseth you and me for our sinnes: for the which if he would haue destroyed vs, then woulde hee haue letten vs alone, and left vs to our selues, in nothyng to take to hart his fatherly visitation, which here it plea∣seth him to worke presently, because else where he wyll not remember our transgressions, as Paule writeth: He chastiseth vs in this world, least with the world we should perishe. Therefore my deare hartes, call to minde your sinnes to lament them,* 31.414 and to aske mercye for them in hys sight, and withall vndoubtedly beleue to obteyne pardon and assured forgeuenesse of the same, for twise the Lord pu∣nisheth not for one thing.

So that I saye, first wee haue cause to reioyce for these dayes, because our father suffereth vs not to lye in Iesa∣bels bed, sleeping in our owne sinnes and security, but as mindefull on vs, doth correct vs as his children. Where∣by we may be certayne, that we be no bastardes, but chil∣dren: for he chastiseth euery childe whom he receiueth.* 31.415 So that they which are not partakers of his chastising, or that contemne it, declare themselues to be bastardes, and not children: as I know ye are, which as ye are chastised, so do ye take it to hart accordingly. And therefore be glad my deare hartes and folkes, knowing certaynelye euen by these visitatiōs of the Lord, that ye are his deare elect chil∣dren, whose faultes your father doth visite with the rodde of correction, but his mercy will he neuer take away from vs. Amen.

Secondly, ye haue cause to reioyce for these dayes, be∣cause they are dayes of triall, wherein not onely ye your selues, but also the worlde shall knowe that ye be none of his, but the Lords dearelinges. Before these dayes came, Lord God, how many thought of them selues, they hadde bene in Gods bosome, and so were takē, and would be ta∣ken of the world? But now we see whose they are.* 31.416 For to whome we obey, his seruauntes we are. If wee obey the world (which god forbid, and hitherto ye haue not done it) then are we the worldes: but if we obey God, then are we Gods. Which thing (I mean that ye are Gods) these dayes haue declared both to you, to me, & to all other that know you, better then euer we knew it. Therefore ye haue no cause to sorrow, but rather to sing, in seing your selues to be Gods babes, and in seyng that all Gods children do so count you.

What though the world repine thereat? What though he kicke? What though he seek to trouble and molest you?* 31.417 My deare hartes, he doth but his kinde, he cannot loue the Lord, which liueth not in the Lorde, he can not brooke the childe, that hateth the Father, he canne not mind the seruaunt, that careth not for the Mayster. If ye were of the world, the world woulde loue you, ye should dwell quietly, there woulde be no griefe, no molestation. If the Deuill dwelt in you (which the Lord forbid) he would not stirre vp his knightes to besiege your house, to snatch your goodes, or suffer his freendes to enter into your Hogges.* 31.418 But because Christ dwelleth in you (as he doth by fayth) therefore styreth he vp his first begotten sonne the worlde, to seeke how to disquiet you, to robbe you, to spoyle you, to destroy you: and perchaunce your deare Father, to trye, and to make knowne vnto you, and to the world, that ye are destinate to an other dwelling the•• here on earth, to an other Citty then mannes eyes haue seene at any tyme: hath geuen, or will geue power to Sathan, and to the world, to take from you the thinges,* 31.419 whiche he hath lent you, and by taking them awaye, to trye your fidelitye, obedience, and loue towardes hym (for ye may not loue them aboue hym) as by geuyng that ye haue, and keeping it, he hath declared his loue towar∣des you.

Sathan perchaunce telleth GOD (as he did of Iob) that ye loue GOD for your goodes sake. What now then, if the Lord do try you with Iob, shall geue him power on your goodes and body accordingly, should ye be dismaied? should ye dispayre? shoulde ye be faynt harted? shoulde ye not rather reioyce, as did the Apostles, that they were coū∣ted worthy, to suffer any thing for the Lordes sake? Oh forget not the end that happened to Iob: for as it happe∣ned to him, so shall it happen vnto you. For GOD is the same God, and can not long forget to shew mercy, to them that look and long for it, as I know ye do, and I pray you so to do still. For the Lord loueth you, and neuer canne nor will forget to shewe, and poure out his mercy vpon you. After a little while that he hath afflicted & tryed you (sayth Peter) hee will visite, comfort and confirme you.* 31.420 As to Iacob wrastling with the Aungell, at the length mor∣ning came, and the sonne arose: so deare hartes, doubtlesse it will happen vnto you. Howbeit do ye as Iob and Ia∣cob did, that is (order and dispose your thinges that God hath lent you, as ye may and whiles ye haue time. Who knoweth whether God hath geuen you power this long euen to that end.

Go to therefore, dispose your goodes, prepare your sel∣ues to tryall, that eyther ye maye stande to it like Goddes Champions, or els if ye feele such infirmitye in your sel∣ues, that ye bee not able, geue place to violence, and goe where ye may with free and safe conscience serue the Lord. Thinke not this counsell to come by chaunce,* 31.421 or fortune, but to come from the Lorde. Other Oracles wee may not looke for now. As God told Ioseph in a dreame by an An∣gell, that he should flye: so if you fele such infirmity in your selues, as should turne to Gods dishonor and your owne destruction withall: knowe that at this present I am as Gods Aungell, to admonish you to take tyme whyles yee haue it, and to see that in no case Gods name by you might be dishonored. Ioseph might haue obiected the omission of his vocation, as perchaunce ye will do. But deare hartes, lette vocations and all thinges else geue place to Goddes name, and the sanctifying thereof.

This I speake, not as though I would not haue you rather to tary, und to stand to it: but I speake it in respecte of your infirmity, whiche if you feele to be so greate in you that ye are not certayne of this hope, that God will neuer tempt you aboue your ability: flye and get you hence, and know that thereby GOD will haue you tryed to your selues, and to others. For by it you shall know howe to take this world, and your home here is no home, but that ye looke for an other, and so geue occasion to others lesse to loue this worlde, and perchaunce to some to doubte of theyr Religion. Wherin though they be earnest, yet would they not loose so much, as ye do for your Religion, which ye do confirme to me and others, by your geuing place to violence.

Last of al, ye haue cause to reioyce ouer these our daies, because they bee the dayes of conformation, in the whiche and by whiche, GOD our heauenly Father maketh vs like vnto Christes Image here,* 31.422 that we may be like vnto him elswhere. For if that we suffer with him, then we shal reigne also with him: if we be buryed with him, then wee shall rise with him agayne, if that we company with hym in all troubles and afflictions, then we shall reioyce wyth him in glory: if we now sow with him in teares, we shall reape with him in gladnes: if we confesse him before men, he will confesse vs before his father in heauen: if wee take his parte, he will take ours: if wee loose ought for his na∣mes sake, he will geue vs all thynges for his truthes sake. So that we ought to reioyce and be glad: for it is not ge∣uen to euery one, to suffer losse of countrey, life, goodes, house. &c. for the Lordes sake. What can God the father do more vnto vs, thē to call vs into the camp with his sonne? What may Christ our Sauior do more for vs, thē to make vs his Warriours? What can the holy Ghost do to vs a∣boue this, to marke vs with the cognisaunce of the Lorde of hostes?

This cognisaunce of the Lorde, standeth not in forked cappes,* 31.423 typettes, shauen crownes, or such other baggage and Antichristian pelfe, but in suffering for the Lordes sake. The world shall hate you, sayth Christ. Loe, ••here is the Cognisaunce and Badge of Goddes children: The world shall hate you. Reioyce therefore my dearely belo∣ued, reioyce, that God doth thus vouchsafe to beginne to conforme you, and make you like to Christ. By the tryall of these dayes yee are occasioned more to repent, more to pray, more to contemn this world, more to desire life euer∣lasting, more to be holy (for holy is the end wherefore God doth afflict vs) and so to come to Gods companye. Whych thing because we can not doe, as long as this body is as it is, therfore by the dore of death we must enter with Christ into eternall life, and immortality of soule and body: whi∣che God of his mercy send shortly for our Sauiour Iesus Christes sake. Amen.

¶To Maystres A. Worcup.

THe euerlasting peace of Christ be more and more liuely felte in our hartes,* 31.424 by the operation of the holy ghost, now and for euer. Amen.

Although I knowe it bee more then needeth to write anye thing vnto you (good Sister) being, as I doubt not you be, di∣ligently exercised in readinge of the Scriptures in meditating of the same, and in harty prayer to GOD, for the helpe of his holy Spirite, to haue the sense and feeling, especially of the comfor∣tes you reade in Gods sweete booke: yet hauinge such oportu∣nity, and knowing not whether hereafter, I shall euer haue the like (as this bringer can declare) I thought good in few wordes to take my farewell in writinge, because otherwise I canne not. And nowe me thinkes I haue doone it. For what else canne I, or shoulde I saye vnto you (my dearely beloued in the Lorde) but farewell? Farewell deare Sister, farewell: howbeit in the Lorde, our Lord (I say) farewell. In him shall you farewell,* 31.425 & so much the better, by howe muche in your selfe you fare euill, and shall fare euill.

When I speake of your selfe, I meane also this worlde, thys life, and all thinges properly perteining to this life. In them, as you looke not for your welfare, so be not dismayed, when ac∣cordingly you shall not feele it. To the Lord our GOD, to the Lambe our Christ, which hath borne our sinnes on his backe, & is our Mediatour for euer, do I send you. In him looke for wel∣fare, and that without all wauering, because of his owne good∣nesse and truth, which our euilles and vntrueth can not take a∣way: Not that therefore I would haue you to flatter your selfe in any euill or vnbeliefe, but that I woulde comfort you, that they should not dismay you. Yours is our Christ wholy,* 31.426 yours I say he is, with all that euer he hath. Is not this welfare trow you▪ Moū∣taynes shall moue, and the earth shall fall before you finde it o∣therwise, say that liar Sathan what he list.

Therefore good Sister farewell, and be mery in the Lorde bee mery I say, for you haue good cause. If your welfare, ioy, and sal∣uation hanged vpon any other thing then onely Gods mercy & truth, then might you well be sad, heauy, and stand in a doubt: but in that it hangeth onely vpon these two, tel Sathan he lyeth,* 31.427 whē he would you to stand in a mammering, by causing you to caste your eyes (which onely in this case should be set on Christ your sweet Sauior) on your selfe. In some part in deede looke on your selfe, on your fayth, on your loue, obedience. &c. to wake you vp from security, to stirre you vp to diligence, in doing the thinges apperteyning to your vocation: but when you would be at peace with God, and haue true consolation in your conscience, altoge∣ther looke vpon the goodnes of God in Christ. Thinke on this commaundement which precedeth all other: that you must haue no other Gods but the Lord Iehouah, which is your Lord & God: the which he could not be, if that he did not pardon your sinnes in very deede. Remember that Christ commaundeth you to call him father for the same intent. And hereto call to minde all the benefites of God, hitherto shewed vpon you: and so shall you fele in very deede, that which I wish vnto you now, and pray you to wish vnto me. Farewell, or welfare in the Lord Iesus, with whom he graunt vs shortlye to meete as his children, for his name and mercies sake, to our eternall welfare. Amen.

¶To mine owne deare brother M. Laurence Saunders, prisoner in the Marshalsee.

MY good brother, I beseech our good and gracious Father, al¦wayes to cōtinue his gracious fauor & loue towards vs, & by vs, as by instruments of his grace, to work his glory &, the cō∣fusion of his aduersaryes.* 31.428 Ex ore infantium & lactentium fundet laudem ad destruendum inimicum. &c. Amen. 1. Out of the mouth of infantes and babes, he will shew forth his prayse to destroy the enemy. &c.

I haue perused your letters to my selfe, and haue read them to others. For aunswere whereof, if I should write what Doctor Taylor, and Mayster Philpot doe thinke, then must I say that they thinke, the Salt sent vnto vs by your * 31.429 frende is vnseasonable. And in deede I thinke they both will declare it hartely, if they shoulde come before them. As forme, if you woulde knowe what I thinke (my good and most deare brother Laurence) be∣cause I am so sinnefull and so conspurcate (the Lord knoweth I lye not) with many greuous sinnes (which I hope are washed a∣way Sanguine Christi nostri) I neither canne nor woulde bee consulted withall, but as a sypher in Agrime. How be it, to tell you how and what I minde, take this for a summe: I pray GOD in no case I may seeke my selfe, and in deede (I thank•• GOD therefore) I purpose it not. Quod reliquum est Domino Deo meo committo, & spero in illum, quod ipse faciet iuxta hoc: Iacta in Dominum curam▪ &c. Omnis cura vestra coniecta sit in illum. &c. Reuela Domino viam tuam & spera. &c. Sperantem in Domino misericordia circundabit. i. That which remayneth, I commit to my Lord God: and I trust in him, that he will doe ac∣cording to this: Cast thy care on the Lord. &c Cast all your care vpon him. &c. Reueale vnto the Lord thy way, and trust. &c. Who that trusteth in the Lord, mercy shall compasse him about. I didde not, nor do not knowe, but by your Letters, quod cras wee shall come, coram nobis. Mine owne heart, stick still to dabitur vobis. Fidelis enim est Dominus, dabit in tentatione euentum quo pos∣sumus sufferre. Nouit Dominus pios é tentatione ••ripere. &c. O vtinam pius ego essem. Nouit Dominus in die tribulationis sperantes in se. &c. i. It shall be geuen you &c. For the Lorde is faythfull. He will in tentation make away that ye may be able to beare it. The Lord knoweth how to rid out of tentation the god∣ly. &c. O woulde God I were godly. The Lord knoweth howe to deliuer out of tentation suche as trust in him. &c. I canne no•• thinke that they will offer any kinde of indifferent, or meane con∣ditiōs: for if we wil not adorare bestiā, we neuer shalbe deliuered, but agaynst theyr will, thinke I, God our father & gracious Lord, make perfecte the good he hath begunne in vs. Faciet mi••••••ter,

charissime frater, quem in intimis visceribus habeo ad conuiuē∣dum & commoriendum. O si tecum essem. Hee will doe it my brother, my deare brother, whom I haue in my inward bowels to liue and dye with. O if I were with you. Pray for me mine owne hart roote in the Lord.

For euer your owne, Iohn Bradford.

¶An other Letter to Mayster Laurence Saunders.

GOds sweete peace in Christ be with you, my good bro∣ther in the Lord Iesus,* 31.430 and with al your concaptiues. Amen.

I was letted this morning from musing on that, whi∣che I was purposed to haue thought on by reason of you, agaynst whome I saw my selfe guilty of negligence, euen in this poynt that I would not write, I should say, that I had not written vnto you as yet: therefore out of hande in maner I prepared my selfe, to purge my selfe hereof, not that I will go about to excuse my faulte (for that were more to loade me) but by asking both GOD and you pardon, to get it no more layed to my charge. Now then as I was thus purposing, and partly doyng, commeth there one with a letter from you, for the which as I haue cause to thanke GOD and you (howbeit not so that you should thinke, I geue not the whole to God) so I see my selfe more blame worthy, for this long holding my peace. Howbeit good brother, in this I haue geuen a demonstra∣tion to you, to behold my negligence in all other thinges, and especially in praying for you,* 31.431 and for the Churche of GOD, which for my sinnes and hypocrisy (hypocrisye in deede euen in this writing, GOD deliuer me ••rom it) haue deserued to be punished. Iust is God, for we haue deserued all kindes of plagues at his handes: but yet mercifull is he that will on thys wyse chastise vs wyth this world, ne cum mundo condemnemur. i. That we should not be condemned with the worlde. He might otherwyse haue punished vs, I meane, he might haue for other cau∣ses cast vs in prison, me especially, then for his Gospell and wordes sake. Praysed therefore be his name, whiche voucheth vs worthye this honour. Ah good GOD for∣geue vs our sinnes, and worke by this thy fatherly corre∣ction on vs, on me especially, affectually to loue thee and thy Christ: and with ioyfulnesse vnto the end, to carry thy Crosse through thicke and thinne. Alwayes set before our eyes, not this gallowes on earth, if we will sticke to thee, but the gallowes in Hell if wee denye thee, and swarue from that we haue professed.

Ah good Brother, if I could alwaies haue GOD, his Maiestye, mercy, heauen, hell. &c. before mine eyes then should I obdurare, as Paul writeth of Moses. Heb. 11. Ob∣durauit inquit, perinde quasi vidisset eum qui est inuisibilis. i. He endured (sayth he) as he that saw him which is inuisible. Pray for me, as I know you doe, and geue thankes also, for In Domino spero:* 31.432 non nutabo Si ambulauero per vallem vm∣brae mortis, non tim••bo quia tu Domine mecum es. &c. Amen. i. In the Lord I trust: I shall not wauer. If I walk by the valley of the shadowe of death, I will not feare, for thou art with me O Lorde. I thinke we shall be shortly called forth, for now legem habent, & secundum legem. &c. otherwise will they not reason with vs: and I thinke theyr shootan∣ker will be, to haue vs to subscribe. The which thing if we doe though with this condition: (so farre as the thing sub∣scribed to, repugneth not agaynst Gods worde) yet thys will be offensiue. Therefore let vs vadere planè and so sanè, I meane, let vs all confesse that we are no chaungelings, but reipsa are the same we were in religion, and therefore can not subscribe, except we wil dissemble both with God, our selues and the world. Haec tibi scribo frater mi charissime in Domino. Iam legam tuam Epistolā. i. These things I write to you deare brother in the Lord. Now I will read your Epistle.* 31.433 Ah brother that I had practicam tecum scientiam in vite illa quam pingis: roga Dominum vt ita verè sentiam. Amen. i. The practical vnderstanding with you in that vine whi∣che you describe. Pray the Lorde that I may so thinke in deed. God make me thankefull for you. Salutant te omnes concaptiui & gratias Domino pro te agun••: idem tu facies pro nobis & ores. vt. &c. i. All our felow prisoners salute you, & geue thankes to God for you. The same do you for vs, & pray that. &c.

Your brother in the Lord Iesus, to liue and dye with you, Iohn Bradford.

¶To my deare Fathers, D. Cranmer, D. Ridley, and D. Latimer.

IEsus Emanuell. My deare fathers in the Lord, I beseech GOD our sweete Father through Christ,* 31.434 to make perfect the good hee hath begunne in vs all. Amen.

I had thought that euery of your staues had stande nexte the dore, but now it is otherwise perceiued. Our deare Brother Ro∣gers hath broken the ise valiauntly, and as this day (I thinke) or to morow at the vttermost, harty Hooper, sincere Saunders, and trusty Taylour end theyr course, and receiue theyr crowne. The nexte am I, whiche hourely looke for the porter to open me the gates after them, to enter into the desired rest. GOD forgeue me mine vnthankefulnesse for this exceeding great mercy, that amongest so many thowsandes, it pleaseth his mercy to choose me to be one, in whome he will suffer. For although it be moste true, that iuste patior. i. I iustly suffer (for I haue bene a great hy∣pocrite, and a greeuous synner, the Lorde pardon me, yea hee hath done it, he hath done it in deede) yet, hic autem quid ma∣li fecit? i. What euill hath he done? Christ, whome the Prelates persecute, his verity which they hate in me, hath done no euill, nor deserueth death. Therefore ought I most hartely to reioyce of this dignation and tender kyndnesse of the Lord towardes me,* 31.435 which vseth the remedy for my sinne as a testimoniall of hys Te∣stament, to his glory, to my euerlasting comfort, to the ede∣fying of his Church, and to the ouerthrowing of Antichrist and hys kingdome. O what am I Lorde, that thou shouldest thus magnifye me so vile a man and miser, as alwayes I haue bene? Is this thy wont to sende for suche a wretche and an hypocrite as I haue bene, in a fiery Charyot, as thou diddest for Helias? Oh deare Fathers, be thankefull for me, and pray for me, that I styll may be found worthy in whom the Lord would sanctify his holy name. And for your part, make you readye, for we are but your gentlemen hushers. Nuptiae agni paratae sunt, venite ad nuptias. 1. The mariage of the Lambe is prepared, come vnto the mariage. I now go to leaue my flesh there, where I receiued it.* 31.436 I shall be cō∣ueied thither, as Ignatius was at Rome, to Leopardis: by whose e∣uill I hope to bee made better. God graunt, if it be his will that I aske, it may make them better by me. Amen.

For my farewell therfore, I write and send this vnto you, tru∣sting shortly to see you where we shall neuer be separated. In the meane season I will not cease, as I haue done, to commende you to our father of heauen. And that you would so do by me, I most hartely praye euerye one of you. You knowe nowe I haue moste neede. But fidelis Deus, qui nunquam sinet nos tenta••i supra id quòd possumus. i. Faythfull is God, which will not suffer vs to be tempted aboue our strength. He neuer didde it hytherto, nor now, I am assured, he will neuer do. Amen. A dextris est mihi, non mouebor. Propter hoc laetabitur cor meum, quia non derelinquet animam meam in inferno, nec dabit me sanctum su∣um per gratiam in C••risto, videre corruptionem. E carcere rap∣tim, expectens omni momento carnificem. i. He is on my righte hand, therefore I shall not fall. Wherefore my hart shall reioyce,* 31.437 for he shall not leaue my soule in hell, neither shall suffer me his holy one by his grace in Christ, to see corruption. Out of prison in haste, looking for the Tormentour.

The 8. of February. Ann. 1555.

Iohn Bradford▪

*To the honourable Lord Russell, now Earle of Bedford, being then in trouble for the ve∣rity of Gods Gospell.

THe euerlasting and most gracious God and Father of our Sauiour Iesu Christ,* 31.438 ••lesse your good Lordshippe with all maner of heauenlye blessinges in the same Chryst our onely comfort and hope. Amen.

Praysed be God our Father which hath vouched you worthye, as of fayth in his Christ, so of his Crosse for the same. Magnifyed be his holy name, who as he hath deli∣uered you from one crosse, so he hath made you willing (I trust) and ready to beare another whē he shall see his time to lay it vpon you: for these are the most singular giftes of God geuen as to few,* 31.439 so to none els but to these few whi∣che are moste deare in his sight. Fayth is reckoned, and worthely, among the greatest gyftes of GOD, yea it is the greatest it selfe that we enioy, for by it, as we be iu∣stified and made Gods childrē, so are we temples and pos∣sessours of the holy spirite, yea of Christ also. Eph. 4. And of the Father hymselfe. Iohn. 14. By fayth we driue the Deuill away▪ 1. Peter. 5. We ouercome the world. 1. Ioh. And are already Citttizens of heauen and fellowes wyth Goddes deare Sayntes. But who is able to reckon the riches that this fayth bringeth with her vnto the soule she sitteth vpon? No man or Aungell. And therefore (as I sayd) of all Gods giftes, she may be set in the top and haue the vpmost seate. The which thing if men considered (in that she commeth alonely from Goddes owne mercy seat,* 31.440 by the hearing, not of Masse or Mattyns, Dyriges or such drasse, but of the worde of God in such a toung as we canne and doe vnderstand) as they would be diligent and

take greate heede for doyng or seeyng any thyng whiche might cast her downe (for then they fal also) so would they with no lesse care read and heare Goddes holy word, ioy∣ning thereto most earnest and often prayer, aswell for the more and better vnderstanding, as for the louing, liuyng and confessing of the same, mauger the head of the deuill, the worlde, our fleshe, reason, goodes, possessions, carnall frends, wife, children, and very life here: if they should pull vs backe to harken to the voyce and counsell, for more qui∣et, sure, and longer vse of them.

* 31.441Now, notwithstanding this excellency of fayth in that we read the Apostle to matche therewith, yea (as it were) to preferre suffering persecution for Christes sake, I trowe no man will be so fond as to thinke otherwise, but that I and all Goddes children haue cause to glorify and prayse God, whiche hath vouched you worthye so greate a bles∣sing.* 31.442 For though the reason or wisedome of the worlde thinke of the Crosse according to theyr reach and according to theyr present sence, and therefore flyeth from it as from a most great ignominye and shame: Yet Gods Scholers haue learned otherwise to thinke of the Crosse, that is the frame house in the which God frameth his children lyke to his sonne Christ: the Fornace that fineth Gods golde: the high way to Heauen: the Sute and Liuery that Gods ser∣uauntes are serued withall: the earnest and beginning of all consolation and glory. For they (I meane Gods scho∣lers, as your Lordshyp is, I trust) doe enter into Goddes sanctuary,* 31.443 least theyr fecte slippe. They looke not as bea∣stes do, on thinges present onely, but on thinges to come, and so haue they as present to fayth, the iudgemente and glorious comming of Christ, like as the wicked haue now theyr worldly wealth wherein they wallow and will wal∣lowe till they tumble headlong into Hell, where are tor∣mentes too terrible and endlesse.* 31.444 Nowe they followe the Feende as the Beare doth the trayne of Honye and the Sowe the swillinges, till they be brought into the slaugh∣ter house, and then they know that theyr prosperitye hath brought them to perdition. Then crye they woe, woe. We went the wrong way:* 31.445 wee counted these men (I meane such as you bee that suffer for Goddes sake losse of goodes, frendes and life, whome they shall see endued with riche robes of righteousnesse, crownes of most pure precious golde, and Palmes of conquest in the goodly glorious pa∣lace of the Lambe, where is eternall ioy, felicity, &c.) Wee counted (will they then say) these men but fooles and mad men, we tooke theyr conditions to be but curiosity. &c. But then will it be to late, then the time will be turned, laugh∣ing shal be turned into weeping, and weeping into reioy∣sing, Read Sapien. 2.3.4.5.

Therefore (as before I haue sayd) great cause haue I to thanke God whiche hath vouched you worthy of thys most bountifull blessing:* 31.446 muche more then you haue cause (my good Lord) so to be, I meane thankefull. For looke vp∣on your vocation I pray you, and tell me how many no∣ble menne, Earles sonnes, Lordes, Knightes, and menne of estimation hath God in this Realme of England dealt thus withall? I dare say you thinke not that you haue de∣serued this. Only Gods mercy in his christ hath wrought this on you, as he did in Ieremyes tyme on Abimelech, in Achabs time on Abdias, in Christes tyme on Ioseph of A∣rimathia, in the Apostles tyme on Sergius Paulus, and the Queene of Candaces Chamberlayne. Onely now be thankefull and continue, continue, continue (my good Lorde) continue to confesse Christ. Bee not ashamed of hym before men, for then will not he bee ashamed of you. Nowe will he trye you: sticke fast vnto him and he wyll sticke fast by you: he will be with you in trouble and deli∣uer you. But then must you cry vnto him, for so it procee∣deth:* 31.447 He cried vnto me and I heard him: I was with him in trouble. &c.

Remember Lottes wyfe whiche looked backe. Remē∣ber Fraunces Spira. Remember that none is crowned but he that striueth lawfully. Remēber that all you haue, is at Christes commaundement. Remember he lost more for you then you canne lose for him. Remember you lose not that which is lost for his sake,* 31.448 for you shall finde much more here and elsewhere. Remember you shall dye, and when, where, and howe, ye can not tell. Remember the death of sinners is most terrible. Remember the death of Gods Sayntes is precious in his sight. Remember the multitude goeth the wide waye whiche windeth to woe. Remember that the straight gate which leadeth to glorye hath but few trauellers. Remember, Christ biddeth you striue to enter in thereat. Remember, he that trusteth in the Lord shall receiue strength to stand agaynst all the as∣saultes of his enemies. Be certayn all the hearers of your head are numbred. Be certayne your good Father hath poynted boundes ouer the which the deuill dare not look. Commit your selfe to him: he is, hath bene, and will bee your Keeper. Cast your care on hym and he will care for you. Let Christ be your scope and marke to pricke at: let hym be your patron to worke by: let him be your ensam∣ple to folow: geue him as your hart so your hand,* 31.449 as your minde so your toung, as your fayth so your feete, and let his word be your candle to go before you in all matters of Religion. Blessed is he that walketh not to these Popish prayers, nor standeth at them nor sitteth at them: glorifye God in both soule and body.* 31.450 He that gathereth not wyth Christ: scattereth abroad. Use prayer, looke for Gods help, which is at hand to them that aske and hope thereafter as∣suredly. In which prayer I hartely desire your Lordshyp to remember vs, who as we are goyng with you ryght gladly (God therefore be praysed) so we looke to go before you, hoping that you will folow, if God so will, according to your dayly prayer: Thy will be done on earth. &c. The good spirite of God alwayes guide your Lordshippe vnto the end. Amen.

Your Lordships owne for euer, Iohn Bradford.

*To M. Warcup and his Wyfe, Maistres Wilken∣son and others of his godly frendes with theyr familyes.

THe same peace our Sauiour Christ left with his people,* 31.451 which is not without warre with the world, almighty God woorke plentifully in your hartes now and for euer, Amen.

The tyme I perceiue is come, wherein the Lordes grounde will be knowne, I meane it will now shortly appeare who haue receiued Goddes Gospell into theyr hartes in deede, to the ta∣king of good roote therein, for such will not for a litle heate or sunburning, wither, but stiffely will stand and grow on maugre the malice of all burning showers and tempestes. And for as much as (my beloued in the Lorde) I am perswaded of you, that ye be in deede the children of GOD, Gods good ground, whi∣che groweth and will grow on (by Goddes grace) bringyng foorth fruite to Goddes glory after your vocations, as occasion shall bee offered (burne the Sunne neuer so hoate) therefore I can not but so signify vnto you, and hartely pray you and euery one of you, accordinglye to goe on forwardes after your May∣ster Christ, not sticking at the foule waye and stormye weather, whiche you are come into and are like so to doe, of this beyng most certayne, that the ende of your iourney shall be pleasaunt and ioy full in suche a perpetuall rest and blissefulnesse as can not but swallow vppe the showers that ye nowe feele and are soussed in, if ye often sette it before your eyes after Paules counsell in the latter ende of the 4. and beginning of the 5. chapter of the se∣cond Epistle to the Corinthians. Read it I pray you, and remem∣ber it often, as a Restoratiue to refreshe you, leaste ye faynt in the way.

And besides this, set before you also, that though the wea∣ther be foule and stormes grow apace, yet go not ye alone, but o∣ther your brothers and sisters pad the same path, as Saynt Peter telleth vs, and therefore company shoulde cause you to be the more couragious and chearefull. But if ye had no company at all to go presently with you, I pray you tell me, if euen from the be∣ginning the best of Goddes frendes haue founde any fayrer wea∣ther and way to the place whether ye are goyng (I meane hea∣uen) then ye nowe finde and are like to doe,* 31.452 excepte ye wyll with the worldlinges, which haue theyr portion in this life, 〈◊〉〈◊〉 still by the way til the stormes be ouerpast, and then eyther night will so approch that ye can not trauell, eyther the doores will be sparred before ye come, and so ye shall lodge without in won∣derfull euill lodginges. Read Apocal. 22. Begin at Abel, & come from him to Noe, Abraham, Isaac, Iacob, Ioseph, the Patriarches, Moses, Dauid, Daniell, and all the Sayntes in the olde testament, and tell me whether euer any of them found any fayrer way then ye now finde.

If the olde Testament will not serue,* 31.453 I praye you come to the new, and beginne with Mary and Ioseph, and come from them to Zachary, Elizabeth, Iohn Baptist, and euery one of the Apostles and Euangelistes, and search whether they all founde anye other way into the Citty we trauayle towardes, then by many tribu∣lations. Besides these, if ye shoulde call to remembraunce the primatiue Churche, Lord GOD, ye shoulde see many to haue geuen chearefully theyr bodyes to most greuous tormentes, ra∣ther then they woulde be stopped in theyr iourney, that there is no day in the yeare, but (I dare say) a thowsand was the fewest that with great ioy lost theyr homes here,* 31.454 but in the Cittye they went vnto, haue found other maner of homes then mans minde is able to conceiue. But if none of all these were, if ye had no com∣pany now to go with you, as ye haue me your poore brother and bondman of the Lord, with many other, I trust in GOD: if ye had none other of the Fathers, Patriarches, Kynges, Prophettes,

Apostles Euangelistes, Martyrs, and other holy saincts and chil∣dren of God, that in their iourney to heauenward, found as ye now finde and are lyke to finde if ye go on forwarde as I trust ye will: yet ye haue your Mayster and your Captayne Iesus Chryst, the deare dearlyng and onely begotten and beloued sonne of God,* 31.455 in whome was all the fathers pleasure, ioy, & delectation ye haue him to goe before you, no fayrer waye but muche fou∣ler, into this our Cittye of Ierusalem. I neede not (I trust) to rehearse what manner of waye he found. Beginne at his birth, and till ye come at his buriall, yee shall finde that euery foote and stryde of his iourney, was no better, but much worse then yours is now.

Wherfore (my dearely beloued in the Lorde) be not so dein∣tie as to looke for that at Gods handes your deare father, which the Fathers,* 31.456 Patriarckes, Prophetes, Apostles, Euangelistes, Martyrs, Sainctes▪ and his owne sonne Iesus Christ dyd not finde Hetherto we haue had fayre way (I trow) and fayre wea∣ther also▪ now because we haue loytered by the waye, and not made the speede we shoulde haue done, our louing Lorde and sweete father hath ouercast the weather, and styrred vp stormes and tempestes, that we might with more hast runne out our race before night come, and the doores be sparred. The Deuill stan∣deth now at euery Inne doore in his Citie and Countrey of this world crying vnto vs to tary and lodge in this or that place tyll the stormes be ouerpast: not that he woulde not haue vs wet to the skinne, but that the tyme might ouer passe vs to oure vtter destruction. Therfore beware of his entisementes. Cast not your eyes on thinges that be present, how this man doth, and howe that man doth: But cast your eyes on the gleue ye runne at, or els ye will lose the game. Ye know that he which runneth at the gleue, doth not looke on other that stande by, and go this waye or that way, but altogether hee looketh on the gleue, and on them that runne with him,* 31.457 that those which be behynde ouer∣take hym not, and that he may ouertake them which be before: euen so shoulde we doe, leaue of lookyng on those which will not runne the race to heauen blisse by the pathe of persecution with vs, and cast our eyes on the ende of our race, and on them that goe before vs, that wee may ouertake them, and on them which come after vs, that we may prouoke them to come the fa∣ster after.

Hee that shooteth, will not cast his eyes in his shootyng on them that stand by,* 31.458 or ryde by the wayes (I trowe) but rather at the marke he shooteth at, for els he were lyke to wynne the wrong way: Euen so my dearely beloued let your eyes be set on the marke ye shoote at, euen Christ Iesus, who for the ioye set before hym, did ioyfully cary his Crosse, contemning the shame and therefore he now sitteth on the right hande of the throne of God.* 31.459 Let vs follow him, for this did he that wee shoulde not be fayntharted. For we may be most assured, that if we suffer wyth him, we shall vndoubtedly raygne with hym, but if wee denye him, surely he will deny vs: for he that is ashamed of me (saythe Christ) and of my Gospell, in this faythles generation, I wyll be ashamed of him before the Angels of God in heaven. Oh howe heauy a sentence is this to all suche as knowe the Masse to bee an abhominable idoll,* 31.460 full of idolatrye, blasphemye, and sacri∣ledge agaynst God and his Christ (as vndoubtedly it is) and yet for feare of men, for losse of lyfe or goodes, yea, some for aduaū∣tage and gayne, will honest it with theyr presence, dissemblyng both with God and manne, as their owne harte and conscience doth accuse them? Better it were that such had neuer known the truth, then thus wittingly, and for the feare or fauoure of man, whose breath is in his nosethrels, to dissemble it, or rather (as in deeede it is) to deny it. The end of such is like to be worse then their beginning. Such had neede to take heed of the two terrible places to the Hebrewes in the sixt and tenth Chapiters,* 31.461 least by so doyng they fall therein. Let them beware they playe not wily begile themselues, as some doe, I feare me, whiche go to Masse, and because they worship not, nor kneele not, nor knocke not as others doe, but sit still in theyr pues, therefore they think they rather do good to others then hurte.

* 31.462But (alas) if these men woulde loooke into their owne con∣sciences, there shoulde they see they are very dissemblers and in seeking to deceiue others (for by this meanes the Magistrates thinke them of theyr sorte) they deceiue themselues. They think at the eleuation tyme, all mennes eyes are set vppon them, to marke howe they doe. They thinke others hearyng of suche men goyng to Masse, do see, o•• enquire of theyr behauiour there. Oh if there were in those men that are so present at the Masse, eyther loue to God, or to theyr brethren, then woulde they for the one or bothe, openly take Gods part, and admonish theyr people of their idolatry.* 31.463 They feare man more then hym, which hath pow∣er to cast both soule and bodye to hell fire: they halte on bothe knees: they serue two maysters. God haue mercy vppon suche and open theyr eyes with his eye salue, that they may see, that they which take no part with God, are agaynst God, and that they whiche gather not wyth Christ, doe scatter abroade. Oh that they woulde read what S. Iohn sayth, will be done to the fearefull.* 31.464 The counsayle geuen to the Churche of Laodicea, is good counsaile for suche.

But to returne to you agayne (dearely beloued) be not yee ashamed of Gods Gospell, It is the power of God to saluation, to all those that doe beleue it.* 31.465 Be therefore partakers of the af∣flictions, as God shal make you able, knowyng for certayne, that he will neuer tempt you farther then hee will make you able to beare:* 31.466 and thinke it no small grace of God to suffer persecution for Gods truth, for the spirite of God resteth vpon you, and ye are happie, as one day yee shall see. Read 2. Thess. 1. Heb. 12. As the fire hurteth not gold but maketh it finer, so shall yee be more pure by suffering with Christ. 1. Pet 1. The flayle and wind hurteth not the wheat, but clenseth it frō the chaffe And ye dearly belo∣ued are Gods wheate▪ feare not therefore the flayle, feare not the fanning winde, feare not the milstone, feare not the ouen,* 31.467 for all these make you more meete for the Lordes owne toothe. Sope, though it be blacke, soyleth not the clothe, but rather at the len∣gth maketh it more cleane: so doth the blacke Crosse helpe vs to more whitenes, if God strike with his battledore. Because ye are Gods sheepe, prepare your selues to the slaughter, alwayes kno∣ing that in the sight of the Lord, our death shall be precious. The soules vnder the aulter looke for vs to fill vp their number:* 31.468 hap∣py are we if God haue so appoynted vs. How soeuer it be (deare∣ly beloued) cast your selues wholly vpon the Lord with whome all the heares of your heades are numbred, so that not one of them shall perish. Will we nill we, we must drinke Gods cuppe, if he haue appoynted it for vs. Drinke it willingly then,* 31.469 and at the first when it is full, least peraduenture if we linger, we shall drinke at the length of the dregges with the wicked, if at the be∣ginning we drinke not with his children: for with thē his iudge∣ment beginneth, and when he hath wrought his will on mount Syon, then will he visite the nations round about.

Submit your selues therefore vnder the mighty hande of the Lorde.* 31.470 No man shall touche you without his knowledge When they touch you therfore, know it is your weale. God therby will worke to make you like vnto Christ here, that yee may be also like vnto him els where. Acknowledge your vnthankfulnes and sinne, and blesse God that correcteth you in the world,* 31.471 because ye shall not be damned with the world. Otherwise might he cor∣rect vs, then in making vs to suffer for righteousnes sake: but this he doth because we are not of the world Call vppon his name through Christ for his helpe, as hee commaundeth vs. Beleeue that he is mercifull to you, heareth you, and helpeth you:* 31.472 I am with him in trouble, and will deliuer him, sayth hee. Knowe that God hath appoynted boundes ouer the whiche the Deuill, and all the worlde shall not passe. If all thinges seeme to be agaynst you, yet say with Iob: If he will kill me, I will hope in hym. Read the 91. Psalme, and pray for me your poore brother, and fellow sufferer for Gods Gospelles sake: his name therefore be praysed, and of his mercy he make me & you worthy to suffer with good conscience, for his names sake Die once we must, and when we knowe not:* 31.473 happy are they whome God geueth to pay Natures debte: I meane to dye for his sake.

Here is not our home, therefore let vs accordingly consider thinges, alwayes hauing before our eyes the heauenly Ierusalem Heb. 12. Apoc. 21 22 the way thether to be by persecutions: the deare frendes of God, howe they haue gone it after the example of our Sauioure Iesus Christ, whose footesteppes let vs followe euen to the gallowes, if God so will, not doubting but that as he within three dayes rose agayne immortall: euen so wee shall doe in our tyme: that is, when the trumpe shall blow, and the Angell shall shoote, and the sonne of man shall appeare in the cloudes, with innumerable sainctes and Aungels in maiestie and greate glory: then shall the dead arise, and we shall be caught vp into the cloudes to meete the Lorde, and so be alwayes with hym. Com∣fort your selues with these wordes, and praye for me for Gods sake.

E carcere. 19. Nouemb. 1553.

Iohn Bradford.

*To sir Iames Hales Knight, then prisoner in the Counter in Bredstreate.

THe God of mercy and father of all comfort, plentifully poure out vpon you and in you his mercye,* 31.474 and wyth his consolations comforte and strengthen you to the end, for his and our Christes sake, Amen.

Although, right worshipfull sir, many causes myght moue me to be content, with crying for you to your God and my God, that he woulde geue you grace to perseu••re well, as he hath right notably begunne to the great glory of his name, and comfort of all suche as feare him, as lacke of learning, of familiaritie, yea, acquayntance (for I think I am vnknown to you, both by face and name) and other such like thinges: yet I cannot content my selfe, but pre∣suming something to scrible vnto you, not that I thynke my scribling can do you good, but that I might declare my 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and compassion, loue, and effection I beare towardes your maistership, which is contented, yea desi∣rous

with vs poore misers, and to confesse Christes Go∣spell, in these perilous times and dayes of tryall. Oh Lord God how good art thou, which doest thus gleane out gra∣pes, I meane children for thy self, and brethren for Christ? Looke good M. Hales on your vocation: not many Iud∣ges,* 31.475 not many knightes, not myny landed men, not ma∣ny riche men: and wealthye to ••iue as you are, hath God chosen to suffer for his sake, as hee hath nowe done you. Certainely I dare say you thinke not so of your selfe, as though God were bound to preferre you, or had neede of you: but rather attribute this, as all good thinges, vnto his free mercy in Christ. Agayne, I dare say, that you be∣ing a wise man, doe iudge of thinges wisely, that is, con∣cerning this your Crosse,* 31.476 you iudge of it not after y^e world and people, which is magnus erro••is magister, nor after the iudgement of reason and worldly wisedome, which is foo∣lishnesse to faythe, nor after the present sense, to the which non videtur gaudij sed molesti••e, i. it seemeth not to bee ioy∣ous but greeuous, as Paule writeth: but after the worde of God, which reacheth youre Crosse to be, in respecte of your selfe betweene God and you,* 31.477 Gods chastising and your fathers correction, nurture, schoole, tryall, pathe∣way to heauen,* 31.478 glory and felicitie, and the furnace to cō∣sume the drosse, and mortify the relikes of old Adam whi∣che yet remayne, yea euen the framehouse to fashyon you like to the dearest sayntes of God here, yea Christ to the Sonne of GOD, that elswhere you might be like vnto him.

Now, concerning your crosse in respecte of the worlde betweene the world and you,* 31.479 Gods word teacheth it to be a testimonial of Gods truth, of hys prouidence, of his po∣wer, of his iustice, of his wisedome, of his anger agaynst sinne, of his goodnes, of his iudgement, of your faith and religion: so that by it you are to the world, a witnes of god one of his testes that hee is true, he ruleth all thinges, hee is iuste, wise, and at the length will iudge the worlde, and cast the wicked into perdition, but the godly he wil take & receiue into his eternall habitation. I know you iudge of thinges after faythes fetche, and the effectes or endes of thinges, and so you see aeternum pondus gloriae. i. An eter∣weight of glorye, whiche this Crosse shall bryng vnto you dum non spectas ea quae videntur,* 31.480 sed ea quae non videntur. i. While you looke not on thinges which are seene, but on the thinges which are not seene. Let the worldlinges way thinges,* 31.481 and looke vpon the affayres of men with theyr worldly and corporall eyes, as did many in subscription of the kinges last will, and therefore they did that, for the whiche, they beshrewed themselues: but let vs looke on thinges with other maner of eyes, as God be praysed you did, in not doyng that which you were desired, and driuē at to haue done. You then behelde thinges not as a man, but as a man of God, and so you do now in Religion, at y^e least hetherto you haue done, and that you might do so stil, I humbly beseeche and pray you, say with Dauid: Defece∣runt oculi mei in eloquium tuum,* 31.482 quando consolaberis me? i. Myne eyes fayle for thy word, saying: when wilt thou cō∣fort me? Though you be as vter in fumo. i. like a bottell in the smoke: (for I heare you want health) yet ne obliuisca∣ris iustificationes Dei. i. Do not forget the statutes of y^e Lord: but cry out, quot sunt dies serui tui•• quando facies de persequē∣tibus me iudicium? i. Howe many are the dayes o•• thy ser∣uaunt? when wilt thou execute iudgement on them that persecute me? And bee certayne quòd Dominus veniens veniet & non tardabit.* 31.483 Si moram fecerit, expecta illum. i. The Lord will surely come, and not stay: though he tary, wayt for him: for he is but ad momentum in ira sua, & vita in volun∣tate eius, Ad vesperam demorabitur fletus, & ad matutinum laetitia. i. He is but a while in his anger, but in his fauour is life, weepyng may abide at euening, but ioye commeth in y^e morning, Follow therfore Esayes counsayl: Abscon∣dere ad modicum,* 31.484 ad momentum, donec pertranseat indignatio eius, i. Hide thy selfe for a very little while, vntil the indig∣nation passe ouer, which is not indignatio in deede, but to our sense, and therfore in the 26. chapiter of Esay God saith of his Churche and people,* 31.485 that as hee keepeth night and day, so non est indignatio mihi. i. There is no anger in me, (sayth he.)

The mother sometime beateth the childe, but yet her hart melteth vppon it euen in the very beating,* 31.486 and there∣fore she casteth the rodde into the fire, and culleth the child geueth it an apple, and dandleth it most motherly. And to say the trueth, the loue of mothers to their children is but a trace to trayne vs to beholde the loue of God towardes vs,* 31.487 and therefore sayth he: can a mother forget the chylde of her wombe? As who say, no: but if she should so do, yet will not I forget thee, sayth the Lorde of hostes. Ah com∣fortable saying: I will not forget thee, sayth the Lord. In deede the children of God think oftentimes that God hath forgotten them, and therefore they cry: Ne abscondas faciem tuam â me. &c. i. Hide not thy face from me. &c. Ne de••elin∣quas me Domine. &c i. Leaue me not O Lorde. &c. Whereas in very trueth it is not so but to their present sense,* 31.488 and therefore Dauid sayd: Ego dixi in excessu meo, proiectus sum â facie tua. i. I sayd in my agony, I was cleane cast away from thy face. But was it so? Naye verely. Reade his Psalme and you shall see.* 31.489 So writeth he also in other pla∣ces very often, especially in the person of Christ, as when he sayth: Deus meus, Deus meus, vt quid derequisti me. i. My God, my God, why hast thou forsaken me? he sayth not, vt quid derelinquis? i. Why doest thou forsake me? or, dere∣linques? i. Why wilt thou forsake me? but, vt quid dereliqui∣sti? Why hast thou forsaken me? Where in deede God had not lefte hym but that it was so to hys sense, & that thys Psalme telleth full well: which Psalme I pray you now and then reade, it is the 22. and thereto ioyne the 30. and the 116. with diuers other. The same we read in the Pro∣phet Esay in his 40. chapiter, where hee reprooueth Isra∣ell for saying, God had forgotten them. Nunquid nescis (sayth hee?) i. Knowest thou not? An non audiuisti? &c. i. Hast thou not heard? &c.* 31.490 Qui sperant in Domino mutabunt fortitudinē. i. They that trust in the Lord shall renue theyr strength. And in his 54. chapiter: Noli timere. &c. Ad pun∣ctum enim, in modico dereliqui te & in miserationibus magnis congregabo te. In momento indignationis obscondi faciem me∣am parumper â te, & in miserecordia sempiterna misertus sum tui, di xit redemptor tuus dominus. Nam istud erit mihi sicut a∣quae Noe. Vt enim iuraui ne porro aquae Noe pertransirent ter∣ram, sic iuraui vt non irascar tibi & non increpem te. Montes e∣nim comouebuntur & colles contremiscent, miserecordia au∣tem mea non recedet à te, & foedus pacis meae non mouebitur, dixit miserator tuus Dominus. i. Feare not. &c. For a little while I haue forsaken thee, but with great compassion will I gather thee. For a moment in mine anger I hyd my face from thee, for a little season: but in euerlastyng mercy haue I had compassion on thee, sayth the Lorde thy redeemer. For this is vnto me, as the waters of Noe. For as I haue sworne that the waters of Noe should no more goe ouer the earth, so haue I sworne that I would not be angry w^t thee, nor rebuke thee. For the mountaynes shal remoue, and hilles shall fall downe, but my mercye shall not departe from thee, neyther shall the couenaunte of my peace fall awaye, sayth the Lorde, that hath compas∣sion on thee.

But the scriptures are full of suche sweete places to them that will portare iram domini & expectare salutem & auxilium eius. i. Beare the wrathe of the Lorde,* 31.491 and waye for his health and helpe. As of all temptations this is the greatest, that God hathe forgotten, or will not helpe vs through the pykes, as they say: so of all seruices of God, this liketh hym y^e best, to hope assuredly on him & for hys helpe alwayes, whiche is adiutor in tribulationibus. i. An helper in tribulations,* 31.492 and doth more gloriously shew his power by suche as be weake, and feele themselues so. For quo infirmiores sumus, eo sumus in illo robustiores. Sic oculi domini. i. The weaker we are, the more stronge we are in hym. Thus the eyes of the Lord be on them that tremble and feare. Voluntatem eorum faciet: i. hee will accomplishe their desire: he is with them in their trouble, hee will de∣liuer them. Antequam clamauerint exaudit eos. i. before they cry, he heareth them, as all the scriptures teach vs. To the reading whereof and hartye prayer, I hartily com∣mend you, beseechyng almighty God, that of his eter∣nall mercies hee woulde make perfecte the good hee hathe begunne in you, and strengthen you to the ende, that you might haue no lesse hope, but much more, of hys helpe to your comforte nowe agaynst your enemies, then already he hathe geuen you agaynst. N. for not subscry∣bing to the kinges will.

Be certayne, be certayne good M. Hales, that all the heares of your head your deare father hath numbred, so that one of them shall not pearishe: your name is written in the booke of lyfe. Therefore vpon God cast all your care whiche will comforte you with his eternall consolations, and make you able to goe through the fire (if neede bee) whiche is nothing to be compared to the fire where into our enemies shall fall and lye for euer: from the whiche the Lorde deliuer vs, though it be through temporall fire, which must be construed according to the ende and profite that commeth after it: so shall it then not muche deare vs to suffer it for our mayster Christes cause, the whiche the Lord graunt for his mercies sake. Amen.

From the kings Bench.

Your humble Iohn Bradford.

❧To my very friend in the Lord Do∣ctor Hyll Phisition.

THe God of mercy and father of all comforte, at this present and for euer engraffe in your harte the sense of his mercy in Christ,* 31.493 and for the continuaunce of hys consolation, whiche cannnot but enable you to carrye wyth ioye, whatsoeuer crosse he shall lay vpon you, Amen.

Hetherto I coulde haue no suche libertye as to wryte vnto you, as I thynke you knowe: but nowe in that throughe Gods prouidence I haue no suche restraynte, I cannot but somthing write, as well to purge me of this suspicion of vnthankfulnes to∣wardes you as also to signifie my carefulnes for you in these pe∣rilous dayes, least you should waxe colde in Gods cause (whiche God forbid) or suffer the light of the Lord once kindled in your harte to be quenched, and so become as you were before, after the example of the worlde and of many othere, whiche woulde haue bene accompted otherwise in our dayes, and yet still be∣guile themselues, still would be so accompted, although by their outward lyfe they declare the contrary, in that they thinke it in∣ough to keepe the harte pure, notwythstandynge that the out∣ward man doth curry fauour.

In whiche doyng, as they deny God to be ielous, and there∣fore requireth the whole man as well body as soule, being bothe create, as to immortalitie and societye wyth hym, so redeemed by the bloud of Iesus Christ, and now sanctified by the holy spi∣rite to be the temple of GOD, and member of hys sonne, as (I say) by their parting stake to geue God the harte,* 31.494 and the world the body, they deny God to be ielous (for els they woulde geue hym both, as the wyfe would doe to her husband whether he be ielous or noe, if shee bee honest,) so they playe the dissem∣blers with the Churche of GOD by theyr facte, offendyng the godlye, whome eyther they prouoke to fall wyth them, or make more carelesse and consciencelesse if they be fallen, and occasionyng the wicked and obstinate to tryumphe against God, and the more vehemently to prosecute theyr malyce a∣gaynst suche as will not defile themselues in bodye or soule with the Romyshe ragges now reuiued amongest vs. Because of thys, I meane least you my deare Mayster and brother in the Lorde, shoulde doe as many of our Gospellers doe for feare of man, whose breathe is in hys nostrels, and hathe power but of the body,* 31.495 not fearyng the Lord which hath power both of soule and body, and that not onely temporallye, but also eternally: I could not but write something vnto you, aswell because due∣ty deserueth it (for many benefites I haue receiued of God by your handes, for the whiche hee rewarde you, for I cannot, as also because charitie and loue compelleth me: not that I thinke you haue anye neede (for as I may rather learne of you, so I doubt not but you haue hetherto kept your selfe vpright from haltyng) but that I might both quyet my conscience callyng vppon me hereabout,* 31.496 and signifie vnto you by some thynge my carefulnes for your soule, as payneful and often you haue done for my body.

Therefore I praye you call to minde that there bee but two maysters, two kindes of people, two wayes, and two mansion places. The maysters by Christe and Satan: the people be ser∣uitures to eyther of these, the wayes be strayte and wyde: the mansions be Heauen and Hell, Agayne, consider that thys worlde is the place of tryall of Gods people and the deuils ser∣uauntes for as the one will follow hys mayster what soeuer com∣meth of it, so will the other. For a tyme it is hard to discerne who pertayneth to God and who to the Deuill: as in the calme and peace,* 31.497 who is a good shipman and warriour, and who is not. But as when the storme aryseth, the expert mariner is knowne, and as in warre the good souldiour is seene, so in af∣fliction and the Crosse, easily Gods children are knowne from Sathans seruauntes: for then as the good seruaunt will followe his mayster, so will the godly followe theyr captayne, come what come will, where as the wicked and hipocrites will bid adewe, and desire lesse of Chrystes acquayntaunce. For whiche cause the Crosse is called a probation and tryall, be∣cause it tryeth who will goe wyth God and who will forsake hym.* 31.498 And nowe in Englande wee see howe small a companye Christe hath in comparison of Sathans Souldioures. Let no manne deceiue hymselfe, for hee that gathereth not wy••h Chryste, scattereth abroade. No man canne serue two may∣sters: the Lorde abhorreth double heartes: the luke warme, that is, such as are both hote and colde, hee spitteth out of hys mouthe. None that halte on bothe knees doth GOD take for hys seruauntes. The way of Chryste is the strayte waye, and so straite, that as a few finde it and few walke in it, so no man can halte in it but must needs goe vpright: for as the straytnes will suffer no reeling to this side or that side: so if anye man halte, he is lyke to fall of the bridge into the pit of eternall perdition.

Striue therefore good mayster Doctour, nowe you haue founde it, to enter into it: and if you shoulde be called or pulled backe, looke not on this side or that side, or be∣hynde you as Lots wyfe did: but strait forwardes on the end which is set before you (though it bee to come) as euen nowe present: lyke as you doe and will your paci∣entes to doe in purgations and other your ministrations,* 31.499 to consider the effecte that will ensue, where through the bit∣ternesse and lothsomnesse of the purgation is so ouercome, and the paynefulnes in abiding the woorkyng of that is miny∣stred, is so eased, that it maketh the pacient willyngly and ioy∣fullye to receaue that is to be receiued, althoughe it be ne∣uer so vnpleasaunt: so (I saye) sette before you the ende of thys strayte waye, and then doubtlesse, as Paule sayth, aeter∣num pondus gloriae pariet. i. It shall bryng with it an eternall weight of glory, whilest we looke not on the thinge whiche is seene, for that is temporall, but on the thynge whiche is not seene, whiche is eternall. So dothe the husbandman in plowing and tillyng, set before hym the haruest tyme: so doth the fisher consider the draught of hys nette, rather then the castyng in: so dothe the Marchaunt the returne of hys marchaundise: and so shoulde we in these stormye dayes set before vs not the losse of our goodes, libertye and verye lyfe, but the reapyng tyme, the commyng of oure Sauioure Christ to iudgement, the fire that shall burne the wicked and disobedient to GODS Gospell, the blaste of the Trumpe, the exceeding glory prepared for vs in heauen eternally, such as the eye hath not seene, the eare hath not heard, not the hart of man can conceaue. The more we lose here,* 31.500 the greater ioye shall we haue there. The more we suffer, the greater tri∣umphe. For corruptible drosse, wee shall finde incorruptible treasures: for golde, glorye: for siluer, solace without ende: for ri∣ches, robes royall: for earthly houses, eternall pallaces: myrthe without measure, pleasure without payne, felicitie endles: Sum∣ma we shall haue God the father, the sonne and the holye Ghost.

Oh happye place, oh that thys daye woulde come. Then shall the ende of the wicked be lamentable, then shall they receaue the iust rewarde of Gods vengeaunce, then shall they crye woe, woe, that euer they dyd as they haue done. Reade Sapien. 2.3.4.5. Read Mathew. 25. Read 1 Corinthians 15. 2. Corrinthians 5. and by faythe (which GOD increase in vs) consider the thing there sette foorthe. And for youre comforte, reade Hebrewes 11. to see what fayth hath done, alwayes consideryng the way to heauen to be by many try∣bulations, and that all they which wyll lyue godlye in Christ Iesu, must suffer persecution. You knowe thys is oure Al∣phabet: He that will be my Disciple,* 31.501 sayth Chryst must denye himselfe, and take vp hys Crosse and followe me not thys By∣shop, nor that Doctour, not this Emperoure, nor that Kynge, but me, sayth Christ: For he that loueth father, mother, wyfe, children, or very life bettter then me, is not worthye of me. Remember that the same Lorde saythe: Hee that will saue hys lyfe shall lose it. Comforte your selfe with thys,* 31.502 that as the Deuils had no power ouer the Porkets or ouer Iobs goodes without Gods leaue, so shall they haue man ouer you. Remem∣ber also that all the heares of your head are numbred with God. The Deuill may make one beleeue he will drowne hym, as the Sea in hys surges threatneth to the land: but as the Lorde hath appoynted boundes for the one, ouer the whiche hee can not passe: so hath he done for the other.

On God therefore cast your care, loue hym, serue hym af∣ter hys worde, feare hym, trust in hym, hope at hys hand for all helpe, and alwayes praye, lookyng for the Crosse, and when∣soeuer it commeth, be assured the Lorde, as he is faythfull, so he will neuer tempte you further then hee will make you able to beare, but in the middest of the temptation will make suche an euasion, as shall be most to his glorye, and your eternall com∣forte. GOD for hys mercye in Christe with hys holye spi∣rite endue you, comfort you, vnder the winges of hys mercye shadowe you, and as hys deare childe guyde you for euermore. To whose mercfull tuition, as I doe with my harty prayer com∣mit you: so I doubt not but you pray for me also, & so I beseech you to doe still. My brother P. telleth me you woulde haue the last part of S. Hieromes woorkes, to haue the vse thereof for a fortenight. I cannot for these three dayes well forbeare it, but yet on Thursday next I will send it you if God let me not, and vse me and that I haue, as your owne. The LORD for hys mercye in Chryste directe our wayes to hys glorye,

Out of prison

by yours to com∣maund Iohn Bradford.

¶To Mistres M. H a godly gentlewoman, comfor∣tyng her in that common heauinesse and godly sorrowe: which the feelyng and sense of sinne worketh in Gods children.

I Humbly and hartily praye the euerlasting good God

and Father of mercy,* 31.503 to blesse and keepe your harte and minde in the knowledge and loue of his truthe, and of his Christ, through the inspiration and working of the holye spirite, Amen.

* 31.504Although I haue no doubt, but that you prosper and goe forwardes dayly in the way of godlinesse, more and more drawing towardes perfection, and haue no neede of anye thinge that I can write, yet because my desire is that you might be more feruent and perseuer to the ende, I coulde not but write something vnto you, beseechinge you both often and diligently to call vnto your minde, as a meane to stirre you hereunto, yea as a thing which God most straitly requireth you to beleeue, that you are belo∣ued of God, and that he is your deare father, in, through, and for Christ and his deathes sake. This loue and ten∣der kindnes of God towardes vs in Christe, is aboun∣dantly herein declared, and that he hath to y^e Godly work of creation of this world, made vs after his image, redee∣med vs being lost, called vs into his Churche, sealed vs with his marke and signe manuell of Baptisme, kept and conserued vs all the dayes of our lyfe,* 31.505 fed, nourished, de∣fēded and most fatherly chastised vs, and now hath kind∣led in our hartes the sparcles of his ••eare, fayth, loue, and knowledge of his Christ and truthe, and therefore wee la∣ment because we lament no more our vnthankfulnes, our fraylnes, our diffidence and wauering in thinges, where∣in we should be most certayne.

All these thinges wee shoulde vse as meanes to con∣firme our fayth of this, that God is our God and father & to assure vs that he loueth vs as our father in Christ: to this end (I say) we should vse the thinges before touched especially in that of all thinges GOD requireth thys faythe and fatherly perswasion of his fatherly goodnesse,* 31.506 as his chiefest seruice. For before he aske anye thing of vs, he sayth: I am the Lorde thy God, geuing himselfe, and then all he hath to vs to be our owne. And this he doth in respect of himselfe, of his owne mercy and and truthe, and not in respect of vs, for then were grace no grace. In con∣sideration whereof, when he sayth: Thou shalt haue none other Gods but me, thou shalt loue me with all thy harte. &c. though of duetie we are bound to accomplishe all that he requireth, and are culpable and giltie, if we doe not the same, yet he requireth not these thinges further of vs, then to make vs more in loue and more certayne of this his co∣uenaunt, that he is our Lord and GOD. In certayntye wherof, as he hath geuē this whole world to serue to our neede and commoditie: so hath he geuen his sonne Chryst Iesus, and in Christe, hymselfe to be a pledge and gage: whereof the holy Ghost doth now and then geue vs some taste and sweete smell to our our eternall ioy.

* 31.507Therefore (as I sayde) because God is your father in Christ, and requireth of you straitly to beleue it, geue your selfe to obedience, although you doe it not with suche fee∣lyng as you desire. First must faithe goe before, and then feeling will follow. If our imperfection, frayltie, and ma∣ny euils shoulde be occasions whereby Sathan woulde haue vs to doubte, as muche as we canne, let vs abhorre that suggestion,* 31.508 as of all others most pernicious: for so in deede it is. For when we stande in a doubte, whether God be oure Father, we cannot be thankefull to God, we can not hartily pray or thinke anye thyng wee doe acceptable to God, we can not loue our neighboures and geue ouer our selues to care for them, and doe for them as we should do, and therefore Sathan is most subtile hereaboutes, knowing full well that if we doubt of Gods eternal mer∣cies towardes vs through Christ, we cannot please God, or do any thing as we should do to man. Continually ca∣steth he into our memories our imperfectiō, frayltie, falles and offences, that we should doubte of Gods mercie, and fauour towardes vs.

Therefore my good sister, wee must not be sluggishe herein,* 31.509 but as Sathan laboureth to loosen our faythe: so must we labour to fasten it by thinking on the promyses and couenaunte of God in Christes bloude, namely that God is our God with all that euer hee hath: whiche coue∣naunte dependeth and hangeth vppon Gods own good∣nes, mercy and trueth onely, and not on our obedience or worthines in any poynt, for then should we neuer be cer∣tayne. In deede God requireth of vs obedience and wor∣thines, but not that thereby we might be his children and he our father,* 31.510 but because he is our father and we his chil∣dren through his owne goodnes in Christe, therefore re∣quireth he fayth and obedience. Now if we want this o∣bedience & worthines which he requireth, shuld we doubt whether he be our father? Nay, that were to make our o∣bedience and worthines the cause, and so to put Christ out of place, for whose sake God is our father: But rather be∣cause he is our father, and we feel our selues to want such things as he requireth, we shuld be styrred vp to a shame∣fastnes and blushing, because we are not as we should be: and thereupon should we take occasion to go to our father in prayer on this maner:

Deare father, thou of thyne owne mercye in Iesus Chryst hast chosen me to be thy childe, and therefore thou wouldest I should be brought into thy Churche and faythfull companye of thy children: wherein thou hast kept me hetherto,* 31.511 thy name ther∣fore be praysed. Now I see my self to want fayth, hope, loue. &c. whiche thy children haue and thou requirest of me, wherthrough the deuill would haue me to doubt, yea vtterly to dispayre of thy fatherly goodnes, fauour and mercy. Therefore I come to thee as to my mercifull father through thy deare sonne Iesus Christ, and pray thee to helpe me good Lorde: helpe me, and geue me fayth hope, loue, &c. and graunt that thy holy spirite may be with me for euer, and more and more to assure me that thou art my fa∣ther: that this mercifull couenaunt that thou madest with them respect of thy grace in Christ, and for Christ and not in respecte of any my worthines, is alwayes to me. &c.

On this sort (I say) you must pray and vse your cogi∣tations, when Satan would haue you to doubte of salua∣tion. He doth all he can to preuayle herein.* 31.512 Do you al you can to preuayle herein agaynst hym. Though you feel not as you wold, yet doubt not, but hope beyond all hope, as Abraham did. For alwayes (as I sayd) goeth fayth before feelyng. As certayne as God is almighty, as certayne as God is mercifull, as certayne as God is true, as certayn as Iesus Christe was crucified, is risen, and sitteth on the right hand of the Father, as certayne as this is GODS commaundement: I am the Lord thy God. &c. so certayne ought you to be that God is your father. As you are boūd to haue no other Gods but hym, so are ye no lesse bound to beleue that God is your God. What profite shoulde 〈◊〉〈◊〉 be to you to beleue this to be true: I am the Lord thy God to others, if you shoulde not beleue that this is true to youre selfe? The deuill beleeueth on this sorte. And whatsoeuer it be that woulde moue you to doubte of this,* 31.513 whether God be your God through Christ, that same cōmeth vn∣doubtedly of the deuill. Wherefore did God make you, but because he loued you? Might not he haue made you blind dumbe, deafe, lame, frantike. &c. Might not hee haue made you a Iew, a Turke, a Papist. &c? And why hath hee not done so? verily because hee loued youe? And why dyd hee loue you? What was ther in you to moue him to loue you? Surely nothing moued him to loue you, and therefore to make you, and so hitherto to keep you, but his own good∣nes in Christ.* 31.514 Nowe then in that his goodnes in Chryste still remayneth as much as it was, that is, euen as great as hymself, for it cannot be lessoned: how shuld it be but y^t he is your God and father? Beleue this, beleeue this, my good sister, for God is no chaungeling: them whome hee loueth, he loueth to the end.

Cast therefore your selfe wholly vpon him, and think without all wauering, that you are Gods child, that you are a citizen of heauen, that you are the daughter of God, the temple of the holy Ghost. &c. If hereof you be assured as you ought to be, then shall your conscience be quieted, then shall you lament more & more that you want manye thinges which God loueth:* 31.515 then shal you labour to be ho∣ly in soule and bodye: then shall you go about that Gods glory may shyne in all your wordes and works: then shal you not be afrayd what man can doe vnto you: then shall you haue such wisedome to answere your aduersaries, as shall serue to their shame, and your comfort: then shal you be certayn y^t no man can touch one heare of your head fur∣ther then shall please your good father, to your euerlasting ioye: then shall you be moste certayne, that God as youre good father, will be more carefull for your Children, and make better prouision for them, if all you haue were gone then you can: then shall you (being assured I say of gods fauour towardes you) geue ouer your selfe wholy to help and care for others that be in neede: then shall you con∣temne this life, and desire to be at home with youre good and sweete father, then shall you laboure to mortifie all thinges that would spot eyther soule or bodye. All these thinges spryng out of thys certaine perswasion and faith, that God is our father, and we are his children by Christ Iesus. All thinges should help our fayth herein: but Sa∣than goeth about in all thinges to hinder vs.

Therefore let vs vse earnest and hartye prayer: let vs often remember thys couenaunt: I am the Lord thy God: let vs looke vpon Christ and hys precious bloud shed for the obsignation and confirmation of his couenaunt:* 31.516 let vs re∣member all the free promises of the Gospell: let vs set be∣fore vs Gods benefites generally in making this worlde, in ruling it, in gouerning it, in callyng and keepyng hys Churche. &c. let vs set before vs Gods benefites particu∣larly, howe hee hath made his creatures after his image,

howe hee made vs of perfecte lymmes, forme, beautye, memory, &c. how he hath made vs as Christians, and ge∣uen vs a right iudgement in his religion: how he hath e∣uer sithen we were b••rne, blessed, kept, nourished, and de∣fended vs: how he hath often beaten, chastised, and father∣ly corrected vs: how he hath spared vs & doth now spare vs, geuing vs tyme, space, place, grace. This if you doe & vse earnest prayer, and so flee from al things which might wound your conscience, geuing your selfe to diligence in your vocation, you shall finde at the length that (whiche God graunt to me with you) a sure certayntie of saluati∣on, without all suche doubte as may trouble the peace of conscience, to your eternall ioye, and comforte. Amen. A∣men.

Yours to vse in Christ, Iohn Bradford.

¶An other letter full of Godly comfort, written to the same person.

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

Although, as I to you, so you vnto me in person are vnkno∣wen,* 31.517 yet to hym whome we desire to please, wee are not onelye in persons, but also in hartes knowne and thorowly seene: and therefore as for hys sake you woulde by that you sent, of me bee perceiued how that in God you beare to me a good will: so, that I to you might be seene in God to beare you the lyke, I sēd to you these fewe wordes in writing, wishing that in all your do∣inges and speache, yea euen in your very thoughtes, you woulde labour to feele that they are all present and open before the sight of God, be they good or bad. This cogitation often had in mind and prayer made to God for the working of his spirite, therby, as a meane, you shall at the length feele more comforte and com∣moditie, then any man can knowe, but such as be exercised ther in. Howbeit, this is to be added, that in thinking youre selfe, & all that you haue and doe, to be in the sight of God: this (I say) is to be added,* 31.518 that you thinke hys sight is the fight, not onely of a Lorde, but rather of a father, which tendereth more your in∣firmities, then you can tender the infirmities of any your Chil∣dren. Yea when in your self you see a motherly affection to your little one that is weake, let the same be vnto you a trace to trayn you to see the vnspeakable kinde affection of God your father towardes you.

And therfore vpon the consideration of your infirmities and naturall euils, which continually cleaue vnto vs, take occasion to goe to God,* 31.519 as your father through Christe, and before hys mercifull harte, laye open your infirmities and euilles, with de∣sire of pardon and helpe, after hys good will and pleasure, but in hys time, and not when you will, and by what meanes he will, not by that waye you woulde: in the meane season hange on hope of his fatherly goodnes, and surely you shall neuer be asha∣med. For if a woman that is naturall, cannot finally forget the Childe of her wombe, be ••ure God whiche is a father supernatu∣rall,* 31.520 cannot, nor will not forget you. Yea if a woman coulde be so forgetfull, yet God hymselfe sayth, he will not be so.

This opinion, yea rather certayne perswasion of God our fa∣ther through Christe, see that you cherishe and by all meanes, as well by dilligent consideration of his benefites,* 31.521 as of his louing corrections, whether they be inward or outwarde, see that you nourishe: knowyng for certayne, that as the deuill goeth about nothing so muche as to bring you in a doubte whether yee be Gods childe, or no: so what soeuer shall moue you to admitte that dubitation, be assured the same to come from the Deuill. If you feele in your selfe not onely the want of good thinges, but also plentye of euill, do not therefore doubte whether you be Gods childe in Christ, or no.

For if for your goodnes or ilnesse sake, which you feel or feele not,* 31.522 ye should beleue or doubte, then shoulde you make Christe Iesus for whose sake onely God is your father, either nothyng, or els but halfe Christ.

But rather take occasion of your wants in good, and of your plenty in euill, to goe to God as to your father, and to praye to him, that in asmuch as he commaundeth you to beleue that he is your God and father: so he would geue you his good spirite, that you might feele the same, and liue as hys childe, to hys glorye: and cease not vpon such prayers to look for comfort Gods good tyme, still hoping the best, and reiecting all dubitation, and so all euill workes, words and cogitations, as the Lord shal enable you by hys good spirite and grace, which I beseeche hym to geue vn∣to you, my good sister, for euer. And further I pray you, that as hee hath made you to be an helper vnto your husband, so you would endeuour your selfe therein to shewe the same as well in soule as body: and begge grace of God, that your indeuour may be effectual to both your comfortes in Christ. Amen.

Iohn Bradford.

* 31.523To my welbeloued in the Lord, VV. P.

GRace and peace from God the father, through our Lorde Iesus Chryste. Amen.

Deare brother, God most iustly hath cast me downe into a dungeon, but much better then I deserue: wherein I see no man but my keeper, nor can see any except they borne to me So••e∣thing in the earth my lodgyng is: which as an example and me∣moriall of my earthly affections (which God I trust will mortifie) and of my sepulchre, whereunto I trust my Lord God will bryng me in peace in hys good time. In the meane season hee geue me pacience, liuely hope, and his good spirite. I pray you praye for me, for the prayer of the godly, if it be effectuall,* 31.524 worketh muche with God. I thanke God my common disease doth lesse trouble me, then when I was abroad, which doth teache me the merciful prouidence of God towardes me. Vse true and harty prayer, and you shall perceiue GOD at length will declare himselfe to see, where now many thinke he sleepeth.

Out of the Tower,

by the Lordes prisoner, Iohn Bradford.

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

GOd oure good father for hys mercies sake in Christe with his eternall consolation so comforte you,* 32.1 as I de¦sire to be comforted of him in my moste neede: Yea, he will comfort you, my deare sister, onely caste your care vppon hym, and he neuer can nor will forsake you. For his cal∣ling and giftes be suche, that he can neuer repente hym of them. Whome he loueth, he loueth to the end: none of his chosen can perishe.* 32.2 Of whiche number I knowe you are my dearely beloued sister: God increase the fayth thereof dayly more and more in you, hee geue vnto you to hange wholy on hym and on his prouidence and protection. For who so dwelleth vnder * 32.3 that secret thing, and help of the Lord, he shall be cocke sure for euermore. He that dwelleth I say: for if we be flitters and not dwellers: as was Loth a flitter from Segor, where God promised hym protecti∣on, if hee had dwelled there still, wee shall remoue to oure losse, as he did into the mountaynes.

Dwell therefore, that is, truste, and that finally vnto the ende, in the Lorde (my deare sister) and you shalbe as Mount Syon. As Mountaynes compasse Ierusalem: so dooth the Lorde all hys people. How then can hee forget you, whiche are as y^e apple of hys eye, for his dear sonnes sake. Ah deare heart, that I were now but one half houre with you, to be a Symon to helpe to cary your crosse with you. God sende you some good Symon to bee with you, and helpe you.

You complayne in your letters of the blyndenesse of your minde, and the troubles you feele. My dearely belo∣ued, God make you thankefull for that whiche God hathe geuen vnto you: he open your eyes to see what and howe great benefites you haue receiued, that you may be lesse couetous, or rather impacient, for so (I feare me) it should be called, and more thankefull. Haue not you receiued at his handes, sight to see your blindnesse, and thereto a de∣sirous and seeking heart to see where he lyeth in the myd∣day, as his deare Spouse speaketh of her selfe in the Can∣ticles? Oh Ioyce, my good Ioyce, what a gifte is thys? Many haue some sight, but none this sobbing and sighing none this seeking whiche you haue, I knowe, but such as he hath marryed vnto hym in his mercies. You are not content to kisse hys feete w^t the Magdalen, but you would be kissed euen with the kisse of his mouthe. Cant. 1. You would see his face with Moses, forgetting how he biddeth vs seeke hys face, Psalme. 27. yea, and that for euer. psalm 105. which signifieth no such sight as you desire, to bee in this present life, which would see God nowe face to face, where as he cannot be seene, but couered vnder something yea sometyme in that whiche is (as you would say) cleane contrary to God: as to see his mercye in hys anger. In bringing vs to hell, fayth seethe hym bryng vs to heauen: in darkenesse it beholdeth brightnesse:* 32.4 in hidyng hys face from vs, it beholdeth hys mery countenaunce. How dyd Iob see God, but as (you woulde saye) vnder Sathans clok? For who cast the fire frō heauen vpon hys goodes? Who ouerthrow hys house,* 32.5 and styrred vp men to take a∣way his cattell, but Sathan? And yet Iob pearce•• tho∣rough all these, and saw Gods worke saying: The Lorde hath geuen the Lord hath taken away. &c.

In reading of the Psalmes, how often doe you see that Dauid in the shadowe of death, sawe Gods sweete loue? And so (my dearely beloued) I see that you in your dark∣nes and dimnesse, by fayth do see claritie and brightnesse: by fayth (I say) because fayth is of things absent, of things hoped for, of thinges which I appeale to your conscience, whether you desire not. And can you desire anye thinge

which you know not? And is there of heauenly things a∣ny other true knowledge then by fayth?

Therefore, my deare hearte, be thankfull, for (before God I write it) you haue great cause. Ah my Ioyce, how happy is the state wherein you are?* 32.6 Uerily you are euen in the blessed state of Gods children: for they mourne, and doe not you so? And that not for worldly weale, but for spirituall riches, fayth, hope, charitie. &c. Do you not hun∣ger and thirst for righteousnes?* 32.7 And I pray you sayth not Christ, who cannot lye, that happy are suche? How shuld God wipe away the teares from your eyes in heauen, if now on earth ye shed no teares? How coulde heauen be a place of rest, if on earth you did finde it? Howe coulde you desire to be at home, if in your iourney ye found no griefe? How could you so often call vppon God, and talke wyth him, as I knowe you doe, if your enemy should sleepe all day long? How shoulde you elswhere bee made like vnto Christ, I meane in ioye, if in sorrow you sobbed not with him?* 32.8 If you will haue ioy & felicitie, you must first needes feele sorrow and miserye. If you will goe to heauen, you must sayle by hell. If you will embrace Christ in his robes you must not thinke scorne of him in his ragges. If you will sit at Christes table in hys kingdome, you must first abide with him in his temptations. If you will drinke of his cup of glory, forsake not his cup of ignominye.

Can the head corner stone bee reiected, and the other more base stones in gods building be in this world set by? You are one of his liuely stones: be content therefore to be hewen and snagged at, that you might bee made more meete to be ioyned to your fellowes which suffer with you Satans snatches, the worldes woundes, contempte of conscience,* 32.9 and freattes of the fleshe, where through they are enforced to cry, Oh wretches that we are, who shal de∣liuer vs? You are of Gods corne, feare not therefore the Flayle, the Fanne, Milstone, nor Ouen. You are one of Christes Lambes,* 32.10 looke therefore to be fleeced, hayled at, and euen slayne.

If you were a market sheepe, you should go in more fatte and grassy pasture. If you were for the Fayre, you should be stalfed and want no weale:* 32.11 but because you are for Gods owne occupying, therefore you must pasture on the bare Common. abiding the stormes and tempests that will fall. Happy and twise happy are you (my deare sister) that God now hayleth you whither you woulde not, that you might come whither you woulde. Suffer a little and be still. Let Satan rage agaynst you, let the worlde crye out, let your conscience accuse you, let the lawe loade you presse you downe, yet shall they not preuayle, for Christ is Emanuell,* 32.12 that is, God with vs. If God be with vs, who can be agaynst vs? The Lorde is wyth you, youre Father can∣not forgette you: your Spouse loueth you. If the waues and surges arise,* 32.13 crye with Peter: Lorde I pearishe, and he will put out his hande and helpe you. Cast out youre anker of hope, and it will not cease for all the stormye surges, till it take holde on the rocke of Gods trueth and mercy.

* 32.14Thinke not that he whiche hath geuen you so manye thinges corporallye, as inductions of spirituall and hea∣uenly mercies, and that without your desertes or desire, can deny you any spirituall comforte desiring it. For if hee geue to desire, he will geue you to haue and enioy y^e thing desired. The desire to haue, and the goyng about to aske, ought to certifie youre conscience, that they be hys earnest of the thing whiche you asking he will geue you, yea be∣fore you aske, and whilest you are about to aske hee will graunt the same (as Esay sayth) to hys glorye and your e∣ternall consolation. Hee that spared not his owne sonne for you will not nor cannot thinke anye thinge to good for you, my hartily beloued.

If he had not chosen you, (as most certainely he hath) he would not haue so called you:* 32.15 he would neuer haue iu∣stified you: he would neuer haue so glorified you with hys gracious giftes, which I know, praysed be his name ther¦fore: he would neuer haue so exercised your fayth with tēp∣tations, as he hath done and doth: if (I saye) hee had not chosen you.* 32.16 If he haue chosen you (as doubtlesse deare heart, he hath done in Christe, for in you I haue seene hys earnest, and before me and to me you coulde not deny it, I knowe both where and when) if I say, he haue chosen you then neither can you, nor euer shall you pearishe. For if you fall, he putteth vnder his hand: you shall not lye still: so carefull is Christ your keeper ouer you. Neuer was mother so mindefull ouer her chylde, as hee is ouer you. And hath not he alwayes bene so?

Speake woman, when did he finally forget you? And will he now trow you in your most neede doe otherwise,* 32.17 you calling vpon him, and desiring to please hym? Ah my Ioyce, thinke you God to be mutable? Is he a chaunge∣ling? Doth not he loue to the ende them whom he loueth?* 32.18 Are not his giftes and calling suche, that he cannot repent him of them, for els were he no God. If you should pe∣rish, then wanted he power: for I am certayne his will towardes you, is not to be doubted of. Hath not the spirit which is the spirite of trueth, tolde you so?* 32.19 And will you now harken with Eue to the lying spirite which woulde haue you now to despayre, (no he goeth more craftilye to worke, howbeit to that ende, if you should geue eare vn∣to it, which God forbid) but to doubt and stand in a mam∣mering, and so shoulde you neuer truely loue God, but serue him of a seruile feare, least he shoulde cast you off for your vnworthines and vnthankefulnes: as though your thankfulnes or worthines were anye causes with God, why he hath chosen you, or will finally keepe you.

Ah myne owne deare harte, Christ onely, Christ on∣ly, and his mercy & truth. In him is the cause of your ele∣ction. This Christ, this mercy,* 32.20 this truth of God remay¦neth for euer, is certayne for euer, I saye for euer. If an Aungel from heauen should tell you contrary, accursed be he. Your thankfulnes and worthines are fruites and ef∣fectes of your election, they are no causes. These fruites and effectes shalbe so much more fruitfull and effectual, by how much you wauer not.

Therefore (my dearely beloued) arise, and remember from whence you are fallen.* 32.21 You haue a shepheard which neither slumbreth nor sleepeth: No man nor deuill can pul you out of his handes. Night and day he commaundeth his Aungels to keepe you. Haue you forgotten what I read to you out of the Psalme:* 32.22 The Lorde is my shepheard I can want nothing? Do you not know that god sparred Noe in the Arke on the out side, so that hee coulde not get out?* 32.23 So hath he done to you my good sister, so hath he done to you. Ten thousande shall fall on youre right hande, and twenty thousand on your left hand, yet no euill shal touch you. Say boldly therefore:* 32.24 Many a tyme from my youth vpp they haue fought agaynst me, but they haue not preuayled, no, nor neuer shall preuayle, for the Lord is round about hys people. And who are the people of God, but such as hope in him? Happy are they that hope in the Lorde: and you are one of those, my deare heart,* 32.25 for I am assured you haue hoped in the Lord: I haue your woordes to shewe moste manifestly, and I knowe they were written vnfaynedly. I neede not to say, that euen before God you haue simply confessed to me, and y^t oftentimes, no lesse. And once if you had this hope, as you doubtlesse had it, though now you seele it not, yet shall you feele it agayne: for the anger of the Lorde lasteth but a moment, but his mercy lasteth for euer. Tel me my deare heart, who hath so weakned you?* 32.26 Surely not a perswasion which came from him that called you. For why should ye wauer? Why shoulde ye wauer, and be so heauy harted? Whome looke you on? On youre selfe? on your worthines? on your thankfulnes? on that whiche God requireth of you, as fayth, hope, loue, feare, ioy. &c. Thē can you not but wauer in deed: for what haue you as God requireth? Beleue you, hope you, loue you &c. as muche as ye shoulde doe? No, no, nor neuer can in this life. Ah my dearly beloued, haue you so soone forgot∣ten y^t which euer should be had in memory? namely, that when you would & shoulde be certayne and quiet in con∣science, then should your fayth burst throughout al things not onely that you haue in you, or els are in heauē, earth▪ or hell, vntill it come to Christ crucified, and the eternall sweete mercies and goodnes of God in Christ? Here here is the resting place, here is your Spouses bed: creepe into it, and in your armes of fayth embrace him, bewayle your weakenes, your vnworthines, your diffidēce. &c. and you shall see he will turne to you. What sayde I, you shall ••ee•• Nay I should haue sayd, You shall feele hee will turne to you. You know that Moses, when he went to the mount to talke with God, he entred into a darck cloude, and He∣lias had his face couered when God passed by. Both these deare frendes of God, heard God, but they sawe him not, but you woulde be preferred before them. See nowe my deare hart, how couetous you are. Ah bee thankefull, bee thankefull. But God be praysed youre couetousnesse is Moyses couetousnes. Well, with him you shalbe satisfied. But when? Forsooth, when he shall appeare. Here is not the time of seeing, but as it were in a glasse. Isaac was de∣ceiued because he was not content with hearing onely.* 32.27

Therfore to make an end of these many words, wher∣with I feare me I doe but trouble you from better exerci∣ses: in asmuch as you are in deede the childe of God electe in Christ before the beginning of all times: in as much as you are geuē to the custody of Christ, as one of Gods most precious iewels? in as much as Christ is faythfull, & hy∣therto hath all power, so y^t you shall neuer perish, no, on••

heare of your head shall not be lost: I beseeche you, I pray you, I desire you, I craue at your hands with all my very heart, I aske of you with hand, penne, tongue, and minde, in Christ, through Christ, for Christ, for his name, bloude, mercies,* 32.28 power, and truthes sake (my most entirely belo∣ued sister) that you admit no doubting of Gods final mer∣cies towardes you, howe so euer you feele your selfe: but complaine to God, and craue of him as of your tender and deare father, al things, and in that time which shalbe most oportune, you shall finde and feele farre aboue that your heart or the heart of any creature can conceiue, to your e∣ternall ioy. Amen, Amen, Amen.

The good spirit of God alwaies kepe vs as hys deare children: he comfort you, as I desire to be comforted (my dearely beloued) for euermore. Amen.

I breake vp thus abruptly, because our common pray∣er time calleth me. The peace of Christe dwell in both our hearts for euer. Amen.

As for the reporte of W. Po. if it be as you heare, you must prepare to beare it.* 32.29 It is wrytten on heauens doore: Do wel, and heare euil. Be content therfore to heare what so∣euer the enemie shall imagine to blot you withall. Gods holy spirite alwaies comfort and keepe you. Amen, Amen. This 8. of August, by him that in the Lord desireth to you as well and as much felicitie, as to his owne heart.

Iohn Bradford.

Heere followeth an other letter of hys, wrytten to the good Lady Uane, wherein he resolueth certaine questions which shee demaunded. This Lady Uane was a speciall Nourse,* 32.30 and a great supporter, to her power, of the godly Saints, which were imprisoned in Queene Maries time. Unto whom, diuers Letters I haue both of M. Philpot, Carelesse, Traherne, Thomas Rose, and of other moe, wherein they render vnto her moste gratefull thankes for her exceeding goodnes extended towarde them, with theyr singulare commendation and testimonie also of her Chri∣stian zeale towarde Gods afflicted prisonners, and to the veritie of his Gospell. Shee departed of late at Holburne. Anno 1568. whose ende was more like a sleepe, then anye death:* 32.31 so quietly and meekely shee deceased and departed hence in the Lord.

Amongest other which wrote vnto her, M. Bradforde also sent these letters to the said Lady: the tenour whereof heere followeth.

To my good Lady Vane.

THe true sense and sweete feeling of Gods eternal mer∣cies in Christe Iesus, be euer more and more liuely wrought in your heart by the holy Ghost.* 32.32 Amen.

I moste heartily thanke you (good Madame) for your comfortable Letters: and whereas you woulde be aduer∣tised what were best to be done on your behalfe, concer∣ning your three questions: the truth is, that the questions are neuer wel seene nor answeared, vntill the thing wher∣of they arise, be well considered, I meane, vntill it be seene howe great an euill the thing is. If it be once in deede in your heart perceiued vpon probable & pithy places gathe∣red out of Gods booke, that there was neuer thing vppon the earthe so greate, and so muche an aduersarie to Gods true Seruice, to Christes Death, Passion, Priesthood, Sa∣crifice, and kingdome, to the Ministerie of Gods woorde and sacraments, to the church of God, to repentance, faith, and all true godlines of life, as that is whereof the questi∣ons arise (as moste assuredly it is in deede) then can not a Christian heart, but so muche the more abhorre it, and all thyngs that in any poynt might seeme to allowe it, or any thing pertaining to y^e same, by how much it hath the name of Gods seruice.

Againe, your Ladiship doth knowe, that as all is to be discommended and auoided, which is folowed or fled from in respecte of oure selues, in respecte of auoiding Christes Crosse: so the ende of all oure doings shoulde be to God∣wards, to his glory, to our neighbours, to edification and good example, wherof none can be geuen in allowing any of the three questiōs by you propounded. But because this which I write nowe is briefe, and needeth the more consi∣deration or explication: as I doubte not of the one in you, so from me by Gods grace, you shall receiue y^e other short∣ly. For I haue already wrytten a little booke of it, whiche I will sende vnto you, in the whiche you shall haue youre questions fully answeared and satisfied,* 32.33 and therefore I o∣mit to write any more hereaboutes presently: beseeching God our good Father to guide you as his deare childe w^t his spirite of wisedome, power, and comfort vnto eternall ly••e, that you may be strong, and reioyce in hym and wyth his Church, to carie Christes crosse, if hee shall so thinke it nede. 1. Peter 1. Which is a thing to be desired, wished and imbraced, if wee looked on thinges after the iudgement of Gods word, and tried them by that touchstone.

If you be accustomed to thinke on the breuitie, vani∣tie, and miserye of this life, and on the eternitye, truth, and felicity of euerlasting life: if you looke on things after their endes, and not after their present appearance onely: if you vse your selfe to set Gods presence, power, and mercy al∣waies before your eies, to see them as God by euery crea∣ture woulde you shoulde: I doubt not but you shall finde suche strength and comforte in the Lorde, as you shall not be shaken with all the power of Satan. Gods mercye in Christ be with you, and his good spirit guide you for euer. Amen.

An other letter to the Lady Vane.

AS to mine owne soule, I wishe to your Ladishippe,* 32.34 grace and mercy from God our deare father in Christe oure Lorde and Sauiour.

I thanke God that something he hath eased you, and mitiga∣ted hys fatherly correction in vs both: I woulde to God hee had done so muche in the behalfe of the griefe of the body to you, as he hath done to mee. For as for the soule, I truste you feele that which I pray God increase in you, I meane his fatherly loue, and graunt that I may with you feele the same in suche degree as may please him: I will not say, as you feele, least I should seeme to aske too much at one time. God doeth often much more plentifully visite with the sense of his mercy, them that humble them selues vnder his mighty hande, and are sore exercised (as you long haue bene) then others, whiche to the face of the worlde haue a more shewe and appearance.

Therefore I wish as I doe, and that not onely for mine owne commoditie, but also that I might occasion you to the considera∣tion of the goodnesse of God, whiche I by your letters doe well esp••e, whych is in deede the hye waye, whereby as God encrea∣seth his giftes, so sheweth he more liuely his saluation. Psalme. 50.107. I haue receiued Gods blessing from you, the whiche I haue partly distributed vnto my three felowe prisonners, Maister Far∣rar, Maister Tailour, Maister Philpot, and the residue I will be∣stowe vppon foure poore soules whiche are imprisonned in the common Gayle, for Religion also. As for mine owne parte, if I hadde neede, I woulde haue serued my tourne also. But because I hadde not, nor (I thanke God) haue not, I haue bene and wil be your Almner in such sorte as I haue already aduertised you. God rewarde you, and geue you to finde it spiritually and corporally. Because otherwise I canne not talke with you, therefore on thys sort, as occasion and opportunitie will serue, I am ready to shewe my good will and desire of youre helpe and furtheraunce in the Lorde to euerlasting life, whereunto God bringe vs shortly, for his mercies sake. Amen.

Good Madame bee thankefull to God, as I hope you be: bee earnest in prayer, continue in reading and hearing Gods worde, and if Gods further Crosse come, as therein God doeth serue hys prouidence (for els it shall not come vnto you) so be certaine the same shall turne to your eternall ioy and comfort. Amen.

Iohn Bradford.

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

THe comforte of Christe fealt commonly of his children in their Crosse for his sake,* 32.35 the euerlasting God worke in both your heartes, my good brethren, and in the hearts of both your yokefelows, especially of good Mary my good sister in the Lord. Amen.

If I had not somthing heard of the hazard which you are in for the Gospels sake, if you continue the profession & confession therof, as I trust you do & wil do, and that vnto the ende, God enabling you, as hee will doubtlesse for hys mercies sake, if you hope in him (for this binedeth hym, as Dauid in Christes person witnesseth: Our Fathers hoped in thee, and thou deliueredst them. &c. Psal. 22.) yet by cōiectures I coulde not but suppose, (thoughe not so certainely) the time of your suffering and probation to be at hande. For now is the power of darknes fully come vpon this realme most iustly for o••r sinnes, and abusing the light lent vs of the Lorde, to the setting foorthe of oure selues more then of Gods glory, y^t as wel we might be brought into the better knowledge of our euils, and so heartily repēt (which God graunt vs to doe) as also we might haue more feeling and sense of our sweete sauiour Iesus Christ, by the humbling and deiecting of vs, thereby to make vs, as more desirous of him, so him more sweet and pleasant vnto vs: the which thing the good spirite of God woorke sensibly in all oure hearts, for Gods holy names sake.

For this cause I thoughte it my duetie, beynge nowe where I haue some libertye to write (the Lord be praised) and hearing of you as I heare: to doe that which I should haue done, if I had heard nothing at all: that is, to desire you to be of good cheare and comfort in the Lord (although in the worlde you see cause rather to the contrarye) and to goe on forewardes in the way of God whereinto you are entred, considering that the same cannot but so much more and more waxe strait to the outward man, by howe muche you drawe nearer to the ende of it: Euen as in the trauaile of a woman,* 32.36 the nearer shee draweth to her deliuerie, the more her paines encrease: so it goeth with vs in y^e Lordes way, the nearer we drawe to our deliueraunce by death to eternall felicitie.

Example whereof we haue, I will not say, in the holy Prophetes and Apostles of God, which when they were young, girded them selues, and went in manner whether they would,* 32.37 but when they waxed olde, they went girded of others, whither they would not, concerning y^e outward man: but rather and moste liuely in our Sauiour Iesus Christ, whose life & way was much more painfull to hym towardes the ende, then it was at the beginning. And no marueyle,* 32.38 for Satan cane something abide a man to begin wel & set forewards, but rather then he should go on to the ende, he wil vomite his gorge, and cast flouds to ouerflow him, before he wil suffer that to come to passe.

Therefore as we should not be dismaide nowe at thys world,* 32.39 as though some strange thyng were happened vn∣to vs, in that it is but as it was wont to be to the godly, in that the Deuill declareth him selfe after his olde woont, in that we haue professed no lesse but to forsake the world and the deuil as Gods very enemie, in that we learned no lesse at the first when we came to Gods schole, then to deny our selues, and take vp our crosse and folow our master, which leadeth vs none other way then he him selfe hath gone be∣fore vs: as (I say) we should not be dismaid: so we should with patience and ioy go forewards, if we set before vs as present, the time to come, like as the wife in her trauaile, doeth the deliuerance of her child, and as the saints of God did, but especially our sauiour and paterne Iesus Christe: for the Apostle sayeth:* 32.40 He set before him the ioye and glorye to come, and therfore contemned the shame & sorow of the crosse: so if we did, we shoulde finde at the length as they founde. For whome would it greeue which hath a long iourney to go, to go through a peece of foule way, if he knewe that af∣ter that the way should be moste pleasaunt, yea the iourney shoulde be ended,* 32.41 and he at his resting place most happie? Who wiil be afeard, or lothe to leaue a litle pelfe for a little time, if he knewe he should shortly after receiue most plen∣tifull riches? Who will be vnwilling for a little while to forsake his wife, children, or frends. &c. when he knoweth he shall shortly after be associated vnto them inseparably, euen after his owne hearts desire? Who wil be sory to for∣sake this life, which can not but be moste certaine of eter∣nall life? Who loueth the shadowe better then the bodye? Who can loue this life, but they that regarde not the life to come? Who can desire the drosse of this worlde but such as be ignoraunt of the treasures of the euerlasting ioy in hea∣uen?* 32.42 I meane, who is afeard to die, but suche as hope not to liue eternally? Christ hath promised pleasures, richesse, ioye,* 32.43 felicitie, and all good things to them that for hys sake lose any thing, or suffer any sorrowe. And is he not true? Howe can hee but be true, for guile was neuer founde in his mouth.

Alas then, why are we so slacke and slow, yea harde of heart to beleue him, promising vs thus plentifully eternal blisfulnes, and are so ready to beleue the worlde promising vs many things, and paying vs nothing? If we will cur∣rie fauour nowe and hal••e on bothe partes, then it promi∣seth vs peace,* 32.44 quietnesse, and many thinges els. But howe doeth it pay this geare? or if it pay it, with what quietnesse of conscience? Or if so: howe long I pray you? Doe not we see before our eyes men to die shamefully, I meane, as Rebelles and other malefactours, which refuse to dye for Gods cause? What way is so sure a way to heauen, as to suffer in Christes cause? If there be anye waye on horse∣backe to heauen, surely this is the way: By manye troubles (sayeth the Apostle) wee must enter into heauen.* 32.45 All that will liue godly in Christ Iesu, must suffer persecution. For the world can not loue them that are of God:* 32.46 the deuill can not loue hys ennemies: the worlde will loue none but hys owne: you are Christes, therefore looke for no loue heere. Should we looke for fire to quenche our thirste? And as soone shall Gods true seruants finde peace and fauour in Antichrists regiment.

Therfore my dearly beloued, be stout in the Lorde, and in the power of his might. Put on you his armour: stande in the libertie of Christe which you haue learned: reioyce that you may be counted woorthy to suffer any thyng for Gods cause: to all men thys is not geuen. Your rewarde is great in heauen, though in earth you find nothing. The iourney is almost past: you are almost in the hauen: halt on a pace I beseeche you, and merily ho••se vp your sailes.* 32.47 Cast you selues on Christ, who careth for you. Kepe com∣pany with him now stil to the ende: he is faithfull and wil neuer leaue you, nor tempt you further then hee will make you able to beare: yea in the middest of the temptation hee will make an outscape. Nowe pray vnto him heartely, be thankefull of his indignation, reioyce in hope of the health you shall receiue, and be mindefull of vs whych are in the vawarde, and by Gods grace trust in Christ to be made a∣ble to breake the Ise before you, that you followynge, may finde the way more easie. God graunte it may so be. Amen, Amen.

Out of prison by your brother in Christ, Iohn Bradford.

To Maistresse Wilkenson.

ALmighty God our most louing father increase in your heart (my good mother & deare maistresse in the Lord) his true knowledge and loue in Christe,* 32.48 to y^e encouraging and comforting of your faith in these stormy dayes: as ne∣cessary vnto vs, so profitable if we per••iste vnto the ende, which thing God graunt to vs. Amen.

My righte dearely beloued, I knowe not what other thing to wryte vnto you, then to desire you to be thankfull vnto the Lord, in that amongst thee not many of your cal∣ling and state, it pleaseth him to geue you his rare blessing, I meane to keepe you from all the filthe wherewyth on••e Countrey is horribly defiled. Thys blessing assuredly is rare, as you see. But nowe if he shall blesse you with an o∣ther blessing which is more rare, I meane to cal you foorth as a Martyr, and a witnesse against this filth, I hope you will become double thankefull. For a greater token com∣monly we haue not to iudge of our election and saluation, next to Christe and faith in him, then the crosse, especiallye when it is so glorious, as on this sorte to suffer any thing,* 32.49 but chiefly losse of this life, which in deede is neuer founde til it be so lost: except the graine of wheate fall and be dead, it remaineth fruitlesse.

You know how that he which was rapt into the third heauen, and did knowe what he wrote, doeth say: That as the corne liueth not except it be dead, and cast into the earth,* 32.50 so truely oure bodies. And therefore the crosse shoulde so little feare vs, that euen death it selfe shoulde altogether be desi∣red of vs, as the Tailour which putteth off oure ragges, and araieth vs with the Royall Roabes of immortalitie, incorruption, and glory. Great shame it shoulde be for vs,* 32.51 that all the whole creatures of God shoulde desire, yea, grone in their kinde for our libertie, and wee our selues to loath it: as doubtlesse we doe, if for the crosse, yea for death it selfe, we with ioy swallow not vp all sorrow that might let vs from following the Lordes calling, and obtaining the Lordes prouidence: whereby doubtles all crosses, and death it selfe doth come, and not by hap or chance. In con∣sideration whereof (right deare Mother) that this proui∣dence stretcheth it selfe so vnto vs, and for vs, that euē the hair of our heads are numbred with God, not one of them to fall to our hurte: surely we declare our selues very faint in faith, if we receiue not such comfort, that we can willing∣ly offer our selues to the Lord, and cast our whole care vp∣on his backe, honouring him with this honour, that he is and euer will be carefull for vs, and all we haue, as for hys deare children. Be therfore of good cheare euen in the mid∣dest of these miseries, be thankful to the Lord, and prepare your selfe for a further triall, which if God sende you, as I hope, so do you beleeue, that God therein wil help & com∣fort you, and make you able to bear whatsoeuer shall hap∣pen. And thus much, hauing this oportunitie, I thoughte good to wryte, praying God our father to recompence into your bosome, all the good that euer you haue done, to mee especially, and to many others, both in this time of trou∣ble, and alwaies heeretofore.

Your owne in the Lord, Iohn Bradford.

An other letter wrytten to certaine godly per∣sons,* 32.52 encouraging them to prepare them selues with pacience to the crosse.

GRatious God and moste mercifull Father, for Iesus Christes sake thy dearely beloued sonne, graunte vs thy mercy, grace, wisedome, and holy spirite, to counsaile, comforte, and guide vs in al our cogitations, woordes, and woorkes, to thy glorye, and our euerlasting ioy and peace for euer. Amen.

In my last letter you might perceiue my coniecturing to be no lesse towards you, then now I haue learned. But (my dearely beloued) I haue learned none other thyng, then before I haue told you would come to passe,* 32.53 if ye cast not away that which ye haue learned. I do appeale to both your consciences, whether herein I speake trueth, as well of my telling (though not so often as I might and should, God forgeue mee) as also of your learning. Nowe God will trie you, to make others to learne by you, that whych ye haue learned by others: and by them which suffred thys day ye might learne, (if already yee had not learned) that life and honour is not to be set by more then Gods com∣mandement.* 32.54 They in no poynt for all y^t euer their ghostly fathers could do, hauing doctour Death to take their part, would consent or seeme to consent to the popish masse and papisticall God, otherwise then in y^e daies of our late king they had receiued. And this their faith they haue confessed with their deathes, to their great glorye, and all our com∣fortes, if we follow them: but to our confusion, if we starre backe from the same. Wherfore I beseeche you to consider it, as well to praise God for them, as to goe the same way with them, if God so will.

Consider not the things of this life, whyche is a verye prison to all Gods children: but the things of euerlasting life, which is our very home. But to the beholding of thys geare,* 32.55 ye must open the eyes of your mind, of faith I shuld haue sayde, as Moses did, which set more by trouble wyth Gods people, then by the riches of Egypt, and Pharaos Court. Your house, home and goodes, yea life and all that euer yee haue, God hath geuen you as loue tokens, to ad∣monish you of his loue, & to win your loue to him againe. Nowe will he trie your loue, whether ye set more by hym then by his tokens,* 32.56 or no. If ye for his tokēs sake, that is, for your home, house, goods, yea life, will goe w^t the world, least ye should loose them, then be assured your loue, as hee can not but espie it to be a strumpets loue,* 32.57 so will he cast it away with the world. Remember that he which will saue his life, shall loose it, if Christ be true: but he which aduen∣tureth, yea looseth his life for the Gospels sake, the same shalbe sure to finde it eternally. Do not ye knowe that the way to saluation is not the broade way, which manye run in, but the straight way, which fewe now walke in.

Before persecution came, men might partly haue stand in a doubt by the outward estate of the world with vs (al∣though by Gods woorde it was plaine) whether was the high way,* 32.58 (for there was as many that pretended the gos∣pell, as poperie) but nowe the sunne is risen, & the winde bloweth, so that the corne which hathe not taken fast roote, can not nor will not abide: and therefore easily yee may see the straight way by the smal number that passeth thorowe it. Who will now aduenture their goods and life for Chri∣stes sake, whiche yet gaue his life for our sakes? Wee are now become Gergesites,* 32.59 that would rather loose Christe, then our Porkets. A faithfull wife is neuer tried so to be, but when shee reiecteth and withstandeth woers. A faith∣full Christian is then founde so to be, when hys faith is as∣saulted.

If wee be not able, I meane, if wee will not forsake this world for Gods glory and Gospels sake, trow ye that God will make vs able, or geue vs a will to forsake it for natures sake? Die ye must once, and leaue al ye haue (God knoweth how soone and when) will ye, or will ye not, and seeing perforce ye must do this, will ye not willingly now doe it for Gods sake?

If ye goe to Masse, and do as the most part doeth, then may ye liue at rest & quietly: but if ye deny to goe to it, then shall ye goe to prison, lose your goodes, leaue your children comfortles, yea lose your life also. But my dearly beloued, open the eyes of your faith, & see how short a thing this life is, euen a very shadow and smoke. Againe, see how intol∣lerable the punishment of hel fire is, and that endles. Last of all, looke on the ioyes incomprehēsible, which God hath prepared for all them worlde without ende, which loose ey∣ther landes or goodes for his names sake.* 32.60 And then doe ye reason thus: If we goe to Masse, the greatest enemie that Christe hath, though for a little time we shall liue in quiet, and leaue to our children that they may liue heereafter, yet shall we displease God, fall into his handes (which is hor∣rible to hypocrites) and be in wonderful hazarde of falling from eternal ioy into eternal misery, first of soul, and then of body, with the Deuil and all Idolaters.

Againe, we shall wante peace of conscience, which sur∣mounteth all the riches of the world: and for our children, who knoweth whether God will visite our Idolatrie on them in this life: yea our house and goods are in danger of loosing, as our liues be, through many casualties, & when God is angry with vs, he can send alwaies when he will, one meane or an other to take all from vs for our sinnes, and to cast vs into care for our owne sakes, which wil not come into some litle trouble for his sake.

On this sort reason with your selues, and then doubt∣lesse God will worke otherwise with you and in you, then ye are ware of. Where nowe ye thinke your selues vnable to abide persecutiō, be most assured, if so be ye purpose not to forsake God, that God will make you so able to beare his Crosse, that therein you shall reioyce. Faithful is God,* 32.61 (sayth Paul) which wil not tempt you further then he wil make you able to beare, yea hee will geue you an outscape in the Crosse, which shalbe to your comfort. Thinke howe great a benefite it is, if God will vouche you worthy thys honour, to suffer losse of any thing for his sake. He myghte iustly cast most greeuous plagues vpon you, and yet now he will correct you with that rod wherby you shalbe made like to his Christe, that for euer ye may raigne wyth him. Suffer your selues therfore now to be made like to Christ, for els yee shall neuer be made like vnto him. The Deuill woulde gladly haue you nowe to ouerthrowe that which godly ye haue of long time professed. Oh howe woulde he triumph, if he could winne his purpose? Oh howe would the Papistes triumph against Gods gospell in you? Oh howe would you confirme them in their wicked Poperie? Oh how would the poore children of God be discomforted, if now ye should go to masse and other idolatrous seruice, and doe as the world doth?

Hath God deliuered you from y^e Sweate to serue hym so? Hath God myraculously restored you to healthe from your greeuous Agewes for suche a purpose? Hath God geuen you such blessings in this world and good things al the daies of your life hitherto, and nowe of equitie will ye not receiue at his hands, and for his sake, some euill? God forbid: I hope better of you. Use prayer, and cast your care vpon God: commit your children into his hands: geue to God your goods, bodies, and liues as he hath geuen them or rather sent them vnto you. Say wyth Iob: God hathe geuen, and God hathe taken away, hys name be praised for euer. Caste your care vppon hym (I saye) for hee is carefull for you:* 32.62 and take it amongest the greatest blessings of God to suffer for his sake. I trust he hath kept you hitherto to that ende.

And I beseeche thee, O mercifull Father for Iesus Christes sake, that thou wouldest be mercifull vnto vs, comforte vs wyth thy grace, and strengthen vs in thy trueth, that in heart we may beleeue, and in tongue boldly confesse thy Gospell, to thy glorye, and our eternall salua∣tion. Amen. Pray for me, and I by Gods grace will doe the same for you.

Iohn Bradford.

An admonition to certaine professours of the Gospell, to beware they fall not from it in consen∣ting to the Romish religion, by the exam∣ple of other halting and double faced Gospellers.

THe peace of Christe whiche is the true effecte of Gods Gospell beleued (my dearly beloued) be more and more plentifully perceiued of you,* 32.63 through the grace of our dere father, by the mighty working of the holy spirite our com∣forter. Amen.

Thoughe I haue many lettes presently to hinder mee from wryting vnto you, yet being desired, I could not but something signifie my ready good will in this behalfe, so much as I may, when I can not so much as I would.

You heare and see howe Sathan bestirreth hym, ra∣ging as a roaring Lyon to deuoure vs. You see and feele partly what stormes he hath raised vp to drowne the poore Boate of Christe, I meane hys Churche. You see howe terribly he traineth his souldiers to geue a fierce onset on vowarde of Gods battaile. You see how he hath receyued power of God, to molest Gods children, and to beginne at hys house. By reason whereof consider two thinges: one, the cause on our behalfe: the other, what will be the sequele on straungers.

For the first, if we be not blind, we can not but wel see that our sinnes are the cause of all this miserie:* 32.64 our sinnes I say, which I would that euery one of vs would applye to our selues after the example of Ionas and Dauid, tur∣ning ouer the wallet, that other mens offences myght lie behinde, and our owne before. Not that I woulde excuse other men, whyche exteriourly haue walked muche more grossely then manye of you haue done: but that I woulde prouoke you all as my selfe to more hearty repentance and prayer. Let vs more and more encrease to knowe and la∣ment our doubting of God, of his presence, power, anger, mercy. &c.

Let vs better feele and hate our selfloue, securitie, neg∣ligence, vnthankfulnes, vnbelief, impacience. &c. and then doubtlesse the crosse shall be lesse careful, yea it shalbe com∣fortable, and Christ moste deare and pleasaunt: death then shalbe desired,* 32.65 as the dispatcher of vs ou•• of al miserie, and entrance into eternall felicitie and ioye vnspeakeable: the whych is so much the more longed for, by howe muche we feele in dede the serpents bits wherwith he woundeth our heeles, that is, our outward Adam and senses. If we had, I say, a liuely and true feeling of his poyson, we could not but as reioyce ouer oure captaine y^t hath bruised hys head,* 32.66 so be desirous to followe his example, that is, to geue our liues with him and for him, and so to fill vp his passions, that he might conquere and ouercome in vs and by vs, to his glory and comfort of his children.

* 32.67Nowe the seconde (I meane the sequele, or that whych will folowe on the straungers) my dearely beloued, let vs well looke vpon. For if so be that God iustly doe thus geue to sathan and his seede, to vexe and molest Christe and hys penitent people: Oh what and how iustly may he and wil he geue to Sathan to intreate the rechlesse and impenitent sinners? If iudgement beginne thus at Gods house, what will followe on them that be wythout, if they repent not? Certainely for them is reserued the dregs of Gods cuppe, that is, brimstone, fire, and tempest intollerable. Now are they vnwillinge to drinke of Gods cuppe of afflictions which he offereth commō with his sonne Christ our Lord,* 32.68 least they shoulde lose their pigges with the Gergelites. They are vnwilling to come into the waye that bryngeth to heauen,* 32.69 euen afflictions: they in their hearts crie, Let vs cast his yoke from vs: they walke two wayes, that is, they seeke to serue God & Mammon, which is vnpossible, they will not come nigh the straight way that bringeth to life: they open their eyes to beholde present things onely: they iudge of Religion after reason, and not after Gods word: they folowe the more part, and not the better: they professe God wyth their mouthes, but in their hearts they denye him, or els they would sanctifie him by seruing hym more then men: they parte stake with God, which woulde haue all, geuing part to the world, to the Romish rout, and An∣tichristian Idolatrie now set abroad amongst vs publike∣ly: they will haue Christ, but none of his crosse, which will not be: they will be counted to liue godly in Christ, but yet they wil suffer no persecution: they loue this world, wher∣through the loue of God is driuen foorth of them: they sa∣uour of those things that be of menne, and not that bee of God: Summa, they loue God in theyr lippes, but in theyr hearts, yea and in their deedes deny hym, as well by not repenting their euils past, as by continuing in euill stil, by doing as the world, the flesh and the deuil willeth, and yet still perchaunce they will pray or rather prate: Thy will be done in earth, which is generallye that euery one shoulde take vp his crosse and follow Christe. But thys is a harde saying: who is able to abide it? Therefore Christ must be praied to depart, least al their pigges be drowned. The de∣uill shall haue his dwelling againe in themselues, rather then in their pigges, and therefore to the Deuill shall they go, and dwel with him in eternall perdition and damnati∣on, euen in hell fire a torment endlesse, and aboue all cogi∣tations incomprehensible, if they repent not.

Wherefore by them (my dearely beloued) be admony∣shed to remember your profession, howe that in Baptisme you made a solempne vowe to forsake the Deuill, the world. &c. You promised to fight vnder Christes standard. You learned Christes Crosse afore you begunne wyth A. B. C. Goe to then, pay your vowe to the Lorde: fighte lyke mende, and valiant menne vnder Christes standarde: take vp your Crosse and follow your maister, as your brethren M. Hoper,* 32.70 Rogers, Tailor, and Sanders haue done, and as nowe your brethren M. Cranmer, Latimer, Ridley, Farrar, Bradford, Haukes. &c. be ready to doe. The Ise is broken before you, therefore be not afraide, but be content to die for the Lorde. You haue no cause to wauer or doubt of the doctrine thus declared by the bloud of the pastours. Remember that Christ sayeth: He that will saue his life, shall lose it. And what should it profite you to winne the whole worlde, muche lesse a little quietnesse, your goodes. &c. and to lose your owne soules? Render to the Lord that he hath lent you, by such meanes as he would haue you render it, and not as you would. Forget not, Christes disciples must deny themselues, as well concerning their will, as concer∣ning their wisdome. Haue in mind, that as it is no small mercy to beleeue in the Lorde,* 32.71 so it is no small kindnesse of God towardes you to suffer any thing, much more deathe for the Lorde. If they be blessed that die in the Lord, howe shall they be that die for the Lorde? Oh what a blessing is it to haue death due for our sinnes, diuerted into a demon∣stration and testification of the Lordes trueth?* 32.72 Oh that we had a little of Moises faith to looke vppon the ende of the Crosse, to looke vpon the rewarde, to see continually wyth Christe and hys people, greater richesse then the richesse of Egypt. Oh let vs pray that God would open our eyes to see his hi•• Manna, heauenly Ierusalem, the congregation of the first borne, the melodie of the Saintes the tabernacle of God dwelling with men: then shuld we runne and be∣come violent men, and so take the kingdome o•• heauen as it were by force. God our father geue vs for hys Christes sake, to see a litle, what and howe great ioy he hath prepa∣red for vs, he hath called vs vnto, & most assuredly geueth vs for his owne goodnes and truthes sake. Amen.

My dearely beloued, repent, be sober and watche in prayer, be obedient, and after your vocations shewe your obedience to the higher powers in all thinges that are not against Gods word, therein acknowledging y^e soueraigne power of the Lorde: howbeit, so that ye be no rebels or re∣bellers for no cause: but because wyth good conscience you can not obey, be pacient sufferers, and the glorye and good spirit of God shall dwel vppon vs. I pray you remember vs your afflicted brethren, being in the Lordes bondes for the testimonie of Christ, and abiding the gracious houre of our deare and most merciful father. The Lord for Christes sake, geue vs merry hearts to drinke lustely of his sweete cuppe, which daily we grone and sigh for, lamenting that the tyme is thus prolonged. The Lorde Iesus geue vs grace to be thankeful, and to abide paciently the prouident houre of his most gracious good will. Amen. Amen.

From the Counter in the Poultrie.

Yours in Christ Iohn Bradford.

To my good brother Iohn Careles, prisoner in the kings Benche.

THe father of mercie and God of all comfort, visite vs with his eternall consolation, according to his great mercies in Iesus Christ our Sauiour. Amen.* 32.73

My very deare brother, if I shall reporte the truthe vnto you, I can not but signifie that sithen I came into prisone, I neuer re∣ceaued so much consolation as I did by your last letter, the name of God be most heartely praised therefore. But if I shall reporte the trueth vnto you, and as I haue begonne, speake still the veri∣tie, I must confesse that for mine vnthankefulnes to you wardes, and to God especially, I haue more neede of Gods mercifull ti∣dinges, then I hadde euer heeretofore. Ah that Sathan enuieth vs so greatly. Ah that our Lorde woulde treade his head vnder our feete shortly. Ah that I mighte for euer, both my selfe beware, and be a godly example to you and others to beware of vnthankeful∣nesse. Good brother Careles,* 32.74 we hadde more neede to take heede after a lightening, of a foile then before. God therefore is to be praised euen when he hideth, and that not of long, a chearefull countenaunce from vs, least we being not expert howe to vse it as we shoulde doe, doe hurt more oure selues thereby, so great is our ignoraunce and corruption. This my good brother & ryght deare to my very heart, I wryte vnto you as to one whom in the Lorde I embrace, and I thanke God that you doe me in like man∣ner. God our father more and more geue vs both his good spirit, that as by faith we may fele our selues vnited vnto him in Christ, so by loue we may feele our selues linked in the same Christ one to an other, I to you, and you to me, we to al the children of God, and all the children of God to vs, Amen. Amen.

Commende me to our good brother Skelthrop, for whome I heartely praise my God,* 32.75 which hath geuen him to see hys trueth at the length, and to geue place to it. I doubt not, but that he will be so heedie in all his conuersation, that hys olde acquaintaunce may euer thereby thinke them selues astray. Woe and woe againe shoulde be vnto vs, if we by our example should make menne to stumble at the trueth. Forgette not salutations in Christe, as you shall thinke good to Trewe, and hys fellowes. The Lorde hath his time (I hope) for them also, although we perchance thinke other∣wise. A drop maketh the stone hollowe, not with once,* 32.76 but wyth often dropping: so if with hearty praier for them and good exam∣ple, you stil and drop vppon them as you can, you shall see Gods worke at the length. I beseeche God to make perfect all the good he hath begun in vs all, Amen. I desire you all to pray for me the most vnworthy prisoner of the Lorde.

Your brother Iohn Bradford.

To M. Iohn Hall and his wife, prisoners in Newgate for the testimonie of the Gospell.

ALmightye God oure heauenly Father through Iesus Christ, be w^t you both my dearely beloued, as with hys

deare children for euer, & so he blesse you with his holy spi∣rite, that you may in thys your crosse (for his cause doubt∣les) reioyce, and gladly take it vp to beare it so long as hee shall thinke good. I haue heard (my good brother & sister) how that god hath brought you both into his scholehouse, (whereas you were bothe purposed by his leaue to haue pla••ed the trewands) that thereby you might see his care∣fulnes & loue towarde you.* 32.77 For if it be a token of a louing and careful father for his children, to preuent the purpose, and disappoynt the intent of his children, purposing to de∣part a while from the schoole for feare of beating, (whych thing they woulde not doe if they did as much consider the commodity of learning which there they might get): how should you take this worke of the Lorde preuenting your purpose, but as an euident signe of loue and fatherly care∣fulnes that he beareth towardes you? If he shoulde haue winked at your willes, then would you haue escaped bea∣ting: I meane the crosse, but then should you haue lost the commoditie of learning, which your father will now haue you to learne and feele, and therfore hath he sent to you his crosse. Hee I say, hath brought you where you be: and though your reason and wit wil tell you, it is by chance or fortune, or otherwise, yet (my dearely beloued) knowe for certaine that what so euer was the meane,* 32.78 God your fa∣ther was the worker heereof, and that for your weale, al∣though otherwise your old Adam doth tel you, & you fele: yet I say of truth that your duty is to thinke of this crosse, that as it is of Gods sending, and commeth from him: so although your deserts be otherwise, it is of loue & fatherly affection for your weale and commodities sake.

What commodity is hereby, you wil perchance obiect. You are now kept in close prison you wil say: your family and children be without good ouerseers: your substance di∣minisheth by these meanes: pouertie will approche: and perchance more peari••s also, yea and losse of life too. These are no commodities but discommodities, and that no smal ones: so that iustly you would be glad to know what com∣moditie can come to you by this crosse, whereby commeth so great discommodities,

To these things I answer, that in deede it is true you ••ay of your bodies, families, children, substance, pouertie, life. &c. Which things, if you would consider a while wyth inwarde eyes, as you beholde them with outwarde, then perhaps you should finde more ease.* 32.79 Doe not you now by the inward sense perceiue that you must part frō all these and all other commodities in the worlde? Tell me then, haue not you this commoditie by your crosse, to learne to loath and leaue the worlde, and to long for and desire an other world, where is perpetuity? You ought of your own head and free will to haue (according to your profession in baptisme) forsaken the worlde and all earthly things, v∣sing the world, as though you vsed it not, Your hart only sette vpon your hourde in heauen,* 32.80 or els you coulde neuer be Christes true disciples, that is be saued, and be where he is. And trowe you (my good heartes in the Lorde) trowe you I say, that this is no commoditie, by this crosse to be compelled hereto, that you might assuredly enioy with the Lord endles glory? Howe now doth God (as it were) fa∣therly pull you by the eares to remēber your former offen∣ces concerning these things & al other things, that repen∣tance and remission might ensue? Howe doth God nowe compell you to call vpon him, and to be earnest in prayer? Are these no commodities?* 32.81 Doth not the scripture say, that God doth correct vs in the worlde because we shall not be dam∣ned with the worlde? That God chasteneth euery one whome he loueth? that the ende of this correction shall be ioy and ho∣linesse? Doeth not the Scripture saye, That they are hap∣pie that suffer for righteousnesse sake, as you nowe doe, that the glory and spirite of God is vpon them? that, as you are nowe made like vnto Christ in suffering, so shall you be made like him in raigning? Doeth not the Scripture say that you are nowe going the high and right way to heauen? that your suffering is Christes suffering? My dearly beloued, what greater commodities then these, can a godly heart desire?

Therefore ye are commaunded to reioyce and be glad when ye suffer, as now ye doe: for through the goodnesse of God, great shalbe your reward: Where? Forsooth on earth first for your children: for now they are in Gods mere and immediate protection. Neuer was father so careful for his children, as Gods is for yours presently. Gods blessing which is more woorth then all the world, you leaue in dede to your children. Though all your prouidence for thē shuld be pulled away: yet God is not poore, he hath promised to prouide for them moste fatherly.* 32.82 Cast thy burthen vppon me (sayth he) and I will beare it. Do you therfore cast them and commend them vnto God your father, and doubt not that he will die in your dette. He neuer yet was found vnfaith∣full,* 32.83 and he wil not nowe begin with you. The good mans seede shal not go a begging his bread: for he wil shew mer∣cy vpon thousands of the posterity of them that fea••e him.* 32.84 Therfore as I sayd, Gods reward first vpon earth shalbe felt by your children euen corporally, and so also vpon you if God see it more for your cōmoditie, at the least inwardly you shal feele it by quietnes and comfort of conscience: and secondly after this life, you shal find it so plentifully, as the eye hath not seene, the eare hath not hard, the heart cannot conceiue how great & glorious Gods reward wil be vpon your bodies, much more vpon your soules. God open our eies to see and feele this in deede. Then shall we thinke the crosse which is a meane hereto, to be commodious. Then shal we thanke God that he would chastice vs. Then shal we say with Dauid: Happie am I that thou hast punished me, for before I went astray, but nowe I keepe thy lawes.

This that we may doe in deede my dearely beloued, let vs first know y^t our crosse commeth from God: Secondly,* 32.85 that it cōmeth from God as a father, that is, to our weale and good. Therefore let vs thirdly cal to minde our sinnes and aske pardone. Whereto let vs fourthly looke for helpe certainly at Gods hand in his good time: helpe I ••ay, such as shall make most to Gods glory, and to the comfort and commodity of our soules & bodies eternally. This if we certainely conceiue, then will there issue out of vs heartie thankes geuing, which God requireth as a most precious sacrifice. That we may all through Christ offer this, let vs vse earnest prayer to our God and deare father, who blesse vs, keepe vs, and comforte vs vnder his sweete crosse for euer. Amen. Amen.

My deare hearts, if I could any way comfort you, you should be sure therof, though my life lay thereon, but now I must do as I may, because I cannot as I would. Oh y^t it would please our deare father shortly to bring vs where we shoulde neuer depart, but enioy continually the blessed fruition of his heauenly presence: pray, pray, that it maye speedely come to passe, pray. To morrow I will send vnto you to know your estate, send me word what are the chie∣fest things they charge you withall. From the Counter.

By your brother in the Lord, Iohn Bradford.

¶To Maistresse Hall prisoner in Newgate and readye to make aunswer before her aduersaries.

OVr most mercifull God and father through Christ Iesus our Lord and Sauiour be merciful vnto vs,* 33.1 and make perfect the good he hath begon in vs vnto the end. Amen.

My deare Sister reioyce in the Lord, reioyce: be glad (I say) be mery and thankefull, not onely because Christ so commaun∣deth vs, but also because our state wherein we are presently, re∣quireth no lesse, for we are the Lordes witnesses. God the father hath vouched safe to chose vs amongst many, to witnesse and te∣stifie, that Christ his sonne is kyng, & that his word is true. Christ our Sauiour for his loues sake towards vs, will haue vs to beare record that he is no vsurper nor deceiuer of the people, but gods Embassadour, Prophet, and Messias: so that of all dignities vpon earth▪ this is the highest. Greater honor had not his Prophets, A∣postles,* 33.2 nor dearest friends then to beare witnesse with Christ as we now do. The world followyng the counsaile of their Sire Sa∣than, would gladly condemne Christ and his veritie: but lo the Lord hath chosen vs to be his champions to let this. As stout sol∣diours therefore let vs stand to our maister, who is with vs and standeth on our right hand that we shall not be much mooued, if we hope and hang on his me••cy: he is so faythfull and true, that he wil neuer tempt vs further then he wil make vs able to beare.

Therfore be not carefull (for I heare say this day you shall be called forth) what you shall aunswer.* 33.3 The Lord which is true and cannot lye, hath promised and will neuer faile nor forget it, that you shall haue both what and how to aunswer, so as shal make hys shameles aduersaries ashamed. Hang therefore on this promise of God, who is an helper at a pinch and a most present remedy to them that hope in him Neuer was it heard of or shall be, that any hoping in the Lord was put to foile.

Therfore as I sayd, I say agayne, Deare Sister be not only not carefull for your answeryng, but also be ioyfull for your cause. Confesse Christ and be not ashamed, and he will confesse you & neuer bee ashamed of you. Though losse of goodes and lyfe bee like here to ensue.* 33.4 Yet if Christ be true (as hee is most true) it is otherwyse in deede: For he that looseth his lyfe (sayth he) win∣neth it, but he that saueth it, looseth it. Our sinnes haue deser∣ued many deathes. Nowe if God so deale with vs that hee wyll make our deserued death a demonstratio•• of his grace, a testi∣moniall of hys veritie, a confirmation of hys people, and ouer∣throwe of hys aduersaries: What great cause haue wee to bee thankefull? Be thankefull therefore good Sister, bee thankefull. Reioyce and be mery in the Lord, be stoute in his cause & qua∣••ell, be not faynt harted, but runne out your race, and set your captaine Christ before your eyes. Beholde howe great your 〈1 page missing〉〈1 page missing〉

a small congregation?

But be it so that Peter had as much geuen to him as they do affirme· Who yet will graunt that Peter had a patrimony geuen for his heires? He hath left (say the Papists) to his successors the selfe ••ame right which he receyued.* 33.5 Oh Lord God, then must hys successor be a Sathan: for hee receyued that title of Christ hym∣selfe. I would gladly haue the Papistes to shew me one place of succession mentioned in the Scriptures I am sure that whē Paule purposely painteth out the whole administration of the church, he neither maketh one head, nor any inheritable Primacie, & yet he is altogether in commendation of vnitie. After he hath made mention of one God the father▪ of one Christ, of one spirit, of one body of the Church, of one fayth, and of one Baptisme, then hee describeth the meane and maner how vnitie is to be kept: name∣ly, because vnto euery pastour is grace geuen after the measure wherwith Christ hath endued them Where I pray you is now a∣ny title of Plenitudinis potestatis, of fulnesse of power? When he calleth home euery one vnto a certayne measure, why did he not forthwith say one Pope? Which thing he could not haue for∣gotten, if the thyng had bene as the Papists make it.

But let vs graunt that perpetuitie of the Primacye in the church was established in Peter: I would gladly learne why the seat of the Primacy should be rather at Rome then elswhere. Ma∣ry say they, because Peters chaire was at Rome. This is euen lyke to this, that because Moses the greatest Prophet, and Aaron the first Priest exercised their offices vnto their death in the deserte, therfore the principallest place of the Iewish Church, should bee in the wildernesse. But graunt them their reason that it is good. What should Antioch claime? For Peters chaire was there also, wherin Paule gaue hym a checke, which was vnseemely and vn∣manerly done of Paule, that would not geue place to his Presi∣dent and better.

No say the Papistes, Rome must haue this authoritie because Peter died there But what if a man should by probable conie∣ctures shew, that it is but a fable, which is fained of Peters Bisho∣prike at Rome? Read how Paule doth salute very many priuate persons when he writeth to the Romaines. Three yeres after his Epistle made, he was broght to Rome prisoner. Luke telleth that he was receiued of the brethren,* 33.6 and yet in all these, is no menti∣on at all of Peter, which then by their stories was at Rome. Be∣like he was proud as the Pope and Prelates be, or els he woulde haue visited Paule. Paule beyng in prison in Rome, did write di∣uers Epistles, in which hee expresseth the names of many whiche were in comparison of Peter, but rascall personages, but of Peter he speaketh neuer a word Surely, if Peter had bene there, this si∣lence of hym had bene suspicious.* 33.7 In the 2. Epistle to Tim. Paule complaineth that no man was with hym in his defence, but al had left hym.* 33.8 If Peter had bene then at Rome, as they write, then ey∣ther Paule had belied hym, or Peter had played his Peters part. Luke. 23. In another place, how doth he blame all that were with h••m, only Timothy excepted? Therfore we may wel doubt whe∣ther Peter was at Rome B. as they prate: for all this tyme & long before, they say that Peter was bishop there.

But I will not stirre vp coles in this matter. If Rome bee the chiefe seate because Peter died there, why should not Antioch be the second? Why should not Iames & Iohn which were taken with Peter to be as pillers.* 33.9 Why (I say) shoulde not their seates haue honor next to Peters seate? Is not this geare preposterous, that Alexandria where Marke (which was but one of the disci∣ples) was bishop, should be preferred before Ephesus where Iohn the Euangelist taught and was bishop, and before Ierusalē, where not only Iames taught and died bishop, but also Christ Iesus our Lord & high priest for euer, by whom beyng Maister (I hope) ho∣nour should be geuen to his chaire,* 33.10 more thē to the chaire of his Chaplaines.

I need to speake nothyng how that Paule telleth Peters A∣postleship to concerne rather circumcision or the Iewes, & ther∣fore properly pertaineth not to vs. Neither do I need to bring in Gregorius the first bishop of Rome, which was about the yere of our Lord.* 33.11 600. who plainly in his works doth write, that this ti∣tle of Primacy, & to be head ouer all churches vnder Christ, is a title meete and agreyng only to Antichrist, and therfore he cal∣leth it a prophane, a mischieuous and an horrible title. Whome should we beleeue now, if we will neyther beleeue Apostle nor Pope.

* 33.12If I should go about to tel how this name was first gotten by Phocas, I should be too long. I purpose God willing to set it forth at large in a worke which I haue begun of Antichrist, if God for his mercies sake geue me life to finish it. For this present there∣fore I shall desire your Ladyship to take this in good part. If they wil needs haue the B. of Rome to be acknowledged for the head of the Church, then will I vrge them that they shall geue vs a bi∣shop. But they obtrude vnto vs a butcher rather, or a bitesheepe, then a Bishop. They brag of Peters succession, of Christes vicare, this is alwayes in theyr mouth. But alas, how can we call hym Christes Vicare that resisteth Christ, oppugneth his veritie, per∣secuteth hys people, and lyke a Prelate preferreth himselfe a∣boue God and man? How, or wherein doth the Pope and Christ agree? How supplieth hee Peters ministery, that boasteth of hys succession?

Therfore to beginne withall, which I will vse presently for a conclusion,* 33.13 if the Papists will haue the B. of Rome supreme head of the Churche of Christ in earth, they must afore they attayne this, g••ue vs a Bishop in deed, and not in name. For whosoeuer he be that will make this the bond of vnitie, whatsoeuer the Bi∣shop of Rome be, surely this must needes folow, that they do no∣thyng els but teach a most wicked defection, and departing from Christ.

But of this (if God lend me lyfe) I purpose to speake more at large hereafter. Now will I betake your Ladyship vnto the tui∣tion of God our father, and Christ our onely head pastour & kee∣per, to whom see that you cleaue by true fayth which dependeth onely vpon the word of God, which if you doe follow as a lan∣terne to your feete, and a light to your steps, you shall thē auoyd darkenes, and the daungerous deepes whereinto the Papists are fallen by the iust iudgement of God, and seeke to bryng vs into the same dungeon with them, that the blynd following the blind they both mayfall into the ditch: out of the which God deliuer them accordyng to hys good will, and preserue vs for his names sake, that we beyng in his lyght, may continue therein, and walke in it whilest it is day: so shall the night neuer ouerpresse vs, wee goyng from lyght to lyght, from vertue to vertue, from fayth to fayth, from glory to glory, by the gouernaunce of Gods good spirite, which God our father geue vnto vs all for euer and euer. Amen.

Your brother in bondes for the testimonye of Iesus Christ, Ioh. Bradford.

Here followeth another letter of M. Bradford, to one Richard Hopkins, shiriffe sometimes of Couentry,* 33.14 & yet beyng (as I heare say) alyue. This Hopkins whom M. Bradford commendeth so much in this letter, duryng the tyme of his shiri••ealtie, was detected and accused by cer∣taine malignant aduersaries, of matter pertaing to religi∣on. What matter it was, I am not yet certainly informed, vnles it were for sending and lendyng vnto a theefe being then in prison ready to be hanged, a certain English booke of scripture for his spirituall comfort.

Whereupon, or els vpon some such like matter, he be∣ing maliciously accused, was sent for and committed to the Fleete, and there endured a sufficient tyme, not wythout great perill of lyfe. Notwithstandyng, the sayd Hopkins beyng at length deliuered out of prison, followyng thys counsaile of M. Bradford, and mindyng to keepe his con∣science pure from Idolatry, was driuen with his wife and 8. yong children, to auoyde the realme, and so leauyng all other worldly respects, with his great losse and dammage went into high Germany, where he contiued in the Citie of Basill, till the death of Queene Mary, being like a good Tobias, to his power a frendly helper, and a comfortable relieuer of other Englishe exiles there about him: Gods holy blessing so working with hym therefore, that in those far countries, neither he fell in any great decay, neither a∣ny one of all his houshold, during all that tyme there mis∣caried, but so many as he brought out, so many he recari∣ed home againe, yea & that with aduantage, and gods plē∣ty withall vpon him. Now the letter written to this Ri∣chard Hopkins by M. Bradford, is this.

¶A Letter to Maister Richard Hopkins, then Shiriffe of Couentry, and prisoner in the Fleete, for the fayth∣full and constant confessing of Gods holy Gospell.

DEarely beloued in the Lord, I wish vnto you, as vnto myne owne brother, yea as to myne owne hart roote,* 33.15 Gods mercy & the feelyng of the same plentifully in Christ our sweete sauiour, who gaue himselfe a raunsome for our sinnes, and price for our redemption, praysed therefore bee his holy name for euer and euer. Amen.

I will not go about to excuse my selfe for not sendyng vnto you hetherto, suffring for the Lordes sake as you do, to the comfort of mee and of all that loue you in the truth: but rather accuse my selfe both before God and you, desi∣ring you of forgiuenesse, and with me to pray to God for pardon of this my vnkind forgetting you, and al other my sinnes, which I beseech the Lord in his mercy, to do away for his Christes sake. Amen.

Now to make amends to you ward, I would be glad if I could, but because I cannot, I shall hartily desire you to accept that will, and this which I shal now write vnto you, there after: I meane, after my will and not after the deed, to accept and take it. At this present my deare hart in the Lord, you are in a blessed state, although it seem other∣wise to you, or rather vnto your olde Adam, the which I

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dare now be so bold as to discerne from you, because you would haue him not onely discerned, but also vtterly de∣stroyed. For if God be true, then is his word true.

Nowe his worde pronounceth of your state that it is happy, therefore it must needes bee so. To prooue this I thinke it need not: for you know that the holy ghost saith, That they are happy which suffer for righteousnes sake, and that Gods glory and spirit resteth on them which suffer for consciēce to God. Now this you cannot but know, that this your suffering is for righteousnesse sake, and for conscience to Godwards, for els you might be out of trouble euē out of hand. I know in very deed that you haue felt and do feele your vnthankfulnesse to God and other sinnes, to witnes to you, that you haue deserued this prisonment and lacke of libertie,* 33.16 betwixt God and your selfe, and I would you so would confesse vnto God in your prayers, with petiti∣on for pardon and thanks geuing, for his correctyng you here. But you know that the Magistrates doe not perse∣cute in you your sinnes, your vnthankfulnesse. &c. But they persecute in you Christ hymselfe, his righteousnesse, his veritie, and therefore happy be you that haue founde such fauor with God your father, as to accompt you wor∣thy to suffer for his sake in the sight of man: surely you shall reioyce therfore one day with a ioy vnspeakeable, in the sight of man also.

You may thinke your selfe borne in a blessed time, that haue found this grace with God, to be a vessell of honour to suffer with his Saints, yea with his sonne. My belo∣ued, God hath not done so with many. The Apostle saith: Not many noble,* 33.17 not many riche, not many wise in the world, hath the Lord God chosen. Oh then what cause haue you to reioyce, that amongst the not many, he hath chosen you to be one? For that cause hath God placed you in your office, that therefore ye might the more see his speciall dignation and loue towards you. It had not bene so great a thyng for M. Hopkins to haue suffred as M. Hopkins, as it is for M. Hopkins also to suffer as M. Shiriffe. Oh happy day that you were made shiriffe, by the which as God in this world would promote you to a more honourable de∣gree, so by suffering in this roome he hath exalted you in heauen, and in the sight of his church & children, to a much more excellent glory. When was it read, that a shiriffe of a citie hath suffred for the Lordes sake? Where read we of a∣ny Shiriffe that hath bene cast in prison for conscience to Godward? How could God haue delt more louingly w^t you, then herein he hath done? To the end of the worlde it shall be written for a memoriall to your prayse, that Rich. Hopkins shiriffe of Couentry, for conscience to do his of∣fice before God, was cast in the Fleete, and there kept pri∣soner a long tyme. Happy, & twise happy are you, if here∣fore you may geue your life. Neuer could you haue attay∣ned to this promotion on this sort out of that office. How do you preach now, not onely to all men, but specially to magistrates in this realme? Who would euer haue thoght that you should haue bene the first magistrate that for chri∣stes sake should haue lost any thing?* 33.18 As I sayd before, ther¦fore I say againe, that your state is happy. Good brother, before God I write the truth vnto you, my conscience bea∣ring me witnes, that you are in a most happy state with the Lord, and before his sight.

Be thankfull therefore, reioyce in your trouble, pray for pacience, perseuere to the ende, let paciēce haue her per∣fect worke.* 33.19 If you want this wisedome and power, aske it of God, who will geue it to you in his good tyme. Hope still in him, yea if he should slay you, yet trust in hym wyth Iob, and you shall perceiue that the ende will be to finde him mercyfull & full of compassion: for he will not breake promise with you, which hitherto did neuer so with any. He is with you in trouble, he heareth you callyng vppon hym, yea before you cal, your desires are not only known, but accepted through Christ. If now and then he hide hys face from you, it is but to prouoke your appetite, to make you the more to long for him. This is most true: He is a comming, and will come, he will not be long. But if for a tyme he seeme to tary, yet stand you still, and you shall see the wonderfull workes of the Lord. Oh beloued, where∣fore should you be heauy? Is not Christ Emanuell, God with vs? Shall you not find that as he is true in saying: In the world you shall haue trouble:* 33.20 so is he in saying: In mee you shall haue comfort? He doth not sweare only that trou∣ble will come, but with all he sweareth that comfort shall ensue. And what comfort? such a comfort as the eye hath not seene, the eare hath not heard, nor the hart of man can conceiue. Oh great comfort: who shall haue this? For∣sooth they that suffer for the Lord. And are not you one of them? Yea verily are you. Then (as I said) happy, hap∣py, and happy againe are you my dearely beloued in the Lord. You now suffer with the Lord, surely you shall bee glorified with him. Call vpon God therfore in your trou∣ble, and he will heare you, yea deliuer you in such sort, as most shall make both to his & your glory also. And in this calling, I hartily pray you to pray for me your fellow in affliction. Now we be both going in the high way to hea∣uen, for by many afflictiōs must we enter in thether, whe∣ther God bring vs for his mercies sake, Amen. Amen.

Your fellow in affliction, Iohn Bradford.

¶To my good Sister Maistresse Elizabeth Browne.

GOod sister, God our Father make perfect the good hee hath begun in you vnto the end.* 33.21

I am afrayde to write vnto you because you so ouercharge your selfe at all tymes, euen when so euer I doe but send to you commendations. I would bee more bold on you then many o∣thers, and therfore you might suspend so great tokens til I should write vnto you of my need: which thyng doubtlesse I would do if it vrged me. Deare sister, I see your vnfained loue to me wardes in God, and haue done of long time, the which I do recompence with the like, and will do by gods grace so long as I liue, & there∣fore I hope not to forget you, but in my poore prayers to haue you in remembraunce, as I hope you haue me.* 33.22 Otherwyse I can do you no seruice, except it bee now and then by my writyng to let you from better exercise, where yet the end of my writyng is to excite and stir vp your hart more earnestly to go on forwards in your well begon enterprise. For you know none shalbe crow∣ned, but such as striue lawfully, & none receiueth the gleue, but those that runne to the appointed marke.* 33.23 None shall be saued but such as persist and continue to the very end.

Therfore (deare Sister) remember that we haue neede of pa∣tience, that when we haue done the good will of God, wee may receiue the promise. Patience and perseueraunce bee the proper notes whereby Gods children are knowne from counterfaites. They that perseuere not, were alwayes but hypocrites. Many make godly beginnings, yea their progresse seemeth meruailous but yet after in the end they fayle. These were neuer of vs say••h S. Iohn: for if they had bene of vs, they would haue continued vnto the very end.

Go to now therfore myne own beloued in the Lord:* 33.24 as you haue well begun, and well gone forward, so well persist and hap∣pily end, and then all is yours. Though this be sharpe and sower, yet it is not tedious or long. Do all that euer you doe, simply for God, and as to God, so shall neuer vnkyndnesse nor any other thyng make you to leaue of from well doyng, so long as you may do well. Accustome your selfe now to see God continually, that he may be all in all vnto you. In good thyngs behold his mercy, and apply it vnto your selfe. In euill thyngs and plagues beho••d hys iudgements, where through learne to feare hym. Beware of sinne, as the serpent of the soule which spoileth vs of all our o•• nature and seemely apparel in Gods sight. Let Christ crucified be your booke to study on, and that both night and day▪ Marke your vocation, and be diligent in the workes thereof. Vse harty & ear∣nest prayer, and that in spirit. In all thyngs geue thanks to God our father through Christ. Labour to haue here lyfe euerlastyng begun in you: for els it will not be elsewhere enioyed. Set Gods iudgement often before your eyes, that nowe examinyng your selfe, you may make diligent sute, and obtaine neuer to come in∣to iudgement. Vncouer your euils to God, that he may couer thē. Beware of this Antichristian trash: defile not your selfe in soule or body therewith, but accomplish holynes in the feare of God, & beare no yoke with vnbeleeuers. Looke for the commyng of the Lord which is at hand: by earnest prayer and godly 〈…〉〈…〉 it. God our father accomplish his good worke in you. Am••. Commend me to my good mother maistres Wilkinson, & to my very deare sister maistresse Warcuppe▪ I shall daily commend you all to God, and I pray you do the lyke for me.

Iohn Bradford.

¶To a friend of his, instructing hym how he should aunswer his aduersaries.

MY good brother, our mercifull God and deare Father through christ, opē your eyes effectually to see,* 33.25 & your heart ardently to desire the euerlasting ioy which he hath prepared for his slaughter sheep, that is, for such as shrink not from his truth for any such stormes sake. Amen.

When you shall come before the Magistrates to geue an aunswer of the hope which is in you, do it with all re∣uerence and simplicity. And because you may be somthing afrayd by the power of the Maiestrates & cruelty which they will threaten against you, I would you set before you the good father Moses to follow his example:* 33.26 for hee set the inuisible God before his eyes of fayth, and with them looked vpon God and his glorious Maiestie and power, as with his corporal eies he saw Pharao and all his feare∣full

terrors. So doe you my dearely beloued: let your in∣ward eies geue such light vnto you, that as you know you ar•• before the magistrates, so and much more, you & they also are present before the face of God, which will geue such wisedome to you, fearing him and seeking his prayse, as the enemies shall wonder at, and further, he will so or∣der their harts and doyngs, that they shall, will they, ••ill they, serue Gods prouidence towards you (which you can not auoyd though you would) as shall be most to his glo∣ry, and your euerlasting comfort.

Therefore my good brother, let your whole study bee onely to please God: put hym alwayes before your eies, for he is on your right hand lest you should be mooued, he is faithfull, and neuer will suffer you to be tempted aboue that hee will make you able to beare. Yea euery haire of your hed he hath numbred, so that one of them shal not pe∣rish without his good will, which cannot be, but bee good vnto you, in that he is become your father▪ through Christ, and therfore as he hath geuen you to beleue in hym (God increase this beliefe in vs all) so doth hee now graciously geue vnto you to suffer for his names sake: the which you ought with all thankefulnesse to receiue, in that you are made worthy to drinke of the self same cup, which not on∣ly the very sonnes of God haue dronke of before you, but euen the very natural sonne of God himself hath brought you good lucke. Oh he of his mercy make vs thankefull to pledge him agayne. Amen.

Because the chiefest matter they will trouble you and go about to deceiue you withall, is the Sacrament, not of Christes body and bloud,* 33.27 but of the aulter (as they call it) thereby destroieng the Sacrament which Christ institu∣ted: I would you noted these two things: First, that the Sacrament of the aulter which the Priest offereth in the Masse, and eateth priuately with himselfe, is not the Sa∣crament of Christes body add bloud instituted by him, as Christes institution plainely written and set foorth in the scriptures, beyng compared to their vsing of it, playnely doth declare.

Againe, if they talke with you of Christes Sacrament instituted by him, whether it be Christes body or no: aun∣swer them, that as to the eyes of your reason, to your tast and corporall senses it is bread and wyne, and therfore the Scripture calleth it after the consecration so: euē so to the eyes, taste, and senses of your faith, which ascendeth to the right hand of God in heauen, where Christ sitteth, it is in very deed Christs body and bloud, which spiritually your soule feedeth on to euerlasting life in faith and by faith, euē as your body presently feedeth on the sacramentall bread and sacramentall wyne.

By this meanes as you shall not allow transubstan∣tiation, nor none of their popish opinions: so shal you de∣clare the Sacrament to be a matter of faith, and not of rea∣son, as the Papistes make it. For they deny Gods omni∣potencie, in that they say Christ is not there, if bread bee there:* 33.28 but fayth looketh on the omnipotencie of God, ioi∣ned with this promise, and doubteth not but that Christ is able to geue that he promiseth vs spiritually by fayth, the bread still remaining in substāce, as wel as if the substance of bread were takē away: for Christ saith not in any place this is no bread. But of this geare God shal instruct you, if you hang on his promise, and pray for the power & wis∣dome of his spirit, which vn••oubtedly as you are bounde to looke for, praying for it, so he hath bound himselfe by his promise to geue it: the which thing graunt vnto vs both, and to all his people, for his names sake, thorough Christ our Lord, Amen.

Iohn Bradford.

¶To certaine godly men, whome he exhorteth to bee pacient vnder the crosse, and constant in the true doctrine which they had professed.

MY dearely beloued in the Lord, as in him I wish you well to fare,* 33.29 so I pray God I and you may continue in his true ser∣uice, that perpetually we may enioy the same welfare, as here in hope so in heauen in deed, and eternally.

You know this world is not your home, but a pilgrimage & place wherein God trieth hys children, and therfore as it know∣eth you not, nor can know you: so I trust you know not it, that is, you allow it not, nor in any poynt will seeme so to doe, al∣though by many you be occasioned thereto. For this hote sunne which now shineth, burneth so sore, that the corne which is sow∣en vppon sande and stony ground, beginneth to wither: that is, many which before tymes were taken for harty Gospellers, be∣gin now for the feare of afflictions to relent, yea to turn to their vomite agayne, thereby declaryng that though they goe from a∣mongst vs, yet were they neuer of vs▪ for els they would haue stil taried with vs, and neyther for gayne nor losse, haue left vs either in word or deed As for their hart (which vndoubtedly is double and therfore in danger to Gods curse) we haue as much with vs, as the Papists haue with them,* 33.30 and more too by their own iudge∣ment. For they playing wily beguile thēse••ues, thinke it enough inwardly to fauour the truth, though outwardly they curry fa∣uour▪ What though with my body (say they) I doe this or that▪ God knoweth my hart is whole with hym.

Ah brother, if thy hart be whole with God, why doest not thou confesse & declare thy selfe accordingly by word and fact? Either that which thou sayest thou beleeuest in thy heart is good or no. If it be good, why art thou ashamed of it? If it be euill, why doest thou keepe it in thy hart? Is not God able to defend thee,* 33.31 aduen∣turyng thy selfe for hys cause? Or will hee not defend hys wor∣shippers? Doth not the Scripture say that the eyes of the Lorde are on them that feare hym, and trust in his mercy? And where∣to? Forsooth to deliuer their soules from death, and to feed them in the tyme of hunger.

If this be true (as it is most true) why are we afraid of death, as though God could not comfort or deliuer vs, or would not, contrary to his promise? Why are we afrayd of the losse of our goods, as though God would leaue them that feare hym, desti∣tute of all good thyngs, and so do agaynst his most ample promi∣ses? Ah faith, faith, how few feele thee now a daye?* 33.32 Full tru••ly sayd Christ, that hee should scarsly finde fayth when he came, on earth. For if men beleued the••e promises, they would neuer do a∣ny thyng outwardly, which inwardly they disallow. No example of men, how many soeuer they bee, or how learned soeuer they be, can preuaile in this behalfe: for the paterne which wee must follow, is Christ himselfe, and not the more company or custome. His word is the lanterne to lighten our steppes,* 33.33 and not learned men. Company and custome are to be considered accordyng to the thyng they allow.* 33.34 Learned men are to be listened to and fol∣lowed according to Gods lore and law, for els the more part go∣eth to the deuill. As custome causeth error and blindnes, so lear∣nyng, if it be not accordyng to the light of Gods word, is poison, and learned men most pernicious. The Deuill is called Daemon for his cunnyng, and the children of this world are much wyser then the children of light in their generation: and I knowe the Deuill and his dearlyngs haue alwayes for the most part,* 33.35 more helpes in this lyfe then Christes Church and her children. They (the deuill and his Synagogue I meane) haue custome, multitude vnitie, antiquitie, learnyng, power, riches, honour,* 33.36 dignity & pro∣motions plenty, as alwayes they haue had, and shal haue cōmon∣ly and for the most part, vntill Christes commyng, muche more then the true church hath presently, heretofore hath had, or here∣after shall haue. For her glory, riches, and honour is not here, her triall, crosse, and warrefare is here.

And therefore (my deare hartes in the Lord) consider these thyngs accordingly. Consider what you be, not worldlyngs,* 33.37 but Gods children. Consider where you be, not at home, but in a strange countrey. Consider among whom ye are conuersant, e∣uen in the middest of your enemies, and of a wicked generation, and then I trust you will not much muse at affliction. Which you cannot be without, beyng as you be, Gods children,* 33.38 in a strange country, and in the middest of your enemies, except you would leaue your captaine Christ, and follow Sathan for the mucke of this mould, rest, and quietnes, which he may promise you, & you in deed thinke you shall receiue it by doyng as hee would haue you to do (my sweete hartes) hee is not able to pay that he pro∣miseth. Peace and warre come from God, riches and pouertie, welth & wo. The Deuil hath no power but by Gods permission. If then God permit hym a little on your goods, body or lyfe, I pray you tell me what can much hurt you (as Peter sayth) you beyng followers of godlines?* 33.39 Thinke you that God will not remember you in his tyme, as most shall be to your comfort? Can a woman forget the chyld of her wombe? And if she should,* 33.40 yet will not I forget thee (sayth the Lord.) Looke vpon Abraham in hys exile & misery, looke vpon Iacob, Ioseph, Moses, Dauid, the Prophets,* 33.41 Apostles, and all the godly from the beginning: and my good brethren, is not God the same God? Is he a chaungeling? You haue heard of the pacience of Iob, (sayth S Iames) and you haue seene the end how that God is mercifull, pacient and long suffe∣ring: euen so I say vnto you that you shall find accordingly, if so be you be pacient, that is, if so be you feare hym,* 33.42 set his word be∣fore you, serue him thereafter, and if he lay his crosse on you, you beare it with pacience: the which you shall do when you consi∣der it not according to the present sense, but accordyng to the end. Heb. 12. 2. Cor. 4.

Therfore I hartily besech you, & out of my bonds which I suf∣fer for your sake, pray you (myne owne sweete harts in the Lord) that you would cleaue in hart and humble obedience to the do∣ctrine taught you by me, and many other my brethren. For wee haue taught you no fables nor tales of men, or our owne fanta∣sies, but the very word of GOD, which we are ready with our lyues (God so inhabling vs, as we trust he will) to confirme, and by the sheading of our blouds in all patience and humble obedi∣ence to the superior powers, to testifie and seale vp, as well that you might be more certaine of the doctrine, as that you myght

be ready to confesse the same before this wicked world, know∣yng that if we confesse Christ and his truth before men, hee will confesse vs before his father in heauen: if so be we bee ashamed hereof for losse of lyfe friends or goods, he wil be ashamed of vs before his father, and his holy Angels in heauen.

* 33.43Therfore take heede, for the Lordes sake take heed, take heed, and defile not your bodies or soules with this Romish and Anti∣christian religion set vp amongest vs agayne: but come away, come away, as the Angell crieth from amongst them in their ido∣latrous seruice,* 33.44 lest you be partakers of their iniquitie. Harken to your preachers as the Thessalonians did to Paule: that is, con∣ferre their sayings with the scriptures, & if they sound not there∣after, the morning light shall not shyne vpon them.

* 33.45Vse much and hearty prayer for the spirite of wisedome, knowledge, humblenes, meekenes, sobrietie, and repentaunce: which we haue great need of, because our sinnes haue thus pro∣uoked the Lordes anger against vs: but let vs beare his anger, and acknowledge our faultes with bitter teares, and sorowfull sighes, and doubtles he will be mercifull to vs after his wonted mercy. The which thyng he vouchsafe to do for his holy names sake, in Christ Iesu our Lord, to whome with the father and the holy ghost, be all honour, glory, prayse, and euerlastyng thankes from this tyme forth for euermore. Amen.

Out of prison by yours in the Lord to commaund. Iohn Bradford.

¶A letter to M. George Eaton.

ALmighty God our heauenly Father, recompence a∣boundantly into your bosome (my dearely beloued) here and eternally,* 33.46 the good which frō him by you I haue continually receiued sithen my comming into prison. O∣therwyse can I neuer be able to requite your louing kind¦nesse here then by praying for you, and after this lyfe, by witnessing your fayth declared to me by your fruits, whē we shall come and appeare together before the throne of our Sauiour Iesus Christ, whether (I thanke God) I am euen now a goyng, euer looking when officers wyll come, & satisfie the precept of the Prelates, wherof though I can not complayne, because I haue iustly deserued an hundreth thousand deaths at gods hands by reason of my sinnes, yet I may and must reioyce, because the Pr••lates do not persecute in me myne iniquities, but Christ Iesus & his veritie: so that they persecute not me, they hate not me, but they persecute Christ, they hate Christ.

And because they can do hym no hurt (for he sitteth in heauen,* 33.47 and laugheth them and their deuises to scorne, as one day they shall feele, therfore they turne their rage vpō his poore sheepe, as Herode their father did vpon the in∣fants. Math. 2. Great cause therefore haue I to reioyce, that my dere Sauiour Christ wil vouchsafe amongst ma∣ny, to chuse me to be a vessel of grace to suffer in me (which haue deserued so often & iustly to suffer for my sinnes) that I might be most assured I shall be a vessell of honour, in whom he will be glorified.

Therfore (my right deare brother in the Lord) reioice with me, geue thankes for me, and cease not to pray, that God for his mercies sake would make perfect the good he hath begun in me. And as for the doctrine which I haue professed and preached, I do confesse vnto you in writing, as to the whole world I shortly shall by gods grace in suf∣fering,* 33.48 that it is the very true doctrine of Iesus Christ, of his Church, of his Prophets, Apostles and all good men: so that if an Angell should come from heauen and preach otherwise, the same were accursed.

Therefore wauer not (deare hart in the Lord) but be confirmed in it, and as your vocation requireth, whē God so will, confesse it, though it be perillous so to do. The end shall euidently shew an other maner of pleasure for so do∣yng, then tong can tell. Bee diligent in prayer, and watch therein. Use reuerent readyng of Gods worde. Set the shortnesse of this tyme before your eyes, and let not the e∣ternitie that is to come, depart out of your memory. Prac∣tise in doing that you learne, by reading and hearing. De∣cline from euill, and pursue good. Remember them that be in bondes, especially for the Lordes cause, as members of your body, and fellow heires of grace. Forget not the af∣flictions of Syon, and the oppression of Ierusalem: and God our Father shall geue you hys continuall blessyng thorough Christ our Lorde, who guide vs as hys deare children for euer, Amen. And thus I take my Vale and farewell with you (deare brother) for euer in this pre∣sent lyfe, till wee shall meete in eternall blisse: whether our good God and Father bryng vs shortly, Amen. God blesse all your babes for euer, Amen.

Out of pryson this viij. of February.

Your afflicted brother for the Lordes cause. Iohn Bradford.

¶An other Letter to Maistresse Anne Warcuppe.

ALmighty God our heauenly father for his Christes sake, en∣crease in vs fayth,* 34.1 by which we may more & more see what glory and honour is reposed and safely kept in heauen, for all thē that beleeue with the hart, and confesse Christ & his truth wyth the mouth. Amen.

My dearely beloued, I remember that once heretofore I wrote vnto you a Vale or a farewell vpon coniecture: but now I write my farewel to you in this lyfe in deed, vpon certaine knowledge. My staffe standeth at the dore, I continually looke for the shiriffe to come for me, and I thanke God I am ready for him. Now goe I to practise that which I haue preached. Now am I climing vp the hill, it wil cause me to puffe and blow before I come to the cliffe. The hill is steepe and high, my breath is short, and my strength is feeble: pray therfore to the Lord for me, that as I haue now tho∣rough his goodnes, euen almost come to the toppe, I may by his grace, be strengthened, not to rest till I come where I should bee. Oh louing Lord, put out thy hand, and drawe me vnto thee: for no man commeth, but he whō the father draweth. See (my dere∣ly beloued) Gods louing mercy: he knoweth my short breath & great weakenes. As he sent for Helias in a firy chariot, so sendeth he for me: for by fire, my drosse must be purified, that I may bee fine gold in his sight. Oh vnthankfull wretch that I am: Lord do thou forgeue me myne vnthankfulnes. In deed I confesse (right deare to me in the Lord) that my sinnes haue deserued hell fire, much more then this fire. But loe, so louyng is my Lord,* 34.2 that he conuerteth the remedy for my sins, the punishment for my trans∣gressions, into a testimoniall of his truth, and a testification of his veritie, which the Prelates do persecute in me, & not my sinnes: therfore they persecute not me but Christ in me, which, I doubt not, will take my part vnto the very end. Amen.

Oh that I had so open an hart, as could so receiue as I should do, this great benefite and vnspeakeable dignitie, which God my father offreth to me. Now pray for me, my dearely beloued: pray for me that I neuer shrinke. I shall neuer shrinke I hope, I trust in the Lord I shall neuer shrinke: for he that alwayes hath taken my part, I am assured will not leaue me when I haue most neede, for his truth and mercies sake. Oh Lord help me: Into thy handes I commend me wholy. In the Lord is my trust, I care not what mā can do vnto me. Amen. My dearely beloued, say you Amen al∣so, and come after if so God call you. Bee not ashamed of the Go∣spell of Christ, but keepe company with him still. He wyll neuer leaue you, but in the midst of temptation will geue you an out∣scape, to make you able to beare the brunt. Vse hearty prayer, re∣uerently read and heare Gods word, put it in practise, looke for the crosse, lift vp your heads, for your redemption draweth nye: know that the death of Gods saints is precious in his sight: Bee mery in the Lord, pray for the mitigation of Gods heauy displea∣sure vppon our countrey. God keepe vs for euer, God blesse vs with his spirituall blessings in Christ. And thus I bid you farewel for euer in this present lyfe. Pray for me, pray for me, for Gods sake, pray for me. God make perfect his good worke begun in me. Amen.

Out of prison this vij. of February.

Yours in the Lord. Iohn Bradford.

In the story of M. Bradford it was aboue rehearsed, how a certaine Gentlewoman beyng in trouble by her fa∣ther and mother for not comming to Masse, sent her ser∣uant to visite M. Bradford in prison. Who tenderyng the wofull case of the Gentlewoman, to the entent partly to confirme her with counsaile, partly to relieue her oppres∣sed mynd with some comfort, directed this letter vnto her: the contents whereof are these.

¶To a certaine godly Gentlewoman, troubled and afflicted by her friends, for not comming to the Masse.

I Wish vnto you right worshipfull, and my dearely belo∣ued sister in the Lord, as to my selfe,* 34.3 the continual grace and comfort of Christ and of his holy word through the o∣peration of the holy spirit, who strengthen your inward man with the strength of God, that you may continue to the end, in the faithful obedience of Gods gospel, whereto you are called, Amen.

I perceiued by your selfe the last day when you were with me, how that you are in the Scholehouse, and triall parlour of the Lord,* 34.4 which to me is (as the least it should be) a great comfort, to see the number of gods elect by you encreased, which is in that state wherof God hath not cal∣led many, as Paule saith. And as it is a comfort to mee,* 34.5 so should it be a confirmation vnto me, that the Lord for his faithfulnes sake, will make perfect and finish the good hee hath begun in you to the end.

If then your crosse be to me a comfort or token of your

election, and a confirmation of Gods continuall fauour (my ••earely beloued): how much more ought it to bee so vnto you? Unto whom he hath not onely geuen to beleue but also to come into the trace of suffering for his sake, and that not commonly of common enemies,* 34.6 but euen of your owne father, mother, and all your fr••ends, I meane kins∣folks as you told me. By which I see Christes wordes to be true: How that he came to geue his childrē such a peace with him, as the Deuill might not, nor may abide, & ther∣fore stirreth vp father and mother,* 34.7 sister and brother, ra∣ther then it should continue. But (my deare sister) if you cry with Dauid to the Lord, and complaine to him: how that for conscience to him, your father and mother haue forsaken you, you shal heare him speake in your heart, that he hath receiued you, and by this would haue you to see, how that he maketh you here lyke to Christ,* 34.8 that elswhere in heauen you might be like vnto him whereof you ought to be most assured, knowing that in time, euen whē Christ shall appeare, you shalbe lyke vnto hym. For he wil make your body which now you defile not with Idolatrical ser∣uice in goyng to Masse,* 34.9 lyke vnto his owne glorious and immortall body, accordyng to the power whereby he is a∣ble to do all thyngs. He wil confesse you before his father, which doe not deny his veritie in worde nor deede before your father: he wil make you to raign with him, that now suffer for him and with him: he wil not leaue you comfort∣les, that seeke no comfort but at his hand, though for a lit∣tle tyme you be afflicted, yet therein will hee comfort and strength you, and at the length make you to be mery with hym, in such ioy as is infinite and endlesse. He wil wipe al the teares from your eyes: he will embrace you as your deare husband: he will after he hath prooued you, crowne you with a crowne of glory and immortalitie, such as the hart of man shall neuer be able to conceiue in such sorte as the thyng is. He now beholdeth your stedfastnes, and st••i∣uyng to doe his good will: and shortly will hee shew you how stedfast he is, and will be ready to do your will, after that you haue fully resigned it to his will.

* 34.10Pledge him in his cup of the crosse, & you shall pledge him in the cuppe of his glory. Desire to drinke it before it come to the dregs, whereof the wicked shall drinke, and all those that for feare of the crosse and pledging the Lord, doe walke with the wicked in betraying in fact and deed, that which their hart embraceth for veritie. The which thyng if you should do (which God forbid) then my deare Mi∣stres and Sister in the Lord, you should not onely loose all that I haue before spoken, and much more infinitely of e∣ternall ioy and glory, but also be a cast away, and partaker of gods most heauy displeasure in hell fire eternally: and so for a little ease,* 34.11 which you cannot tell how long it wyll last, to l••ose for euer and euer, all ease and comfort. For hee that gathereth not with me (sayth Christ,* 34.12 as no Masse Go∣spel••er doth) scattere••h abroad. Accordyng to that we do in this body, we shall receyue, be it good or badde. If of our words we shall be iudged to condemnation or saluation:* 34.13 much more then of our factes and deedes. You cannot be partaker of Gods religion and Antichrists seruice, wher∣of the Masse is most principall. You cannot be a member of Christes Church, and a member of the Popes Church. You must glorifie God not onely in soule and hart, but al∣so in body and deede. You may not thinke that God re∣quireth lesse of you his wyfe now, then your husband dyd of you. I•• both hart and body your husband would haue, shall Christ haue lesse (trow you) which hath so bitterly & dearely bought it? If your husband could not admitte an excuse how your hart is his onely if he should haue taken your body in bed with another: do you thinke that Christ will allow your body at Masse, although your heart con∣sent not to it?* 34.14

God esteemeth his children, not onely of their hartes, but of their pure hands and workes,* 34.15 and therefore in He∣lias tyme, he counted none to be his seruants and people, but such as had not bowed their knees to Baall: as now he doth not in England accompt any other to be his der∣lings, which know the truth in hart, and deny it in theyr deeds, as do our Masse Gospellers.

We ought to desire aboue all thyngs the sanctifieng of Gods holy name, and the commyng of his kingdom, and shall we then see his name blasphemed so horribly as it is at Masse, by making it a sacrifice propitiatorie, and setting forth a false Christ of the Priests and bakers makyng, to be worshipped as GOD,* 34.16 and say nothing? The Iewes rent their clothes asunder in seeyng or hearing any thyng blasphemously done or spoken against God, and shall we yet come to Church where Masse is, and be mute? Paule and Barnabas rent their clothes to see the people of Ly∣caonia to offer sacrifice vnto them, and shall we see sacri∣fice and gods seruice done to an inanimate creature and be mumme? What thing helpeth more or so much Antichrists kingdom as doth the Masse?* 34.17 And what destroyeth prea∣chyng and the kyngdome of Christ vpon earth more then it doth? And how can we then say: Let thy kyngdome come, and go to Masse? How can we pray before God: Thy will be done on earth, when we will do our owne will, and the will of our father or friendes? How pray we: Deliuer vs from euill: which knowyng the Masse to be euill, do come to it?

But what goe I about to light a candle in the Noone day, that is, to tell you that we may not go to Masse, or to the congregation where it is, except it be to reprooue it, in that all men in so doyng, do but dissemble both with God and man? And is dissembling now to be allowed? How lōg will men yet halt on both knees (saith God)? Halting (sayeth Paule) bringeth out of the way, that is to say, out of Christ, which is the way: so that he which is not in him shal wi∣ther away, and be cast into hell fire. For Christ will be a∣shamed of them before his father, which be now ashamed of his truth before this wicked generation.* 34.18

Therfore my good maistresse take good heed: for it had bene better for you neuer to haue knowen the truth, and there through to haue escaped from papisticall vncleanes, then now to returne to it, making eftsoones your mēbers, beyng members of righteousnesse, members of vnrighte∣ousnesse, as you do, if you do but goe to the Church where Masse is. Be pure therefore, and keepe your selfe from all filth of the spirit, and of the flesh. Abstaine not onely from all euil, but from all appearance of euill.

And so the God of peace shall be with you, the glory of God shall gouerne you, the spirite of God shall sanctifie you, and be with you for euer, to keepe you from all euill, and to comfort you in all your distresse and trouble, which is but short if you consider the eternitie you shall enioy in glory and felicitie in the Lorde, which vndoubtedly you shall not fayle but inherite for euer, if so be you, as the elect chylde of God, put your trust in hys mercy, call vpon hys name vnfainedly, and yeld not ouer to the wicked world, but sticke still agaynst it vnto the ende. God for his holy names sake, which is properly the God of the Widowes, be your good and deare Father for euer, and helpe you al∣wayes as I my selfe would bee holpen at hys handes in all thynges, and especially in this hys owne cause, Amen, Amen.

Iohn Bradford.

¶To one by whome he had receyued much com∣fort and reliefe in his trouble and im∣prisonment.

THe mercy of God in Christ peculiar to hys children,* 34.19 be euermore felt of you, my derely beloued in the Lord, Amen.

When I consider with my selfe the benefites whiche God hath shewed vnto me by your meanes, if I had so good and thankfull a hart as I would I had, I could not with dry eies geue him thanks? for certainly they are very many and great. And now beyng yet still the Lords priso∣ner, I perceiue from him mo benefits by you. For y^e which I thinke my selfe so much bounde to you my good brother (although you were but the instrument by whome God wrought and blessed me) that I looke not to come out of your debt by any pleasure or seruice that I shall euer be a∣ble to do you in this lyfe. I shall hartily praye vnto God therefore to requite you the good you haue done to me for hys sake: for I know that which you haue done, you haue done it simply in respect of God & his word. He therefore geue you daily more and more to be cōfirmed in his truth and word, and so plentifully poure vpon you the riches of his holy spirit and heauenly treasures layd vp in store for you, that your corporall and earthly riches may be vsed of you as Sacraments and significations thereof: the more to desire the one, that is, the heauenly, & the lesse to esteeme the other, that is, the earthly. For Sathans sollicitation is, so to set before you the earthly, that therein and therby you should not haue accesse to the consideration of the heauen∣ly, but as one bewitched should vtterly forget them, & al∣together become a louer and worshipper of the earthlye Mammon, and so to fall to couetousnes,* 34.20 and a desire to be rich, by that meanes to bring you into many noisome and hurtfull lustes: as now a dayes I heare of many whiche haue vtterly forsaken God and all his heauenly riches, for Antichrists pleasure, and the preseruing of theyr worldly pelfe, which they imagine to leaue to their posterity, wher¦of they are vncertaine, as they may be most certaine they leaue to them Gods wrath and vengeance, in his tyme to be sent by visitation, if they in tyme hartily repent not, & preuent not the same by earnest prayer. Wherein my good

brother, if you be diligent, harty, and perseuere, I am sure God will preserue you from euill, and from yelding your selfe to do as the world now doth, by allowyng in bodily fact in the Romish seruice, that which the inward cogita∣tion and mynd doth disallow. But if you be cold in pray∣er, and come into consideration of earthly & present things simply, then shall you fall into faithlesse follies and woun∣ding of your conscience: from which God euermore pre∣serue you with your good wife, and your babe Leonard & all your familie, to the which I wish the blessing of God now and for euer, through Christ our Lord, Amen.

I pray you geue thanks for me to your old bedfellow for his great friendship for your sake shewed to me when I was in the Tower.

Iohn Bradford.

¶To a faithfull friend of his, and his wyfe, resol∣uing their doubt why they ought not to come to auricular confession.

* 34.21THe mercifull God, and father of our Sauiour Iesus Christ, which loueth vs as a most deare Father, and hath put vppon hym towards vs the affection of a most tender mother towardes her children, so that he can no lesse thinke vpon vs (although of our selues we be most vnworthy, and deserue nothyng lesse) then she can thinke on her onely begotten chyld in his distresse, yea if she should forget her childe, as some vnnaturall mother will do, yet will he neuer forget vs, although for a tyme he seme to sleepe that we might be occasioned to call loud and awake hym: thys good God keepe you, my deare brother * 34.22 Nathanaell, and your good yokefellow, my hartily beloued Sister in the Lorde, in all thyngs now and for euer, to his glory and your eternal comfort: and also of his goodnes he graunt you both the feelyng of that hope, which vndoubtedly he hath layd vp in store for you both, farre passing the store and prouision, not onely which you haue made but all the world is able to make, as I trust already he hath wrought it in you, but I besech him to encrease it more & more and kindle in you a harty longyng for the enioying of the same, the which once felt & had in deed, then the meanes by the which we come thereto, cannot be so greatly dread, as most men doe dread them, because either they want this feeling (I meane it of altogether) or els because the sense of this present tyme & things therein, are as a mist to the hidyng of those thyngs frō our sight, least we should run and embrace them by harty prayer: the spi∣rit wherof God graunt vs, and in deed we should attaine enough in this behalfe, if we continued therein.

For auricular confession, wherein you desire my aduise for your good yokefellow and family (my most deare brother) I am as ready to geue it, as you to desire it, yea more glad, for as much as halfe a suspicion was in me (at the least touching my deare si∣ster your wyfe) of a lothyng of my aduise, that to much had bene geuen, where in deed I should lament my too little feedyng you spiritually, as both you out of prison and in prison haue fed me corporally. But as I alwayes thought of her, so I yet thinke that she is the chyld of God, whom God dearely loueth, and wil in his good tyme to her eternall comfort, geue her her hartes desire in sure feelyng and sensible beleuyng of this, which I would she had often in her mynd: namely, that hee is her God & father through Christ Iesus our deare Lord and Sauiour. A greater seruice to God she cannot geue,* 34.23 then to beleue this. If Sathan say she belee∣ueth not, to answer, not hym but the Lord, and to say, yea Lorde helpe my vnbeliefe, and encrease my poore fayth, which Sathan fayth is no fayth: make him a lyer Lord, as alwayes he hath bene, is, and shall be. Vndoubtedly, sooner or later God will graciously heare her grones, and keepe all her teares in his bottell, yea write them in his countyng booke, for he is a righteous God, and hath no pleasure in the death of his creature: he loueth mercy, he wil returne and shew her his mercy. he will cast all her sinnes and iniquities into the botome of the sea: and the longer that he ta∣rieth (as he doth it but to prooue her) so the more liberally will he recompence her long lookyng, which no lesse pleaseth hym, then it grieueth now her outward Adam. For the mortification whereof, God vseth this crosse, and therfore if she desire to beare the same,* 34.24 doubtles God will make her able to beare it: & in pre∣sumption of his goodnes and strength, let her cast her selfe who∣ly vpon him: for he is faithfull, and will assuredly confirme, and bring to a happy end that good which graciously he hath begun in her. The which thyng I desire hym to do for his owne glory & names sake. Amen. Amen.

* 34.25And now to the matter. Confession auricular, as it was first vsed and instituted (which was by the way of counsaile askyng) I take to be amongst those traditions which are indifferent, that is, neyther vnlawfull, nor necessarily bynding vs, except the of∣fence of the weake could not be auoyded. But to consider it, as it is now vsed (I write to you but as I thinke, and what my mynd is, the which follow no further, then good men by Gods worde do allow it) to consider it I say, as it is now vsed, me thinkes it is plainly vnlawfull and wicked, and that for these causes.

First, because they make it a seruice of God & a thing which pleaseth God of it selfe, I will not say meritorious, this brynger my brother can tell you at large how great euill this is.

Secondly, because they make it of necessitie,* 34.26 so that he or she that vseth it not, is not taken for a good Christian.

Thirdly, because it requireth of it selfe an impossibilitie, that is, the numbring and tellyng of all our sinnes, which no man per∣ceiueth, much lesse can vtter.

Fourthly, because it establisheth and confirmeth, at the least alloweth praying to Saints, Precor Sanctam Mariam: you must say or the Priest for you.

Fifthly,* 34.27 because it is very iniurious to the liberty of the Go∣spell, the which to affirme in example and fact, I take to be a good worke, and deare in Gods sight,

Sixtly, because (as it is vsed) it is a note, yea a very sinow of the Popish church: and therefore we should be so farre from al∣lowyng the same, that we should thinke our selues happy to lose any thing in bearyng witnes there agaynst.

Seuenthly, because in stead of counsaile, thereat you should receiue poison, or if you refuse it vnder sir Iohns Benedicite, you should no lesse there be wound in the briers.

Eightly, because the end and purpose why we go thether, is for the auoidyng of the crosse, that is, for our owne cause, and not for Christes cause, or for our brethrens commoditie. For in that they make it so necessary a thyng, and a worshippyng of God, it cannot but be agaynst Christ, and the freedome of hys Gospell: and the same thyng teacheth vs, that it is agaynst the commodi∣tie of our brethren, which eyther be weake, eyther be strong, ey∣ther be ignorant, either be obstinate. If they be weake by your re∣sortyng to it, they be made more weake. If they be strong, you do what you can to infirme their strength If they be ignorant, there∣in you helpe to keepe them by your facte. If they bee obstinate, your resortyng to it cannot but rocke them a sleepe in their ob∣stinate errour of the necessitie of this rite and ceremony. These causes recited doe shew you what I thinke in this: but my thin∣kyng must no further bynd you then a mans thought should do, except the same be grounded vpon Gods worde which byndeth in deede, as I thinke they doe. I doubt not but you waying these causes, and especially two of the first and the last, if you pray to God for his spirite to direct you, and thereto aske the aduise of this my good brother and other godly learned men, I doubt not (I say) but you should be guided to do that which is best in gods sight, although in the sight of the world perhaps you should bee counted foolish and precise. But bee at a poynt with your selues as the disciples of Christ, which had forsaken themselues, to fol∣low not your will, but Gods will, as you daily pray in the Lordes prayer.

The crosse of Christ bee willyng to cary, least you cary the crosse of the world, the flesh or the deuill.* 34.28 One of these 4. crosses you must cary. Three of them bringeth to hell, and therefore the more part goeth that way, which is a broad way. Only the fourth bringeth to heauen, but few go that way, as wel because the way is straite, as also because few walke in it. Howbeit,* 34.29 though it bee straite, it is but short, and the few are many, if you consider the godly, as the Patriarkes, Prophets, Apostles, Martyrs, Confessors and Christ Iesus, with all his gard and trayne. Thinke not scorne to come after them which are gone before you, and after them which now go before you, in whose number I trust I am apoin∣ted to be one, and I beseech you pray for me, that God would vouch me worthy that honour. Our sinnes deserue plagues, pri∣son, and the losse of all that euer wee haue: therefore if God re∣mooue our sinnes out of sight, and sende vs prison, or losse of goods and liuyng for his names sake, Oh how happy are we? My deare hearts in the Lord, consider this geare and bee assured that he which looseth any thyng for Christes sake, the same in his po∣steritie shall finde it here, and in heauen elsewhere. As for vnable∣nes to aunswer for your fayth: it shall be enough to will them to dispute with your teachers. Faith standeth not in disputyng. I thinke few if it came to disputing, could defend the godhead of Christ and many other articles: I speake it for the simple sorte. Pray for me. Lacke of paper maketh this end. Commend me to my good brother R. B. and my good sister his wyfe. I pray them to pray for me. I trust by this bearer to heare how you do.

Iohn Bradford.

¶Another letter to N. and his wyfe.

GOds mercy in Christ I wish you to feele,* 34.30 my dere bro∣ther, with my faithfull sister your wyfe, now and for e∣uer, Amen.

Hauing this occasion, I could not but write something as wel to put my selfe in remembrance of my duty to god∣wards for you both, in thankefulnes and praier, as to put you in remembrance of me and your duety towards God for me, in praying for me: for I dare not say in thankful∣nes for me: nor that I would haue you to geue no thāks to God for his wonderfull great and sweete mercies to∣wards me, and vpon me in Christ his sonne: but because

I haue not deserued it at either of your hands. For ye both know right wel, at least my cōscience doth accuse me, how that I haue not onely not exhorted & taught you, (as both my vocation and your deserts required) to walke worthy of that vocation which god hath made you worthy of, and with trēbling and feare to woorke out your saluation, that is, in the feare of God to geue your selues to great vigilā∣cie in praier for the encrease of faith, and to a wary circum∣spection in all your conuersation, not onely in works and woords, but also in thoughts, because God is a searcher of the heart, and out of the heart it commeth, that defileth vs in Gods sight: I haue (I say) not onely not done thys, but also haue geuen you example of negligence in praier, wat∣ching, fasting, talking and doing, so that woe to me for ge∣uing suche offence. Partly for this cause deare brother and sister, God hath cast me heere that I might repent me and turne to him, and that ye might also by this correction vp∣on me, be more diligent to redresse these things and others if they in your conscience doe accuse you.

My dearly beloued, heauy is Gods anger fallen vpon vs all: doulefull is this day. Nowe hath Antichrist all his power again.* 34.31 Now is Christes gospel troden vnder fote. Now is Gods people a derision and pray for the wicked. Now is the greatest plague of al plagues fallen, the want of Gods word: and al these we haue, yea I alone haue iust¦ly deserued. Oh that as I wryte (I alone) I could w^t Da∣uid▪ 1. Par. 21. and with Ionas in heart say so. But I doe not,* 34.32 I do not I see not howe greeuously I haue sinned, & howe great a misery is fallen for mine vnthankefulnes for Gods worde, for mine hypocrisie in professing, preaching, hearing, and speaking of Gods word, for my not praying to God for the cōtinuance of it, for my not louing of it tho∣roughly as it requireth. &c. I will speake nothing of my manifest euils, for they are knowen to you wel enough.

* 34.33Deare brother and sister, wyth me say yee the lyke for your owne partes, and with me ioyne your hearts, and let vs go to our heauenly father, and for his Christes sake be∣seeche him to be mercifull vnto vs, and to pardon vs: Oh good father it is we that haue deserued the taking away of thy woorde,* 34.34 it is we that haue deserued these thy iust pla∣gues fallen vpon vs, we haue done amisse, we haue dealt vniustly wyth thy Gospell, we haue procured thy wrathe, and therfore iust art thou in punishing vs, iust art thou in plaging vs, for we are very miserable. But good Lord and deare father of mercy, whose iustice is such, that thou wilt not punish the poore soules of thys realme, which yet haue not thus sinned against thee, as wee haue done (for manye yet neuer heard thy woorde) for oure trespasses, and whose mercy is so great, that thou wilt put our iniquities out of thy remembraunce for thy Christes sake, if we repent and beleue: graunt vs we beseech thee, true repentance & faith, that we hauing obtained pardon for our sinnes, may tho∣rough thy Christ get deliuerance from the tirannie of An∣tichrist now oppressing vs.

Oh good Father, whych haste sayde that the Scepter of the wicked should not long lie vpon and ouer the iust,* 34.35 least they put foorth their handes to iniquitie also: make vs iust, we pray thee in Christes name, and cut a sunder the cordes of them that hate Sion: let not the wicked people say, wher is their God? Thou our God art in heauen, and doest whatsoeuer it pleaseth thee vpon earth.

Oh that thou wouldest in the meane whiles, before thou doe deliuer vs, that (I say) thou wouldest open our eyes to see all these plagues to come from thee, & all other that shall come, what so euer they be, publicke or priuate, that they come not by chance nor by fortune, but that they come euen from thy hande, and that iustly and mercifully: iustly because we haue & doe deserue them, not only by our birth poysone still sticking and working in vs, but also by our former euill life past, whiche by thys punishment and all other p••nishmentes, thou wouldest haue vs to call to our remembraunce and to set before vs, that thou mightest put them from before thee, where as they stand so long as they are not in oure remembraunce, to put them awaye by repentaunce. Mercifully oh Lord God doest thou punish, in that thou doest not correct to kill, but to amend, that we mighte repent our sinnes, aske mercye, obtaine it freely in Christe, and beginne to suffer for righteousnesse sake: to be part of thy house, whereat thy iudgement beginneth: to be partakers of the afflictions of thy Church, and thy Christ, that wee might be partakers of the glorye of the same: to weepe here, that we might reioyce else where: to be iudged in this world, that we might with thy Saintes iudge here after y^e worlde: to suffer with Christ, that we might raigne with him: to be like to Christe in shame, that we might be like to hym in glory: to receiue our euils here, y^t we might with poore Lazarus finde rest else where: rest (I saye) and such a rest as the eye hath not sene, the eare hath not heard, nor the heart of man is able to conceiue.

Oh that our eyes were open to see thys,* 34.36 that the crosse commeth from thee to declare thy iustice & thy mercye, and hereto, that we might see howe short a time the time of suf∣fering is: how long a time the time of reioysing is to them that suffer heere: but to them that will not, how longe and miserable a time is appoynted and prepared: a time with∣oute time in eternall woe and perdition, too horrible to be thought vpon. From the which keepe vs deare father, and geue more sight in soule to see thys geare, and how that all thy dearest children haue caried the crosse of greeuous af∣fliction in this life: in whose cōpany do thou place vs, and such a crosse lay vpō vs as thou wilt make vs able to bear to thy glory and our saluation in Christ, for whose sake we pray thee to shorten the dayes of this our great misery fal∣len vppon vs most iustly, and in the meane season geue vs patience, repentaunce, faith, and thy eternall consolation. Amen. Amen. Amen.

And thus deare heartes I haue talked (me thinkes) a litle while w^t you, or rather we haue all talked wyth God. Oh that God would geue vs his spirit of grace and pray∣er. My dea••ly beloued, pray for it, as for your selues, so for me, and that God would vouchsafe to make me worthy to suffer with a good conscience for his names sake. Pray for me, and I shall do the like for you. This 20. of December, by him whome by this bringer ye shal learne. I praye you geue me commendations to all that loue me in the Lorde. Be mery in Christe, for one daye in heauen we shall meete and reioyce together for euermore. Amen.

To my good brother Augustine Barneher.

MIne owne good Augustine, the Lorde of mercye blesse thee my deare brother for euer.* 35.1 I haue good hope that if you come late at night, I shall speake with you, but come as secretely as you can: Howbeit, in the meane season if you can, and as you can, learne what maister G. hath spoken to Doctor Storie and o∣thers. The cause of all this trouble both to my keeper and me, is thought to come by him. It is said that I shalbe burned in Smith∣field, and that shortly. Domini voluntas fiat. Ecce ego Domine, mitte me. i The Lordes will be done. Behold here I am Lord, send me. Ah mine owne sweete frend, I am now alone, leaste I shoulde make you and others worse. If I should liue, I would more ware∣ly vse the companye of Gods children, then euer I haue done. I∣ram Domini portabo, quoniam peccaui ei. i. I wil bear the Lords anger, because I haue sinned against him. Commēd me to my most deare Sister, for whome my heart bledeth, the Lorde comfort her, and strengthen her vnto the ende. I thinke I haue taken my leaue of her for euer in thys life, but in eternall life we shall most sure∣ly mete and praise the Lord continually. I haue now takē a more certaine aunswere of death, then euer I did: and yet not so cer∣taine as I thinke I shoulde doe. I am nowe as a sheepe appoynted to the slaughter. Ah my God, the houre is come, glorifie thy most vnworthy childe, I haue glorified thee, sayeth this my sweete fa∣ther, and I will glorifie thee, Amen. Ah mine owne bowels, praise God for me, and pray for mee: for I am his I hope: I hope hee will neuer forsake me, though I haue aboue all other moste deserued it. I am the most singular example of his mercye: praised be hys name therefore for euer. Cause Mistres Perpoint to learne of the Sheriffe Master Chester, what they purpose to doe with mee, and knowe if you can, whether there be any wryt foorth for me. Fa∣ctus sum sicut nicticorax in domicilio, & passer solitarius in te∣cto. i. I am like to an Owle in the house,* 35.2 and as a sparrowe alone in the house toppe Ah my Augustine, howe long shall Gods ene∣mies thus triumphe? I haue sent you this of the Baptisme of chil∣dren to wryte out: when this is done, you shall haue other things. Pray, pray mine owne deare heart, on whome I am bolde. The keeper telleth me that it is death for any to speake with me, but yet I trust that I shall speake wyth you.

Iohn Bradford.

To these letters of M. Bradforde aboue specified, here is also adioyned an other Letter of the sayde Bradforde, wrytten to certaine of his faithfull friendes, woorthy of all Christians to be read: wherein is described a liuely com∣parison betweene the Olde man and the Newe: Also be∣tweene the Law and the Gospell, containing much frute∣full matter of diuinitie, necessary for Christian consciences to read and vnderstand.

A letter of M. Bradford, describing a compa∣rison betweene the olde man and the newe. &c.

A Man that is regenerate and borne of God (the whiche thing that euery one of vs be,* 35.3 our baptisme the Sacra∣ment of regeneration doth require vnder paine of damna∣tion, and therefore lette euery one of vs wyth the virgine Mary say: be it vnto me O Lord, according to thy word, accor∣ding

to thy Sacrament of baptisme, wherein thou hast de∣clared our adoption: and let vs lament the doubting here∣of in vs, striuing againste it, as we shalbe made able of the Lorde): a man, I say, that is regenerate, consisteth of two men (as a man may say) namely of the olde man, and o•• the newe man.* 35.4 The olde man is like to a mighty Giant, suche a one as was Goliath, ••or his birth is now perfecte. But the newe man is like vnto a little childe, such a one as was Dauid, for his birth is not perfect vntill the day of hys ge∣nerall resurrection.

The old man therfore is more stronger, lusty, and stir∣ring then is the newe man,* 35.5 because the birth of the newe man is but begun now, and the old man is perfectly born. And as the olde man is more stirring, lustye and stronger then the newe man: so is the nature of him cleane contra∣ry to the nature of the newe man,* 35.6 as being earthly and cor∣rupt with Sathans seede, the nature of the newe man be∣ing heauenly and blessed with the celestiall seede of God. So that one man, in as muche as he is corrupte wyth the seede of the Serpent, is an olde man: and in as muche as he is blessed with the seede of God from aboue, he is a new man. And as, in as much as he is an old mā, he is a sinner and an enemy to God: so in as much as he is regenerat, he is righteous & holy, and a frend to God, the seede of God preseruing him from sinne, so that hee cannot sinne, as the seede of the Serpent, wherewith hee is corrupt euen from his conception, inclineth hym, yea enforceth him to sinne, and nothing els but to sinne: So that the best part in man before regeneration in Gods sight, is not onely an enemy but enmitie it selfe.

* 35.7One man therefore, which is regenerate, well may be called alwayes iust, and alwaies sinneful: iust in respect of Gods seede, and hys regeneration: sinnefull in respecte of Sathans seede and his first birth. Betwixt these two men therfore, there is cōtinual conflict, and warre most deadly. The flesh and olde man by reason of his birth that is per∣fect,* 35.8 doth often for a time, preuaile againste the newe man (being but a child in comparison) and that in such sorte, as not onely other, but euen the children of God them selues thinke that they be nothing els but old, and that the spirite & seede of God is lost and gone away, where yet notwith∣standing, the truth is otherwise, the spirite and the seede of God at the length appearing againe,* 35.9 and dispelling away the clouds which couer the sonne of Gods seede from shy∣ning as the cloudes in the aire do the corporall Sunne: so that sometimes a man cannot tel by any sense, that ther is any Sunne, the cloudes and windes so hiding it from our sight: Euen so our cecitie or blindnes, and corrupte affecti∣ons do often shadow the sight of Gods sede in Gods chil∣dren, as though they were plaine reprobates. Whereof it cōmeth, that they praying according to their sense, but not according to the truthe, desire of God to giue them agayne his spirite, as thoughe they had lost it, and he had taken it away. Which thing God nor dothe in deede, although hee make vs to thinke so for a time: for alwayes hee holdeth hys hand vnder his children in their falles, that they lye not still as other doe whych are not regenerate. And thys is the differēce betwixte Gods children which are generate and elect before all times in Christe, and the wicked cast a∣wayes, that the elect lie not stil continually in theyr sinne, as doe the wicked, but at the length doe returne agayne by reason of Gods seede, which is in them hid as a sparkle of fire in the ashes: as we maye see in Peter, Dauid, Paule, Mary Magdalene, and others. For these (I meane Gods children) God hathe made all thinges in Christe Iesu, to whom he hath geuen this dignitie, that they should be hys inheritaunce and spouses.

Thys our inheritour Christe Iesus, God wyth God, light of lyght, coeternall and consubstantiall wyth the Fa∣ther and wyth the holy Ghoste, to the ende that he myghte become our husbande (because the husbande and the wyfe must be one body and flesh) hath taken our nature vppon him, communicating with it and by it in his owne person, to vs all his children,* 35.10 his diuine maiestie (as Peter sayth) and so is become flesh of our flesh, and bone of oure bones substantially:* 35.11 as we are become flesh of his flesh, and bone of his bones spiritually, al that euer we haue perteining to him, yea euē our sinnes: as al that euer he hath, pertaineth vnto vs, euen his whole glory. So that if Sathan should sommon vs to aunswere for oure dettes or sinnes, in that the wife is no sutable person but the husbād, we may well bid him enter his action against our husband Christe, and he will make him a sufficient aunswere.

For this ende (I meane that we might be coupled and maried thus to Christe, and so be certaine of saluation, and at godly peace with God in our cōsciences) God hath ge∣uen his holy worde, which hath two partes (as nowe the children of God do consist of two men): one part of Gods word being proper to the old man,* 35.12 & the other part of gods word being proper to y^e new man. The part p••operly per∣taining to the old man, is the lawe: the part properly per∣taining to the new man, is the Gospell.

The lawe is a doctrine whych commaundeth and for∣biddeth, requiring doing and auoiding. Under it therefore are contained all preceptes, threatnings, promises vppon conditions of our doing and auoiding. &c. The Gospell is a doctrine which alwayes offere••h and geueth, requiryng on our behalfe, not as of worthinesse or as a cause,* 35.13 but as a certificate vnto vs, and therefore vnder it are contained al the free and sweete promises of God: as, I am the Lorde thy God. &c.

In those that bee of yeares of discretion, it requyreth faith, not as a cause, but as an instrument wherby we our selues may be certaine of our good husbande Christ and of hys glory: and therefore when the conscience feeleth it sel••e disquieted for feare of Gods iudgement against sinne,* 35.14 she may in no wise looke vpon the doctrine pertaining to the olde man, but on the doctrine onely that pertaineth to the new man, in it not looking for that which it requireth, that is faith, because we neuer beleeue as we shoulde: but one∣ly on it which it offereth, and whych it geueth, that is, on Gods grace and eternall mercye and peace in Christe. So shall she be in quiet, when she looketh for it altogether oute of her selfe, in Gods mercy in Christ Iesu: in whose lappe if shee lay her head wyth S. Iohn, then is she happy, and shall finde quietnesse in deede. When shee feeleth her selfe quiet, then (in Gods name) let her looke on the lawe, and vppon suche things as it requireth, thereby to bridle and keepe downe the olde Adam, to slaye that Goliath: from whom she must needes keepe the sweete promises, beyng the bed wherein her spouse and she meete and lie together. For as the wife will keepe her bed onely for her husbande, although in other things she is contented to haue fellow∣shippe wyth others, as to speake, sitte, eate, drinke, goe. &c. so our consciences, which are Christes wiues, must needes keepe the bed, that is, Gods sweete promises, alonely for our selues and oure husbande, there to meete together, to embrace and laugh together, and to be ioyfull together. If sinne, the lawe, the Deuill, or any thing would creepe into the bedde and lye there, then complaine to thy husbande Christe, and foorthwyth thou shalt see him play Phinees part. Thus my dearely beloued, I haue geuen you in few woordes, a summe of all the Diuinitie whyche a Christian conscience can not want.

A letter wrytten to his Mother, as a farewell, when he thought he should haue suffered shortly after.

THe Lord of life and sauiour of the world Iesus Christe,* 35.15 blesse you and comfort you, my good and deare mother, with his heauenly comforte, consolation, grace and spirite, nowe and for euer. Amen.

If I thought that daily, yea almost hourly you did not cry vp∣on God the father thorough Iesus Christ, that he would geue me his blessing, euen the blessing of his children: then wold I wryte more hereabouts. But for as much as herein I am certain you are diligent, and so I beseech you good Mother to continue: I thinke it good to wryte something, whereby this your crying mighte be furthered. Furthered it will be,* 35.16 if those things which hinder it, be taken away. Among the which, in that I thinke my imprisonment is the greatest and chiefest, I will there about spende thys Letter, and that briefly lest it might encrease the let, as my good brother this bringer can tel you. You shall know therefore good mother, that for my body, though it be in an house, out of the whych I cā not come when I will, yet in that I haue cōformed my wil to gods will, I finde herein liberty enough, I thanke God. And for my lod∣ging, bedding, meate, drinke, godly and learned company, bookes and all other necessaries for mine ease, comfort, and commoditie, I am in much better case then I could wish, & Gods merciful pro∣uidence heere is farre aboue my worthines. Worthines, quoth▪ Alas I am worthy of nothing but damnation.

But besides all this, for my soule I finde muche more com∣moditie. For God is my Father, I now perceaue: thorough Christ: therefore in prisonning me for his Gospell, he maketh mee like to the Image of his sonne Iesus Christ here, that when he commeth to iudgement, I might then be like vnto him, as my truste & hope is I shalbe. Nowe maketh he me like to his frendes the Prophetes, Apostles, the holy Martyrs and Confessours. Which of them did not suffer, at the least, imprisonment or banishment for hys Gos∣pell and worde?

Nowe Mother, howe farre am I vnmeete to bee compared to them? I (I saye) whiche alwayes haue bene, and am so vile an hy∣pocrite and greeuous a sinner? God myghte haue caused mee

long before this time to haue bene cast into prisone as a theefe, a blasphemer, an vncleane liuer, and an hainous offender of the la∣wes of the Realme, but deare Mother, his mercy is so great vpon both you and all that loue me, that I should be cast into prison as none of these, or for anye suche vices: but onely for his Christes sake, for hys Gospelles sake, for his Churches sake, that heereby, as I might learne to lament and bewail my ingratitude & sinnes: so I might reioyce in his mercye, be thankefull, looke for eternall ioy with Christ, for whose sake (praised be his name for it) I now suffer, and therefore should be mery and glad. And in deede good mother, so I am, as euer I was, yea neuer so mery and glad was I, as now I shoulde be, if I coulde gette you to be mery wyth me, to thanke God for me, & to pray on this sort: Ah good father which dost vouchsafe that my sonne being a greuous sinner in thy sight, shoulde finde this fauour with thee,* 35.17 to be one of thy sonnes cap∣taines and men of warre to fight and suffer for his Gospels sake, I thanke thee and pray thee in Christes name that thou wouldest forgeue him his sinnes and vnthankefulnesse, and make perfecte in him that good which thou hast begon: yea Lorde I praye thee make him worthy to suffer, not onely imprisonement, but euen very death for thy truth, religion, and Gospels sake. As Anna did applye and geue her first childe Samuel vnto thee▪ so doe I deare father, beseeching thee for Christes sake, to accept this my gifte, and geue my sonne Iohn Bradforde grace alwaies truely to serue thee and thy people, as Samuel did. Amen. Amen.

If on this sort good Mother, from your heart you wold pray, as I shoulde be the moste meriest man that euer was: so am I cer∣taine the lettes of your praier for my imprisonmēt, would be ta∣ken away. Good Mother, therefore marke what I haue wrytten, and learne this Prayer by heart, to say it daily, and then I shall be merye, and you shall reioyce if that you continue, as I truste you doe, in Gods true Religion, euen the same I haue taught you, and my father Traues (I trust) wil putte you in remembraunce of:* 35.18 my brother Roger also I trust doeth so daily. Goe to therefore and learne apace, Although the deuill cast diuers lettes in the waye. God, in whome you truste, will cast them awaye for hys Christes sake, if you will call vppon him: and neuer will he suffer you to be tempted aboue that he will make you able to beare. But howe you shoulde doe heerein, the other Letter which I haue wrytten herewith, shall teache you, which I woulde none should reade till my father Traues haue read it, & he wil geue you by Gods grace, some instructions.

Nowe therefore will I make an ende, praying you good Mo∣ther, to looke for no mo Letters: for if it were knowen that I haue penne and inke, and did wryte, then should I want all the foresayd commodities I haue spoken of concerning my body, and be cast into some dungeon in fetters of yron: which thing I know would greeue you, and therefore for Gods sake, see that these be burned when this little prayer in it, is copied out by my brother Roger: for perchaunce your house may be searched for such geare, when you thinke little of it, and looke for no moe, sweete Mother, till eyther God shall deliuer mee and sende mee oute, eyther you and I shall meete together in heauen, where we shall neuer part asun∣der. Amen.

I require you Elizabeth and Margarete my sisters, that you will feare God, vse Prayer, loue your husbandes, be obedient vn∣to them,* 35.19 as God willeth you: bring vppe youre children in Gods feare: and be good housewiues, God blesse you both, wyth both your husbandes, my good brethren, whome to doe good, because I nowe can not, I will pray for them and you. Commende me to my sister Anne, mother Pike, T. Sorrocolde and his wife, R. Shal∣crosse & his wife, R Bolton, I. Wild, M. Vicare, the Parson of Mot∣trom, Syr Laurence Hall, with all that loue, & (I trust) liue in the Gospel: and God turne Syr Thomas his heart, Amen. I will daily pray for him. I nede not to set my name, you know it wel inough.

Because you shoulde geue my Letters to my father Traues to bee burned, I haue wrytten heere a Prayer for you to learne to pray for me good mother, and an other for all your house in your euening Prayer to pray with my brother. These Praiers are writ∣ten wyth mine owne hande: keepe them still, but the letters geue to father Traues to burne, and geue father Traues a copie of the latter Prayer.

An other Letter to his Mother, as hys last farewell vnto her in this world, a li∣tle before he was burned.

GOds mercy and peace in Christ, be more and more per∣ceiued of vs,* 35.20 Amen.

My moste deare Mother, in the bowelles of Christe I heartely pray and beseeche you to be thankefull for me vn∣to God, which thus nowe taketh me vnto hymselfe, I dye not, my good mother, as a theefe, a murderer, an adulterer. &c. but I die as a witnesse of Christe, hys Gospell and ve∣ritie, which hetherto I haue confessed (I thanke God) as well by preaching, as by prisonement, and now euen pre∣sently I shall moste willingly confirme the same by fire. I knowledge that God moste iustly mighte take mee hence simply for my sinnes (which are many, great, & grieuous: but the Lorde for his mercy in Christ, hath pardoned them all I hope): but nowe deare Mother, he taketh mee hence by this death, as a Confessour and witnesse, that the Re∣ligion taughte by Christe Iesu, the Prophetes,* 35.21 and the A∣postles, is Gods truth. The Prelates doe persecute in me Christ whome they hate, and hys trueth which they maye not abide, because theyr woorkes are euill, and maye not a∣bide the truth and light, least men shoulde see theyr darke∣nesse. Therefore my good and moste deare Mother, geue thankes for me to God, that hee hathe made the fruite of your wombe to be a witnesse of hys glory, & attend to the truthe (which I thanke God for it) I haue truely taughte out of the Pulpit of Manchester. Use often and continuall Prayer to God the Father through Christe. Hearken, as you may, to the scriptures: serue God after his word, and not after custome: beware of the Romish religion in Eng∣land, defile not your selfe with it: carye Christes Crosse as he shall lay it vppon your backe: forgeue them that kil me: pray for them, for they knowe not what they doe: commit my cause to God our father: be mindefull of bothe youre daughters to helpe them as you can.

I send all my wrytings to you by my brother Roger, do with them as you will, because I cannot as I woulde, he can tell you more of my minde. I haue nothing to geue you, or to leaue behinde me for you: onely I pray God my father for his Christes sake, to blesse you and keepe you frō euil. He geue you pacience, he make you thankefull, as for me, so for your selfe, that wil take the fruit of your wombe to witnesse hys veritie: wherein I confesse to the whole world I die and depart thys life in hope of a much better: which I looke for at the hands of God my father thorough the merites of hys deare sonne Iesus Christ.

Thus my deare Mother, I take my last farewell of you in this life, beseeching the almighty and eternal father by Christ, to graunt vs to meete in the life to come, where we shall geue him continuall thankes and praise for euer and euer, Amen.

Out of prison the 24. of Iune. 1555.

Your sonne in the Lord, Iohn Bradford.

A letter sent wyth a supplication to Queene Mary, her Counsell, and the whole Parlament.

IN moste humble wise complaineth vnto your Maiestie and ho∣nours, a poore subiecte persecuted for the confession of Chri∣stes veritie:* 35.22 the which veritie deserueth at your hands to be main∣tained and defended, as the thing, by the whiche you raigne and haue your honour and authorities. Althoughe we that be profes∣sours, and thorough the grace of God, the constante confessours of the same, are (as it were) the outsweepings of the worlde: yet (I say) the veritie it selfe is a thing not vnwoorthy for your eares to heare, for your eyes to see, and for youre handes to handle, help, & succor, according to that the Lorde hath made you able, and placed you where you are, for the same purpose. Your high∣nesse and honours ought to knowe, that there is no innocencie in woordes or deedes, where it is enoughe and suffiseth onely to accuse. It behoueth Kinges, Queenes, and all that be in authori∣tie, to knowe that in the administration of their kingdomes, they are Gods Ministers. It behoueth them to knowe,* 35.23 that they are no Kinges but plaine Tyrannes, which raigne not to thys ende, that they may serue and set foorth Gods glory after true knowledge: and therefore it is required of them, that they woulde be wise, and suffer them selues to be taughte, to submit them selues to the Lords discipline, and to kisse their Soueraigne, least they pearish: as all those Potentates with their principalities and dominions can not long prosper but pearish in deede, if they and their king∣domes be not ruled with the Scepter of God, that is, wyth hys worde: which, who so honoureth not, honoureth not God, and they that honour not the Lorde, the Lord will not honour them,* 35.24 but bring them into contempt, and at the lengthe take hys owne cause, whiche hee hath moste chieflye committed vnto them to care for, into hys owne handes, and so ouerthrowe them, and set vp his trueth gloriously: the people also pearishinge wyth the Princes, where the worde of Prophecie is wanting, muche more is suppressed, as it is now in this Realme of Englande: ouer which the eyes of the Lorde are sette to destroy it,* 35.25 your highnesse and al your honours, if in time you looke not better to youre office and dueties herein, and not suffer your selues to be slaues & hangmen to Antichriste and his Prelates, which haue broughte your high∣nesse and honours already to let Barrabas lose, and to hange vp Christ: as by the grace and helpe of God I shall make apparante, if first it would please your excellent maiestie and al your honors, to take to heart Gods doctrine, which rather through the malice of the Pharisies, I meane the Bishoppes and Prelates, then youre

consciences, is oppressed: and not for our contemptible and ex∣ecrable state in the sight of the world, to passe the lesse of it. For it (the doctrine I meane) is higher and of more honour and Ma∣iestie, then all the whole worlde. It standeth inuincible aboue all power,* 35.26 being not our doctrine, but the doctrine of the euerli∣uing God and of his Christ, whom the father hath ordained king, to haue dominion from sea to sea, and from the riuer vnto the endes of the worlde. And truely so doth he and will he raigne, that hee will shake all the whole earth with his yron and brasen power, with his golden and siluerie brightnesse, onely by the rod of hys mouth, to shi••ers, in such sorte, as though they were pottes of claie, according to that which the Prophetes doe wryte of the magnificence of hys kingdome. And thus much for the thynge, I meane the doctrine, and your dueties to hearken, to propagate, and defend the same.

* 35.27But nowe will our aduersaries mainely crie out againste vs, because no man maye be admitted once to whist againste them, that wee pretende falsely the doctrine and worde of God, calling vs the most wicked contemners of it, and heretikes, Schismatikes traytours &c. All which their sayings, howe malicious and false they are, though I might make report to that which is written by those men whose workes they haue condemned, and all that re∣taine any of them, publikely by proclamation: yet here will I oc∣casion your maiestie and honours by this my wryting, to see that it is farre otherwise then they report of vs. God our father, for his holy names sake, direct my penne to be his instrument to put in∣to your eyes, eares, and hearts, that which most may make to hys glory, to the sauegarde of your soules and bodies, and preserua∣tion of the whole Realme. Amen.

Iohn Bradford.

To certaine his frendes, N.S. and R.C.

* 35.28I Wish to you my good brethren, the same grace of God in Christe, which I wishe and pray the father of mercies to geue me for his holy names sake. Amen.

Your letter thoughe I haue not read my selfe, because I would not alienate my minde from conceiued things to wryte to others, yet I haue hearde the summe of it, that it is of Gods election: wherein I will briefely wryte to you my faith, and howe I thinke it good and meete for a Chri∣stian man to wade in it. I beleeue, that man made after the Image of God, dyd fall from that blessed state, to the condemnation of him selfe and all hys posteritie. I be∣leue that Christ for man being thus fallen, did oppose him selfe to the iustice of God a Mediatour, paying the raun∣some and price of redemption for Adame and his whole posteritie that refuse it not finally.* 35.29 I beleeue that all that beleue in Christ, I speake of such as be of yeares of discre∣tion, are partakers of Christe and all hys merites. I be∣leue that faith, and to beleue in Christ (I speake not nowe of Faith that men haue by reason of myracles. Iohn 2.11. Actes 8. or by reason of earthly commoditie. Mathew 13. custome and authoritie of men, which is commonly seene, the hearts of them that so beleue, being not right and sim∣ple before God: but I speake of that faith which in deede is the true faith,* 35.30 the iustifying and regenerating faith:) I beleeue, I say, that this faith and beliefe in Christe, is the woorke and gift of God, geuen to none other then to those whych be the children of God, that is, to those whom God the Father before the beginning of the worlde hath prede∣stinate in Christ vnto eternall life.

Thus doe I wade in Predestination, in suche sorte as God hath pa••ified and opened it. Thoughe in God it be the firste, yet to vs it is last opened. And therefore I begin wyth creation, from whence I come to redemption, so to iustification, and so to election. On thys sorte I am sure, that warely and wisely a man maye walke in it easely by the light of Gods spirite, in and by his woorde, seeing this Faith not to be geuen to all men. 2. Thes. 3. but to suche as are borne of God, Predestinate before y^e world was made, after the purpose and good wil of God: which wil we may not call into disputation, but in trembling and feare sub∣mit our selues to it as to that whych can will none other∣wise then that whych is holy, righte and good, howe farre soeuer otherwise it seeme to the iudgemēt of reason, which must needes be beaten downe to be more careful for Gods glory, then for mannes saluation, whyche dependeth one∣ly thereon, as all Gods children full well see: for they seeke not the glory whych commeth of men, but the glory which commeth of God. Ieremie 9. Ihon 5. They knowe God to be a God whych doeth on earthe, not onely mercye, but also iudgement, which is hys Iustice and moste Iustice, althoughe oure foolishe reason cannot see it. And in thys knowledge they glory and reioice, though others through vaine curiositie, grudge & murmure there againste. Thus brieflye I haue sente you my minde and meaning concer∣ning this matter. Hereafter you shal haue (I thinke) your letter particularly answeared by M. Philpot: as also if I haue time, and so you require it, I will doe.

Iohn Bradford.

Notes vpon the same Epistle, and to the matter of election appertaining.

AS touching the doctrine of Election (wherof thys let∣ter of M. Bradforde,* 35.31 and manye other his letters moe doe much intreate) three thinges must be considered.

1 Firste, what Gods election is, and what is the cause thereof.

2 Secondly, howe Gods election proceedeth in woorking our saluation.

3 Thirdly, to whome Gods election pertaineth, and howe a man may be certaine thereof.

Betweene Predestination and Election,* 35.32 thys diffe∣rence there is. Predestination is as well to the reprobate, as to the Elect. Election onely pertaineth to them that be saued.

Predestination, in that it respecteth the Reprobate, is called Reprobation: in that it respecteth the saued, is called Election, and is thus defined.

Predestination is the eternal decreement of God,* 35.33 pur∣posed before in him selfe, what shall befall on all men, ey∣ther to saluation, or damnation.

Election is the free mercy & grace of God in his owne wil, through faith in Christ his sonne,* 35.34 chusing and prefer∣ring to life, such as pleaseth him.

In thys definition of Election, firste goeth before (the mercy and grace of God) as the causes therof, whereby are excluded al woorkes of the lawe and merites of deseruing, whether they goe before faith, or come after. So was Ia∣cob chosen, and Esau refused,* 35.35 before either of them began to woorke. &c.

Secondly, in that thys mercy and grace of God in this definition is said to be (free) thereby is to be noted the pro∣ceeding and woorking of God not to be bounde to any or∣dinarie place, or to any succession of chaire, nor to state and dignitie of persone, nor to worthinesse of bloude.* 35.36 &c. but all goeth by the meere wil of his owne purpose, as it is writ∣ten: Spiritus vbi vult, spirat. &c. And thus was the outward race and stocke of Abraham after flesh refused (whych see∣med to haue the preeminence) and an other seede after the spirite raised vp to Abraham of the stones, that is, of the Gentiles. So was the outwarde Temple of Hierusalem and chaire of Moses, whyche seemed to be of price, forsa∣ken, and Gods chaire aduanced in other nations. So was tall Saule refused, and little Dauid accepted: the riche, the proude, the wyse of this worlde reiected, and the woorde of saluation daily opened to the poore and miserable abiects: the hie mountaines caste vnder, and the lowe valleys ex∣alted. &c.

Thirdly, where it is added (in his owne will) by thys falleth downe the free will & purpose of man,* 35.37 with all hys actions, counsels, & strength of nature: according as it is written: Non est volentis, ne{que} currentis, sed miserentis Dei. &c. i. It is not in hym that willeth, nor in him that runneth, but in God that sheweth mercy. So we see how Israel rā long, & yet got nothing. The Gentiles vnneth begā to set out, and yet got the game. So they which came at the first houre did labor more, & yet they which came last, were re∣warded with the first. Math. 20. The working will of the Pharisie seemed better:* 35.38 but yet the Lords will was rather to iustifie the Publicane. Luke 18.* 35.39 The elder sonne had a better wil to tary by his father, and so did in dede: and yet y^e fat Calfe was geuen to the yonger sonne that ran away. Luk. 15. Wherby we haue to vnderstand,* 35.40 howe the matter goeth not by the will of man, but by the will of God, as it pleaseth hym to accept, according as it is wrytten:* 35.41 Non ex voluntate carnis, ne{que} ex voluntate viri, sed ex Deo nati sunt &c. i. Which are borne, not of the wil of the flesh, nor yet of the wil of man, but of God. Furthermore, as al then goeth by the will of God onely, and not by the wil of man: so againe here is to be noted, that this wil of God neuer goeth with out faith in Christ Iesus his sonne.

And therefore fourthly is this clause added in the defi∣nition (through faith in Christe his sonne.) Whych faith in Christ to vs ward maketh altogether. For first it certifieth vs of Gods election. As this Epistle of M. Bradforde doth wel expresse. For whosoeuer wil be certaine of hys e∣lection in God, let him first begin with his faith in Christ: which if he finde in him to stande firme, he may be sure and nothing doubt, but that he is one of the number of Gods

elect. Secondly, the said faith and nothing els, is the onely cōdition and meanes wherupon Gods mercy, grace, elec∣tion, vocation, and al Gods promises to saluation do stay, according to the woordes of S. Paule:* 35.42 Si permanseritis in fi∣de. &c. i. If ye abide in the faith. Colos. 1. Thirdly, this faith also is the immediate and nexte cause of oure Iustification simply, wythout any other condition annexed. For as the mercy of God, his grace, election, vocation, and other pre∣cedent causes doe saue and iustifie vs vppon condition, if we beleue in Christ: so this faith onely in Christe wythout condition, is the next and immediate cause which by Gods promise worketh our iustification: according as it is wryt∣ten: Crede in Dominum Iesum, & saluus eris tu & domus tua. i. Beleeue in the Lorde Iesus,* 35.43 and thou shalt be saued, thou and thy whole house. Actes. 16. And thus muche touching the definition of Election, wyth the causes thereof decla∣red. Which you see nowe to be no merites nor woorkes of man▪ whether they go before, or come after faith, but onely the meere mercy of God through faith. For like as all they that be borne of Adam, doe taste of his malediction, though they tasted not his apple: so al they that be borne of Christ, (which is by faith) take part of the obedience of Christ, al∣though they neuer did that obedience them selues, whyche was in hym. Rom. 5.

Nowe to the second consideration: let vs see likewise, how,* 35.44 and in what order this election of God proceedeth in chusing and electing them which hee ordaineth to saluati∣on: which order is this. In them that be chosen to life, first Gods mercy and free grace bringeth foorth election: Elec∣tion worketh vocation or Gods holy calling, which voca∣tion, thorowe hearing bringeth knowledge and faith of Christ,* 35.45 Faith through promise obtaineth iustification, Iu∣stification thorow hope waiteth for glorification.

Election is before time. Uocation and faith commeth in time. Iustification and glorification is wythout ende.

Election depending vppon Gods free grace and will, excludeth all mannes will, blinde fortune, chaunce, and all peraduentures.

Uocation standing vpon Gods election, excludeth all mans wisedome, cunning, learning, intention, power and presumption.

Faith in Christ proceding by y^e gift of the holy Ghoste, and freely iustifying man by Gods promise, excludeth all other merites of men, all condition of deseruing, and all works of the law, both Gods law and mans law, with all other outward meanes what soeuer.

Iustification comming freely by Faith, standeth sure by promise, without doubt, feare, or wauering in this lyfe.

Glorification pertaining onely to the life to come, by hope is looked for.

Grace and mercy preuenteth.

Election ordaineth.

Uocation prepareth and receiueth the word, whereby commeth faith.

Faith iustifieth.

Iustification bringeth glory.

Election is the immediate and next cause of vocation.

Uocation (which is the working of Gods spirit by the woord) is the immediate and next cause of faith.

Faith is the immediate and next cause of iustification.

And this order and connexion of causes is diligētly to be obserued,* 35.46 because of the Papistes, which haue miserably confounded and inuerted this doctrine, thus teaching, that almighty God so farre foorth as he foreseeth mans merites before to come, so doeth he dispense his election. Dominus pro vt cuiusque merita fore praeuidet, ita dispensat electionis gra∣tiam. And againe, Nullis praecedentibus meritis Dominum re∣pendere electionis gratiam, futuris tamen concedere: That is, That the Lorde recompenseth the grace of election, not to any merites preceeding: but yet graunteth the same to the merites which follow after: As though we had our electi∣on by our holinesse that followeth after, & not rather haue our holinesse by Gods election going before.

But we folowing the scripture, say otherwise, that the cause onely of Gods election,* 35.47 is hys owne free mercy: and the cause only of our iustification is our faith in Christ, and nothing els. As for example: first, concerning Election, if the question be asked why was Abraham chosen, and not Nachor? Why was Iacob chosen, & not Esau? Why was Moses elected, and Pharao hardened? Why Dauid accep∣ted, and Saule refused? Why fewe be chosen, and the moste forsaken? It can not be answeared otherwise, but thus: be∣cause it was so the good will of God.

* 35.48In like maner touching vocation and also faith, if the question be asked, why this vocation & gifte of faith was geuen to Cornelius the Gentil, and not to Tertullius the Iewe? Whye to the poore, to the babes, and little ones of this world, (of whom Christ speaketh: I thanke thee Fa∣ther, which haste hidde this from the wise. &c. Mathew 11. Whye to the vnwise,* 35.49 the simple abiectes and outcastes in thys worlde? Of whome speaketh S. Paule. 1. Cor. 1. Yee see your calling, my brethren, howe not many of you. &c. Why to the sinners, and not to the iust? Why the beggers by the hye wayes were called, and the bidden gestes excluded? We can goe to no other cause, but to Gods purpose & elec∣tion, and saye wyth Christe our Sauiour: Quia pater sic complacitum est ante te. i. Yea father, for so it seemed good in thy sight. Luke 18.

And so for Iustification likewise, if the question be as∣ked why the Publicane was iustified,* 35.50 and not the Phari∣sey? Luke 18. Why Marie the sinner, and not Symon the inuiter? Luke 11. Why harlottes and Publicanes goe be∣fore the Scribes and Pharisees in the kingdom? Mat. 21. Why the sonne of the free woman was receiued, and the bond womans sonne being hys elder, reiected? Genes. 21. Why Israel whych so long sought for righteousnes, found it not: and the Gentiles whych sought not for it, found it? Rom. 9. Wee haue no other cause heereof to render, but to say wyth S. Paule, because they soughte for it by woorkes of the Lawe, and not by Faith: which faith as it commeth not by mans will (as the Papist falsly pretendeth) but on∣ly by the election and free gift of God: so it is only the im∣mediate cause whereunto the promise of oure saluation is annexed, according as we read: And therefore of faith is the inheritaunce geuen, as after grace, that the promise might stande sure to euery seede. Rom. 4. Item in the same chap. Faith belee∣uing in him which iustifieth the wicked, is imputed to righteous∣nesse.

And thus concerning the cause of our saluation, yee see howe faith in Christ, onely and immediately without any cōdition doth iustifie vs,* 35.51 being so linked with Gods mer∣cye and election, that where so euer election goeth before, there faith in Christ must needes folow after. And againe, whosoeuer beleeueth in Christ Iesu, through the vocation of God, he must needes be partaker of Gods election.

Whereuppon resulteth nowe the thirde note or consi∣deration: whych is to consider, whether a man in this life may be certaine of his election. To answere to which que∣stion, thys first is to be vnderstande:* 35.52 that although oure e∣lection and vocation simplye in deede be knowen to God onely in hym selfe, à priore: yet notwythstanding it may be knowen to euery particular faithfull man, à posteriore,* 35.53 that is, by meanes, which meanes is faith in Christ Iesus cru∣cified. For so much as by hys faith in Christe, a man is iu∣stified, and thereby made the childe of saluation, reason must needes lead the same to be then the childe of election, chosen of God vnto euerlasting life. For howe can a man be iustified, but he must needes be saued? and howe can a man be saued, but by consequence it foloweth, that he must also be elected?

And therefore of Election it is truely sayd: De electione iudicandum est à posteriore: that is to say,* 35.54 wee must iudge of election by that which commeth after, that is, by oure faith and beliefe in Christ: which faith although in time it follo∣weth after election, yet is it the proper and immediat cause assigned by the scripture, which not onely iustifieth vs, but also certifieth vs of thys election of God.

Whereunto likewise well agreeth thys present letter of M. Bradford, wherein he sayeth: Election, allbeit in God it be the first, yet to vs it is the last opened. And therefore beginning first (sayth he) wyth creation,* 35.55 I come frō thence to the redemption and iustification by faith, and so to elec∣tion. Not that faith is the cause efficient of election, being rather the effect thereof, but is to vs the cause certificatory, or the cause of our certification, wherby we are brought to the feeling and knowledge of our election in Christe. For all be it that election first be certaine in the knowledge of God: yet in our knowledge, Faith onely that wee haue in Christe, is the thynge that geueth to vs our certificate and comfort of thys election.

Wherefore, who soeuer desireth to be assured that he is one of the electe number of God, lette hym not clyme vp to heauen to knowe, but let hym descende into hym selfe, and there searche hys Faith in Christe the sonne of God: whyche if hee finde in hym not fained by the working of Gods holy spirite accordingly: thereuppon let hym staye,* 35.56 and so wrappe hym selfe wholely both body and soule vn∣der Gods generall promise, and cumber hys heade wyth no further speculations: knowing thys, that who so euer beleueth in him, shall not perish. Ihon. 3. shall not be con∣founded. Ro. 9. shal not see death. Ih. 8. shal not enter into iudgemēt. Ih. 5. shall haue euerlasting life. I••. 3.7. shall be saued. Mat. 28. Act. 16. shal haue remission of al his sinnes. Act. 10. shalbe iustified. Rom. 3. Ga. 2. shal haue flouds flo∣wing oute of him of water of life. Iohn. 7. shall neuer die. Iohn 11. shalbe raised in the last day. Iohn 6▪ shal finde rest

to hys soule, and shalbe refreshed. Math. 11.

Now then for so much as we see faith to be the ground wherupon depēdeth the whole cōdition of our iustifying, let vs discusse in like maner what is this faith whereof the scripture so much speaketh,* 35.57 for the more plaine vnderstan∣ding of the simple. For many kindes there be of faith: as a man maye beleeue euery thing that is true, yet not euery truth doeth saue, neither doth the beleeuing of euery truth iustifie a man.* 35.58 He y^t beeleueth that God created all things of nought, beleueth truely. He that beleueth that God is a iust God, that he is omnipotēt, that he is mercifull, that he is true of promise, beleeueth well and holdeth the truthe. So hee that beleeueth that God hath his election from the beginning, and that he also is one of the same electe & pre∣destinate, hath a good beliefe, and thinketh wel: but yet this beliefe alone, except it be seasoned with an other thing, wil not serue to saluation: as it auailed not the olde Iewes, which so thought of them selues, and yet thinke to this day to be only Gods elect people.

* 35.59Onely the faithe whiche auaileth to saluation is that, whose obiect is the body and passion of Iesus Christe cru∣cified. So that in the act of iustifying these two, fayth and Christ haue a mutual relation, and must alwaies concurre together, faith as the action which apprehendeth: Christe as the obiect which is apprehended.

For neither doeth the passion of Christe saue wythout faith,* 35.60 neither doeth faith helpe, except it be in Christ: As we see the body of man sustained by bread & drinke, not except the same be receiued and conueied into the stomacke: and yet neither doeth y^e receiuing of euery thing sustaine mans body, except it be meate and drinke, whych haue power to geue nourishment. In like sort it is with faith: for neither doth the beleuing of euery thing saue, but onely faith in the bloud of Christ: neither again doth y^e same bloud of Christ profite vs, except by faith it be receiued. And as the sunne being the cause of all lighte, shineth not but to them onely which haue eyes to see: nor yet to them neither, vnlesse they will open their eyes to receiue the light: so the Passion of Christ is the efficient cause of saluation, but faith is the cō∣dition wherby the sayd passion is to vs effectuall.

* 35.61And that is the cause, why we say with the Scripture, that faith only iustifieth vs, not excluding thereby al other externe causes that goe before faith, as grace, mercy, electi∣on, vocation, the death of Christe. &c. all whiche be externe causes working our saluation through faith. But when we say that faith only iustifieth vs, the meaning thereof is thys: that of all internall actions, motions, or operations in man, geuen to him of God, there is none other that con∣tenteth & pleaseth God, or standeth before hys iudgement, or can helpe any thing to the iustifying of man before him, but only this one action of faith in Iesus Christ the sonne of God.

For although the action of praying, fasting, almes, pa∣cience, charity, repentance, the feare and loue of God be hie giftes in man, and not of man, geuen of God to man, yet be none of al these actions in man, imputed of God to sal∣uation, but only this one action of faith in mā vpon Christ Iesus the sonne of God. Not that the action it selfe of be∣leeuing, as it is a qualitie in man, doeth so deserue, but be∣cause it taketh that dignitie of the obiect. For as I sayde, in the acte of iustifying, faith, as it is an action in man, is not to be considered alone, but must euer go with his obiecte, and taketh his vertue therof. Like as the looking vp of the olde Israelites did not of it selfe procure any healthe vnto them, but the promise made in the obiecte, which was the brasen serpent, whereupon they looked, gaue them healthe by their looking vp. Euen so after like sort are we saued by our faith and spirituall looking vp to the bodye of Christe crucified. Which faith to define is this:

To beleeue Iesus Christe to be the sonne of the liuing God sent into thys worlde, by hys death to satisfie for oure sinnes, and so to receiue the same.

And thus much touching election and Faith, with the order and explication of the causes necessary to be conside∣red in our saluation. Wherby may appeare howe farre the pretensed catholikes do swarne from the right mind of the scriptures. For where the scriptures in declaring the cau∣ses of saluation, do send vs only to faith, as the onely con∣dition whereby these causes haue their working, these ca∣tholikes do quite leaue out faith, and in stead thereof place in other conditions of doings, merites, wil workes, par∣dons, masses, and especially auricular confession, with pe∣nance and satisfaction for our sinnes. &c.

And besides these letters aboue specified of M. Iohn Bradforde, there hath come to our handes certaine other letters of his not long a goe, sent by a certaine olde frende of the sayd Iohn Bradforde vnto vs. Which letters beyng written of him in former times, before his trouble, as they haue not bene yet printed nor seene abroade, so I thought it not amisse, to communicate the same to the ch••istian rea∣der, for the worthinesse of the matter, and the goodnesse of the man, which may redound I trust, to no small fruite to him, that with godly eyes shall aduise the same.

A letter of M. Bradford, to father Trauers Minister of Blackeley.

THe aboundant grace and rich mercy of God in Christe our only sauiour and high bishop, be increased in your heart, thorow the liuely woorker of all goodnesse, the holye spirite, vntill the day of the Lorde. &c.

I haue receiued youre two letters (good father Tra∣uers) sithen y^t I did wryte any vnto you, whereof though honesty willeth to make an excuse, yet truth biddeth me o∣therwise, and sayeth it is better wyth shame to confesse the fault (for therein is, as a man mighte say, halfe a deseruing of pardon) then without shame to lie. I might haue writ∣ten vnto you twise (notwythstanding in deede some busi∣nesse, wherein I haue some thing bene occupied) but yet I haue not. Nowe the cause is, because I woulde not. And why woulde I not? But because I coulde not, I meane because my canning is taken away by sinne, for my sinnes doe forbid goodnesse vnto me. In dede if my sinning were of infirmitie, there were good hope of recouerie of that, which I haue lost: But seeing, both willing and knowing I haue too much yeelded, and yet doe yeelde to my infirmi∣ties, iustly I doe deserue that, because I haue cast awaye, and reiected the woord of the Lord behinde my backe, that the Lord should reiecte me. And because I would not haue blessing, I am woorthye (as Dauid sayeth) that it be taken away from me. I haue nowe at length experience, that to bring a man foorth of Gods fauour, is sooner seene when a man hath receiued all things aboūdantly, then when nede or the crosse pincheth. Afore it pleased God to woorke the restitution (you know what I meane) and afore it pleased God to prouide for me, as he hath done, so that I can saye in nothing where any want is, as pertaining to my body: I was an other maner of man, then nowe I am, and yet Gods deserts haue otherwise bounden me: But the scrip∣ture is true, I haue aduanced my children,* 35.62 and nourished them, but they haue contemned me, I haue fedde them that they were fatte and grosse, and they spurned agaynste me. Perchaunce you will aske me wherein. Oh father Tra∣uers, I warrante you, this my stile in carnall, and not in spirituall wryting, doeth some thing shewe vnto you, but as for it, in comparison of other things is nothynge. For where the life of man is such, that either it paireth or amē∣deth, as Paule sayeth: the outwarde man is corrupted day by day, and therefore except the inwarde man be renewed, the shoe goeth awrie: euery building in Christ, doth grow to a holy temple, as the wicked, on the contrary parte shall proceede to worser. 2. Tim. 3.* 35.63 I haue made a change farre otherwise in going backe, than I thinke by letters I can perswade you: wherein, will you say? For the first, seconde and thirde, and to be brief in all things: As for an example. Gods true feare is flowen away from me, loue to my bre∣thren is exiled from me, faith is vtterly taken awaye. In stead wherof is distrust, & doubtfulnes bearing rule. Con∣tempt of Gods honor, & of my brethrē raigning, & in stead of true feare, an imagined feare, accordinge to my brayne holding the principalitie. For I extenuate sinne, and I do not consider that in sinne, which a Christian ought to con∣sider: that sinne being not forgeuen, is such a thyng, for the which God casteth his creature away, as exāples not on∣ly of Saule, of Iudas, of the Israelites (which were belo∣ued in deede, & yet for sinne are reiected) but also of others, on whome lately for my warning, God hathe shewed the same, do admonish me. But it is but my pen which writes this, for the wicked, sayth Salomon, when they come into the depth of their sinnes, then they grow in securitye,* 35.64 I am I cānot tel what, I feare, but it is but blindly, or els wold I awake otherwise then I do,* 35.65 I feare me I say that I am intangled of the deuil, after his desire. Pray for me that the Lord would geue me repentance, that I may escape out of his snares. Alas the spirite of praier, which before I haue felt plentifully, is taken cleane away from me. The Lorde be mercifull vnto me. I am solde vnder sinne, I am the bondslaue of sinne, for whome I obey, his seruaunt I am. I am ashamed to speake ofte, no I shame not at all, for I haue forgot to blush, I haue geuen ouer to wepe. And tru∣ly I obey, I obey I say mine owne cōcupiscences: name∣ly in eating, in drinking, in iangling and idlenesse, I will not speake of vaine glorie, enuie, disdaine, hypocrisie, de∣sire of estimation, selfeloue, and who can tell all? Is thys the rewarde thou renderest to GOD, O Bradforde?

It is true, yea to true, thou knowst it O Lord, for thy mer∣cies sake pardon me. In your letters you touch me home, how that there is no mans hart, but that consideryng the ingratitude of this world, this belly cheere (wherein you euen take me by the nose) &c. his eyes would tumble out great gushes of teares. The Lord be praysed which wor∣keth so in you, for it is with me, as with them of whō you complain. In deed it may be so again, but oh it is very vn∣likely, for my enmies are becom old, & are made by custom more then familiar, for they are as it were conuerted into nature in mee. Yet I am not grieued therefore, although I cannot perswade my selfe that God will helpe mee. O Lord be merciful vnto me for thy Christes sake. This day I receiued the Lordes supper, but how I haue welcomed him, this night (which I haue spent in lasciuiousnesse, in wantonnes and in prodigalitie, obeying my flesh and bel∣ly) doth so declare, that what to say or write any more, I know not, sleepe doth aggrauate myne eyes, and to pray I am altogether vnapt. All this is come through the oc∣casion of makyng this bringer a Supper in my chamber, the Lord pardon me, I trust no more to be so far ouerseen. But this I write not that the anger of god which I haue deserued, so feareth me, thou knowest it O Lord. But of this perchance too much.

For Gods sake praye for mee good Father Traues, and write vnto mee as you maye by your weakenesse, your letters do me good. By this which I haue now wri∣ten, you may consider more, touche me therefore home in your letters, and the Lord (I trust) shall, and wil reward you. If God lend me lyfe, of which I am most vnworthy, I will more trouble you with my letters thē I haue done, but beare with me, I do it not of any euill will, the Lorde I take to iudge, there is none whose company and talke I more desire then yours, I speake it before God. Prooue my Mothers mynd how she can beare it, if when I shall come downe I shal shew my selfe an other man outward∣ly, but alas fainedly, then before I haue done. Marrie when my commyng will be, I know not. In deede two thyngs mooue me sore, the one for my mothers cause, con∣cernyng her better instruction, if the Lord would thereto vse me his instrument, the other is to talke with you, and eftsoones to trouble you, as I haue hetherto euer done, but alwayes to my profite. For Gods sake pray for me, for I had neuer so much neede.

This Sonday at night, follow∣yng S. Andrewes day, at Pembroke hall.

The most miserable hard har∣ted vnthankfull sinner. Iohn Bradford.

¶An other letter of M. Bradford to Sir Thomas Hall and Father Traues of Blakeley.

THe grace of God our most mercifull father, kepe your mynd and soule in Christ Iesu, who alone is our full sufficient Sauior, for in hym we be complete, being made through his death and one onely oblation made and offe∣red by himselfe vppon the crosse the children of God & fel∣low heyres with hym of the celestiall kingdome which is the free gift of God, and commeth not of merites, but of the meere grace of God geuen to none that putteth any maner of hope or trust in any other thyng visible or inui∣sible, then in that oblation of sweete sauour which Christ himselfe did offer vpon good Friday (as we call it) which oblation is alway recent and new in the sight of God the father, and maketh intercession for vs: vs I mean, which thinke that onely sacrifice then offered, to be sufficient as it is, hath bene, and euer shall be for all the faythfull, by the which sacrifice (if we beleeue) we haue free pardon of all our sinnes. To him therfore which was both the offerer & offering, be all honour and prayse, with the father and the holy ghost, blessed for euer, Amen.

Sir Thomas, the occasion of this my long silence, myne old friend Iohn Traues shal declare vnto you: vpō the knowledge whereof, I doubt not of your pardon. I haue sent vnto you an English and a Latine Testament both in one print and volume, the which though it be not so beautifull without as I could haue sent you, yet no lesse beautifull within, and more I thinke for your profite, and better for your eyes, your eyes I meane of the body. For vndoubtedly, it giueth light vnto the soule, if she bee not dead. Whereof, take this for an argument & a true proofe, If your soule be not delited in it, if your soule do not hun∣ger for it (I meane not the booke, but the doctrine in the booke) surely your soule is sore sicke: for as the body ab∣horring meate, is not well, euen so must the soule bee, for other meat hath she none. Christ whom you must beleeue afore all men, affirmeth this to bee true in the 4. of Math. Not onely in bread, but in euery worde of God the soule doth lyue. Marke well he sayth not, one or two words, as an Epistle, or a Gospell, but he sayth, euery worde. Take heed, beleue Christ better then any man be he neuer so ho∣ly. For he that is of God (Ioh. 8.) heareth the worde of God. Will you haue a more plaine badge, whether you are the elect child of God or no, then this text. Christ saith, He that is of God, heareth the worde of God, but other word of God haue we none, then in the Canon of the Bi∣ble, and all things written therin, are written for our lear∣nyng, (sayth Paule) whereby he prooueth, seyng that it is a learnyng, yea our lerning, that we must learne it. Ther∣fore woe bee to all them which either perswade men, that there is other doctrine of like authoritie, or that disswade men from embrasing this word, this word of God, or that thinke this word, especially the new Testament, is not a∣boue all other to be loued, to be red, to be chewed. This is the precious stone which in the Gospel Christ saith: When a man hath found, he selleth all that euer he hath, and buy∣eth it. Marke now how necessary and precious Christ ma∣keth that which great learned men (nay deuils but no mē) thinke not necessary God helpe them. Christ bade his Di∣sciples sell their coates and buy a sword, which is none o∣ther thyng then the word of God: for so S. Paule calleth it, the sword of the spirit. Nay, say our great learned men, (I lye, they haue said so, now they are ashamed) fetch fire and burne it.

This I say Sir Thomas to the intent no vngodly hy∣pocrite should perswade you or disswade you from reding the holy word of God the gospell of Iesus Christ. Follow you S. Paules lesson: Attend readyng, and the worde of God dwell in you. How much plentifully sayth he, and to what end, To feede the flocke of Christ euen as much as in you is, sayth Peter, not once a yeare or once a quarter as a Strawbery, but so much as in you is. This worde of God trieth all doctrine, for we ought to haue our consci∣ence charged with nothyng as touching religion, except the worde of God in the Canon of the Bible set it out, I meane not onely in allegories, but euen in playne words. For no other foundation can any man lay, besides y^t which is layd. S. Paule sayth, the groundworke is layd alredy. Euen so sayth he to the Ephesians: We be his workman∣ship to do good workes, which God hath create that wee should walke in them. He sayth they were not to be made, but they are made already. What shall we thinke than in such works as mans wit hath founded, which yet seeme most holy, let Gods worde be iudge. Read the same dili∣gently and reuerently with prayer (I meane not Latine seruice not vnderstoode, but with true hearty prayer) and marke what the law requireth, euen that which we cannot geue, the whole heart and more, if it were possible. But to this end, that we seyng our abhominable vncleannes and inabilitie, might despaire in our selues, tremblyng at the iustice of God, and his anger which we continually pro∣cure, and so amplect Christ, in whome God the father is well pleased. Which Christ is the end of the law to iustifie all that beleeueth, and continue not in their popish igno∣rance, iustifieng themselues and treadyng Christes bloud vnder their feete, denieng the Lord that bought them. All such be they neuer so well learned, neuer so holy, bee no∣thing but hypocrites, and playne Antichrists, which may not abide the sword of Gods mouth. For the trompets of the army (I meane still Gods word) when they blow, the hye wals of Iericho, the figure of hypocrisie falleth down. Embrace therefore Gods holy worde, and be not onely a Reader, but a doer: for your callyng requireth you to be apt to teach such proud hypocriticall arrogant bablers, as I am now (which if I may vse this terme beshite Gods word) God forgeue me, and pray you for me, & geue God thanks for me, that spareth me thus Luciferlike, not of a true zeale, but of a foolish bragging which prate of Gods holy word. I wot not what I do to confesse it. So it is. I haue sent to you other bookes which I pray you read, I haue written your name in them. The holy Ghost keepe you with your brother George, his wife and children, and with your brother Iames, &c. Sir Laurence, &c.

This 20. of March.

A very painted hypocrite Iohn Bradford. Yours in Christ for euer.

Pray for me, pray for me, geue God thanke for me, and take Iohn Traues help to read this letter written in hast.

If any thing but good bee chaunced to Iohn Traues (which God forbid) I pray you burne my letters out of hande.

¶An other letter of Maister Bradford, to father Traues.

Gratia misericordia & pax a Deo patre nostro, & Domino Iesu Christo Domino nostro.

IF myne heart were not altogether Adamantine, your kynd letters to me vnkynd miser, would cause me from the bottome of the same, to confesse myne ingratitude to∣wards you vpon your behalfe anempst me so much deser∣ued, but as I am to do, so shew I my selfe to write, and as I am vnable in the one, so am I foolish in the other, in all those vnkyndnesses, rudenes, &c. whereof you accuse your selfe. I am enforced to acknowledge my selfe most iustly condemned, not so fainedly by me confessed, as most truly by you experienced. In your letters as in a glasse, I may learne by you in deiecting your selfe, to espy my nakednes which tofore I thought clothed duplici vestitu, now onelye but with fig leaues hypocritishly gilded, of which deiecti∣on wrought in you by the holy ghost, be not proude: For what haue you that ye haue not receiued? but be thankful to the Lord, not onely therefore, but also for those surges which you feele now thorough the cares accompanieng marriages, now thorough education and bringing vp of your children and family, now thorough that crosse of the common accustomed trade of liuyng: for Multas tribulatio∣nes oportet ingredi regnum Dei. Through many tribulatiōs we must enter into the kingdome of heauen, ye they be the cognisances of Gods election. The letter Thau the instru∣ments which worke suspiria aeternae vitae, & therefore to be embraced. Beleeue me it is y^e moste excellent gift of God a man to deiect and humble himselfe, and to feele the cros∣ses of Christ as crosses. But I most hypocriticall wretch, not worthy that this earth should beare me, am euen a go∣yng to bed with Iesabel, and such as commit fornication with her, which is afflictio maxima, Oh Lord helpe me and deliuer me for Iesus sake, annoynt myne eyes with oint∣mēt that I may see, oh geue me not ouer into a lewd mind and reprobate sense, but awake my sleeping soule y^t Christ may shine in me. You know the crosse, the fatherly crosse the louyng Lord hath layd vpon me, but I, but I am little or nothyng mooued therewith. I worke therein (yet not I but Gods spirit) not of a repentant faythfull mynde, but (I cannot tell how) of a slouthfull blynd retchlesse entent. Oh Lord forgeue me for saying so (it is thy gift) forgeue me myne vnthankfulnes for Iesus sake, and graunt mee as herein I blasphemed and dishonested thy holy name, so do thou by thy holy spirit glorifie by me the same. So be it, So be it.

Sithens my commyng to London, I was with M. Latymer, whose counsaile is as you shall heare, which I purpose by Gods grace to obey (if it be thy will oh Lord, fiat.) He willed me (as I haue done) to write to my mai∣ster who is in the countrey, and to shew hym that if with∣in a certaine tyme which I appoynted xiiij. dayes, hee doe not go about to make restitution, that I will submitte my selfe to my L. Protector and the kings maiesties counsaile to confesse the fault and aske pardon. This lyfe is vncer∣tayne and fraile, and when time is it must not be deferred. And what should it profite me to win the whole world, & to loose myne owne soule. If as I iustly haue deserued, I be put to death for it, Gods will be done. At the lest, slan∣der, reproch, rebuke, losse of worldly frends, losse of liuing &c. shall ensue. What than? Lord thy will be done, thine I am, if death come, welcome be it, if slaunder, &c. Euen as thou wilt Lord▪ So be it. Onely graunt me a penitent lo∣uyng obedient hart, & of meere loue to go forwards here∣in, and not to shrinke, to stand and not to fall, y^t thy name onely be praysed herein, Amen. Pray, pray for me, cry for me, and when you shall heare any thyng, comfort my mo∣ther, to whom for that this bringer hath not geuen me an houres warnyng of his departure, I haue not only writ∣ten nothyng, but also haue thus pratled to you, who (as no man else would) I thinke you will beare with me. For as God knoweth, to whose grace I commit you & your bedfellow with all your children and familye. The short∣nes of tyme, and this sayd bringers importaunce is onely the let I neither send you spectacles, the price of the Para∣phrases, nor thanks for your cheese, as by the next that cō∣meth▪ I will God willyng send the premisses to you, and a goodly Testament for Sir Thomas Hall which is at the bindyng. But be not acknowen that I haue now written to you, for so I haue prayed this bringer. God be with vs and pray for me, and abhorre not my rude scribling, which if it were as well written, as it is ment, woulde deserue pardon. Thus make I an ende, imputing to the hastines of this bringer all blame which you may lay vnto me. From the Temple this Sonday, immediately after M. Latimers famous Sermon, whiche this bringer as hee sayth did heare.

By your poorest friend, Iohn Bradford.

It shall not be long God willyng, but you shall both haue and heare from me. Keepe with you Melancthons Common places, for I haue an other.

¶Another letter of Maister Bradford, to father Traues.

GRace, mercy, and peace from God the father, through our Lord Iesus Christ, with encrease of all manner godly knowledge and liuing, bee with you and all your houshold, now and euer, Amen.

To excuse this my long silence, within v. or vj. dayes after my (like foolish) letters writtē to you by Ioh. M••sse it pleased God to send my M. hither to London, whome (as I lately tofore had aduertised by letters) I mooued, (you know wherein) and prayed him to discharge y^e same, or els I would submit my selfe, &c. Whereunto he answe∣red, that if the bookes would declare it, he would satisfy, &c The bookes I shewed, whereupon he promised as much as I could aske. But beyng herein something more moo∣ued then he had cause (God be praysed therefore, which of his meere good pleasure wrought it) at tymes as I could, I desired to know how and in what tyme he would dis∣charge vs both. He thinking me to be ouer curious here∣in, was not therewith contented, and hearyng me to al∣ledge the vncertaintie of tyme, and the feare of Gods iu∣stice (which oh gracious Lord graunt me to feele in deede as much as thou knowest good for me) he aunswered me to be scrupulous and of a superstitious conscience (for ani∣malis homo non percipit ea quae sunt Dei) and plainely sayde further that I shold not know, nor (by these words) haue his head so vnder my girdle. And whē I shewed him that (God witnessed with me) I went about no suche thyng. He sayd that there was no godly conscience, seyng he pro∣mised afore the face of God to discharge me, and to pay the thing, but it ought so to be quieted. And thus at dyuers & sundry tymes, moouing eftsoones to know of hym the way and tyme of discharging the debt, and hauyng none other aunsweres then tofore, I doubting worldly wisedome, (which vseth delayes) to raigne in hym with this Mam∣mon (the which oh merciful God eradicate out of his hart mynd, and all others) I was somethyng more sharp, and told hym (non ego tamen sed gratia tua Domine) I would o∣bey God more then man, the which hee lightly regardyng (as seemed) I departed and went to M. Latimer to haue had hym to haue brought me to my L. Protector (whose grace than was purposed shortly to take his iourney to visite the Ports) M. Latimer I say willed me to stay vn∣till his returne, which will be not long tofore Easter. In this meane tyme I bade my bedfellow my maisters sonne whom my M. had vsed as his instrument, to mooue mee carnally (for my M. discharged him of hys exhibitiō, tel∣lyng hym that he could not be able to keep eyther house or chyld, for I purposed to vndoe both hym and all hys (vn∣truly thou knowest good Lord) and bade hym to take that as a warnyng, that both he and his brethren should pro∣uide for themselues as they could) I bade I say my sayde bedfellow to shew my M. (as of himself) my further pur∣pose, which thyng when he knew, so mooued & feared him, that he began somethyng to relent, & then made faire pro∣mises, that looke what I would deuise, that would he do. I deuised, but my deuises pleased hym not. And thus, but not vainly I trust (as I now do with you, but I knowe your gentlenes which euer hath borne with me) I spen∣ded the tyme in which I haue bene silent to write, nay ba∣ble to you. And he departing out of Londō tofore I knew did send me word by an other of his said sonnes, not so gi∣uen to the Gospell, and a lyfe accordyng as my bedfellow, and therefore more to be suspected (for though pietas non est suspiciosa, as I should thinke my selfe rather impius, yet Christ bade vs to be prudētes sicut serpentes) this other bro∣ther I say told me that my M. would do all thyngs onely his fame and abilitie preserued (& quid prodest totum mun∣dum lucrari animae vero iacturam facere.) And with the sayd brother my M. sent me a little billet also, wherein he con∣fessed that he was contented within 12. months to deliuer to my hands the whole money, which bill I thinking not so good as it might haue bene, haue deuised an other, and haue sent it downe to hym in the countrey, with request that he will seale and signe it. For thus M. Latymer thin∣keth sufficiēt, but as yet I heare not of it, doubting world∣ly wisedome, which was the whore that ouercame Sam∣pson, y^t mooued Dauid to slay Urias, that brought wyse

Salomon to idolatry, that crucified Christ, the which mo∣ued mee to perpetrate hoc facinus, the whiche worketh in my maisters hart, hauyng higher place there than Timor D••mini. What say I there, ye, ye, with me, it sitteth in the holy place (the Lord deliuer vs) doubtyng I say worldly wisedome, I remaine in that same state now for this mat∣ter (though in worse for my soule, which is more lamen∣ted, pray therfore I beseech you, pray with me and for me, that I may do so earnestly) than I was in at my last wri∣tyng vnto you. And as I than was purposed, so I doubt not (graunt it Lord) but that I shall perseuere, if in the meane season I shall not heare from my M. accordingly. Thus I haue (like my selfe) folishly, but truely declared vnto you in many babling wordes, which wit (if I had it) would haue shortly and briefly comprehended. Arrogant, nay Gods working vnthankfull wretch, my workyng in this matter, which is, and was, the onely cause (as I now do) I troubled you not afore, to the intent I might aduer∣tise you some certaintie in this thyng. And though silence had bene much better then this foolish pratyng, yet your fatherly kyndnesse euer towardes me in expectyng from you a correction, as I haue herein geuen cause, may thogh not to you, yet to me, be profitable. In hope whereof, I proceed in requiring you to continue your remembraunce of mee a most vnkynde wretche to God and you, in your prayers with the almighty mercyfull Lorde, that I maye more regard his will and pleasure herein, then all honour or shame in this lyfe. But I must confesse vnto you that my working in this matter is not of loue as I should do, nor of feare of Gods iustice (mine vnthankefulnes, myne vnthankfulnes, if nothyng else were, hath not only deser∣ued it, but doth deserue more then euerlasting damnation, oh Lord bee mercifull to me) I doe not so repent it as I should do. Why say I So, as though this So were any thing, oh hypocritical wretch that I am. Alas father Tra∣ues (let me so call you) I am hard hearted, there was ne∣uer any so obstinate, so vnkind, against so louing, so merci∣full, so gracious, so good, so beneficiall a Lord, yea a father, as I wretch and most miserable sinner am. This I speak but not of humilitie, but of hypocrisie, yet I speake truely. I pray thee good father for Christes sake, I may thinke it truly as I write it, euen of arrogancy, so it is. Therefore pray and cry for me. Here be such goodly, godly, and lear∣ned Sermons, which these vncircumcised eares of myne heareth at the lest thrise a weeke, which were able (y^e great louyng mercy of God offered to me in them I meane) to burst any mans hart, to relent, to repent, to beleue, to loue and to feare that omnipotent gracious Lord: but my ada∣mantine, obstinate, most vnkynde, ingrate, vnthankefull hart, hearing my Lord, which is Lord ouer all Lordes, so graciously, so louingly, vouchsafe by so many hys instru∣ments, to speake, to call, to cry vnto me, now by hys law, now by his threats, now by his gospell, now by hys pro∣mises, now by all his creatures to come, to come euen to himselfe, but I hide me with Adam in the garden, I playe not onely Samuell running to Hely, but I play Ionas runnyng to the sea, and there I sleepe vppon the hatches tumbling in Iesabels bed, quod est afflict••o maxima, vntill it please God to annoynt myne eyes collyrio, vntill it please hym to raise vp a tempest to turne and looke vpon me, as Luke sayth he did on Peter. For oh Lord it is thy gift, and commeth of thee and of thy mere grace it commeth not of man, it commeth not of works to repent, to beleue, to feare and to loue. Worke thou therfore in me for Iesus Christs sake which am thy creature and most vnthankfull hypo∣criticall seruaunt, not when I will, nor as I wyll, but when thou wilt, euen that which may bee most to the glo∣ry of thy name, Amen. What should I write, nay why do I not plucke these same wordes and paper in pieces, for I write altogether of hypocrisie and arrogant presumpti∣on I will confesse it, (thou wicked spirite the Lord iudge thee) I will confesse it, it is most true Iohn Traues, I write it but onely, for it is not I, it is hypocrisie. Scientia (if I had it) inflaret, oh Lord graunt me thy grace, & leaue me not to myne owne judgement and reason. Hypocrisie, arrogancy, and obstinate securitie enuiron me, yet I feele them not, the Lord deliuer me. Pray, pray for me. Geue God thankes for me, Oh Lord, euen tua fiat voluntas, Un∣locke this, myne hart thou which hast the key of Dauid, which openest onely, that I may desire to haue the desire of the glory of thy name, of repentaunce, fayth, &c. Pray for me and be thankfull for me, oh father Traues, and wryte to me. Your letters I desire more to see, then any mans liuyng. Let me haue them therfore as you may, but your prayer at all tymes, that God would open myne heart to feede and taste of these comfortable places of Scripture (which to me are locked) memento Iesum Christum resurre∣xisse ex mortuis. This text is a text of most comfort (as it is in deed, and when God will, I shal feede on it) Did Paul send to Tymothie to be his comfort in all places? For our saluation (this day of resurrection) is neerer nowe than when we beleeued. Therefore qui perseuerauerit saluus erit. For consummabitur praeuaricatio (sayth Daniel) finem acci∣piet peccatum delebitur iniquitas & adducetur iustitia sempi∣terna. Deus enim ipse veniet & saluabit nos. Veniens veniet, & non tardabit & quandocunque manifestatus fuerit vita nostra Christus tunc & nos manifestabimur cum illo in gloria. Semel e∣nim oblatus est vt multorum peccata tolleret rursus absque pec∣cato conspicietur ijs qui illum expectāt in salutē. Sic semper cum Domino erimus proinde consolemini vos inuicem mutuo ser∣monibus hijs. Oh Lord open myne eyes which see nothing of the great comforts in these thy most riche wordes, open myne eyes good Lord ne nunquā obdormiam in morte, Pray for me, and commend me to your good bedfellow, & omni∣bus in Christo fratribus osculo sancto. Thus I make an ende (for it is tyme you may say) and I pray you still watter sir Thomas Hal, vnto whom I haue sent a faire Testament both in English and Latine, if this bringer will cary it. And I haue herewith sent you a letter which first peruse and read, and when you haue so done, abhorre not me but my wickednes, & pray for me. And as you can see a meete tyme, seale it, and deliuer it to Sir Nicholas Wolston••ros by such pollicy as you can thinke by Gods grace through prayer. I confesse vnto you, God is my witnesse, to my knowlege, I neuer in my beyng in the country this Win∣ter at any tyme called it to remembrance, the Lord forgeue me. I would by some occasion if any could be had, afore the deliuery of the letter by some story or communication that he did know, that abhomination to be sinne, for I feare me he thinketh it to be no sinne. The Lord open our eyes and forgeue vs, Amen. The peace of God be with you, A∣men.

From the Temple this 22. of March. 1547.

Yours in Christ, most bounden. Iohn Bradford.

I haue sent you three payre of good spectacles I trow and other such bookes as haue your name writtē in them, which take in good woorth and pray for me, & geue thanks for mee.

¶Another letter of Maister Bradford, to father Traues.

Gratia misericordia, & pax, &c.

MY chance is not by this bringer to haue any warning in manner of his farewell, so that I am constrayned tyme coarcting me, to write not so much of thyngs (which I will omitte) as my desire was. Concernyng the great matter you know of, it hath pleased god to bring it to this end, that I haue a bill of my M. hand, wherin he is bound to pay the summe afore Candlemas next commyng. This thinks M. Latimer to be sufficient. Therefore I pray you to geue that gracious Lord thanks, and thanks, & thanks vpon it for me a most wretched ingrate sinner, which haue also in other thyngs no lesse cause to prayse Gods name, As for that I haue and sustain my M. sore displeasure, the which hath brough me (God I should say through it) vn∣to a more contempt of worldly thyngs, through the seque∣stration of such his busines, as tofore I had ado withall. I call it a contempt, well, take the word euen as it is, hy∣pocritically and vayne gloriously spoken: for the whiche fault amongst my others innumerable, I trust you remē∣ber in your prayers, whereof I haue (I would I knew) how much neede. There is yet another thyng whereof I will aduertise you euen to this ende, that you might pray if it be Gods will, that as I trust shortly to beginne, so he may vouchsafe to confirme that he hath begun, as (if I be not deceyued) I beleeue it is his workyng. If the thyng seeme by Gods sprite in you that I presume, then for the Lords sake aduertise me: for I am much geuen to that di∣sease, the Lord deliuer me. I haue mooued my M. therein already by letters, to see if I shall haue any liuyng of hym as hitherto I haue had, but I haue thereof no answer, nor as our naturall speech is any likelyhood of any grant. Yet that I haue alredy I trust, be able for me for 3. yeres, you looke what my purpose meaneth, I am so long afore I come to it. Therefore I doe it, because my long bablyng should be lesse tedious. Now shall you haue it. If Gods will be (whereunto pray I may be obedient) I am myn∣ded afore Midsomer to leaue London to goe to my booke at Cambridge, and if God shall geue me grace, to be a mi∣nister of his worde. Thus you haue of a ••lie an Elephant. Well, take it in good part though you see my etiam non, and not etiam, etiam. A tumblyng stone gathereth no mosse, so therfore pray for me. Perchaunce I do foolishly to forsake

so good a liuyng as I haue. I will say no more hereof, but pray for me. I trust as I said, for three yeres study, I haue sufficient, if my Maister take all from me: and when this is spent, God wil send more. I do not write this that you should thinke me to be in need of worldly helpe. And ther∣fore as Friers were woont secretly to beg. No in y^e Lords name I require you not to take it so: for I had rather ne∣uer send letter, afore I should be herein a crosse to you, for sufficit sua diei afflictio, we are more set by then many spa∣rowes. But if my Mother, or Sir Thomas Hall mur∣mure at it, or be offended with me, as you can, remedy it with your counsaile. Howbeit, as yet I will not write to them of it, vntill such tyme as I bee goyng. I am some∣thyng fickle mynded and vnconstant, therefore praye for me, that my hande beyng put to the plough (presumptu∣ously spoken) I looke not backe. You may gather by my wordes in this letter the Herodicall heart whiche lyeth in mee.

I haue sent you a booke of Bucer agaynst Winchester in English, lately translated, which I neuer red, therefore I cannot prayse it. And as I call to remembraunce, I did send you with the other bookes moe then you receyued, at the least one of them I remember, which is called, The Common places or the Declaration of the fayth by Ur∣banus Rhegius. Aske for it, or send me worde in whome the default is, you haue it not. Hereafter, and that shortly by God grace, I will send you primitiae laborum meorum, a worke or two which I haue translated into English, so soone as they bee printed, which will bee afore Whitson∣tide. Pray for me good father Traues, and God send you health of soule and body, as I would myne owne or any mans liuyng. But yet to warne you of that you knowe not in writyng your letters to me, you hit me home, and geue mee that I looke for. You are deceyued and so is all that knoweth me, I neuer came to any poynt of mortifi∣cation, therefore a little ticklyng sets me a flote, God help me, and geue God thankes for me, as all men bee most bounden. Thus when Iones beginne to write to you, I run as the Priest sayth Mattins, for I thinke I may bee bold on you. The holy Ghost preserue you, your wife and family, and perseuere his grace in you vnto the ende. I pray you pray for me a most (what should I call me) mi∣serable and blasphemous sinner. The peace of God bee with vs. From the Temple this xij. of May, 1548.

Sir Thomas Hall hath deceyued mee, but hymselfe most. I desire to speake with hym, as this Winter it may chaunce if I discharge not my self of myne office to see him. Pray for hym and for me.

A very hypocrite, Iohn Bradford.

¶An other letter of Maister Bradford, to father Traues.

THe perseuerance of Gods grace, with the knowledge of his good will, encrease with you vnto the ende. To declare my selfe as I am a carnall man which vnderstan∣deth not the thyngs that be of the spirit. These my letters though I counterfeit and meddle amongest them the spi∣rituall wordes as the Deuill did in hys temptations to Christ, will declare no lesse. For I beginne with carnall thyngs in effect, and no meruaile if I so ende, for how can a man gather figs of bryers. These wordes as they seeme so they are spoken for a cloke to make you thynke other∣wyse, but father Traues you can not thinke so euil of me, as I am to the matter. This present day by Gods grace, I take my iourney towards Cambridge, where I praye God, and so earnestly pray you to pray for me, that I may circumspectly redeme this tyme which God hath appoin∣ted (to me vnknowen) to lend me: for alas, I haue spent most wickedly the tyme past, for the which I must account euen for euery haire bredth as they say: for God hath not geuen here tyme to sine. But if I considered this as I do nothyng lesse, custome of sinne and pleasing my selfe hath so hardened my hart) I should then come to the feelyng of my selfe, then should I hate sinne which I now loue, then should I feare Gods wrath, which I now contemne, thē should I cry out and wepe, and continually pray, as now I am as dry as a stone, as dumbe as a nayle, as far from p••aying, as he that neuer knew any tast of it. Which thing once I felte (thankes to the Lord) but now for myne vn∣thankfulnesse I am almost (but most worthily) depriued. I feare me God will take hys grace from me I am so vn∣thankefull. Alas, why do I lye in saying I feare me, nay God grant I may do so, for then should I pray and pray, but seyng I can not, speake you for me, pray for me, that the Lord would remember his old compassions towards me, for his mercies sake drawe me, ye compel me to serue, to feare, and to loue hym. Thus may you see how I pre∣sume, for myne entent was to haue bene a Minister of Gods worde, to haue bene hys instrument to cal from, as I haue called to sinne, but you see how that God puni∣sheth myne arrogancy. Alas, what shall I doe. I am an vnprofitable and an idle member, I thought I shoulde haue bene therein profitable, but medice cura teipsum. How should I, or what should I doe? I cannot labour wyth my handes. Well, I trust God will geue mee grace and knowledge to translate nothyng I feare me, yea, I di∣strust me that I shall neuer be minister of Gods worde, yea, if arrogancy were not in me, how shuld I of all wret∣ches the greatest, thinke me to looke to the highest roume and vocation, that is vppon earth. Therefore eftsoones I desire you to pray for me, that Gods will may bee done in me whether I lyue or dye, so that hys name be honoured. My maister which was, hath denied me all his benefisēce, but I haue for this lyfe more then enough thankes bee to God. As this Winter I entend by Gods fauor to declare more vnto you. This booke which I haue sent, take it in good part, it is the first, I trust it shall not be the last God hath appoynted me to translate. The print is very false▪ I am sory for it. I pray you be not offended at my babling in the Prologues, &c.

Iohn Bradford.

I will lye God willyng this Sommer at Katherines hall in Cambridge, write to me.

¶Another letter of Maister Bradford, to father Traues.

THe louyng kyndnes and aboundant mercy of God the father, poured plentifully vpon all the faythfull, in the bloud of that meeke Lambe Iesus Christ our onely satis∣faction and mediator, thorough the working of the most holy spirite, be encreased and perceiued in you daily more and more, to the glory of God, &c.

Because I stand both in doubt of the readyng and de∣liuerie of such letters as I write and send vnto you (dere∣ly beloued father Traues) I am constrained to leaue of such griefes and spirituall wantes, as thankes vnto the Lord I vnwillingly feele, for the flesh as you knowe, lo∣ueth nothyng so much as securitie of all enemies most pe∣rillous, and not a little familiar with me, from the which, with vaine glory, hypocrisie, &c. and worldlines, the Lord deliuer me. I had not thought to haue writen thus much, but these I cannot keepe, but commit them to your pray∣ers. And to the intent I would you should not thinke a∣ny ingratitude in me, as also that I might geue you occa∣sion to write to me agayne, as heretofore I haue done, e∣uen so doe I enterturbe & trouble you w^t my babling, but yet hauyng this cōmoditie, that I babble not so much as I was woont to do. The cause I haue declared, which had almost bene the cause I had not written at all. I did write vnto you from London when I came hither, sende mee word what letters you haue receiued, for from you I haue receiued but two, and both by Iohn Mosse, and in the lat∣ter I perceiued that the Lord had visited you with sicke∣nes, his fatherly rod, whereby he declareth his loue vpon you, and that he careth for you vt in tempore supremo exul∣tes nunc ad breue tempus afflictus quo exploratio fidei multo praeciosior auro quod perit & tamen probatur, &c Siquidem in hoc vocatus es vt cum Christo patiaris nam & illo glorificabe••is. Certus enim sermo est si sufferimus & conregnabimus. You know that Christ etsi filius Dei erat tamen ex his quae pastus est didicit obedientiam. Patientia opus perfectum habeat vt si∣tis perfecti, & integri nulla{que} in parte diminuti, and dothe not patientia come of probatio, the one then you had, so that you were goyng a schoole to learne the other, with lerned what want you: the ende of all Gods proouing, is as Paule sayth, vt impartiat nobis sanctimoniam: igitur gratias age Deo patri qui idoneum te fecit ad participationem sortis sanctorum in lumine, &c. Nam qui te parumper afflixit idem instauret te fulciet roboret stabiliat. And the Lord knoweth how eripere pios è testatione, and that in tempore oportuno euen shortly, for haud tardat qui promisit nam modicum tempus & videbitis me veniens enim veniet non tardabit. Itaque qui consortes estis crucis Christi gaudete sayth Peter, vt in reuelatione quoque gloriae eius gaudeatis exultantes. O how doth my will ouer runne my wit. Why Bradford whom writest thou vnto? Thou shewest thy selfe. Thus father Traues you may see my rashnes to rable out the scriptures without purpose, ryme, or reason. I will not blot it out as I had thought to haue done, for that hereby you shall see my neede of your prayer. Well, I looke for a watchword from you. Write for

Gods sake, and pray for me that I may be in somethyng profitable to the Lordes congregation, that I may bee no stumbling blocke, vt non confundantur in me qui illum expe∣ctant. Send me such counsaile as the Lordes spirite shall mooue you, how to study. My desire is in somethyng to be profitable if it were the Lordes will, for to be Minister ver∣bi. Alas I am vnmeete, and my tyme, my tyme, yea the Lordes tyme, I haue hitherto euill, ye most wickedly mi∣spent it, &c. Thus will I end. The Lord be with you, and your bedfellow, to whom haue me hartily commended, & to all your children and family, the which I beseeche the Lord to lighten his countenaunce ouer, and graunt you his peace, pray for me. I long for Winter to speake wyth you. Rescribe ora. Pray for mee.

This assumption daye in Katherines hall in Cambridge.

Yours with all I haue and can. Iohn Bradford.

¶Another letter of Maister Bradford, to father Traues.

THe plentifull grace of God the father, through our on∣ly maister and Lord Iesus Christ, encrease in vs daily to the glory of his name, Amen.

Forasmuch as I haue often written to you good father Traues, and yet haue not once heard from you sithens Pentecost. I can not now bee so bolde either in writing much or often as I would haue bene: Howbeit, this I say, that I much meruaile, that I heare not from you: but not so, for I am so wretched a sinner, that the Lordes spi∣rite I am certaine doth not mooue you to write to me, yet for Gods sake pray for me, and in the Lordes name I de∣sire you geue thankes to God for me. And when it maye please God to mooue you write to me, thogh it be but two wordes, and counsaile me how to study the worde of lyfe, the ministerie whereof, I desire if it bee the Lordes plea∣sure to professe, and that I may doe it both in liuyng and learnyng, pray for me. Herus meus omnibus rebus suis me abdicauit & quae prius concesserat, iam soluere renuit, & mihi prorsus factus & inimicus. I know not when I shal see you in body, therefore let me heare from you. I write not this that you should thinke me in aegestate aut angustijs esse. No father, the Lord geueth me omnia affatim and will doe. I trust I shall shortly here haue a fellowship, I am so pro∣mised, and therefore I haue taken the degree of maister of Arte, which els I could not haue attained. If I get a fel∣lowship, I shall not need de crastino sollicitum esse, as here after I shal more write to you by Gods grace. I pray you write againe, and often yray for me. In hast as appeareth, the 22. of October. Ne sciat mater mea quod herus meus adeo duriter mecum egit, &c.

Miserrimus peccator. Iohn Bradford.

Another letter of Maister Bradford to father Traues.

THe peace and plenteous mercy of God our heauenly father, in his Christ our onely Lord and Sauiour, bee euer encreased in you by the holy spirit, qui efficit omnia in omnibus, Amen.

Father Traues though I might thinke my selfe more happy, if you would often write vnto me, yet because I ought to haue respect to your paynes, whiche nowe that olde man cannot so well sustaine as it might, I had rather loose my happines in y^t behalfe, then will your grief, foras∣much as it can be no happines vnto mee which turneth to your payne, yet because payne is not payneful when it is ioyned with gayne, I therfore desire you for Gods sake o pray often for me, for if I shall not be worthy of your prai∣er, as the Lord who knoweth all thyngs doth right well see it, and so my conscience witnesseth, yet your good pray∣er shall returne into your owne bosome. And know this, that who so conuerteth a sinner by prayer, whether it bee by prayer, preachyng, or writyng letters, &c. the same hath saued a soule. Use therefore, for Gods sake I aske it, that paynes whereunto is ioyned profite, I meane prayer to God for me a miserable and most wretched sinner, and as for the gaynelesse payne in writyng to me, vse it yet as you may, and surely God for whose sake you doe it, in that he will reward a cup of cold water, wil in some thing requite you. And I know certainly, that if you did see what spiri∣tuall profite I receyue by your letters, I am certayne you would not thinke all your labour lost. For Christes sake therefore begin agayne to write vnto me, and reprooue me sharpely for my horrible vnthankfulnesse to GOD. You know how that God hath exonerated the loden consciēce of the great waighty burthen, for so I did write to you, yea the Lord hath in maner vnburthened me of the lesser burthen also: for I haue an as••uraunce of the payment of the same by Candlemas. Loe thus you see what a good God the Lord is vnto me. Oh father Traues geue thāks for me, and pray God to forgeue me my vnthankfulnesse. But what should I reherse the benefite of God towardes me. Alas I cannot, I am to little for all his mercies, yea I am not onely vnthankfull, but I am to farre contumeli∣ous agaynst God. For where you know the Sonne, the Moone, and the seuen starres did forsake me, & would not shine vpon me, you know what I meane per herum & he∣riles amicos, yet the Lord hath geuen me here in the Uni∣uersitie as good a liuyng as I would haue wished. For I am now a fellow of Pembroke hall, of the whiche I nor any other for me did euer make any sute: yea there was a contention betwixt the M. of Katherines hall, and the bi∣shop of Rochester, who is M. of Pembroke hall, whether should haue me, sit hoc tibi dictum. Thus you may see the Lordes carefulnes for me. My fellowship here is woorth 7. pound a yere, for I haue allowed me 18. pence a weeke, and as good as xxxiij. shillings foure pence a yeare in mo∣ney, besides my Chamber, Launder, Barbour, &c. and I am bound to nothing but once or twise a yeare to keepe a Probleme. Thus you see what a good Lord, God is vnto me. But I pray you what do I now to God for all this, I will not speake of the great mercies he sheweth vpon my soule. Surely father Traues I haue cleaue forgottē God, I am all secure, idle, proud, hard harted, vtterly voyde of brotherly loue, I am enuious and disdaine others, I am a very starke hypocrite, not onely in my words and works, but euen in these my letters to you. I am all sensual with∣out the true feare of God, an other manner of man then I haue bene sithens my call. Alas father Traues I wryte this to put my selfe in remembraunce, but I am wythout all sence, I do but only write it. For Gods sake praye for me which am onely in name a christian, in very deed a ve∣ry worldlyng, & to say to you the very truth, a most world¦ling of all other. I pray you exhort my mother now & then with my sister Margaret to feare the Lord, and if my mo∣ther had not sold the Foxe furre which was in my fathers gown, I would she would send it me, she must haue your counsaile in a piece of cloth.

Yours for euer, I. Bradford.

Another letter of M. Bradford to father Traues.

THe selfe same mercy, grace and peace, which heretofore I haue felt plenteously, thogh now through myne vn∣thankfulnes & wilfull obedience, to the pleasure of thys outward man, I neither feele, neither can bee perswaded that I possesse, yea if I shall truly write, I in maner passe not vpon the same, so far am I fallen the Lord helpe me: the same mercy, &c. I say, I wish vnto you as I can with all encrease of godlines. Hipocritically with my pen and mouth, beseeching you in your earnest prayers to God to be an earnest suter vnto God for me whith am fallen into such a securitie, & euen an hardnes of hart, that neyther I sorow my state, neither with any griefe or feare of Gods abiection do write this: before the Lorde which knoweth the harts of all men I lye not. Consider for Christes sake, therefore good father Traues, my necessitie though I my selfe do it not, & pray for me, that God cast me not of as I deserue most iustly. For where I ought to haue well pro∣ceeded in Gods schoole, by reason of the tyme, I confesse it to my shame, I am so far gone back, as alas if shame were in me I might be ashamed to write it, but much more to write it, & to thinke it not, such is the reward of vnthank∣fulnes. For where God wrought the restitution of y^e great thing you know of, the which benefit should bynde me to all obedience. Alas father Traues I am to vnthankful, I find no will in hart (though by my writing it wil be hard to perswade you either to be thankfull, either to beginne a new life in all things to mortifie this outward man, and hartily to be well content to serue the lord in spirit & veri∣tie, & withstand myne affections, & especially my beastly sensualitie in meat & drinke, wherewith I was troubled at my being with you, but now through my licentious o∣beying that affect, I am fallen so, that a whole legion of spirituum malorum possesseth me. The Lord whom I only with mouth (my hart stil abiding both in hardnes & wil∣fulnes) call vpon, deliuer me and helpe me. And for Gods sake geue you hartie thanks for the great benefite of resti∣tution Pray to the Lord that at the length I may once re∣turne to the obedience of his good will, Amen. I thanke you for your cheese, & so doth father Latymer as vnknow¦en, for I did geue it him, & he saith he did neuer eate better cheese, and so I dare lay he did not. I thanke him I am as familier with him, as with you, yea God so mooueth hym

against me, that his desire is to haue me come & dwel with him when so euer I will, and welcome. This doe I write yet ones more to occasion you to be thankfull for mee to y^t Lord, which by all meanes sheweth nothyng but most high loue to me. And I againe a very obstinate rebellion. Pray therfore for me in hast.

The sinnefull. I. Bradford.

¶William Minge.

* 36.1THe next day after M. Bradford & I. Leafe did suffer in Smithfield, Wil. Minge priest died in prison, at Maid stone, being there in bonds for religion, & like to haue suf∣fered also, if he had continued the fury of his aduersaries, whose nature was to spare & fauor none that fauored chri∣stes pure gospel: which W. Minge with as great constā∣cy & boldnes, yelded vp his life in prison, as if it had plea∣sed God to haue called him to suffer by the fire, as the o∣ther good and godly men had done at the stake, and as hee himselfe was ready also so to doe, if it had pleased God to haue called him thereunto.

¶Iames Treuisam buried in the fields.

VPon the 3. of Iuly, 1555. died one Iames Treuisam in the parish of s. Margaret in Lothbury,* 36.2 vpon a sonday, who being impotent & lame, kept his bed, for he could not rise out of it a long time. This Treuisam had a seruāt one I. Smal, which red on the Bible, & as he was in reading, Berd the Promooter came to the house, & would needs go vp the staires, where he found 4, persons besides him and his wife: to wit, the yong mā that red, & two men & a wo∣man. All which folkes, the said Berd the Promooter there being, apprehended, & caried to the Counter, where they remained about a fortnight, for all the frends they coulde make. Moreouer, the said Berd would haue had also Ia. the lame man himself to Newgate in a cart (& brought the cart to the dore) but for neighbors. Neuertheles the poore man was faine to put in two sureties for his forth cōming for he could not go out of his bed, being not only impotēt, but also very sick the same time. So within a few dais, the said Iames lying in extremes, the person of the church na∣med M. Farthing, came to him & had communicatiō with him,* 36.3 & agreed wel, & so departed. It hapned after y^e priest was come down into the street, there met him one Toller a Founder. Yea saith he, be ye agreed? I wil accuse you, for he denieth the sacrament of the altar. Upon that the person went to him againe, & then the priest & he could not agree. And so the parson went to the B. of London & tolde hym. The B. answered, that he should be burnt, and if he were dead, he should be buried in a ditch. And so when he dyed, the parson was against his wife as much as he could, nei∣ther would let her haue the coffine to put him in, nor any thing els, but was faine to beare him vpō a table to More field, & there was he buried. The same night the body was cast vp aboue the ground, & his sheet taken from hym, and he left naked. After this the owner of the field seyng hym, buried him agayne, & a fortnight after, the Sumner came to his graue, and summoned hym to appeare at Paules, before his Ordinary, to answer to such things as shold be layd against hym. But what more befel vpon him, I haue not certainly to say.

❧ The history of M. Iohn Bland, Preacher, and Martyr, constantly suffering for the Gospell of Iesus Christ.

THe 12. of Iuly, I. Bland, I. Frankesh, Nich. Sheterden, & Humfry Middleton, were al 4. burned at Cant. together,* 36.4 for one cause, of the which number, Frankesh & Bland, were mi∣nisters, & preachers of the word of God. The one beyng parson of Adesham, the other the vicar of Rol∣uindon. This M. Bland was a man so little borne for his owne commoditie, that no part of his life was separated from the common & publike vtilitie of all mē. For his first doyngs were there imployed to the bringing vp of childrē in learnyng & vertue. Under whom were trayned diuers towardly yong men, which euen at this present do hand∣somly florish.* 36.5 In the number of whō is D. Sands, a man of singuler learning & worthines, as may well beseeme a scholer meet for such a scholemaister, whom I here gladly name, for his singuler gifts of vertue and erudition.

After this he comming to the ministery in the church of god, or rather being called thereto, was inflamed w^t incre∣dible desire to profit the congregation, which may appere by this: that where as he was cast into Cant. prison for y^e preaching of the gospel, & deliuered once or twise frō thēce at the sute of his frends: yet would he needs preach the go∣spel againe, as soone as he was deliuered. Whereupon hee being the third time apprehēded,* 36.6 when his frends yet once again would haue found the means to haue deliuered him if he would haue promised to abstaine from preachyng: he stood in it earnestly, that he would admit no such conditiō, notably wel expressing vnto vs the maner & exāple which we read in the apostle Paule: Who shal separate vs from the loue of Christ? tribulation, or anguish, or hunger, or nakednes, o•• daunger, or persecution, or the sword. &c. But to expresse the whole life & doings of this godly Martyr, seeing we haue his own testimony concerning the same: it shal be best to refer the reader to his own report, writing to his father of the whole discourse of his troubles, frō the beginnyng al¦most to the latter ende, in order & maner as ye shal heare.

¶A discourse of the whole processe and doyngs of M. Bland, written and reported by himselfe to his father in his owne letter as followeth.

DErely beloued father in Christ Iesu, I thank you for your gē∣tle letters. And to satisfy your mynd, as cōcernyng the trou∣bles wherof you haue heard, these shal both declare vnto you all my vexations that haue chaunced me since ye were with me, and also since I receiued your last letters. God keepe you euer.

Your sonne, Iohn Bland.

FIrst, the 3. of Sept. beyng Sonday, after seruice ended,* 37.1 ere I had put of my surplice, Iohn Austen came to the table (commonly called the Lords table) & layed both hys hands vpon it, saying: Who set this here againe? Nowe they say they tooke y^e table downe the sonday before, which I knew not, neither do I know who set it vp again. The Clerke answered, that he knew not. Then Austen said, he is a knaue that set it here. I was then goyng downe the church, maruellyng what he ment, and said: Good mā Au∣sten, the Queenes highnes hath set forth a proclamation▪ that ye may mooue no sedition. And ere I could speake any more, he said, thou art a knaue. And I said, well goodman Austen, that I haue said, I haue said. By gods soule quoth he, thou art a very knaue. Then my clarke spake to hym, but what I am not sure. But he said, ye are both heretike knaues, & haue deceiued vs with this fashion too long▪ & if he say any seruice here againe, I wil lay the table on hys face: & in that rage he with other tooke vp the table & layd it on a chest in the Chancel, & set the trestles by it. Where∣fore I rode by & by to M. Isaac, & shewed him the cause, both how sediciously he had spoken, & performed it with a like deed. M. Isaac directed a warrant to the Constable or Bosholder, which was incontinētly serued, so that he was brought before him the same night, & was bound by reco∣gnisance, with sureties, to appeare if he were called. But we agreed so well then, that it was neuer called for, the ta∣ble was brought downe, and I was permitted, as before.

The 26. of Nouember being sonday, Rich. Austen and his brother Thomas came to the foresaid Table after the communion was done, & as I was goyng by them, Ri∣chard said vnto me, M. parson, we haue to speake to you. And I said, what is your wil? And he said, you know that you tooke down the tabernacle or seeling wherin the roode did hang, & such other things: we would know what re∣compence you will make vs. For the Queens procedings are (as you know) that such must vp againe.

Quoth I, I know no such proceedinges as yet: & as for all that I did, I did it by commandement.

No, said Tho. Austen, ye wil not know the Queenes proceedings.

Yes, said I, I refuse not to know them.

Then said Rich. ye are against the Queenes procee∣dings: for you say,* 37.2 that there are abominable vses & diue∣lishnes in the masse.

Goodman Austen said I, if I so said, I wil say it again and God willing, stand to the proofe of it.

Maisters all quoth Rich. Austen, beare record of these words, and went his way.

Quoth Tho. Austen,* 37.3 thou wilt as soone eat this booke as stand to them. No quoth I, not so soone. Tell vs quoth he, what that diuelishnes is, that is in the masse.

I haue often preached it vnto you said I, & ye haue not beleued it, nor borne it away, nor wil now neither, though I should tell you.

Thou quoth he hast told vs alwayes like an heretike, as thou art. Now ye lie goodmā Austen quoth I, by your leaue. Mary quoth he, thou liest. And I sayd, and you lye: for I haue taught you Christ and his truth.

Quoth he, thou art an heretike, and hast taught vs no∣thing but heresie: for thou canst say nothing that is true.

Yes, goodmā Austē, I cā say that God is in heauē, & ye wil say (I trow) y^t it is true, & so haue I taught you truly.

Quoth he, thou hast taught vs like an hereticke, & hast sayd, that there is no deuill in hell.

* 37.4Well sayd I, lie on: me think ye can say litle truth. Ma∣ny other tauntes he gaue, too long to write. And at the last he sayd, ye pulled downe the aultar: will ye build it again? No (quoth I) except I be commaunded: for I was com∣maunded to do that I did.

Well, if you will not, sayde he, then will I. For I am Churchwarden.

I charge you, sayd I, that you do not, except you haue authority. I will, sayd he, not let for your charge. For wee will haue a masse here on sonday, and a preacher that shall proue thee an hereticke,* 37.5 if thou dare abide his comming.

Yes, quoth I, God willing, I will abide & heare him: for sure I am, that he can not disproue any doctrine that I haue preached.

Yes quoth he, and that thou shalt heare, if thou run not away ere then.

No, good man Austen, I will not run away.

Mary, quoth he, I cannot tell: thou art as like, yea, as nay: with many other words, we came out of the Church dore, and so departed.

When the sonday came, I looked for our preacher, & at the time of morning prayer I sayd to the clerke: why do ye not ring: ye forget that we shal haue a sermon to day? No quoth he, M. Mils seruant hath bene here this morning, & sayd, his mayster hath letters frō my L. Chancelor, that he must go to Lōdō, & cā not come. That day I did preach to thē a sermō in his stead. Now haue they slaundered me that I had prepared a cōpany from diuers places to haue troubled him:* 37.6 but they agreed not in theyr lye. For some sayd, I had them at Adesham, & that Richard Austen had knowledge, & sent for the kings Constable to see the peace kept, which is found a lye. Other sayd, I had thē lying in wayt for him betwene Canterbury & Adesham: other sayd I had thē in both places, y^t if the one mist, the other should not. God forgeue them all. Now vpon these two matters they crake, that they sent two bils of complaynt to y^e coun∣sell. Wherfore by the counsell of frendes, I made this testi∣mony, and sent it vp by mayster Wiseman.

¶The behauiour of Iohn Bland Parson of Adesham in the County of Kent, the sonday, the 3. day of December last past, conteyning the wordes which he there spake vnto the people.

* 37.7WHereas vpon certaine cōmunication had betwene y^e sayd parson & Rich. Austen, & Tho. Austē in the pre∣sēce of al y^t parish of Adeshā, the sōday before S. Andrewes day last, the said Austē thē declared, that the said parsō had taught there in times past great heresies, which to cōfoūd they would prepare a preacher agaynst the next sōday folo∣wing, if so be the said parsō would abide, & not run away. Upon which rumor, diuers & sundry persons resorted out of the coūtry vnto the sayd parish church, at the sayd same day appoynted, there to heare the preacher: and at the time in which y^e sermō ought to be made, no mā appereth there to preach. But it was reported vnto y^e parson, that y^e prea∣cher appoynted, had vrgent busines, & could not come. So that the multitude being now come together, the same par¦son perceiuing that y^e peoples expectation was defrauded, said: Forasmuch as you are come willingly to heare some good aduertisement of the preacher, which now can not be present, I thinke it not conuenient to permit you to depart w^tout some exhortatiō for your edifiyng. And so further de∣claring that he had no licence to preach,* 37.8 said, that he would not meddle w^t any matter in cōtrouersy. And thē he began the Epistle of the day, desiring his audience to marke three or foure places in y^e same Epistle, which touched quietnes & loue one to an other: & there briefly reading the Epistle, he noted the same places, & so making an end thereof, desi∣red al mē to depart quietly & in peace, as they did, without any maner of disturbance, or token of euill.

Witnesses they vnder named, with diuers others.

• ...Edmond Mores.
• ...Richard Randall.
• ...Iohn Hils.
• ...William Forstall.
• ...Thomas Gooding.

*An other matter of trouble wrought agaynst Iohn Bland, as appeareth by his owne narration.

* 37.9VPon the Innocents day, being the 28. day of Decemb. they had procured the priest of Stodmarsh to say them masse: he had nye made an end of mattins, ere I came: and when he had made an end of mattins, he sayd to me: may∣ster parsō, your neighbors haue desired me to say mattēs, and masse: I trust ye will not be agaynst the queenes pro∣cedings. No, quoth I,* 37.10 I will offend none of the Queenes maiesties lawes, God willing. What say ye, quoth he, and made as he had not heard? And I spake y^e same wordes to him againe, with an hier voyce: but he woulde not heare, when all in the chaūcell heard: So I cryed the third tyme (that all in the Church heard) that I would not offend the Queenes lawes: and then he went to masse: and when he was reading the Epistle, I called the clerke vnto me, with the becking of my finger, and said vnto him: I pray you de¦sire y^e priest, whē the Gospell is done, to tary a litle: I haue something to say to the people: and the Clerke did so.

And the priest came downe into the stall, where he sat: & I stood vp in the chancell dore, and spake to the people of the great goodnes of god, alwaies shewd vnto his people,* 37.11 vnto the time of Christes cōming: and in him & his com∣ming, what benefite they past, we present, & our successors haue: and among other benefites, I spake of the great and comfortable sacrament of his body and bloud. And after I had declared briefly the institution, the promise of life to the good, & damnation to the wicked▪ I spake of the breade & wine,* 37.12 affirming them to be bread & wine alter the conse∣cration, as yonder Masse booke doth, saying: Panem sanctū vitae aeternae, & calicem salutis perpetuae. &c. Holy bread of eter∣nall life, and the cup of perpetuall saluatiō. So that like as our bodely mouthes eat the sacramental bread & wine, so doth the mouth of our soules (which is our fayth) eate Christes flew and bloud. And when I had made an ende of that, I spake of the misuse of the sacrament in the masse: so that I iudged it in that vse no sacrament, and shewed how Christ bade vs all eat & drinke: and one onely in the Masse eateth & drinketh, & the rest kneele, knocke, & worship: and after these thinges ended, as briefely as I coulde, I spake of the benefactors of the masse, & began to declare what mē made the Masse, and recited euery mans name, & the patche that he put to the masse: & ere I had rehearsed thē al, the church warden and the Bosholder his sonne in lawe violentlye came vpon me, and tooke my book from me, and pulled me downe, and thrust me into the Chaūcell, with an exceding rore and cry. Some cryed. Thou hereticke: some thou trai∣tour: some thou rebell: and when euery man had sayd hys pleasure, and the rage was something past: be quiet good neighbors sayde I, and let me speake to you quietly. If I haue offended any law, I will make answere before thē that are in authority to correct me. But they woulde not heare me, and pulled, one on this side, & an other on that, & began agayne.

Then Richard Austen sayd: Peace, Maysters, no more till Masse be done: and they ceased. Thē sayd I to y^e church wardē and the Bosholder, either holding me by the arme: Maysters, let me go into the Church yard till your Masse be done. No, quoth the Churchwarden, thou shalt tarye here till Masse be done. I will not, quoth I, but agaynst my wil. And they said: Thou shalt tary, for if thou go out, thou wilt run away. Then sayd I to the Bosholder: Laye me in the stocks, & then ye shall be sure of me, & turned my backe to the aultar. By that time Richard Austen had de∣uised what to do with me, and called to the Bosholder and the Churchwarden,* 37.13 & bad them put me into a side Chap∣pell, and shut the dore to me, & there they made me tary till masse was ended. When the masse was ended, they came into the chappel to me, and searched what I had about me, and found a dagger, and tooke it from me. Then sayd Tho. Austen Churchwarden, after manye brablinges that they made with me: Thou keepest a wife here amongest vs a∣gaynst Gods law and the Queenes. Ye lye, good man Au∣sten, sayd I: it is not agaynst Gods law, nor, as I suppose agaynst the Queenes.

Thus they brought me out of the Church,* 37.14 & wythout the dore they rayled on me, without pity or mercy: but anō the priest came out of the Church, and Ramsy that of late was Clarke, sayd vnto him: Syr, where dwell you? And therwith Thomas Austen tooke him by the arme, & sayde:* 37.15 Come on sira, you are of his opinion, and took his daggar from him, & sayd, he should go with him. I am contēt, said he, and a litle mocked them in their enuious talke. By this time there came in at the Churche style one Iohn Gray of Wingham, seruaunt to Iohn Smith,* 37.16 and seing them hold Ramsy by the armes, said to him: How now Ramsy, haue you offended the Queenes lawes? No, quoth he, Then there is no transgression. Therewith Thomas Austen tooke him, & said: Ye are one of theyr opinion,* 37.17 ye shall go to them for company, and tooke his daggar from him, & then demaunded what he did there? But after (I think) for ve∣ry shame they let him go agayne. But they caried me and Ramsy to Canterbury, with 18. persōs weaponed. A sheet of paper will not holde the talke that we had that night w^t M. Hardes Iustice, M. Oxenden, M. Spilman, and M. Tutsam.

The next day they made a Byll agaynst me, but it ser∣ued not theyr purpose: which was, that they woulde haue had me to prison. But Iames Chapman and Barthol∣mewe Ioyes were bounde in twentye poundes eyther of them for my appearaunce at the next general Sessions,* 37.18 or in the meane time, to appeare, if I were sent for before the Queenes Maiesties Counsayle, or any other Cammissi∣oners sent by the Queenes authoritye. And Ramsye was bound to the peace, and to be of good behauiour til the next Sessions. His sureties were Thomas Hogeking, and Si¦mon Barrat.

Now the 23. or 24. of February, Sir Thomas Finche knight, and M. Hardes sent for me and my sureties to M. Finches place, and tooke me from my sureties, and sent me to the Castle of Caunterbury, by sir Thomas Moyles cō∣maundement (they sayd) where I lay ten weekes, & then was bailed, and bound to appere at the next Sessions hol∣den at Canterbury: but after they chaunged it to be at Ash∣ford on the Thursday in Whitson weeke, being the xix. of May: but in the meane time the matter was exhibited to the spirituall Court.

¶The first examination of M. Iohn Bland in the spi∣rituall Court, before D. Harpsfield Archdeacon of Can∣terbury, and M. Collins Commissary.

THe xviij. day of May, M. Harpsfield Archdeacon of Canterbury,* 37.19 made the Maiors Sergeant to bring me before him and M. Collins Commissarye, into Christes Church, & they went with me into a chamber in the Su••∣fragan of Douers house. Thē the Archdeacō said: art thou a priest? And I sayd, I was one. And he sayd: Art thou any graduate of any vniuersity? And I sayd, Yea. What degree (sayd he) hast thou taken? The degree, quoth I, of a may∣ster of Art. The more pity quoth he, that thou shouldest be∣haue thy selfe as thou hast done. Thou hast bene a common preacher licenced, hast thou not? And I sayde, I haue bene so. Mary, quoth he, so I vnderstand.

What hast thou preached?

And I sayd, Gods word, to the edifying (I trust) of his people.

No, no, quoth he, to the destroying of theyr soules and thine both, excepte the mercy of God be all the greater. I pray thee, what hast thou preached? tell me.

I told you, quoth I, what I haue preached.

Nay but tell me, quoth he, what one matter hast thou, preached to the edifying of the people, as thou sayst? I will tell you no particular matter: for I perceiue you woulde haue some matter agaynst me.

No by my fayth quoth he, but y^e onely I would winne thee from heresies that thou art bewrapt in, and hast infe∣cted other withall.* 37.20 For thou hast preached, as I am in∣fourmed, that the blessed Sacrament of the Aultar is not the very body and bloud of Iesus Christ after the cōsecra∣tion. Tell me, hast thou not thus preached? and is not thys thine opinion?

Syr, quoth I, I perceiue (as I said) that ye seeke mat∣ter agaynst me. But seing that I am bound in the Sessiōs to my good behauiour for preaching, which may be broken with wordes, and well I know not with what wordes: and also both mine authority to preach, and my liuing are taken from me, I thinke I am not bound to make you an answere.

Collins.

M. Bland, do you not remember, that S. Peter biddeth you make aunswere to euery man that asketh you a reason of the fayth that is in you?

Bland.

* 37.21I know that, & am content so to aunswere as that text biddeth: but I knowe that mayster Archdeacon doth not aske me after that maner, but rather to bring me into trouble. Then they sayde, No: ye shall not be troubled for any thing that ye say here.

Bland.

I am content for knowledge sake to common with you in any matter, but not otherwise. And so they fell in reasoning more then the space of an houre, of the sacramēt, both agaynst me. At the last M. Collins sayde: M. Bland will ye come, and take in hande to aunswere suche matter on monday next, as shalbe layed to you?

Bland.

Syr, ye said I should not be troubled for any thing that should be sayd here for learnings sake.* 37.22 And they sayd, ye shall not, but it is for other matters.

Bland.

Syr, I am bound to appeare, as some tell me, on Thursday next, at Ashforde, I am in doubt whether I am or no: yet I haue purposed to be there, & so to goe to Lon∣don to M. Wiseman, for an Obligatiō, that he hath, wher∣by I should receiue certayne mony to pay my debtes with all. Then sayd M. Archdeacon, I will write to M. Wise∣man, that ye shall susteine no losse.

Bland.

That shall not neede: for I canne susteine no great losse, if I goe not. But I pray you to let me haue a longer day. No, quoth he.

Bland.

Syr, I cannot well come on monday.

Harps.

Wilt thou not come, when he so gently speaketh to thee, where he may commaund thee?* 37.23

Bland.

I do not deny to come, but I desire a longer day.

Harps.

* 37.24 Thou shalt haue no other day: I charge thee to come on monday.

Bland.

Syr, I perceiue it shalbe for this, or like matters, will it please you, or maister Collins, for Gods sake, to cō∣ferre scriptures priuately with me in this matter, seing ye say ye would so gladly win me?

Harps.

With all my hart will I take the paynes, & I will also borowe my Lorde of Douers Library, to haue what bookes thou wilt, and thus they departed.

Now the xvij. of May, at Ashford I could not be re∣leased, although I was called to the spirituall Court for y^e same matter, but was bound to appeare at the Sessions holden at Crambroke, the third day of Iuly.

¶An other appearaunce of M. Bland before the Archdeacon, and his felowes.

THe 21. day of Maye I appeared in the Chapter house, wher was a great multitude of people,* 37.25 vnlooked for of me: & M. Archdeacō sayd thus to me. Ye are come here, ac∣cording as ye were appointed: and the cause is, that it hath pleased the Quenes highnes, here to place me, to see gods holy word set forth, & to reforme those that are here fallē in to great & heinous errors, to the great displeasure of god, & the decay of Christes sacramēts,* 37.26 & cōtrary to the fayth of y^e catholick church, wherof thou art notably knowne to be one, that is sore poysoned with the same, & hast infected & deceiued many with thy euil preaching, which if thou wilt renounce & come home agayn to the catholick church, both I and many other moe would be very glad: and I for my part shalbe right glad to shew you the fauour that lyeth in me, as I sayd vnto you when you were appoynted hither, because ye then refused to satisfy agayne the people that ye had deceiued. And wheras it is fayned by you, y^t I should openly dispute the matter with you this day,* 37.27 although I did neither to intēd nor appoynt, yet I am cōtēt to dispute the matter with thee, if thou wylt not without disputatiō helpe to heale the soules that are brought to helwarde by thee? What sayst thou?

Bland.

I do protest before God & you all that neither is my conscience guilty of any error or heresy,* 37.28 neither that I euer taught any error or heresy willingly. And where your ma∣stership sayth, that I haue fayned an open disputatiō with you, it is not true, as I can thus approue: vpon saterday I was at Ugdens, & there M. Binghā laid it to my charge, that such an opē disputation as ye haue here offred, should be this day betwene you & me: wherat I much marueiled, & sayd to him,* 37.29 that before that present I neuer hearde any such word: neither would I answere nor dispute: & to this can master Uaghan, master Oxenden, master Seth of O∣uerland, and master Ugden witnes: and further I sayd to them, that I neuer spake to you of any disputatiō, nor you to me. Now if your maystership haue any thing to say to me by the law, I will make answere to it.

Harps.

Heare ye what he sayth? his conscience is cleare. I pray thee wheron groundest thou thy conscience: lette me heare what thy fayth is.

Bland.

I knowe not why ye should more aske me a reason of my fayth, then any other man in this open audience?

Harps.

Why thou heretick, art thou ashamed of thy faith? if it were a christē beliefe, thou nedest not to be ashamed of it.

Bland.

I am not ashamed of my faith.* 37.30 For I beleue in god the father almighty, maker of heauen & earth, and in Iesus Christ his onely sonne our Lord. &c. withall the other arti∣cles of the Creed: and I do beleue all the holy scriptures of God to be most certayne and true.

Harps.

Wilt thou declare no more then this?

Bland.

No.

Harps.

Well, I will tell thee wheron I groūd my fayth▪ I do beleue & groūd my fayth & cōscience vpō all the articles of the Creed, & vpon all the holy scriptures, sacramentes,* 37.31 & holy doctors of the church, & vpon all the generall coūcels that euer were since the apostles time. Loe hereupō groūd I my fayth: with many wordes moe, which I well remē∣ber not. And when he coulde get no other answere of me, thē I had sayd before, he called for a Scribe to make an act agaynst me. And after much cōmunicatiō I sayd: by what law and authority wil ye proceed agaynst me? M. Collins sayd: By the Canon law.

Bland.

I doubt whether it be in strength, or no.* 37.32 Yet I pray you let me haue a Counseller in the law, and I will make answere according to the law.

Harps.

Why thou hereticke, thou wilt not confesse thy fayth to me, that haue authority to demaund it of thee, and yet I haue confessed my fayth to thee before all this audience. As cōcerning the blessed sacramēt of y^e aultar, thou hast taught that after the consecration it is bread and wine and not the body and bloud of our Sauiour Iesus Christ. How sayest thou?* 37.33 hast thou not thus taught?

Bland.

Syr, as concerning this matter of the Sacramēt, when I was with you and mayster Collins, ye sayd then it was for other matters that I shoulde come hither for: and further, that ye would be content, at my desire, to con∣••erre scriptures with me, to see if ye coulde winne me: and ye sayd, ye woulde borowe my Lord of Douers Librarye, that I should haue what booke I would: and now ye re∣quire me thus to answere, cōtrary to your promise, ere a∣ny conference be had, & seek rather to bring me into trou∣ble, then to winne me.

Harps.

I will, as God shall helpe me, doe the best to thee that I can, if thou wilt be any thing conformable: and I trust to dissolue al thy doubtes, if thou be willing to heare. And I also will desire these two worshipful men, my Lord of Douer, and mayster Collins to heare vs.

Bland.

No, ye shall pardon me of that: there shalbe no such witnesse. But when we agree, sette to our handes. Hereat made the people a noyse against me, for refusing y^e witnes: and here had we many moe wordes, then I can rehearse. But at the last I sayd: sir will ye geue me leaue to aske you one questiō? And he sayd, yea, with all my hart. For in that thou askest any thing, there is some hope that thou mayest be wonne.* 37.34

Bland.

Syr, when it pleased almighty God to send his an∣gell vnto the virgine Mary to salute her, & sayd: Haile ful of grace. &c. came any substance from God our father into the virgins wombe to become man? whereat as well M. Archdeacon, as my Lord of Douer, and mayster Collins stayd. But my Lord spake the first, and sayd: the holy ghost came to her: and ere he had brought out his sentence, may∣ster Syriac Peters sayd: Virtus altissimi obumbrauit. Truth, sayd mayster Archdeacon: it was the power of God, sent by the holy Ghost. They had forgotten, that genitus fuit ex substantia patris: Or els they perceiued wherunto this que∣stion tended:* 37.35 and so both I and they left it: by what words I can not tell, but I sayd: sir, shall I aske one other? And he sayd, yea. Is there in the sacrament, after the consecra∣tion, Christes naturall body, with all the qualities of a na∣turall body, or no.

Harps.

Harke, sayd mayster Archdeacon: heare ye this he∣reticke? He thinkes it an absurdity to graunt all the quan∣tities of Christes natural body to be in the sacrament. But it is no absurditye. For euen that naturall body that was borne of the virgin Mary, is glorified, and that same body is in the Sacrament after the consecration. But perceyue ye not the arrogancy of this hereticke, that will put me to answere him, and he will not aunswere me? he thought to put me to a pinche with his question: for I tell you it is a learned question.

Blad.

Syr, if ye be so muche discontented with me, I will say no more: yet I woulde all men hearde, that ye say the glorified body of Christ is in the Sacrament, after the con∣secration.

Harps.

* 37.36I may call thee grosse ignorant. Thou grosse igno∣raunt, is not the same body glorified, that was borne of the virgin Mary? is it then any absurdity, to graunt that to be in the sacramēt? And whiles he spake many other words, I sayd to mayster Petit, that the Sacrament was institu∣ted, deliuered, and receiued of his apostles, before Christes body was crucified: and it was crucified before it was glo∣rified: which saying mayster Petit partly recited to maister Archdeacon.

Harps.

Thou art without all learning. Was not Christes body geuen to his Apostles, as in a glorified acte? and yet no incōuenience, although his naturall body was not cru∣cified: for when he was borne of the virgin Mary without payne, was not that the acte of a glorified body? And whē he walked on the water, and when he came into the house to his apostles, the dores being shut fast, were not these a∣ctes of a glorified body?

Douer.

Then my Lorde of Douer helped him to a better place, and sayd: when Christ was in Mount Thabor, he was there glorified in his apostles sight.

Harps.

Ye say truth, my Lord, he was glorified in the sight of three of his apostles.

Bland.

* 37.37This me thinke is new doctrine.

Harps.

Well, seing he will by no other way be reformed, let the people come in and proue these matters agaynst hym. And therewith the Archdeacon brought forth a copy of the Byll of complaint that was put agaynst me at Christmas: and about that we talked a litle. And then Mayster Arch∣deacon rose vp, and said: see ye good people,* 37.38 that know this matter, that ye come in, and proue it agaynst him. Where∣vnto aunswered Thomas Austen: I pray you (sayde hee) let vs be no more troubled with him. And thē spake Iohn Austen, and Heath with one eie, and began to accuse me: but no aunswere they could haue of me, but do to me what ye can by lawe, and I will aunswere it. Then sayde Tho∣mas Austen, Bland, ye were once abiured.

Bland.

Ye say not truely, goodman Austen, I was neuer abiured. Either, sayde he, ye were abiured, or els ye had the kinges pardon. Neither of both: ye speake this of ma∣lice: with many other brabling woordes moe. Then M. Archdeacon departed, and le••t maister Collins to cōmaūd me to appeare the nexte day. Howbeit for certayne other vrgent businesse that I had, I did not appeare, but wrote a letter to M. Cōmissary, desiring him to respite the mat∣ter till my comming home agayne: and if he would not, I would be content to submitte my selfe to the lawe when I came home.

Now about the xxviij. day of Iune I came to mayster Commissary, to shewe him of my returne, and offered my selfe to satisfy the law, if it were proceeded agaynst me, be∣fore M. Cockes of Sturray, and Markes the Apparitor: but M. Commissary sayd gently, he had done nothyng a∣gaynst me.* 37.39 And so appoynted me to appeare before hym the friday seuennight after. Nowe in the meane time was the Sessions holden at Crambroke, where I was bounde to appeare: and carying suretye with me, to hee bounde agayne (for I looked for none other) did appeare the thyrd day of Iuly.* 37.40

And sir Iohn Baker sayde: Bland ye are, as we heare say, a Scot: where were ye borne and brought vp? And I sayd, I was borne in England. And he sayd, where? And I sayd, in Sedber, and brought vp by one Doct. Lupton, Prouost of Eton Colledge. Wel, said he, I know him wel. Remayne in your bond till after noone.

Then sayd sir Thomas Moyle, Ah Bland, thou art a stiffe harted felow. Thou wilt not obey the lawe, nor aun∣swere when thou art called. No will, quoth sir Iohn Ba∣ker? Mayster Shiriffe, take him to your warde: and the Bayliffe set me in the stockes, with other and woulde not heare me speake one word: & so we remayned in the gayle of Maidston, till a fourtnight before Michaelmas, or ther∣about: & then we were caried to Rochester to Assise holden there, where we were among the prisoners two dayes: & when we were called, & the Iudges of Assise asked our cau¦ses, when my cause was rehearsed, M. Barrow Clarke of peace sayd, that I was an excommunicate person.

Then M. Roper of Linsted talked with the Iudges, but what, I am not able to say. But the Iudge of Assise sayd. Take them to Maidston agayne,* 37.41 and bring them to the Session that shalbe holden nexte at the towne of Mal∣din: howbeit, the Shiriffe did not sende for vs, so that wee taryed at Maydstone till the Sessions holden at Grene∣wich the xviij. and xix. of Februarye, I and other beyng within the Barre amongst the felons, and yrons vpō our armes, were called out the latter day by the Gaoler & Bai∣liffes, and eased of our yrons, and caryed by them into the towne, to sir Iohn Baker, master Petit, maister Webbe, & other two, whom I know not.

¶An other examination of Mayster Bland before Syr Iohn Baker.

BAker.

Bland, wherfore were ye cast into prison?

Bland.

I can not well tell. Your maystership cast me in.

Baker.

Ye, but wherfore were ye in before that time?

Bland.

For an vniust complaynt put vpon me.

Baker.

What was the complaynt?

Band.

I told him as truely and briefly as I could.

Baker.

Let me see thy booke: and I tooke him a Latine Te∣stament.

Baker.

Will ye go to the Church, and obey and followe the queenes procedings, and do as an honest man should do?

Bland.

I trust in God to do no otherwise but as an honest man should do.

Baker.

Will ye do as I sayd?

Bland.

Will it please your maystership to geue me leaue to aske you a question?* 37.42

Baker.

Yea.

Bland.

Syr, may a man doe any thing, that his conscience is not satisfied in to be good?

Baker.

Away, away, and threwe downe the Booke, and sayd: It is no Testament. And I sayd. Yes. And mayster Webbe tooke it vp, and sayde vnto me maruellous gently: mayster Bland, I knewe you when ye were not of this o∣pinion. I would to God ye would reforme your self: with better wordes then I will write. And I sayde: If ye haue

known me of an other opinion, then I am of now, it was for lacke of knowledge.

Baker.

Yea, sayest thou so? by S. Mary, and thou hold thee there, I wil geue sixe fagots to burne thee withall, or thou shouldest be vnburned,* 37.43 Hence knaue, hence. And so were we repriued into our place agayne, within the Barre. And at night when iudgement of felons, and all was done, we were called,* 37.44 and the Iudge sayd to the Gaoler. Take thē with you, and deliuer them to the Ordinary, & if they wyll not be reformed, let them be deliuered to vs againe, & they shall haue iudgement & execution. And one of our compa∣ny sayd: My Lord, if we be killed at your hands for Chri∣stes sake, we shall liue with him for euer.

*An other appearaunce of M. Bland in the Spirituall Court.

THen came we to the Castle of Caunterbury, & there we remayned, till the second day of march, at which day we were brought into the Chapterhouse of Crechurch where were set the Suffragane of Canterbury,* 37.45 mayster Collins, mayster Mylles, with other: and then went to them may∣ster Oxenden, mayster Petit, and mayster Webbe, maister Hardes Iustices. And whē I was called, mayster Webbe sayd: Here we present this man vnto you, as one vehe∣mently suspect of heresy.

Bland.

And I sayde: Mayster Webbe, ye haue no cause to suspect me of heresye. I haue bene a prisoner this whole yere, and no matter proued agaynst me. I pray you wher∣fore I bene so long kept in prison?

Webbe.

Leaue your arrogant asking of questions, & aun∣swere to that that is layd to your charge.

Bland.

I do so: for I say you haue no cause to suspect me of heresy.* 37.46

Webbe.

Yes: ye denyed to Sir Iohn Baker, to be confor∣mable to the Queenes proceedinges.

Bland.

Is it a iust cause to suspect me of heresy, for asking a question with leaue? So we had moe wordes there then I well remember.

Then stood vp mayster Petit, and sayd: Ye were cast in to prison, because ye fled away from your Ordinary.

Bland.

Then haue I had wrong. For I neuer fled, nor dis∣obeyed mine Ordinary, nor did any thing contrary to the law. Let thē now say of I did: but they sayd nothing. And when I saw they held theyr peace, I sayd M. Commissary haue you bene y^e cause of this mine imprisōmēt? No, quoth he: ye know that when ye went from me, ye were appoin∣ted to appeare the friday after the Sessions. Here I was suffered to speake no more, but shut vp in a corner tyll my companions were likewise presented, and then wee were sent to Westgate into Prison, and were put in seueral close holdes, that neuer one of vs could speake to an other, nor no mā was permitted to come to vs. We were foure times at this appearaunce.* 37.47 But one they dispatched, by what meanes I can not tell: whose name was Cornewall a Tanner.

And thus hytherto passed the talke betweene Blande and the Iustices, and certayne Gentlemen of the shyre. Now foloweth the order of the reasoning betwene hym & the Clergy men before whome he was exmained. But for as much as the chiefest doer and Iudge against him was the B. of Douer or Suffragan of Caunterbury called D. Richard Thornton, to the intent it may appere what litle trueth or constancye is in these catholicke persecuters, I thought here to exhibite by the way a certayne popish let∣ter, written of a papist vnto him. Wherin is declared what a gospeller the sayd Rich. Thornton was in K. Ed. time, which now turning with the world sheweth himselfe such a bitter persecuter agaynst Gods seruants in Q. Maryes tyme. The copy of this letter here foloweth.

*A copy of a popish letter written to the Byshop of Douer by one Thomas Goldwell a priest, decla∣ring what a professour he was in king Edwardes tyme.

RIght reuerende and my good Lorde, after my hartye thankes for your good chere at my last being with your Lordship, this shalbe to certify you, that as soone as I ar∣riued with my Lords Grace, I gaue him your letters, but I had muche woorke to obteyne any thing of him for you.* 38.1 For there hath bene geuen very euill informations of you, and it hath bene sayd, that you haue concurred with al ma∣ner of euill proceedinges, the which hath these yeares past bene in England, as wel agaynst the holy sacrament of the aultar, and agaynst the supreme authority of Christs vicar in earth,* 38.2 as with the vse of the abhominable late Commu∣nion, and with the mariage of priestes, as well religious, as secular: and that you haue geuen orders to (I can not tell how many) base, vnlearned, & euill disposed people, by reason of the which they haue taken vpon them to preach, and to doe much hurt in Kent. So that menne thinke that yet if any new mutation (the which God forbydde) should chaūce, you woulde be as ready to chaunge, as any other. And in deed it maketh me to feare the same, by reason that notwithstāding it hath pleased almighty God to prouide, y^t your absolution was sent vnto you (not looking, I dare say, for any such thing) of all manner of matters, past, yet your Lordship (more regarding y^e vanity of the world, thē the offēce of God, the which he onely knoweth how much it greeues me, for the due loue I beare vnto you) presu∣med to sing Masse in Pontificalibus, the holy dayes imme∣diatelie folowing, and also to ministrate to childrē the sa∣crament of Confirmation, because that one (beyng a mē∣ber of the Deuill) did somewhat comfort you so to do.

Oh my Lord, what honour should it haue bene both to God and your selfe, and also edefication to all good people, (though all worldly men & hereticks would therfore haue laught you to scorne) if you considering your great offen∣ces towarde God, and his goodnesse agayne toward you, would like as you haue offēded in the face of the world, to the damnatiō of many, likewise haue shewed your self pe∣nitent in the face of the world, to the edefication of many▪ & not onely to haue celebrate for vanity Pontifical••ter, but also for a time to haue absteined for reuerence totaliter from the aultar, according to the old custome of the Church. The which I haue also seene obserued of some honest men, not being therto enioyned of any man. But that which is past can not be called agayne. And I thought it not my part to leaue your Lordship mine old frend and maister in y^e mire. Wherfore I ceased not to solicite your cause with my Lor∣des Grace, till at the last I obteined of his Grace for your lordship all the faculties,* 38.3 of the whiche I send you a copye here inclosed, partly for your owne consolation, & partlye for other, desiring your Lordship so to vse them to the ho∣nor of God, that there come to me thereof no rebuke: not publishing them to any person, but to such that you know will gladly receiue them. For hitherto there is neuer a bi∣shop in England who hath graunted him so great autho∣rity concerning those the which be vnder his cure. Onely M. Archdeacon hath the like, & in one thing more greater then be these your Lordships. Wherfore your Lordshippe shall doe well to remit vnto him all such Priestes as haue cure of soule, whether they be beneficed men, or parish pri∣estes. For he hath not onely authority to absolue them as you haue, but also to geue thē authority to absolue such as be vnderneath theyr cures. And thus I cōmit your Lord∣ship to the protectiō of almighty God.

Written at Brussell the 16. of Iune. 1554.

Your Lordships beadman, Thomas Goldwell.

And thus much concerning the Bishop of Douer, by way of digression. Now to returne agayn to the examina∣tions of M. Bland, let vs heare his own report of his an∣sweres, as foloweth.

¶Here foloweth mine aunswere, as nighe as I can call to remem∣brance, euery word, and sentence: yet if any that was present can helpe to perfect it, I woulde bee glad. But yet this dare I say, that there is neuer one sentence, but it was openly spokē the ninth of march, in the Chapterhouse of Crechurch, in the presence of as many as they had chosen, the Maior of the City being called to be assistance, and all other shut out.

¶The answere of Mayster Bland in his appea∣raunce before the Commissary and other in the spirituall Court.

MAyster Collins sayd: maister Bland, ye know that ye are presēted vnto vs, as one suspected of heresy.* 38.4 How say ye, be ye contented to reforme your selfe to the lawes of this Realme, and of the holy church?

Bland.

I denye that I am suspected iustly of heresye, and that ye hearde when I was presented, that I denyed the suspition to be iust, but to defed the vniust punishmēt that I haue suffered: neither can ye approue that any occasion hath bene geuē by me, wherby any man should suspect me therein. But if you haue any lawe or authority to proceede agaynst me for any thing done for an whole yeare ago and more, I wyll aunswere to it.

Col.

Ye were conuented before maister Archdeacon & me, and matter of heresy layd to your charge.

Bland.

That matter was done and sayde a whole yeare a∣goe, and for that I haue bene in prison this yeare & more. If ye haue any thing agaynst me by any law, I desire you to let me know the lawe and the matter, and I will aun∣swere according to the lawe.

Then sayde my Lorde Suffragan: but that I am one of the Iudges, I would ryse, and stande by thee, and accuse thee to be a Sacramentarye, and bring witnesse to proue it: yea, and further, that thou hast called the Masse an abominable Idole.

Bland.

You (my Lorde) neuer hearde me saye so: But I hearde you once say,* 38.5 that in your conscience ye had abhor∣red the Masse three yeares. Thou lyest (quoth he) I neuer sayde so.

Bland.

My Lord, if they might be heard, I can bring wit∣nes to approue it, with the day, tyme, and place: & I once did heare M. Collins at a visitation in Wingham say, that Christ was a full satisfaction for all sinne present, past, and to come, contrary to that he sayth now.

And here we had moe wordes of this matter, which I let passe for lacke of good remembrance.

Maister Collins said, this is but a drift. You were bet∣ter aunswere now: for els you shall to prison agayne, & be called on munday, & haue articles layd to you, & if ye then answere not directly, ye shalbe condemned pro confesso, & that will be worse for you.

Bland.

Syr, I doe not nowe, nor will not then denye to aunswere to any thing that ye can lay to my charge by the lawe: wherefore I trust ye will let me haue the benefite of the lawe.

Collins.

This is the lawe, that if ye be required of your Ordinary, Reddere rationem fidei, then may ye not deny it. And that we doe nowe.

Bland.

To that then I will aunswere. For I beleeue in God the Father Almightye, maker of heauen and earth, and in Iesus Christe his onely sonne our Lorde, with all the other Articles of the same Creede:* 38.6 And I beleeue all the Articles conteyned bothe in the Creede called the Masse Creede, & in the Creede of Athanasius: And I doe beleeue, that all the holy Scriptures, & all thinges therin conteyned, are most true.

Collins.

This will not serue you: ye must aunswere to all suche Articles in all these as shalbe layde to you, or as∣ked of you.

Bland.

Let me know the law that it is in that force (with∣out any iuste cause of suspition proued agaynst me) and I will aunswere.

Collins.

How say ye will ye aunswere.

Bland.

Syr, I haue aunswered you. Haue him away, sayd my Lord of Douer: he had better haue aunswered.

Bland.

My Lord, I am ready to aunswere, if ye haue any thing agaynst me by the lawe.

B. Douer.

Ye haue preached many heresyes in Adisham, where I am Parson nowe: and therefore yee muste make aunswere to them.

Bland.

Lay them to my charge by the lawe, & I will aun∣swere them, if ye can approue that I am bound to answere to y^t was done a yeare & more ago: for if ye may do that, ye may also lay to my charge, & compell me to answere to all thinges done in all my lyfe I trowe.

Collins.

It is not a yeare agoe since you were before M. Archdeacon and me.

Bland.

It is truth, it is a yeare and tenne weekes since the words were spoken: & I haue bene a prisoner euer since, and haue bene at fiue Sessions,* 38.7 and neuer coulde haue any cause tryed. Me thinke your charities should thinke it pu∣nishment enough, if I had bene gilty.

Collins.

All this will not serue you: you muste needes aunswere, and it will be better for you to aunswere nowe, then an other tyme. Will ye reforme your selfe, and goe to the Churche, and worshippe Christe in the blessed Sa∣crament of the Aultar, & be obedient vnto all the Queenes Lawes?

Bland.

* 38.8I pray you wherefore am I brought hither?

Collins

To answere to such thinges as are demaunded of you.

Bland.

Syr, I thoughte ye had had some matters agaynst me by the lawe.

Collins.

Well, on munday at .ix. of the clocke ye shall see y^e law, and haue articles layd vnto you.

Then they had spyed Mayster Coxe the Lawyer, and called him in, and sayde: Here is a Lawyer can tell you are bound by the lawe to aunswere: and he sayde, as they had sayde.

Collins.

Doe ye not beleeue that after the consecration of the blessed Sacrament of the Aultar there remayneth no substance of bread, but the substaunce of Iesus Christ both God and man.

Bland.

Mayster Commissarye, I knowe not by any lawe why ye should aske me that question, more then any other man here. And after a little talke, my Lord of Douer asked me this question: Doest thou not beleeue after y^e consecra∣tion, that it is the body of Christ? And I sayde, No,* 38.9 I doe not so beleeue: for the Scriptures do not teach me, y^t there should remayne the flesh of Christ, to eate as a man should eate mans flesh?

Then maister Glasier sayd, that was the opinion of y^e Capernaites: there is no man here of that opinion, and spake long of cutting of Christs body, as men cut flesh in the shambles.

Then Mayster Doctour Faucet sayde: Mayster Bland, for as muche as you and I were broughte vp both in one house, and borne both in one Parish, I would be as glad as any man aliue, to doe you good: but ye may not thus stand against the Church. For Christ sayth: Ye must hum∣ble your self, and take vp his Crosse, and follow him. And to humble yourselfe in this place, is to be content, and not sticke to your owne iudgement, but to humble your selfe to the holy Church, which hath determined, y^t after the cō∣secration, there remaineth no bread, but the naturall body and bloud of Christ.

Bland.

Mayster Doctour, if ye take humbling of our selfe in that place, to admitte the determination of the Church, then muste we knowe by the Scriptures,* 38.10 that the same Churche determined nothing but according to the Scrip∣tures, as this is not: and therefore I doe not beleeue any such transubstantiation, nor neuer will, god willing. Thē (quoth he I haue done with you: I will no more prey for you then for a dogge.

Then sayde M. Glasier: how thinke ye? Did Paule when he sayd: Is not the bread that we breake a partaking of the body of Christ? Did he say Bakers bread?

Bland.

Though he did not meane bakers bread,* 38.11 that doth not proue that hee brake naturall and reall flesh.

Gla.

No by saint Mary, we say not soe, but we saye, it is the naturall body glorified, vnder the formes of bread and wyne.

Bland.

Then the apostles had it not as we haue: or els his glorified body was crucified for vs.

Gla.

Tush, ye do not vnderstande the Scriptures. For Christes body was euer glorified, in that it was so mar∣uellously vnited to the Godhead: yea, and he shewed hys body diuers tymes glorified, as in the Mount Thabor. And when he walked on the water, we see he was light, and had no weight in hym. Was not that then a glorified body?

Bland.

Then belike Peters body was glorified: walking on the water was the deade of a glorified body: and the y∣ron that Elizeus made to swim vpon the water.

Douer.

Tush, quoth my Lord of Douer, that was done by prayer. But they made such a noyse with laughing, that I heard no more what my Lord sayd.

Bland.

Maysters, I knowe that it auayleth vs nothyng to reason with you, no more then it booted you in the tyme of the Gospell. For then neyther the reason of Eckius,* 38.12 Coclaeus, not yet of detection of the Deuilles sophistrye of my Lord Chauncellours doyng, coulde take anye place. And it is knowne to some that be here, that somethyng I can say in them.

Douer.

No, you know Oecolampadius, Zuinglius, and such other.

Bland.

In deede my Lorde, I haue seene parte of theyr doynges.

Douer.

That is seene by thee to day.

Gla.

I was glad when I heard you say ye beleeued the ca∣tholicke Church: and now goe you from it?

Bland.

No that I doe not.* 38.13

Gla.

Ye know that Christ sayth: If thy brother haue offended thee, goe and reconcile him, betweene thee and him. If he heare thee not, take two or three with thee, that in the mouth of two or three witnesses, all thinges may be established. If he heare not then. Dic Ecclesiae: If he heare not the Church, take him as an heathen. I pray you, where could ye haue found this chur∣che of yours fifty yeares ago?

Bland.

Ye knowe that the true church did not at all tymes florish, but was wonderfully persecuted.* 38.14

Douer.

Then my Lorde cryed: No more, I commaunde you to holde your peace. Haue hym away, and bring in an other.

Collins.

Ye shall come agayne on Monday, at nyne of the clocke, and in the meane time ye shall haue whom ye wyll to conferre withall, your frend D. Faucet, or M. Glasier, if ye desire them.

Bland.

I will refuse to talke with no man: as for any con∣ference

of your part, it is but weake lawes, established as they are. But when there was no lawe, I did desire confe∣rence. And so for that time I departed.

The Monday after we were brought forth to the same place agayne: And then M. Collins began to speak to me: but after what maner, it is cleane out of my minde: but the end was, that I woulde reforme my selfe. But as I did before, I demaunded what they had to lay to my charge, & to see the law, which they sayd before, I should see.

Douer.

What needes that? we hau•• enough agaynst you. For ye * 38.15 denyed to me the Transubstantiation in the Sa∣crament.

Bland.

I did refuse to aunsweare, till ye promised that I should see the Law, whereby ye may compell me to aun∣swere.

Douer.

My Lord tooke the Scribes book, and read the an∣swere that I made to D. Faucets reason, which I knewe not that they had written.

Bland.

My Lord, I made you no such aunswere when ye asked me. I take M. Collins and M. Glasier to witnes. Then they brought forth a Decretall, a booke of the bishop of Romes law, to bind me to answere, whiche my hart ab∣horred to looke vpon. The effecte was, that the Ordinarye had authority to examine,* 38.16 and that they so examined, must needes aunswere. But I sayde, that it meaned of suche as were iustly suspect, as I was not. And here we had muche communication. For I charged them with vniust impri∣sonment, which they could not auoyd.

* 38.17But M. Oxenden would haue helped them, and said, the Iustices put me in prison for a sermon sediously spokē, and for troubling a priest at masse.

Bland.

That is not true. For after I had bene 10. weekes in prison, I was bayled, till I was cast in agayne, (and as the Iustice sayd) for the disobeying mine Ordinary, which I neuer did.

Collins.

Will ye be content to conferre with some? It will be better for you: nowe we offer it you, because ye woulde not desire it.

Bland.

As I did not refuse before, no more will I nowe. But I did not perceyue before, but that one mighte haue come without any leaue asking, to conferre the scriptures: and therfore I looked that D. Faucet would haue come to me without desiring,* 38.18 if any commodity to me had bene in conferēce: for though I was neuer able to do him good, yet once I was his tutor.

Collins.

A••e ye content to come to his Chamber at after noone?

Bland.

Syr, I am a Prisoner, and therefore it is meete that I obey,* 38.19 and come whyther you will, and so departed. At this tyme wee were three. But they tooke an other to appeare before them the Tewesday seuennight after. And when he came, I knewe not what was done, but that I heare, they excōmunicated hym, and let him go. His name was Myller, a Clothyer.

¶Here foloweth a certayne confutation of M. Bland. agaynst false and manifest absurdities, graunted by M. Mylles, priest of Christes Church in Caunterbury.

MYlles.

* 38.20We say, that Christ is in or vnder the sacramēt really and corporally, which are the formes of bread & wyne, and that there is his body conteined inuisibly, and the qualities which we do see, as whitenes and roūdnes. be there without substance by Gods power, as quantitye and weight be there also by inuisible measure.

Bland.

This is your owne Diuinity, to make accidences the Sacrament, and Christes reall body inuisibly contey∣ned in them, and so to destroy the Sacrament. And yet the Doctors saye: * 38.21 Materia Sacramenti est panis & vinum. And GOD by his power woorkerh no myracles with Hoc est Corpus meum, so to chaunge the substaunce of breade and wine into hys bodye and bloud, in that hee maketh acci∣dences to bee without theyr substaunce by inuisible mea∣sure. I am ashamed to see you so destroy Christes Sacra∣ment, contrary to your owne Doctours, and trifle so with Gods worke.

Mylles.

To Christe is geuen all power in heauen and in earth,* 38.22 so that by his omnipotent power of his Godhead he may be, and is where he listeth, and is in the Sacramente really and corporally without occupying of place: for a glo¦rified body occupyeth on place.

Bland.

Marke your owne reason. All power is geuen to Christ, both in heauen and earth: by the omnipotent po∣wer of his Godhead he may be where he list, Ergo, hee is in the sacrament really and corporally, without occupying of place, I denye your argument: for it foloweth neyther of your Maior nor Minor. And first I woulde learne of you,* 38.23 howe you know that Christ listeth to be present at euerye Priestes list. For if the Priest list not to say your Masse, thē Christ listeth not to be there.

Agayne ye say, all power is geuen vnto Christ both in heauen and in earth, so that that is the cause by your rea∣son, that by the omnipotēt power of his Godhead, he may be where he list: and by that reason he had not the power of his Godhead, till he had his humayne body, and then he was not equall with the father in diuinity: for all power was not geuen to Christe, before the humanitye and the Godhead were knit together, neither was he Filius. Here is more daunger then ye are ware of: if ye would stand to it with iust Iudges.

Milles.

We eate Christes flesh and bloud spiritually when wee receiue it with fayth and charitye. And wee also doe eate it corporally in the Sacrament: ane the body that we so receiue hath life. For the Godhead is annexed thereto. Which although it be receiued with the body of Christ, yet it is not inuisible after a grosse sort, and the flesh of Christe that we receiue is liuely, for it hath the spirite of God ioy∣ned to it. And if a man be drunken, it is not by receiuinge of the bloud of Christe, for it is contrary to the nature of Christes bloud.* 38.24 If he be drunken, it is by the qualities and quā∣tities, without substance of bloud.

Bland.

I am glad that you are so muche a∣gaynst all men, to saye that Christes body is aliue in the Sacramente: it may fortune to bring you to the truth in time to come. Me thinke it is euill to keepe Christes body aliue in the Pixe, or els must ye graunt that he is aliue in receiuing, & dead in the Pixe. And ye say truth that it is * 38.25 not the naturall receiuing of Christes bloud that maketh a man drunken:* 38.26 for it is the nature of wine that doth that, which ye denye not.

And a more truth ye confesse then ye dyd thinke, when ye sayd: If a man be drunken, it is by the qualities and quantities, without the substaunce of bloud: for in deede bloud hath no such qualities with it: which is eui∣dent that there is no naturall bloud. If a man be drunken with wine consecrated, it must be a myracle, as I thinke you will haue it, that the sayde accidences should be with∣out theyr naturall substaunce, and worke all the operati∣ons of both substaunce and accidences: and so it foloweth that a man may be drunken by myracle. The body that ye receiue, ye say, is aliue, because it is annexed to the God∣head, and the flesh that ye receiue is liuelye, because it hath the spirite of God ioyned to it.

This diuision is of your new inuentions to diuide the bodie and the flesh, the one aliue by the Godhead, the other liuely by Gods spirite, and both one Sacrament: ye make of it a thing so fantasticall, that ye imagine a body without flesh, and flesh without a body, as ye do qualities & quan∣tities without substaunce, and a liuing body without qua∣lities and quantities.

Milles.

If case so require, and there be a Godlye intent in the Minister to consecrate,* 38.27 after the consecration there∣of there is present the body and bloud of Christ, and no o∣ther substaunce, but accidentes without substaunce to a true beleuer.

Bland.

Ye graunt three absurdities, that in a Tunne of wine consecrate is nothinge but accidences, and to en∣crease it withall, ye haue brought in two in∣conueniences: firste that it is not the worde of God that doth consecrate,* 38.28 but the intent of the Priest must helpe to it: and if that lacke, ye seeme to graunt no consecration, though the Priest speake the word: and yet your Do∣tours say, that the wickednes of the Prieste minisheth not the sacrament.

And to an vnbeleuer ye seeme to say, that it is not the same that it is to the true beleuer: and then muste the beleuer haue some thing to do in the consecration. Incidit in scyllam qui vult vitare charibdim.

Mylles.

The substaunce of Christes bodye doth not fill the Mouses belly. For although he doth receiue the outward formes of bread and wine, yet hee doeth not receiue the sub∣staunce inwardly, but without violation. And a Mouse doth not eate the bodye of Christ, to speake properly: for it doth not feede him spirituallye or corporallye as it doeth man, because hee doth not receiue it to any inducemente of immortality to the flesh.

Bland.

Yee make not your doctrine playne to be vnder∣stand: we must know howe a Mouse can recieue the sub∣stance inwardly and outwardly. Ye saye hee doth not re∣ceiue the substaunce inwardly: but without violation:* 38.29 Ergo, with violation he receiueth the substaunce inwardly. Yee saye, that the Mouse cannot violate Christes bodye. But he violateth the substaunce that hee eateth. And this your proper speache doth importe as muche, as that the Mouse should eate the sacrament to as great effecte▪ and the same thing, as doth the vnworthy receiuer. For if that be the cause that shee properly eateth not the body of Christ, because she doth not feede vppon it spiritually nor corporally, nor receiueth it to any inducement of immortali∣ty, as ye say: then it followeth, that the vn∣beleuer and the * 38.30 Mouse receiueth both one thinge. And yet it cannot be denyed but the * 38.31 Mouse will liue with consecrated bread, & then ye must graunt the absurditie, that a substaunce is nourished and fed onely with accidences.

Milles.

Mens bodyes be fedde with Christes body, as with immortall meate, by reason of the Godhead annexed to eternal life: but mens bodyes bee corporally nourished with qualities and formes of bread and wine:* 38.32 and we deny, that by the sacramentall eatyng any grosse humor turned into bloud, is made myraculous∣ly in the body.

Bland.

Where it can not bee denyed that a man may liue, and naturally be nourished in his naturall body with the Sacramentall bread & wine consecrated: ye cannot auoyd that: but then yee turne to the spirituall worshipping of of mans bodye, by Christes body and Godhead annexed whiche is nothing to put away the absurditie, that either a mans naturall body shoulde be fedde naturally with ac∣cidences, or els to haue them chaunged into grosse hu∣mours. But ye say, mens bodyes be corporally noureshed with quallities and fourmes of bread and wyne:* 38.33 and thē must ye needes graunt that qualities and quantities must be made substaunce in man. For ex eisdem sunt & nutriun∣tur mixta, or els is al that is the nutriment in man, acciden¦••es and no substaunce.

Milles.

If the forms of bread & wine be burned, or worms engendred, it is no derogation to the body of Christ, be∣cause the presence of his bodye ceaseth to be there, and no substaunce commeth agayne,

Bland.

* 38.34Ye graunt here that a substaunce may be made of accidences, as ashes or woormes: but I thinke you will haue it by your myracles, and this I count more absurdi∣tie then y^e other, that Christes body should cease to be there and no substance to come agayne: for no worde in all the whole Bible seemes to serue you for the ceasing of hys presence, though we graunted you which we doe not, that it were there.

God almighty open your hart, if it be his will & plea∣sure, to see the truth. And if I thought not my death to be at hand, I would aunswere you to all the rest, in these and all other my doinges.

I submit my selfe to our saueour Iesus Christe and his holy word, desiring you in the bowels of Christ to do the same.

Your Oratour in the Lord, Iohn Bland.

¶The last appearaunce and examination of Mayster Bland.

HItherto you haue heard the troublesome handelyng of this faythfull and blessed seruaunt of God, I. Bland, toste to and fro, from prison to prison, from Session to Session.* 38.35 At last he was brought before the Bishop of Do∣uer, the Commissarye, and the Archdeacon at Caunter∣bury, the thirteenth daye of Iune. The name of this By∣shop was Richard Thorneton. The Commissary was Robert Collins: whome the Cardinall by his letters pa∣tent had substitute to his factor, before his comming ouer to Englande. The Archdeacon was Nicholas Harps∣field. Under these a great sorte of innocent Lambes of Christ were cruelly entreated and slayne at Caunterbury, amongest whome this foresayd Mayster Bland was one of the first:* 38.36 who as it is sayd, being brought before the said Bishop and Colleagues, whiche were Iohn Frankeshe, Nicholas Sheterden, Thomas Thacker. Umfrey Mid∣dleton, William Coker, was examined of articles. To whome it was obiected by the Commissarye, whether hee beleue that Christ is really in the sacrament, or no. &c. To this he aunswered, and sayd: that hee beleeued that Christ is in the sacrament, as he is in all other good bodies: so that he iudged not Christ to be really in the sacrament▪

Wherupon the day being Monday, he was bid to ap∣peare agayne vpon Wednesday nexte,* 38.37 and from thence he was deferred agayne to monday following, being the xx. Iune in the same Chapterhouse, then to heare further what should be done, in case he would not relent to theyr minde.

The whiche daye and place, he appearing, as before,* 38.38 was required to saye his minde playnely and fully to the foresayd articles, being agayne repeated to him. Whiche articles commonly and in course they vse to obiect to their Examinates which he wrought before them, as here now followeth, and need not much hereafter, specially for that Countrey of Kent, to be repeated.

¶Articles ministred by Richard Byshop of Douer, to mayster Bland, and likewise to the rest followyng af∣ter him.

1. FIrste, that thou arte of the Dioces of Caunterbury,* 38.39 and so subiect to the iurisdiction of the Archbyshop there.

2. Item, that thou art a Christen man, and doest pro∣fesse the lawes of God, and fayth of Christes Catholicke Church, and the determination of the same.

3. Item, that all Parsons which teach, preache, beleeue, affirme, holde, mayntayne, or saye within the Dioces of Caunterburye, otherwise then our holy mother y^e church doth, are excommunicate persons and heretickes, and as excommunicate and heretickes ought to be named, repu∣ted, and taken.

4. Item, that thou, contrary to the Catholicke faith and determination of our mother holy Churche, within the Dioces of Caunterbury, hast openly spokē, mayntayned, holden, affirmed, and beleued, and yet doest hold, mayn∣teine, affirme, and beleeue, that in the blessed Sacrament of the aultar, vnder the fourmes of bread and wyne, there is not the very bodye and bloude of our Sauioure Iesus Christ in substaunce, but onely a token, signe and remem∣braunce thereof, and that the very body and bloud of christ is onely in heauen, and no where els.

5. Item, that thou contrary to the Catholicke fayth, and determination of our mother holye Churche, hast wythin this Dioces of Caunterbury openly spoken, sayde, main∣tayned, holden, affirmed, and beleued, and yet doest holde, maynteine, affirme, and beleue, that it is agaynst Gods word, that the sacrament of Christes Churche shoulde be ministred in an vnknowne tongue: and that no man safe∣ly and with a safe conscience, or without perill of sinne, re∣ceiueth any sacrament ministred in any tongue that he vn¦derstandeth not.

6. Item, that thou, contrary to the Catholicke fayth of our mother holy Church, hast, and yet doest hold opinion, and say: that is against Gods word, that the sacrament of the aultar shoulde be ministred in one kinde: and that no man may with a safe conscience so receiue it.

7, Item, that the premisses be true, and that there is a common fame vppon them within the Dyoces of Caun∣terbury.

The aunsweres of Mayster Bland to the foresayd Articles.

1. TO these articles M. Bland aunswearing agayne in order as they were obiected to him,* 38.40 sayth to the first graunting the same, that he was a priest, and of the Dyo∣ces of Caunterbury.

2. To the second also he aunswered affirmatiuely.

3. Item, to thirde hee aunswereth, that the Article is true, meaning the Catholicke Churche to bee Chrystes Churche.

4. Item, in the fourth Article, as touching the first parte of the Article, he doth confesse, that he hath preached and taught it, as it is contayned in the same. And as tou∣ching the seconde parte of the article, he doth confesse, that he doth nowe also hold and say, as he preached and taught before.

5. Item, to the fift article he graunteth.

6. To the sixt, hee hath preached held and doth holde, as it is conteyned in the article.

7. Item, to the last article he graunteth the same. &c.

This done, and his aunsweres and confession taken, respite was geuen hym yet a few dayes to deliberate with himselfe. So the xxv. day of the sayde moneth of Iune hee

making his appearing agayne in the sayd Chapterhouse, there openly and boldly withstoode the authoritie of the Pope, whereupon his sentence was read, and so he con∣demned and committed to the secular power. Touching the forme and tenor of the sentence,* 38.41 because all theyr sen∣tences, of course agree in one, read before in y^e historye of Maister Rogers.

¶The prayer of Maister Bland before his death.

THe Lorde Iesus, for whose loue I doe willingly leaue thys life,* 38.42 and desire rather the bitter death of this crosse, wyth the losse of all earthly thinges, then to abide the blasphemye of thy holye name, or els to obey man in breaking thy Commaunde∣ments, thou seest, Oh Lord, that where as I might liue in world∣ly wealth to worship false Gods, and honoure thy enemye, I chose rather the tormentes of this body, and losse of this my life, and haue counted al thinges but vile, dust, and dung, that I might winne thee: Which death is more deare vnto me, then thousands of gold and siluer. Such loue, Oh Lorde hast thou layde vp in my brest, that I hunger for thee, as the Deere that is wounded desi∣reth the soyle. Send thy holy comfort, O Lorde, to ayd, comfort, and strengthen this weake peece of earth, whiche is voyde of all strength of it selfe. Thou remembrest, O Lorde, that I am but dust and not able to doe any thing that is good. Therefore, O Lorde as thou of thy accustomed goodnes hast bidden me to this ban∣ket, and counted me worthy to drinke of thine owne cup amōgst thine elect: geue me strength against this element, that as it is to my sight most ••••kesome and terrible, so to my minde it may be at thy commaundement, as an obedient seruaunt, sweete and plea∣saunt: and through the strength of thy holye spirite, I may passe through the strength of this fire into thy bosome, according vn∣to thy promise, and for this mortalitie, to receaue immortalitie, and for this corruptible, to put on incorruptible. Accept thys burnt offering and sacrifice, O Lorde, not for the sacrifice it selfe, but for thy deare sonnes sake my Sauiour: for whose testimony I offer this free wil offering with all my hart and with al my soule. O heauenly father, forgeue me my sinnes, as I forgeue the whole world. O sweete Sauiour, spread thy winges ouer me. O God, graunt me thy holy Ghost, through whose mercifull inspiration I am come hither. Conducte me vnto euerlasting lyfe. Lord into thy handes I commend my spirite: Lord Iesus receaue my soule. So be it.

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

* 38.43HAuyng 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.

* 38.44FIrst 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,* 38.45 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,* 38.46 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,* 38.47 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,* 38.48 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,* 38.49 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,* 38.50 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,* 38.51 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,* 38.52 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.* 38.53

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.

* 38.54Well, 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.* 38.55

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,* 38.56 & 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.* 38.57 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:* 38.58 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,* 38.59 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:* 38.60 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:* 38.61 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,* 38.62 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,* 38.63 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.

* 38.64By 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,* 38.65 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,* 38.66 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,* 38.67 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,* 38.68 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 * 38.69 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,* 38.70 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,* 38.71 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,* 38.72 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.* 38.73 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.

* 38.74

And so being geuen to the seculer power, they were burned at Cant. the 12. of Iuly at two seuerall stakes,* 38.75 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,* 38.76 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:* 38.77 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:* 38.78 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,* 38.79 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,* 38.80 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.* 38.81 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.* 38.82 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:* 38.83 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?* 38.84 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:* 38.85 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.* 38.86 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.* 38.87 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,

* 38.88I 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,* 38.89 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,* 38.90 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:* 38.91 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.* 38.92 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,* 38.93 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.* 38.94 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,* 38.95 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.* 38.96

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.* 38.97 Let nothing dismay you▪ for my cause: but be ye sure I shall haue victorie in the truthe, which truth is stronger then kings,* 38.98 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,* 38.99 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.* 38.100 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:* 38.101 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,* 39.1 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 * 39.2 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 * 39.3 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: * 39.4 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,* 39.5 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.

Nicholas Hall, and Christopher Waide, Martyrs.

THe same moneth of Iuly next after the suffering of the Kentishmen aboue named,* 39.6 followed the death & Mar∣tyrdome of Nicholas Hall Brickelayer, and Christopher Waid of Dartford, which both were condemned by Mau∣rice Bishoppe of Rochester, about the last daye of the mo∣neth of Iune. The sixe Articles ministred to them, were of the same ordinarie course and effecte, wyth the Articles of the other Martyrs before specified, pag. 1582. the brief sum whereof were these.

A briefe summe of their Articles.

1. FIrste, that they were Christen men, and professed the Catholicke determinations of oure Mother holye Churche.* 39.7

2. That they which maintein or hold, otherwise then our holy mother the Catholicke Church doth, are heretickes.

3. That they haue and mainteine, that in the Sacrament of the aultare, vnder the formes of breade and wine, is not very body and bloude of Christe. And that the sayde verye bodye of Christe is verely in heauen onely, and not in the Sacrament.

4. Item, that they haue and do holde and mainteine, that the Masse, as it is nowe vsed in the Catholicke Church, is nought and abhominable.

5. Item, that they haue bene and be amongest the people of that Iurisdiction vehemently suspected vppon the pre∣misses, and thereupon indicted. &c.

The aunsweres.

TO these Articles they aunsweared, as commonly other vsed to doe, which stand with Christ and his truthe a∣gainst these pretended Catholickes,* 39.8 and their sinister doc∣trine.

Firste graunting them selues Christen men, and ac∣knowledging the determinations of the holy Church, that is, of the congregation or bodye of Christe: saue that Halle denyed to call the Catholicke and Apostolicke Churche hys mother,* 39.9 because he founde not this worde (mother) in the Scripture.

To the second they graunted. To the thirde Article as touching the very bodye and bloude of Christe to be vnder the formes of bread and wine in substance they woulde not graunt, only affirming y^e very body of him to be in heauen & in the sacrament to be a token or remēbrance of Christes death:* 39.10 Nicholas Halle adding moreouer, and saying, that wheras before he held the Sacrament to be but only a to∣ken or remembraunce of Christes death, now he sayd, that there is neither token nor remembrance,* 39.11 because it is now misused and cleane tourned from Christes Institution. &c. And cōcerning the masse in the 4. article, to be abhomina∣ble, Christopher Waid with the other answered, y^t as they had confessed before, so would they now not goe from that they had said. To the 5. article, for y^e peoples suspition they made no great accompt nor sticking to graunt to the same.

And thus much concerning the articles and answeres of these good men.* 39.12 Which being receiued, immediately sen∣tence of condemnation was pronounced by the said Mau∣rice the B. against them, the copye of which sentence, as it runneth muche what after the common course in condem∣ning all other like seruants of Christ, so the same being ex∣amplified before in the story of M. Rogers, pag. 5453. shall not greatly neede heere againe to be repeated, but rather may be referred ouer to the place aboue noted. Nicholas Hall was burned at Rochester about the 19. day of Iuly.

* 39.13Furthermore, with the foresayd Hall and Waid, in the same moneth of Iuly: three other moe were condemned by Maurice bishop aforenamed, whose names were Ioane Beach widow, Ihon Harpoll of Rochester and Margery Polley. Of which Margerie Polley, touching her exami∣nation and condemnation here foloweth in storie.

The condemnation and Martyrdome of Margerie Polley.

MArgerie Polley widowe, wife sometime of Richarde Polley of Pepingberie, was accused and brought be∣fore the said Maurice Bish. of Rochester,* 39.14 about the begin∣ning of the moneth of Iune. Which Bishop according to the Pontificall solemnitie of that Church, rising vp out of the chaire of his maiestie, in the high swelling stile after his ordinary fashion to dash the seely poore woman, beginneth in these woordes.

We Maurice by the sufferance of God bishop of Rochester, proceeding of our meere office in a cause of heresie, against thee Margery Polley, of the parish of Pepingbery of our Diocesse and

[illustration]

The Martyrdome of Margery Polley.

* 39.15 Iurisdiction of Rochester, do lay and obiect against thee all & sin∣gular these articles insuing. To the which, and to euery parcell of them, we require of thee a true, full, and plaine aunswere, by ver∣tue of thine othe thereupon to be geuen &c.

Thus the oth first being ministred,* 39.16 & the articles com∣menced against her, whiche Articles were the same mini∣stred to Nicholas Hall and Waid before, she so framed hee answeres againe, especially answering to the 3. and 4. Ar∣ticle, that shee neither allowed the deitie of theyr Sacra∣ment, nor the absurdity of their masse. For the which, sen∣tence was read against her about the beginning of Iune, and she condemned for the same. But because her death fo∣lowed not vpon the same, we wil therfore defer the tracta∣tion therof to the due place and time, first setting downe in order of historie, the execution of Christopher Waid abo••e mentioned.

The execution and Martyrdome of Christopher Waide.

CHristopher Waide of Darford, in the Countie of Kent, Linnen weauer, was condemned by Maurice byshop of Rochester, and appoynted to be burned at Darforde a∣foresayde. At the day appoynted for his execution, which was in the moneth of Iuly, there was betimes in the mor∣ning carryed oute of the Towne in a Carte, a Stake, and therewith many bundles of Reedes, to a place a quarter of a mile out of the Towne, called the Brymthe, into a Gra∣uell pitte thereby, the common place of the execution of fe∣lons. Thither also was brought a loade of Broome fagot, with other fagots and talwood. Unto which place resorted the people of the Countrey in great number, and there ta∣ried his comming. In so muche that thither came dyuers Fruiterers wyth horse loades of Cherries, and sold them. About x. of the clocke commeth riding the Sheriffe, wyth a greate manye of other Gentlemen and their retinue, ap∣poynted to assist him therein, and with them Waide riding pinioned, and by him one Margerie Polly of Tunbridge, both singing of a Psalme: whyche Margerie, as soone as she espied a farre off the multitude gathered aboute y^e place where she shoulde suffer, waiting his comming, she sayde vnto hym very loude and chearefully: You maye reioyce Waide, to see suche a companie gathered to celebrate youre marriage this day.

And so passing by the place, whych ioyned harde to the hye way, they were caried streighte downe to the Towne, where shee was kepte vntill the Sheriffe returned from Waids execution. And Waid being made ready, and strip∣ped out of his clothes in an Inne, had broughte vnto hym a faire long white Shirte from hys wife, which being put on, and hee pinioned, was led vppe on foote againe to the foresayde place. And comming straite to the stake, tooke it in hys armes, embracing it, and kissed it, setting hys backe vnto it, and standing in a pitche Barrell, which was taken from the Beacon, being hard by: then a Smith brought a hoope of yron, and wyth two staples made him fast to the stake vnder hys armes.

As soone as hee was thus setteled, hee spake wyth hys handes and eyes lifted vp to heauen, wyth a chearefull and loude voyce, the laste verse of the lxxxvi. Psalme: Shewe some good token vppon me, O Lord, that they which hate me, may see it, and be ashamed, because thou Lord hast hel∣ped me, and comforted me. Neare vnto the stake was a li∣tle hill, vpon the top wherof were pitched vp foure sta••es quadrangle wise, with a couering round about like a pul∣pit, into the which place, as Wade was thus praying at y^e stake, entred a Frier wyth a booke in his hand, whō when Wade espied, he cried earnestly vnto y^e people, to take hede of the doctrine of the whore of Babilon, exhorting them to imbrace the doctrine of the gospel preached in K. Edward his daies. Whom the sheriffe, thus speaking to the people, often interrupted, saying, be quiet Wade, and die paciētly, I am (sayde hee) I thanke God, quiet, Maister Sheriffe, and so trust to die. All this while the Frier stoode still loo∣king ouer the couerlet, as though he woulde haue vttered somewhat: but Wade very mightily admonished y^e people to beware of that doctrine: whiche when the Frier percei∣ued, whether he were amased, or coulde haue no audience of the people, withdrewe himselfe oute of the place imme∣diately wythoute speaking anye woorde, and went awaye downe to the Towne. Then the Reedes being sette about hym, he pulled them and imbraced them in his armes, al∣wayes with his handes (making a hole against his face, that his voyce might be heard, which they perceiuing that were hys tormentours, alwaye caste fagottes at the same hole, whych notwythstanding he still as he coulde put off,

his face, being hurte with the ende of a fagotte cast thereat. Then sire being putte vnto him, he cried vnto God often, Lorde Iesus receiue my soule: wythout any token or signe of impaciencie in the fire, till at lengthe, after the fire was once throughly kindled, he was hearde no man speake, still holding hys handes vp ouer hys head together towardes heauen, euen when he was dead and altogether rosted, as though they had bene stayed vppe wyth a proppe standing vnder them.

Thys signe did God shewe vppon hym, whereby his very ennemies might perceiue, that God had according to hys prayer, shewed such a token vppon hym, euen to their shame and confusion. And this was the order of this god∣ly Martyrs execution, thys was his ende. Whereby God seemed to confound and strike with the spirit of dumbnes, the Frier that Locuste which was risen vp to haue spoken against hym: and also no lesse woonderfully susteined those handes which he lifted vp to him for cōfort in his torment.

Spectatores praesentes Richardus Fletcher pater, nunc Minister Ecclesiae Crambroke, Richardus Fletcher fili∣us, Minister Ecclesiae Riensis.

The apprehension, examination, condemnation, and burning of Diricke Caruer, and Iohn Launder, who suffered martyrdome for the testimo∣nie of Christes Gospell.

* 39.17THe 22. day of this moneth of Iuly, was burned at Le∣wes, within the Countie of Sussex, one Diricke Car∣uer, late of the parish of Brighthamsted in the same Coun∣tie. And the next day (being the 23. day of the same moneth) was also burned at Steuing, an other named Ihon Lan∣der, late of Godstone, in the Countie of Surrey. Whych 2. men were (w^t others) about the ende of the moneth of Oc∣tober. An. 1554. apprehended by Edwarde Gage Gentle∣man, as they were at prayer within the dwelling house of the said Diricke: and by him were sent vp vnto the Quee∣nes Counsaile. Who, after examination, sent them as pri∣soners to Newgate,* 39.18 there to attende the leisure of Boner Bishop of London. From whence (vpon the Bishops re∣ceipte of a letter from the Lorde Marques of Winchester now Lord Treasurer) they were brought by the keeper of the prison, the 8. of Iune next after, into the bishops cham∣ber at his house in Lōdon: and there (being examined vp∣on diuers poynts of religion) they made their seueral con∣fessions, subscribing and signing them with theyr owne hands. Which being read, the Bishop obiected vnto them certaine other Articles, causing them to sweare truely and directly to aunswere thereunto: whiche Articles they con∣fessed to be true, referring them selues chiefly to theyr for∣mer confessions.

This done, after long perswasions and faire exhorta∣tions, they were demaunded whether they would stand to their aunsweres. To whom Launder sayde: I will neuer goe from these answeres, so long as I liue. The other also confirmed the same, and therfore they were commanded to appeare againe before the Bishoppe in the Consistorie at Paules, the 10. day of the same moneth nexte followynge. Which articles and confessions, wyth the afore mencioned letter do here ensue.

A letter sent from the Marques of Winchester, Lord Treasurer, vnto Boner B. of London, tou∣ching the examination of the said prisoners.

AFter my right harty commendations to your good Lordship, I shall not forget your liuerie of blacke against this time: no more I shall maister Deane,* 39.19 to whom I wrote to make the sermon, who must now assuredly do it: for my L. of Chichester cannot at∣tend it. To whom I haue geuen like knowledge by my letter now sent, and your Lordshippe must commaund the Sextens of youre church to be in readines for ringing in the time of seruice. And if ye be not furnished with blacke apparell for the aultar, and for the Priest, Deacon, and Subdeacon, I must haue knowledge ther∣of, that it be taken of the Queenes stuffe, whereof I pray you let me be aduertised.

And ye haue sent Bradford to Newgate, as a man determined of heresie before you: but as I perceiue ye haue not sent me a Si∣gnificauit, and therfore you must send me one that I may procede with him, and that shal I do, assone as I am answeared of you.

There be diuers like prisonners that came from Sussex, that be not yet examined before you, lying nowe in Newgate, whych must be examined by you,* 39.20 since they be come to London, and so I pray you they may be, and I certified of your proceedings, that I may follow, which I shall doe, thanking your Lordship heartely for my Conies, trusting to recōpence your Lordship again short∣ly with twise as many.

From my house this 7 of Iune. 1555.

Your louing friend, Winchester.

The Confession of Diricke Caruer, before Boner Bishop of London.

DIricke Caruer bearebrewer of Brighthamsted,* 39.21 in the countie of Sussex, where he hathe dwelled by the space of 8. or 9. yeares, borne in the village of Dilson by Stoc∣kome in the land of Luke, 40. yeres of age, or thereabout, and nowe prisoner in Newgate, where he hath remained and continued at the Counsailes commaundement, since Alhollowne day last past, being examined concerning hys faith and beliefe in the sacrament of the altar,* 39.22 sayeth that he hath & doth beleue, that the very substance of the body and bloud of Christ is not in the sayd Sacrament, & that there is no other substaunce remaining in the said sacrament af∣ter the woordes spoken by the Priest, but onely the sub∣stance of bread and wine.

Item, being examined concerning the Masse in Latin now vsed in the church of England,* 39.23 he beleueth that there is no sacrifice in the sayde Masse, and that there is in it no saluation for a christian man, except it should be said in the mother toung, that he might vnderstand it: and cōcerning the ceremonies of the Church, he sayth and beleeueth, that they be not profitable to a Christian man.

Item,* 39.24 being examined concerning auriculare confessi∣on, he answeareth: that he hath and doth beleeue, that it is necessary to goe to a good Priest for good counsaile, but the absolution of the Priest, laying his hand vppon any mans head as is nowe vsed, is nothing profitable to a Christian mans saluation. And further he sayth, that he hath not ben confessed, nor receiued the sacrament of the aulter, since the coronation of the Queene that now is.

Item, concerning the faith & religion, now taught, set∣foorth & beleeued in the church of England, he answeareth and beleueth, that the faith and doctrine nowe taught, set∣foorth, and vsed in the sayd Church of Englande, is not a∣greable to Gods word. And furthermore he sayth,* 39.25 that bi∣shop Hooper, Cardmaker, Rogers, & other of their opini∣on, which were of late burned, were good christian men, & did preach the true doctrine of Christ, as he beleeueth: and sayth that they did shed theyr bloude in the same doctrine, which was by the power of God, as he sayth & beleeueth.

And further being examined saith, y^t since the Quenes coronation, he hath had the Bible and Psalter in English red in his house at Brighthamsted diuers times, and like∣wise since hys comming into Newgate, but the Keeper hearing thereof, did take them awaye: and sayeth also that about a twelue moneth now past, he had the English pro∣cession sayd in his house, with other English praiers.* 39.26 And further sayeth, that Thomas Iueson, Iohn Launder, and William Ueisey, being prisoners with hym in Newgate, were taken with this examinat in his house at Brighthā∣sted, as they were hearing of the gospel, then read in Eng∣lish, a litle before Alhollowne day last past, and brought to the Court: and being examined thereuppon by the Coun∣saile, were committed by them to prison in Newgate.

The confession of Iohn Launder, before Boner bishop of London.

IOhn Launder husbandman, of the Parish of Godstone, in the Countie of Surrey, of the age of xxv. yeres,* 39.27 borne at Godstone aforesayde, being examined, doth confesse and say, that about two dayes next before Allhollon••ide nowe last past, this Examinate and one Diricke Caruer, Tho∣mas Iueson, William Ueisie, with diuers other persons, to the number of twelue, (being all together in their pray∣ers, and saying the seruice in English, set foorth in the time of King Edwarde the sixte, in the house of the sayde Di∣ricke, situate at Brighthamsted in Sussex) were apprehen∣ded by one maister Edwarde Gage, and by him sent vppe hether to London, to the Kinge and Queenes Counsaile, and by them (vpon his examination) committed to New∣gate, where he with his said other felowes hath euer since remained in prison.

And further being examined, he doeth confesse and say, that the occasion of his comming to the sayde Brightham∣sted,* 39.28 was vpon certaine busines there to be sped for his fa∣ther: and so being there, and hearing that the saide Diricke was a man that did much fauour the Gospel, this Exami∣nate did resorte to his house and companye, whome before that time hee did neuer see or know and by reason of that hys resorte, hee was apprehended as before: And further doth confesse and beleeue, that there is heere in earth, one whole and vniuersall Catholicke Churche, whereof the members he dispersed through the world, and doth beleue also, that the same Church doeth set foorth and teache onely two Sacraments: videlicet, the Sacrament of Baptisme,* 39.29 and the Sacrament of the Supper of our Lord. And who

soeuer doth teach or vse any more Sacraments, or yet any ceremonies, he doth not beleeue that they be of the Catho∣licke Churche, but doth abhorre them from the bottome of his heart: And doth further say and beleue, that all the ser∣uice,* 39.30 sacrifices and ceremonies, now vsed in thys Realme of England (yea, & in all other partes of the world, whych ben vsed after the same maner) be erroneous and naught, & contrary to Christes institution, and the determination of Christes Catholicke church, whereof he beleeueth, that he him selfe is a member.

Also hee doeth confesse and beleeue, that in the Sacra∣ment,* 39.31 nowe called the sacrament of the aultar, there is not really, and truly, contained vnder the formes of bread and wine, the very naturall body and bloude of Christe in sub∣staunce: but his beliefe and faith therein is as followeth, Videlicet, that when he doth receiue the material bread and wine, he doeth receiue the same in a remembrance of Chri∣stes death and passion, and so receiuing it, he doth eate and drinke Christes body and bloude by faith, and none other wayes, as he beleeueth.

And moreouer he doth confesse, say, and beleue, that the Masse now vsed in the Realme of Englande,* 39.32 or els where in all Christendome, is nought and abhominable, and di∣rectly against Gods worde, and his Catholicke Churche: and that there is nothing sayd or vsed in it good or profita∣ble. For he saith, that albeit the gloria in excelsis, the Creede, Sanctus, Pater noster, Agnus, and other partes of the Masse, bene of themselues good and profitable, yet the same being vsed amongest other things that be naught and superflu∣ous in the Masse, the same good things do become nought also, as he beleeueth.

* 39.33Also he doth beleeue and confesse that Auriculare con∣fession is not necessary to be made to any Priest, or to anye other creature, but euery persone oughte to acknowledge & confesse hys sinnes onely to God: and also that no per∣son hath any authority to absolue any man frō his sinnes: and also beleeueth that the right and true way (according to the Scripture) after a man hathe fallen from grace to sinne, to arise to Christe againe, is to be sorie for his offen∣ces, & to doe the same, or the like no more: and not to make any auricular confession of them to the priest, either to take absolution for them at the Priests handes. All whyche hys sayde opinions, hee hathe beleeued by the space of these se∣uen or eight yeares past, and in that time, hath diuers and many times openly argued and defendeth the same, as hee sayeth. &c.

Articles obiected by Boner Bishop of London, against Diricke Caruer, and Iohn Launder.

1. FIrste, I doe obiect against you, and euery of you, that yee and euery of you,* 39.34 beinge within the sayde prisone of Newgate, and within this sayde Citie of London, are of my iurisdiction (being Bishoppe of London) and sub∣iecte vnto the same, offending and trespassing wythin the sayd prison and Citie, in matters of Religion, and concer∣ning the Catholicke faith and beliefe of the Churche in a∣ny wise.

2. Item, I doe obiect against you and euery of you, that yee and euery of you,* 39.35 since your first comming and entring into the sayde prisone, and during your abode there, bothe there, and in sundry places wythin this Citie and Dioces of London, haue holden, maintained, and defended sundry opinions against the Sacraments of the Church, especial∣ly against the Sacrament of penance, and also against the Sacrament of the aultar.

3. Item, I do likewise obiect that yee, and euery of you, in all or in some of the said places,* 39.36 haue (as concerning the sacrament of the aultar) holden, mainteined, and defended, to the best of your power, that in the sayde sacrament of the aultar there is not the very substaunce of the body & bloud of our Sauiour Christ, but that in the Sacrament there is onely the substaunce of naturall breade and wine, and no other substaunce.

* 39.374. Item, I do likewise obiect that you and euery of you, in all or some of the said places: haue concerning the masse in Latine nowe vsed in the Church, and the sacrifice of the same, holden, maintained and likewise defended, that the sayde Masse is not good or profitable, and that there is no sacrifice in the same.

* 39.385. Item, I do likewise obiect, that you and euery of you, in all, or some of the places, haue concerning y^e ceremonies of the Church, holden, mainteined, and likewise defended, that the saide ceremonies are not profitable to a Christian man, but hurtfull and euill.

* 39.396. Item, I do likewise obiect, that you and euery of you, in all, or some of the sayd places, haue concerning the Sa∣crament of penaunce, holden, mainteined, and likewise de∣fended, that auricular confession (being a part thereof, al∣beit it may be made vnto a good Priest for counsaile, yet the absolution of the Priest, laying hys hand vpon any mans heade, and doing as is nowe vsually done in the Churche, is nothing profitable to any mans saluation, & that there∣fore yee neither haue bene confessed to the Priest, after the vsuall maner of the Churche, nor yet receiued the sayd Sa∣crament of the aultar since the coronation of the Queenes Maiestie, whyche is more then the space of one yeare and a halfe.

7. Item, I do likewise obiect,* 39.40 that ye and euery of you in all or some of the sayd places concerning the faith and reli∣gion now taught, set foorth, vsed and beleued in the church of this Realme of Englande, and the doctrine of the same, haue holden, beleeued and sayde, that it is not agreeable to Gods woord, but cleane contrary to the same.

8. Item, I do likewise obiect, that ye and euery of you, in all, or some of the sayd places, haue beleued, spoken, & sayd,* 39.41 and to your power, vpholden, mainteined & sayd that by∣shop Hooper, Cardmaker, Rogers, and others of theyr o∣pinion, which of late wythin this realme were burnte for heresie, were good Christian men, in speaking and holding against the said Sacrament of the aultar, and that they did preache nothing, but the true doctrine of Christe, shedding their bloud for the maintenance of the sayd doctrine.

9. Item, I do likewise obiect, that yee and euerye of you, haue earnestly laboured and traueiled to the best and vt∣termost of your power,* 39.42 to haue vp againe the English ser∣uice, and the Communion in all poyntes, as was vsed in the latter daies of king Edward the sixt, here in this realm of Englande.

10. Item, I do likewise obiecte, that ye, and euery of you haue thought and doe thinke, firmely and stedfastly,* 39.43 and so haue and do beleeue, that the faith, religion, & doctrine, set∣foorth in the 〈…〉〈…〉 of the foresaid king Edward, was in all poyntes 〈…〉〈…〉 godly, containing in it the true Faith and Religio•• 〈…〉〈…〉, in euery part.

11. Item, 〈…〉〈…〉 likewise obiect and say, that ye, and euery of you, (for your misbelief, offence, transgression,* 39.44 and mis∣behauiour in the premisses, and for that also that you wold not come to your seuerall parish churches, and heare your diuine seruice there, as other Christian people did, and do: but absent your selfe from the same, and haue your priuate seruice in your houses, especiallye in the house of Diricke Caruer) were sent vp vnto the King and Queenes Ma∣iesties priuie counsaile, and by them or some of them, sente afterward vnto the prison of Newgate aforesayd, hauing thereby their authoritie, remained as prisoners, during all the time ye haue bene there.

12. Item, I do likewise obiect and say, that I the sayd by∣shop of London,* 39.45 was commaunded by the authority of the sayd Counsaile, to make processe against you, and euery of you, so that it was not my procuring or searching, that yee should be commaunded or called before me in this matter of heresie, but partly your owne demerites, and partly the sayde commandement enforced me to cal and send for you, to make aunsweare heerein, and heereof to shewe you the sayde letters.

Their answeres to the Articles.

VPon Monday, being the sayd tenth day of Iune, these two persons (with others) were brought by the keper vnto the bishops Consistorie (as it was before commaun∣ded) at one of the clocke in the after noone, where the By∣shop first beginning with the sayde Diricke Caruer, cau∣sed his confession with the Articles and Aunsweres, to be openly read vnto him (which order he kept at the condem∣nation of euery prisonner) asking hym whether he would stand to the same. To whom the sayd Diricke answeared, that he would: for your doctrine (quoth hee) is poyson and Sorcerie. If Christe were heere, you would put him to a woorse death, then he was put to before.

You say, that you can make a God: ye can make a pud∣ding as well.* 39.46 Your Ceremonies in the Churche be begge∣ry and poyson. And farther I say, that auricular confession is contrary to Gods word, and very poyson: wyth diuers other such woordes.

The Bishop seeing this constancie, & that neyther hys accustomed flatteries, nor yet his cruell threatnings could once moue this good man to encline to their idolatry, pro∣nounced his vsuall and general blessing, as well towards this Diricke, as also vppon the sayde Iohn Launder (al∣though seuerally). Who (after the like manner of processe vsd with him) remained in the same constancie, as dyd the other, and therfore were both deliuered vnto the sheriffes, who were there present, but afterwards were conueyed to

the places aboue named, & there moste ioyfully gaue their houses to bee burned in the fire, and their soules into the handes of Almighty God, by Iesus Christ, who hath assu∣red them to a better hope of life.

* 39.47This Diricke was a man, whome the Lorde had bles∣sed as well with temporall riches, as with hys spirituall treasures: which riches yet were no clogge or let vnto hys true professing of Christe, (the Lord by his grace so woor∣king in him:) of the which, there was such hauocke made, by the greedye raueners of that time, that hys poore wyfe and children had little or none thereof. During his impri∣sonment, although he was well stricken in yeares (and as it were, past the time of learning) yet he so spente his time, that being at hys firste apprehension vtterly ignoraunt of any letter of the booke, he coulde before his death read per∣fectly any Printed English. Whose diligence and zeale is worthy no small commendation, and therefore I thought it good not to lette it passe ouer in silence, for the good en∣couragement and example of others.

Moreouer, at his comming into the towne of Lewes to be burned, the people called vpon him, beseeching God to strengthen him in the faith of Iesus Christe.* 39.48 Hee than∣ked them, and prayed vnto God, that of hys mercye hee woulde strengthen them in the lyke Faith. And when hee came to the signe of the Starre, the people drew neare vn∣to hym, where the Sheriffe sayde that he had founde him a faithfull man in all hys aunsweres. And as he came to the stake, hee kneeled downe and made hys prayers, and the Sheriffe made haste.

Then hys Booke was throwne into the barrell, and when he had stript him selfe (as a ioyfull member of God) he went into the barrell him selfe.* 39.49 And as soone as euer hee came in, he tooke vp the booke and threw it among the peo∣ple, and then the Sheriffe commaunded in the Kynge and Queenes name, in paine of death, to throw in the booke a∣gaine. And immediately, that faithful member spake with a ioyfull voyce, saying:

Deare brethren and sisterne, witnes to you all, that I am come to seale with my bloude Christes Gospell, for be∣cause I know that it is true: it is not vnknowen vnto all you, but that it hath bene truely preached heere in Lewes, and in all places of Englande, and nowe it is not. And for because that I wil not deny heere Gods Gospel,* 39.50 and be o∣bedient to mans lawes, I am condemned to die. Dear bre∣thren and sisterne, as many of you as doe beleeue vpon the Father, the Sonne, and the holy Ghoste, vnto euerlasting life, see you do the woorkes appertaining to the same. And as many of you as doe beleeue vppon the Pope of Rome, or any of his lawes, which he sets foorth in these daies, you do beleeue to your vtter condēnation, and except the great mercy of God, you shall burne in hell perpetually.

Immediately the Sheriffe spake vnto hym, and sayde, if thou doest not beleue on the Pope thou art damned bo∣dy and soule.* 39.51 And further the Sheriffe sayde vnto hym: speake to thy God, that he maye deliuer thee nowe, or else

[illustration]

The Martyrdome of Diricke Caruer.

* 39.52 to strike me downe to the example of thys people: but this faythfull member sayde, the Lorde forgeue you youre say∣inges.

And then spake hee againe to all the people there pre∣sent, with a loude voyce, saying: deare brethren,* 39.53 and all you whom I haue offended in woordes or in deede, I aske you for the Lordes sake to forgeue mee, and I heartely forgeue all you, which haue offended me in thought, word, or dede. And he sayd further in his praier, Oh Lord my God, thou hast wrytten: Hee that wil not forsake wife, children house,* 39.54 and all that euer he hath, and take vp thy crosse and folow thee, is not woorthy of thee. But thou Lorde knowest that I haue for∣saken all, to come vnto thee: Lord haue mercy vppon me, for vnto thee I commend my spirit: and my soule doth re∣ioyce in thee. These were the last wordes of that Faythfull member of Christe, before the fire was put to hym. And af∣terward that the fire came to him, he cried: Oh Lorde haue mercy vpon me, and spronge vp in the fire, calling vppon the name of Iesus, and so ended.

Thomas Iueson, Martyr.

AT Chichester,* 39.55 about the same moneth was burned one Thomas Iueson of Godstone in the Countie of Sur∣rey, Carpenter, whose apprehension, examination, and condemnation, (for as much as it was at one time, and in one forme with Diricke Caruer, and Iohn Launder) I doe here omit, referring the reader to their hystorie & pro∣cesse before mentioned, sauing onely this his seuerall con∣fession, and priuate answers made before B. Boner at hys last examination in the Consistorie, I thought not to pre∣termit: who being examined vppon the foresayd Articles, answered as followeth.

The aunsweres of Thomas Iueson, to the obie∣ctions of Boner bishop of London, in a chamber at his house, in the moneth of Iuly.

1. FIrst, that he beleued, that there is but one Catholike,* 39.56 vniuersall and whole Church of Christ thorough the whole worlde, which hathe and holdeth the true faith, and all the necessarye Articles of Christen beliefe, & all the Sa∣craments of Christe, with the true vse and administration of the same.

2. Item, that he is necessarily bounden to beleeue & geue credite, in all the sayd faith, Articles of the beliefe, religion, and the Sacraments of Christe, and the administration of the same.

3. Item, that that faithe, religion, and administration of Sacraments, which now is beleeued, vsed, taught, and set forth in this our church of England, is not agreeing wyth the truth and faith of Christ, nor with the faith of the sayde Catholicke and vniuersall Church of Christ.

4. Item, concerning the Sacrament of the aultar, he be∣leueth, that it is a very Idol, and detestable before God, as it is now ministred.

5. Item, that the Masse is nought, and not of the institu∣tion of Christ, but y^t it is of mans inuention: and demaun∣ded whether any thing vsed in the Masse be good, he sayde that he would answere no further.

6. Item, that hee had not receiued the Sacrament of the aultar, since it hath ben ministred as now it is in England neither was confessed at any time within this seuen yeres, nor he hath not heard Masse by the same space.

7. Item, that auricular confession is not necessarye to be made to a priest, for that he cānot forgeue, nor absolue him from sinnes.

8. Item, concerning the Sacrament of Baptisme, that it is a signe and token of Christe, as circumcision was, and none otherwise, and he beleeueth that his sinnes are * 39.57 not washed away thereby, but his body onely washed: for his sinnes be washed away onely by Christes bloud.

9. Item, that there be in the Catholike Church of Christ, onely two Sacraments, that is to saye, the Sacrament of Baptisme, and the Sacrament of the Supper of the Lord, and no more, whiche are not rightlye vsed at this presente time in Englande, and therefore be vnprofitable.

10. Item, he beleueth, that all the ceremonies,* 39.58 nowe vsed in this Church of England, are vaine, superfluous, super∣stitious, and nought.

Furthermore the saide Iueson being earnestly trauai∣led wythall to recant, sayde in this wise: I woulde not re∣cant and forsake my opinion and belief, for all the goods in London. I do appeale to Gods mercy,* 39.59 and wilbe none of your Churche, nor submit my selfe to the same: and that I haue sayde, I will say againe. And if there came an Aun∣gell from heauen, to teache mee anye other Doctrine then

[illustration]

The Martyrdome of Thomas Iueson.

* 39.60 that which I am in now, I would not beleue him. Which aunswere thus made, he was condemned as an hereticke, and wyth the same persons was committed to the secular power, (as they terme it) and at the place aboue mentio∣ned was burned: perseuering stil in his constant faith vn∣to the ende.

Iohn Aleworth.

IN the latter ende of thys moneth of Iulye, Iohn Ale∣worth dyed in prison,* 39.61 at the Towne of Reading, beyng there in bondes for the cause and testimonie of the truthe of the Lordes Gospel. Whom although the Catholicke Pre∣lates (according to their vsuall solemnitie) did exclude out of their Catholicke buriall, yet we see no cause why to ex∣clude him out of the number of Christes holy martyrs and heires of his holy kingdome.

Iames Abbes, a Martyr of blessed memorie, suffering for the true cause of Christes Gospel.

* 39.62AMong many that trauailed in these troublesome daies to keepe a good conscience, there was one Iames Ab∣bes a young man, whych throughe compulsion of the ty∣rannie then vsed,* 39.63 was enforced to haue his part wyth hys brethren in wandring and going from place to place, to a∣uoide the pearill of apprehendinge. But when time came that the Lorde had an other woorke to doe for hym, he was caught by the handes of wicked men, and broughte before the B. of Norwiche, D. Hopton. Who examining him of his Religion, and charging him therewyth very sore, both with threates and faire speache,* 39.64 at the laste the sayde poore Iames did yelde, and relented to their naughty perswasi∣ons, although hys conscience consented not thereto.

Nowe when he was dismissed, and shoulde goe from the Bishop,* 39.65 the Bishop calling hym againe, gaue hym a peece of money, either fourty pence or twentie pence, whe∣ther I knowe not: which when the sayd Iames had recei∣ued, and was gone from the Bishop, his conscience began to rob,* 39.66 and inwardly to accuse hys facte, howe hee had dis∣pleased the Lorde by consenting to their beastly illusions, In which combate wyth himselfe (being pitiously vexed) he went immediately to the Bishop againe, & there threw hym his sayd money which he had receiued at hys hande,* 39.67 and sayd, it repented him that euer he gaue hys consent to their wicked perswasions, and that he gaue his consent in taking of hys money.

Now this being done, the bishop wyth his chaplains did labour a fresh to winne him againe:* 39.68 but in vayne, for the sayd Iames Abbes would not yeelde for none of them all, although he had plaid Peter before through infirmitie, but stoode manfully in hys masters quarel to the ende, and abode the force of the fire, to the consuming of his body in∣to ashes, which tyrannie of burning was done in Berie the 2. day of August. An. 1555.

A discourse of the apprehension, examination, and condemnation of Iohn Denly Gentleman, Iohn Newman, and Patrike Pachingham, Martyred for the testimonie of Christes Gospell.

IN the middest of this tempestuous rage of malignaunt aduersaries,* 39.69 persecuting and destroying the poore ••••ocke of Christe, many there were, which thoughe they were no spirituall mē, yet thought to help forward, for their parts, & as one would say, to heape vp mo coales to this furious flame of persecution, whether of a blind zeale, or of a para∣siticall flattery I knowe not. Amongest whiche, one was Edmonde Tyrell Esquier, and at that time a Iustice of peace wythin the Countie of Essex, an assister (as it see∣meth) to the cruell murtherers of Gods Saintes. Who as he came from the burning & death of certaine godly Mar∣tyrs, met with M. Iohn Denly gentleman, and one Iohn Newman (both of Maidstone in Kent) trauailing vppon the way, and goyng to visite suche their godly frendes, as then they had in the sayde Countie of Essex. And vpon the sight of them as he yet braggeth, first vppon suspition ap∣prehended, and searched them: and at last, finding the con∣fessions of their faith in wryting about thē, sent thē vp vn∣to the Queenes Commissioners, directinge also vnto one of the same Commissioners, these hys fauourable Letters in theyr behalfe. The copie whereof heere may appeare as followeth.

A copie of Edmund Tyrels leter, to one of the Queenes Commissioners.

SIr, with moste harty commendations vnto you, these shal be to aduertise you,* 40.1 that I haue receiued a letter from Sir Nicholas Hare and you, and other of the King & Queenes Maiesties com∣missioners, by a seruaunt of the King and Queenes, called Iohn Failes, for certaine businesse, about S. Osythes, the which I could not immediately goe about, for that I had receiued a letter from the Counsell, to assist the Sheriffe for the execution of the here∣tickes, the one at Raileigh, and the other at Rocheford, the which was done vpon Tuesday last.

And as I came homeward, I met wyth two menne: Euen as I sawe them, I suspected them, and then I did examine them, and search them, and I did finde about them certaine letters,* 40.2 whych I haue sent you, and also a certaine wrytinge in paper, what their faith was. And they confessed to mee that they had forsaken and fled out of their country for Religions sake: and sithen they haue bene in many countreis, by their confession, whiche I haue sente you: for the which I thoughte it good (for that they came from London, and that there might be more hadde of them, then I yet haue vnderstand) to sende them to you, whereby you and others of the King and Queenes Commissioners there, might trie them, so that their lewdnesse might be throughly knowen: for I thinke these haue caused many to trouble their consciences. So thys hath bene some let to me, wherefore I coulde not go about these mat∣ters expressed in your letters: but to morrow no one I entende by Gods grace to accomplish your letters, with as muche diligence as I may. And this the holy Trinitie haue you euer in his keeping, I beseeche you to be so good maister, to discharge these pore men that bring these prisonners vp assone as may be. And thus moste hartly farewel,

from Raimesdon parke, the 12. day of Iune. 1555.

By your assured to commaund, Edmund Tyrel.

For so much as in this letter mētion is made of a cer∣taine wryting in paper founde about them of their Faith, what this wrytinge was, and what were the contentes of it, the copie thereof heere ensueth.

¶Certayne notes collected and gathered oute of the Scriptures, by Iohn Denley Gentleman, with a confession of his faith, touching the Sacrament of Christes body & bloud, found about him ready wrytten, at his apprehension.

Christe is in the Sacrament, as hee is where two or three are gathered together in his name.

THe difference of doctrine betweene the Faithfull & the Papistes concerning the Sacramente is:* 40.3 that the Pa∣pistes say, that Christ is corporally vnder or in the formes of bread and wine: but the faithfull say, that Christe is not there neither corporally, nor spiritually: but in them that worthely eate and drinke the breade and wine, he is spiri∣tually, but not corporally.

For figuratiuely he is in the breade and wine, and spi∣ritually hee is in them that woorthely eate and drynke the breade and wine: but really, carnally,* 40.4 and corporally he is onely in heauen, from whence hee shall come to iudge the quicke and the dead.

¶My beliefe in the Sacrament of the blessed body and bloud of my Sauiour Iesus Christ.

* 40.5AS concernyng the Sacrament of the body and bloude of our Sauiour Iesus Christ, my beliefe is this, that the bread and wyne is appointed vnto a Sacrament: and that after thanks be geuen to God the father, then it doth represent vnto me the very body and bloud of our sauiour Iesus Christ: not that the bread is the body, or the wyne the bloud, but that I in faith do see that blessed body of our sauiour broken on the crosse, & his precious bloud plente∣ously shed for the redemption of my sinnes.* 40.6 Also in faith I heare hym call vs vnto him, saying: Come vnto me all you that labour and are laden, and I wil refresh you. Esay. 55. a. b. Mat. 11. &c. In faith I come vnto him, & I am refreshed, so that I beleue that all that do come vnto the table of the Lord in this frith,* 40.7 feare and loue, beyng sory for their offences, in∣tending earnestly to lead a godly conuersatiō in this vale of misery, do receiue the fruit of the death of Christ, which fruit is our saluation.

I do vnderstand [spiritually] that as the outward mā doth eate the material bread which comforteth the body, so doth the inward man (thorough fayth) eate the bodye of Christ, beleeuyng that as the breade is broken, so was Christes body broken on the Crosse for our sinnes, which comforteth our soules vnto lyfe euerlastyng: and signifi∣eng thereby, that euen as that bread was deuided among them, so should his body and fruit of hys passion be distri∣buted vnto as many as beleeued hys wordes. But the bread broken and eaten in the Supper, monisheth & put∣teth vs in remembraunce of hys death, and so exciteth vs to thankesgeuyng, to laud and prayse God for the benefits of our redemption.

And thus we there haue Christ present, in the inward eye and sight of our faith we eate his body, and drinke his bloud, that is, we beleeue surely that his body was cruci∣fied for our sinnes, and his bloud shed for our saluation.

Christes body and bloud is not conteyned in the Sa∣cramentall▪ bread and wyne as the papists haue sayd,* 40.8 & as some yet doe say, as ye read in these scriptures folowing: first read in S. Math. 9. Luk. 5. Math. 24. and 26. Marke 16. Luk. 24. Iohn 13. Luke 23. in the ende, Iohn 14.15.16.17. Acts 1.3.7.9. Rom. 8. Psalm. 8. 1. Cor. 10.11. Exod. 12. Col. 1.3. Ephe. 1.4. Phil. 2. 1. Thes. 1.4. Heb. 1.5.8.9.10.12. 1. Pet. 3. Psal. 11.47.103.10.

Christes materiall body is not in all places, as these Scrip∣tures do testifie hereafter.

* 41.1First, reade Saint Mathew the last, Marke the last, Luke the last, Iohn 11.20.21. These places of the Scrip∣ture do plainly declare, that his body that was borne of the Uirgin Mary, cannot be in mo places then one, & that is in heauen on the right hand of God, and not in the Sa∣crament, nor in all places, as the Papists haue affirmed, and yet do affirme.

* 41.2Therefore who so euer they bee that doe worship the creatures of bread and wyne, doe commit Idolatrye, and make abominable Idols of them, and take the glory from God, and geue it to his cretures, which is contrary to the mynd of God, as these scriptures hereafter do testify, first in Exodus 20.22.23.24. Leuit. 19. Deut. 4.6.32. Psal. 80. Esay. 45. Mal. 2. Mathew. 4. Luke 4. Actes, 14. Reuel. 14. Psalm. 98. 1. Corrinth. 8. Ephes. 4. 1. Tim. 2. 1. Ioh. 5. Reuel. 19.22.

Iohn Denley.

* 41.3Now to returne to the Commissioners againe, they receiuyng these prisoners afore mentioned, after they saw they could little preuaile by their owne perswasions, sent them vnto B. Boner to be handled after his fatherly and charitable discretion. Which how discrete & fauourably it was, as well the history of others, as also the sequele of this doth manifestly declare.* 41.4 For the 28. day of Iune then next folowyng, he caused the sayd Denly & Newmā, with one Patrike Packingham, to bee brought into his chāber within his house or pallace, there examinyng them vpon their confessions (which Tyrrell had founde about them) obiecting also vnto them certayne other Articles of hys owne. The which they all aunswered in effect one thing, although Denly answered more largely then the others, & therfore I thought it enough only to manifest his, as suf∣ficient, & in no part differyng from the others, except that Pachingham had one Article of no great force obiected to hym, which the rest had not.

This done, the B. vsed with them his accustomed per∣swasions, to the which M. Denly said: God saue me from your counsaile, & keepe me in the mynde that I am in, for that you count heresy, I take to be the truth:* 41.5 & thereupon they were commanded to appeare in the bishops Consi∣story the 5. of Iuly then next commyng in the after noone, where these Articles were obiected against them.

¶The Articles obiected by Edmond Boner, Bishop of London, against Iohn Denley, Iohn Newman, and Pa∣trike Pachingham, ioyntly and seuerally, the xxviij. of Iune. 1555.

FIrst, that the said N. now is of the dioces of London, & of the iurisdiction of the B. of London.* 41.6

Secondly, that the sayd N. hath not beleeued, nor doth beleeue that there is any Catholike Church of Christ here in earth.

Thirdly, that the said N. had not beleued, nor doth be∣leue, that this church of England is any part or member of the said catholike church·

Fourthly, the sayd N. hath beleued,* 41.7 and doth so beleue that the Masse now vsed in this Realme of England, is naught, and full of Idolatry and euill, and playne against Gods word, and therfore he the sayd N. hath not heard it nor will not heare it.

Fiftly, that the sayd N. hath beleued, & doth so beleue,* 41.8 that auricular confession vsed now in this realme of En∣gland, is not good, but contrary to Gods word.

Sixtly, that the sayd N. hath beleued,* 41.9 and doth so be∣leue, that absolution giuen by the priest hearing confessiō, is not good, nor allowable by Gods word, but contrary to the same.

Seuenthly, that the sayd N. hath beleued,* 41.10 and doth so beleue, that christenyng of childrēn, as it is vsed in y^e church of England, is not good, nor allowable by Gods worde, but against it: likewise confirming of children, geuyng of orders, saying of Mattens & Euensong, annoyntyng or enelyng of sicke persons, makyng of holy bread and holy water, with the rest of the Church.

Eightly, that the sayd N. hath beleued, and doth so be∣leue, that there are but two Sacraments in Christes Ca∣tholike church, that is to say, the sacrament of Baptisme, & the Sacrament of the aultar.

Ninthly, that the sayd N. hath beleeued, & doth so be∣leue, that for as much as Christ is ascended vp into heauē, therefore the very body of Christ is not in the Sacrament of the aultar.

Tenthly,* 41.11 that thou Patrike Pachingham now beyng of the age of 21. at the least, beyng within the house of the B. of London at Paules, and by him brought to the great Chappell to heare Masse there, the sayd 23. day of Iune, the yeare of our Lord, 1555. diddest vnreuerently stande in the sayd Chappell, hauyng thy cap on thy head all the Masse whyle, and diddest also refuse to receyue holy water and holy bread at the Priestes handes, there contemnyng and despising both the Masse, and the said holy water and holy bread.

¶The aunswer of Iohn Denley and the rest, to the Articles obiected.

TO the first Article, I answer, it is very true.* 42.1

To the second Article I answer, that it is not true: for I beleeue the holy Catholike Church which is builded vpon the foundation of the Prophetes & Apostles,* 42.2 Christ beyng the head, which holy Church is the Congregation of the faythfull people, dispersed through the whole world the which Church doth preach Gods worde truely,* 42.3 and doth also minister the two Sacramentes, that is to saye, Baptisme, and the supper of the Lord, accordyng to hys blessed word.

To the third Article I aunswer, that I do beleue that this Church of England,* 42.4 vsing the fayth & religion which is now vsed, is no part or member of the foresaid holy Ca∣tholike church, but is the church of Antichrist the Bish. of Rome beyng the head thereof: for it is playne, that they haue altered the testament of God, & set vp a testament of their own deuising, full of blasphemy & lies: for Christes testament is, that he would haue all things done to the e∣difieng of the people, as it appeareth when hee taught thē to pray, Math. 6. & also it appeareth by S. Paul, 1. Cor. 14. for he sayth: That hee that prophesieth, speaketh vnto men, for their edifieng for their exhortation, and for their comfort: hee that speaketh with the tong, profiteth hymselfe: he that prophe∣sieth, edifieth the congregation.

Also he sayth: Euen so likewyse when ye speak with tongs except ye speake words that haue signification,* 42.5 how shall it bee vnderstand what is spoken? for ye shall but speake in the aire, that is as much to say, in vayne. Also he sayth: Thou verely ge∣uest thanks well, but the other is not edified, I thanke my God, I

speake with tongs more then ye all, yet had I rather in the con∣gregation to speake fiue words with vnderstandyng, to the in∣formation of other, then ten thousand words with the tong. Al∣so he sayth: Let all thyngs be done to edification.

* 42.6Also it is written in the Psalme, 46. For God is kyng of all the earth: O sing praises vnto hym with vnderstandyng, &c. So it doth appeare that this Church of England now v∣sed, is not builded vppon Christ, if S. Paules wordes be true, and also the Psalmes: therefore this Church is not builded vpon the prophets, apostles, nor Christ, as I haue declared before.

* 42.7To this 4. Article I answer, and I do beleeue (as I haue aforesayd) that the masse now vsed in this realme of England, is naught and abhominable, idolatry and blas∣phemy against Gods word: for Christ in his holy supper instituted the Sacramentes of bread and wine, to be eaten together in remembraunce of his death till he come, & not to haue them worshipped, and make an Idoll of them: for GOD will not be worshipped in his creatures, but wee ought to geue him prayses for his cretures, which he hath created for vs. For he sayth in the second commandement: Thou shalt not make to thy selfe any grauen image,* 42.8 nor the lyke∣nes of any thing that is in heauen aboue, or in the earth beneth, thou shalt not bow down to them nor worship them. So it ap∣peareth by this commaundement, that wee ought not to worship the Sacrament of bread and wyne, for it is playn idolatry, for he sayth: No similitude, therfore Thou shalt not bow downe to them nor worship them. I pray you what doe you call kneelyng downe, holdyng vp the handes, knoc∣kyng of the brest, puttyng of the cap, and makyng curtesie, with other like superstition? You would make men to be so blynd, that this is no worshippyng.

* 42.9Peraduenture you will obiect and say, you do not wor∣ship the bread & the wyne, but Christes body whiche was borne of the Uirgin Mary, conteyned vnder the forme of bread and wyne. But that is a very lye: for Christes body that was borne of the Uirgin Mary, is in heauen, if saint Paules words be true, as vndoubtedly they are: for hee sayth in the x. of the Hebrues:* 42.10 But this man, after hee hath offered one sacrifice for sinnes, is set down for euer on the right hand of God, and from henceforth tarieth till hys foes bee made hys footestoole.

* 42.11Also in the 9. chap. he sayth: For Christ is not entered into holy places that are made with hands, which are similitudes of true thyngs, but is entred into very heauen, for to appeare nowe in the sight of God for vs,* 42.12 &c. Also Phil. 3. But our conuersati∣on is in heauen, from whence we looke for the Sauiour, euen the Lord Iesus Christ,* 42.13 &c. Thes. 1. For they themselues shew of you, what maner of entring in we had vnto you, and how ye turned to God from Images, for to serue the liuyng God, and for to look for his sonne from heauen,* 42.14 whom he raysed from death, euen Ie∣sus, which deliuered vs from the wrath to come, &c. Also Iohn 16. I went out from the father, and came into the world. Again, I leaue the world, and go to the father. &c. Iohn. 17. Now I am not in the world, and they are in the world, and I come to thee. And these places of the Scripture with other mo, prooueth plainly to them that haue eares to heare, that Christes bo∣dy that was borne of the Uirgin Mary, is in heauen, and not in the Sacramentall bread and wyne, and therefore it is idolatry to worship them, &c.

* 42.15To this fift Article I aunswer, that I do beleue as I haue aforesayd, that auricular confession is not good, as it is now vsed. Touching my sinnes wherein I haue offen∣ded God, I must seeke to hym for remission therof, for our Sauiour Christ sayth in the xj. of S. Mathew: Come vnto me all ye that labour and are laden,* 42.16 I will ease you, &c. The rio∣tous sonne, Luke. xv. sayth: I will arise and go to my Father and will say to him,* 42.17 Father, I haue sinned agaynst heauen and be∣fore thee, and am no more worthy to bee called thy sonne, &c. Psal. 31.* 42.18 I sayd, I will knowledge myne offences, and accuse my selfe vnto the Lord, and so thou forgauest me the wickednesse of my sinne. &c. Iob. 13. But I will reproue myne own wayes in hys sight:* 42.19 He shal make me whole, and there may no hypocrite come before hym. Syrach. 34. sayth: Who can be clensed of the vn∣cleane?* 42.20 And there was but one of the x. Lepers that were clensed, that came to Christ to geue hym thanks. He asked for the other ix. But if I haue offended my neighbour, I must reconcile my self to my neighbour:* 42.21 and if I be a no∣torious sinner, after the first & second admonition, it ought to be declared to the congregation, and the Minister of the congregation hath power by the word to excommunicate me, and I am to bee taken as a Heathen person, not for a day, or xl. dayes, but vnto such tyme as I do openly in the congregation knowledge my fault, then the minister hath power by the word, to preach to me or them the remission of our sins in the bloud of Iesus Christ, as it is written in the 13. of the Acts of the Apostles, Math. 18. Other confes∣sion I know none.

To this 6. Article, I the sayd Iohn Denley haue aun∣swered in the fift. &c.

To this 7. Article I answer, that as touchyng the sa∣crament of Baptisme, which is the christenyng of childrē, as it is altered and chaunged:* 42.22 for S. Iohn Baptist vsed nothyng, but the preachyng of the word and the water, as it doth appeare, whē Christ required to be baptised of him and others also which came to Iohn to be baptised, as it appeareth Math. 3. Mark. 1. Luke. 3. and Act. 8. the cham∣berlaine sayd: See here is water,* 42.23 what letteth me to be bapti∣sed? It appereth here that Phillip had preached vnto him, for he sayd, here is water. We do not read that hee asked for any creame, or oile, not for spettle, nor coniured water, nor coniured waxe, nor yet crysome, nor salt: for it semeth that Phillip had preached no such thyngs to hym, for he would as wel haue asked for them as for water: & the water was not coniured, but euen as it was afore. Also Act. x. Thē an∣swered Peter:* 42.24 Can any man forbid water that these shold not be baptised▪ &c. Actes. 16. And Paule and Silas preached vnto hym the word of the Lord, and to all that were in his house: & he took them the same houre of the night, and washed their wounds, & so was he baptised, and al they of his houshold straight way. Where ye see nothyng but preachyng the word & the water. The lyke also is to be sayd of the rest of the ceremonies of your Church.

To the 8. Article I answer shortly,* 42.25 that there bee Sa∣craments no mo but two, Baptisme and the Sacrament of the body & bloud of Christ, except ye will make the rain∣bow a sacrament: for there is no sacramēt but hath a pro∣mise annexed vnto it.

To the 9. Article I doe aunswer you, that ye haue my mynd written alredy. For it was found about me whē I was taken, and also ye know my mynd in the 4. Article, plainly expressed concernyng the bodily presence: for chri∣stes body is in heauen, & will not be conteyned in so small a piece of breade. And as the wordes which Christ spake are true in deede, so must they also bee vnderstanded by o∣ther of the Scriptures, whiche Christ spake hymselfe, and also the Apostles after hym. And thus I make an ende, &c.

By me Iohn Denley.

The first day of the month of Iuly, the sayd thre priso∣ners were brought into the Consistory in Paules church, where he proceded against them after his vsual forme and maner of law, reading first their confessions, articles and answers, and then tempting them, sometyme with fayre promises, other whiles with threatnyngs, which were al∣wayes his chiefest argumentes and reasons to perswade withall. In the end, seeyng their vnmoueable constancye, vpon the 5. of Iuly he condemned them as heretikes, and gaue them vnto the shiriffes of London, as to his commō executioners, who kept them vntill they were commāded by writ to send them to their seuerall places of sufferyng:

[illustration]

The Martyrdome of Maister Iohn Denley.

* 42.26

which was for M. Denley, Uxbridge: where the 8. day of August he was burned. And beyng set in the fire wyth the burnyng flame about hym, he sang in it a Psalme.

Then cruell D. Story beyng there present, comman∣ded one of the tormentors to hurle a fagot at hym,* 42.27 where∣upon beyng hurt therewith vpon the face that hee bled a∣gayne, he left his singyng and clapt both his hands on his face. Truly, quoth D. Story to him that hurled the fagot, thou hast mard a good old song.

The sayd Iohn Denley beyng yet still in the flame of the fire, put his hands abroad, and sang againe, yelding at the last his spirit into the hands of God through his sonne Iesus Christ.

* 42.28After the Martyrdome of M. Denley at Uxbridge, which was the 8. of August, suffered also not long after, Patrike Pachingham at the same towne of Uxbridge, a∣bout the 28. of the sayd moneth. This Pachingham was charged of Boner (as ye heard in the x. article before) for hys behauiour shewed in the Bishops chappell: who at y^e masse tyme there stāding, would not put of his cap, which was taken for an haynous offence. The said Pachingham also beyng much laboured by Boner to recant, protested in these wordes to the B. that the church which he beleeued, was no catholike church, but was the church of Sathan, & therfore he would neuer turne to it, &c.

Furthermore, as touching the other which was Ioh. Newman Pewterer, dwellyng at Maidstone in Kent, he was burned the last of August at Saffron Walden in the Countie of Essex, whose examinatiō and confession of his fayth and beliefe, for the which he was cruelly burnt and persecuted, here vnder followeth.

¶The examination of Iohn Newman Martyr.

IOhn Newman first was apprehended in Kent, dwel∣lyng in the towne of Maidstone, and there was exami∣ned before Doctor Thornton Suffragane, and others, at Tenterden. From thence he was brought to Boner, and there condemned with M. Denley and Pachingham, and burned at Saffron Walden, as is before storied. But be∣cause his examination and aunsweres before the Suffra∣gan came not then to my hands, I thought here in this place to bestow them, rather then they should vtterly bee suppressed. And first what his answer was by writyng to the said Suffragan, after his apprehension, you shal heare by the tenor of hys owne wordes, as follow.

* 42.29IT may please you to vnderstand, that for the space of all the tyme of kyng Edwards raigne, we were diligently instructed with continuall Sermons made by suche men, whose fayth, wisedome, learning & vertuous liuyng, was commended vnto all men, vnder the kyngs hand & seale, and vnder the hands of the whole Counsaile. These men taught diligently a long tyme, perswadyng vs by the al∣legations of Gods worde, that there was no Transub∣stantiation, nor corporall presence in the sacrament. Their doctrine was not beleeued of vs sodainly, but by their cō∣tinuall preachyng, and also by our continuall prayer vn∣to God that we might neuer bee deceiued: but if it were true, that God would encline our heartes vnto it: and if it were not true, that we myght neuer beleeue it. We wai∣ed that they laboured with Gods worde, and wee asked the aduise of our friends: neyther could we finde that they preached false doctrine. We considered also, as wee dyd learne, that the Kyngs grace and hys Counsaile, and the most part of the whole Realme, beleeued as they taught, because no man preached the contrarye. Also wee knowe that the Preachers were commaunded by the Kyng and lawes of the Realme, to preach vnto vs such doctrine, as was to the authority of Gods worde, agreeable and no o∣ther. And by their diligent settyng foorth of it, by the kings commaundement, and the whole consent of the whole Counsaile, and by the authoritie of the Parliament, wee embrased it, and receyued it, as a verye infallible truth taught vnto vs for the space of seuen yeares. Wherefore, vntill such tyme as our consciences are otherwyse taught and instructed by Gods worde, we cannot with safegard of our consciences, take it, as many suppose at this tyme. And we trust in God that the Queenes mercifull hygh∣nesse, neither yet her most honourable Counsaile will in a matter of fayth vse compulsion, nor violence, because fayth is the gift of God, and commeth not of man, neither of mans laws, nei∣ther at suche tyme as men require it, but at such tyme as God geueth it.

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

FIrst, one of the Doctors, or one of the Bench,* 42.30 either the Archdeacon, or Fauced, or some other, whose name I. Newman doth not expres, beginneth asking in this wise.

Doctor.

How say ye to this? This is my body which is geuen for you.

New.

It is a figuratiue speach, one thing spoken, & another ment, as Christ sayth: I am a vine, I am am a dore, I am a stone. &c. Is he therfore a material stone, a vine, or a dore?

Doct.

This is no figuratiue speech. For he sayth: This is my body which is geuen for you, and so sayth he not of the stone, vyne, or doore: but that is a figuratiue speech.

New.

Christ saith, this cup is the newe Testament in my bloud. If ye wil haue it so ment, then let them take & eat the cup.* 42.31

Doct.

Nay, that is not so ment, for it is a common phrase of speech among our selues: we say to our friend, drynke a cup of drinke, & yet we ment he should drinke the drinke in the cup.

New.

Why if we will haue the one so vnderstand, ye must so vnderstand the other.

Doct.

Nay, it is a common vse of speech, to say drinke a cup of ale, or beere? And therfore it is no figuratiue speech.

New.

The often vsing of a thyng doth not make that thing otherwise then it is:* 42.32 but wheresoeuer one thyng is spo∣ken, and an other ment, it is a figuratiue speech.

Doct.

Well, we will not stand here about. How say ye by the reall presence? Is not Christs naturall body there that was borne of the Uirgin Mary?

New.

No, I do not so beleeue, neyther can I so beleue: for the soule of man doth not feed vpon natural things as the body doth.

Doct.

Why, how then doth he feed?

New.

I thinke the soule of man doth feed as the angels in heauen, whose feedyng is only the pleasure, ioy, felicity, & delectation that they haue of God: and so the soule of mā doth feed and eat, through fayth, the body of Christ.

Collins.

Yea, but if the body doe not feede vppon naturall thyngs, the soule cannot continue with the body:* 42.33 therfore the body must needs feed vpon naturall things, that both may lyue together.

New.

I grant it to be true: but yet the soule doth lyue o∣therwise then the body which doth perish: therfore natu∣rall thyngs do but feede the body onely. I pray you what did Iudas receiue at the Supper?

Coll.

Marry, Iudas did receyue the very body of Christ, but it was to hys damnation.

New.

Why? was the deuill entred into hym before. Thē he had both the deuill and Christ in hym at one tyme.

Coll.

Nay, the deuil did enter into hym afterward.

New.

Yea, and before to, what doe ye thinke?* 42.34 Had he but one deuill. Nay I thinke he had rather a legion of deuils at the latter end.

Coll.

Well, put case it be so, what say you to that?

New.

Mary, if Christ and the deuil were both in Iudas at once, I pray you how did they two agree together?

Coll.

We grant they were both in Iudas at that tyme: for Christ may be where the deuill is, if he will, but the deuill cannot be where Christ is, except it please Christ.

New.

Christ wil not be in an vncleane person that hath the deuill.

Thorn.

Why, will ye not beleue that Christ was in hel, and ye will grant that the deuill is there:* 42.35 and so might he be in Iudas, and if it pleased hym.

New.

Christ would not suffer Mary Magdalene to touch hym, which sought hym at hys graue, and did loue hym entirely: much lesse he will suffer an vngodly man to re∣ceyue hym into his vncleane body.

Thorn.

Yes, seing God may do all things, he may do what he list, and be where he will: And doth not the Psalm say: he is in hell, and in all places. Why should wee then doubt of his beyng there?

New.

Though his Godhead be in all places, yet that is not sufficient to prooue that his humanitie is in all places.

Thornt.

No, do you not beleue that God is omnipotent, & may do all thyngs?

New.

I do beleue that God is almighty, & may do all that he will do.

Thornt.

Nay, but and if he be omnipotent,* 42.36 he may doe all thyngs, and there is nothyng 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 him∣self, nor he cannot restore virginity once violated & defiled.

Thornt.

What is that to your purpose. God doth not defile virginity: we speake but of thyngs that God doth.

New.

Why,* 42.37 will ye haue the humanity of Christ in all pla∣ces, as the deitie is?

Thornt.

Yea, he is in all places, as the deitie is, if it please hym.

New.

I wil promise you that semeth to me a very great he∣resie: for heauen and earth are not able to containe the di∣uine power of God, for it is in all places, as here and in e∣uery place: & yet ye wil say, that wheresoeuer the deitie is, there is also the humanitie, and so ye wil make him no bo∣dy, but a fantasticall body, and not a body in deed.

Thornt.

Nay, we do not say he is in all places as the deitie is, but if it please him he may be in all places w^t the deitie.

New.

I promise you that it semeth to me as great an here∣sie as euer I heard in my life: and I dare not grant it, lest I should deny Christ to bee a very man, and that were a∣gaynst all the scriptures.

Thornt.

* 42.38Tush, what shall we stand reasoning with him? I dare say he doth not beleue, that Christ came out of his mo¦ther, not openyng the matrice. Do you beleue that Christ rose from death and came through the stone?

New.

I doe beleue that Christ rose from beath: but I doe not beleue that he came through the stone, neither doth the Scripture so say.

Thornt.

Loe, how say you, hee doth not beleue that Christ came through the stone: & if he doth not beleue this, howe shall he beleue the other? If he could beleeue this, it were easie for hym to beleeue the other.

New.

* 42.39The scripture doth not say he went through y^e stone, but it sayth the angels of God came downe and rolled a∣way the stone, & for feare of him, the keepers be came euen as dead men.

Thornt.

A foole, foole, that was because that women should see that he was risen agayne from death.

New.

Well, the scripture maketh as much for me as it doth for you, and more too.

Thornt.

Well, let vs not stād any longer about him. Back agayne to the reall presence. How say ye, is the bodye of Christ really in the sacrament, or no?

New.

I haue answered you already.

Thornt.

Wel, do ye not beleue that he is there really?

New.

No, I beleeue it not.

Thornt.

Well, will ye stand to it?

New.

I must deeds stand to it, til I be perswaded by a fur∣ther truth.

Thornt.

Nay, ye will not be perswaded, but stande to your owne opinion.

New.

Nay I stand not to myne owne opinion, GOD I take to witnes, but only to the Scriptures of God, & 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 only my cō∣science, & if there be a further trutht, hen I see, except it ap∣peare a truth to me, I cannot receiue it as a truth. And se∣ing faith is the gift of God, & commeth not of man, for it is not you that can geue me faith, nor no man els, therefore I trust ye wil beare the more w^t me, seing it must be wroght by God, & when it shal please God to open a further truth to me, I shal receiue it with all my hart and embrace it.

¶Thornton had many other questions which I did not beare away: but as I do vnderstand, these are the chiefest: as for taunts, foolish, & vnlearned, he lacked none. Prayse God for his gifts, and God increase in vs strength.

The Arguments of Iohn Newman.

• * 42.40If the body of Christ were really and bodily in the sa∣crament, then whosoeuer receiued the Sacrament, receiued also the body.
• The wicked receiuyng the Sacrament, receiue not the body of Christ.
• Ergo, the body of Christ is not really in the sacrament.

Argument.

• Ca- They which eate the flesh, and drinke the bloude of Christ, dwell in hym. and he in them.
• mes- The wicked dwell not in Christ, nor he in them.
• tres. Ergo, the wicked eate not the flesh, nor drinke y^e bloud of Christ.

Argument.

• Ca- They that haue Christ dwelling in them, bring forth much fruit. Iohn. 15. He that dwelleth in me, and I in hym, bringeth forth much fruit. &c.
• mes- The wicked bryng forth no fruit of goodnes.
• tres. Ergo, they haue not Christes body dwelling in them.

Argument.

• Da- Where remembrance is of a thing, there is imported the absence thereof.* 42.41
• ti- Remembrance 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 wil say, we see hym not with our outward eies, but he is commended vnder the forme of bread and wyne, and that that we see, is nothing but a qualitie or an accidence. But let them shew me a qualitie or an accidence without a substance, & I wil beleue them. And thus much concernyng Newmans examinations and arguments.

*The fayth of Iohn Newman dwelling at Maydstone in Kent, who was by occupa∣tion a Peuterer.

The Lord is the protector of my lyfe. The iust shall lyue by fayth, and if he withdrawe hymselfe,* 42.42 my soule shall haue no plea∣sure in hym.

MY fayth is, that there is one God which is wythout beginnyng and without endyng.* 42.43 This God created al things visible and inuisible. And after that he had made both heauen and earth with all other creatures, hee made man, & set him in the place which he had prepared for him, which place he called Eden: he gaue to Adam hys com∣mandements & precepts, and sayd, when so euer thou do∣est the thyng which I forbid, thou shalt surely die y^e death: yet did man for all this, disobey God his creator, & after his sinne he fled from God, hid hymselfe, & was in a mise∣rable desperate case. But God seeing mā in this miserable estate,* 42.44 because he & all his posteritie should not continue in deth, promised Adā that the womans seed shold breake the serpents head, wherby is ment y^t the son of God shold become man, & destroy the deuil. Which by his subtill per∣swasions had deceiued Adam. Then did Adā by faith take hold of gods promise, and became the seruāt of righteous∣nes through the faith which he had in the promise of y^e wo∣mans seed. So did Abel, Seth, Henoch, & Noe, with faith∣ful Abraham, Isaac, & Iacob, and the rest of the faythfull vntil Christes tyme, as S. Paul sayth: they did all eate of one spirituall meat, & did all drinke of one maner of spiri∣tuall drinke. They did drinke of that spirituall rocke that followed thē, which rocke was Christ that saueth vs.* 42.45 And when the tyme was ful come, God sent his sonne made of a woman, that is, he tooke flesh of the virgin Mary, & be∣came man, not the shadow of a man, nor a fantasticall mā,* 42.46 as some falsly faine, but a very natural man in all points, sinne onely excepted, which God & man is Christ the pro∣mised womans seed. This Christ was here conuersant a∣mong men, for the space of 30. yeres & more,* 42.47 and when the tyme was come, that he should goe to hys father, he gaue vnto vs the mistery of our redemption, that we thorough fayth should eate his body, and drinke hys bloud, that we myght feed on hym through fayth to the end of the world. After this Christ offred vp hys body on the crosse,* 42.48 to paci∣fy his father, & to deliuer vs from the thraldome of the de∣uill, in the which we were, through sinne original & actu∣all. And with that one sacrifice of his body once offered on the crosse,* 42.49 hee hath made perfect for euer all them that are sanctified. He descended into hell, the third day he rose a∣gayne from death, & was conuersant at certaine tymes w^t his disciples, for the space of 40. dayes after, he rose from death. Then in the sight of all his disciples he ascended in∣to heauen, & as hys disciples stood lookyng vpward,* 42.50 & be∣holding hym how he went into heauen, two men stood by them in white apparell, which also sayd: ye men of Gali∣lie, why stand ye gasing vp into heauen? This same Ie∣sus which is taken vp from you into heauen, shall so come euen as ye haue seene hym goe into heauen,* 42.51 S. Peter also sayth, that the heauens must receiue hym, vntill the tyme that all thynges whith God hath spoken by the mouth of all hys prophets since the world began, be restored again, which is the latter day, when he shall come to iudge the quicke and the dead. I do beleeue in the holy ghost, which is the spirite of God, proceedyng from the father and the sonne, which holy spirit is one God with them. I beleeue that there is an holy church, which is the company of the faythfull & elect people of God, dispersed abrode through∣out all the world,* 42.52 which holy church or congregation doth not looke for Christ here, nor Christ there, neither in the de∣sert, nor in the secret places, whereof Christ warneth vs, but as S. Paule sayth, in heauen: where he sitteth on the right hand of GOD the father,* 42.53 they set their affection on thyngs that are aboue, and not on thyngs which are on earth. For they are dead concernyng the thynges of this world, and their lyfe is hid with Christ in God: and when Christ which is their lyfe shall shew hymselfe, then shall they also appeare with hym in glory. I beleeue that there is a communion of saints, euen y^e fellowship of the fayth∣full people which are dispersed abrode throughout all the whole world, and are of one mynde: they followe Christ their head, they loue one an other as Christ loued them, & are knit together in one, euen in Christ, which Church, or

congregation hath forgeuenes of sinnes thorough Christ, and shall enter without spotte before the face of God into his glory. For as Christ being their head, hath entred pure and cleane, so they entering by hym, shall be lyke hym in glory. And I am certaine and sure that all they which doe dye, shall rise agayne and receiue their bodies. In thē shal they see Christ come in his glory, to iudge the quicke and the dead. At whose commyng all men shall appeare and geue a reckoning of their doyngs: he shall seperate y^e good from the bad, he shall say to thē which are hys elect: come ye blessed of my father, inherite the kingdome prepared for you frō the beginning: but to the other that haue always resisted his will, he shall say: depart from me ye cursed in∣to euerlastyng fire, which is prepared for the deuil and his aungels.

Thus haue I briefly declared my fayth, which were no fayth at all if I were in doubt of it. This fayth there∣fore, I desire God to encrease in mee. Prayse God for his gyftes.

❧And thus haue you the Martyrdome with the con∣fession of this blessed man and witnes of the Lords truth, who for that, gaue his lyfe as is before declared.

¶Richard Hooke.

* 42.54LIkewise Richard Hooke about the same season, & for the same matter gaue his like at Chichester.

¶The examinations, aunswers, and condemnation of William Coker, William Hopper, Henry Laurence, Rich. Colliar, Rich. Wright, William Stere, before the By∣shop of Douer, and Harpsfield Archdeacon of Caunterbury.

MEntion was made a little before in the story of M. Bland,* 42.55 and Nich. Sheterden, of certaine other Ken∣tish men, who beyng the same tyme with them called forth and examined by Thornton Bish. of Douer, N. Harpes∣field, Rich. Faucet, and Rob. Collins: yet notwithstan∣dyng, because the condemnation and execution of thē was differred a little longer, till the latter end of the moneth of Aug. commyng therfore now to the tyme of their suffryng, we will briefly touch some part of their examinations and aunswers, as we find them in the Registers. The names of these were Wil. Coker, Wil. Hopper, Henry Laurence, Rich. Colliar, Rich. Wright, W. Stere. What the articles obiected to M. Bland and them were, ye heard before. To the which Articles they answered for themselues seueral∣ly in effect as followeth.

* 42.56FIrst Wil. Coker sayd, he would aunswer no otherwise then he had already answered: & beyng offered to haue longer respite of 6. dayes after, he refused to take it. and so vpon the same sentēce of condemnation, was read against hym, the 11. of Iuly.

* 42.57WIl. Hopper first seemed to graunt to the fayth & de∣termination of the Catholike church: after callyng hymselfe better to mynd, constantly stickyng to the truth, he was condemned the next weeke after, the 16. of Iuly.

HEnry Laurence examined the sayd 16. of Iuly, & partly differred to the 2. of August,* 42.58 aunswered to the Articles obiected against hym: first, denying auricular confession, and that he had not, nor would receiue the Sacrament, be∣cause (sayth he) the order of the holy Scriptures is chan∣ged in the order of the Sacrament.* 42.59

Moreouer, the sayd Laurence was charged for not put∣tyng of his cap when the Suffragan made mention of the sacrament & did reuerence to the same, the sayd Laurence answering in these words: what, said he, ye shal not need to put of your cap: for it is not so holy that you need to put of your cap thereunto.

Further, beyng apposed concernyng the veritie of the Sacrament geuen to Christes disciples,* 42.60 he affirmed, that euen as Christ gaue his very body to his Disciples, and confessed it to be the same, so likewyse Christ himselfe sayd, he was a dore, &c. addyng moreouer, that as he had sayde before, so he sayth still, that the Sacrament of the aultar is an Idole, and no remembrance of Christes passion, & con∣trary he knoweth not. At last beyng required to put to his hand in subscribing to his answers, he wrote these words vnder the bill of their examinations: Ye are all of Antichrist and hym ye fol.* 42.61 And here his hand was stayed to write any further: Belike hee would haue written out (follow) &c. And so vpon the same sentence was read agaynst hym the ••. of August.

¶Rich. Colliar of Ashford.

RIchard Colliar aboue mentioned,* 42.62 hauyng the 16. of August to appeare, examined of the Sacrament of the popish aultar, aunswered and sayd, that he did not beleue, that after the Consecration, there is the reall and substan∣tiall body of Christ, but onely breade and wyne,* 42.63 and that it is most abhominable, most detestable, and most wicked to beleeue otherwyse, &c. Uppon this the Sentence was read agaynst hym, and he condemned the 16. of August. After hys condemnation he sang a Psalme.* 42.64 Wherefore the Priestes and their officers rayled at hym, saying, he was out of hys wits.

¶Richard Wright.

RIchard Wright the same place and day,* 42.65 beyng the 16. of August, apperyng, and required of the Iudge what he deleeued of the reall presence in the Sacrament, answe∣red agayne,* 42.66 that as touchyng the Sacrament of the aulter and the masse, he was ashamed to speake of it, nor to name it, and that he allowed it not as it was vsed in the church. Agaynst whom the sentence also was read, the day & place aforesayd.

¶William Stere.

WIlliam Stere of the foresayd parish of Ashford,* 42.67 like∣wise detected and accused, was brought to appeare the sayd 16. day of August, where he in the sayd Chapter∣house of Canterbury, beyng required to make aunswer to the positions layd vnto hym by the Iudge, made aunswer agayne, that he should commaund hys dogs and not him: and further declared,* 42.68 that Dicke of Douer had no autho∣ritie to sit agaynst hym in iudgement, and asked where his authoritie was. Who then shewed him certaine Buls and writyngs from Rome, as he said. William Stere denying that to be of sufficient force, the sayd Dicke sayd also he had authoritie from the Queene. Then the Martyr alledgyng that the B. of Canterbury (who then was in pryson) was hys Diocessan,* 42.69 vrged hym to shew hys authoritie from the Archbishop, or els he denied his authoritie to be suffi∣cient. And as touchyng the Sacrament of the aultare, he found it not (he sayd) in the scripture, & therfore he would not answer thereunto.

And moreouer, the Iudge speaking of the Sacrament of the aultare, with reuerence thereof, and putting of his cappe, he sayd,* 42.70 that he needed not to reuerence that matter so highly. And thus saying to the Iudge, that hee was a bloudy man, &c. the sentence was pronounced agaynst hym: after which sentence beyng read, he sayd, that the sa∣crament of the aultar, was the most blasphemous Idoll that euer was, &c.

[illustration]

¶The burnyng of sixe godly Martyrs in one fire.

* 42.71

And thus these vj. heauenly Martyrs and witnes bea∣rers to the truth, beyng condemned by the bloudy Suf∣fragan and Archdeacon of Canterbury, M. Collins, and M. Faucet, were burned altogether in the same towne of Canterb. at three stakes and one fire, about the latter ende of August.

The copy of their sentence condemnatorie, you maye find aboue in the story of Iohn Rogers, for the papists in all their condemnations follow one maner of sentence of course commonly against all that be condemned through their vnmercifull tiranny.

¶The persecution of tenne Martyrs together, sent by certaine of the Counsaile to Boner to be examined.

AFter the burning of these vj. aboue named: next fol∣loweth the persecution of x. other true seruauntes and saints of the Lord,* 42.72 not such saints as the Pope maketh, or which are mentioned in Legenda sanctorum, or in vitis patrū or in the fabulous booke de vita sanctorum Wallensium, &c. but such as are spoken of in the holy Apocalyps, of whom it is written:* 42.73 Hij sunt qui sequuntur Agnum quocun{que} ierit, quique lauarunt stolas suas in sanguine agni i. These bee they that follow the Lambe whether soeuer he goeth, & whiche haue washed their stooles in the bloud of the Lambe, &c. Thus these saints be not of the Popes makyng, or rather to say the truth, they are of the Popes making, of y^e Popes makyng (I say) in this respect,* 42.74 not that the saints of God are made by the Pope, but that the saints of God are tried and declared by the Pope: so as by afflictions of Sathan Iobs patience was prooued, by Pharao Gods power de∣clared, and by Salmator, Tarentum was won (as Tul∣lie writeth) for except he had lost it before, Q. Fabius could not haue recouered it: so in lyke maner, vnlesse by Anti∣christ good men had bene destroyed, otherwyse they had not bene tryed true Martyrs of Christ. The names of these were:

• ...* 42.75Elizabeth Warne.
• ...George Tankerfield.
• ...Robert Smith.
• ...Steuen Harwood.
• ...Thomas Fust.
• ...William Hale.
• ...Thomas Leyes.
• ...George King.
• ...Iohn Wade.
• ...Ione Layshford.

The prisons of London beginnyng now to be reple∣nished with gods saints, and stil mo and mo comming in, the Counsaile & Commissioners thinkyng to make ready dispatch with the poore prisoners, caused these x. aboue na∣med, to be sent with their letter directed to Boner Bish. of London, by hym to be examined, and rid out of the way. The copy of which their letter, with their names subscri∣bed, here followeth to be read and noted.

*A letter sent by the Commissioners to the B. of of London D. Boner.

AFter our harty commendations to your good Lordship, wee send you here Ioh. Waid,* 42.76 Wil. Haile, George King, Th. Leyes of Thorpe in Essex, Thomas Fust Hosier, Robert Smyth Painter, Steuen Harwood Brewer, George Tankerfield Cooke, Elizabeth Warne, Ioane Layshford of London, Sacramentaries: all whiche we desire your Lordship to examine, and to order accordyng to the Ecclesiastical lawes: praying your Lordship to appoynt some of your officers to receyue them at this bearers hand. And thus most hartily, fare your Lordship well.

From London this 2. Iuly.

Your lordships louyng friendes.

• Nich. Hare.* 42.77
• Will. Roper.
• Rich. Rede.
• Will. Cooke.

The history of Elizabeth VVarne widow, burnt at Stratford bowe.

NOw seuerally to prosecute the stories of these x. Mar∣tyrs aforenamed,* 42.78 first we will begin with the historie of Elizabeth Warne, who in this moneth of August was burned at Stratford Bowe, nye vnto London, widowe, late the wyfe of Ioh. Warne Upholster, and Martyr, who also was burned in the end of the month of May last past, as before in hys storye is recorded. This Elizabeth had bene apprehended amongst others, the first day of Ianu∣ary, in a house in Bow Church yard in London, as they were gathered together in prayer, and at that present was caried to the Counter (as is also aboue specified) where she lay as prisoner vntil the 11. day of Iune. At which time she was brought vnto Newgate, and remayned there in lyke case vnto the 2. day of Iuly. Then shee was sent by the Kyng and Queenes Commissioners vnto Boner B. of London, who the sixt day of the same moneth, caused her with diuers others (as Robert Smith, George Tan∣kerfield, &c.) to be brought before hym into hys Pallace, and there examined her vpon sundry Articles, such as of common order be ministred vnto the poore saints & Mar∣tyrs of God, as ye may more playnely perceyue by other more large and ample processes, as well before, as here∣after mentioned.

The chiefest obiection that he vsed,* 42.79 eyther towardes her, or the most of those, was touchyng the reall and cor∣porall presence of the body and bloud of Christ in the Sa∣crament of the aultar, as the chiefest ground & profitablest foundation for their Catholike dignitie. Many other mat∣ters he obiected agaynst them, as for not commyng to the Church, for speakyng agaynst the masse, for despising their ceremonies and new founde Sacramentes, with dyuers other fonde and triflyng toyes, not worthy any mentio∣nyng.

In the ende, when she had bene diuers tymes brought before hym and other hys adherentes, and there earnestly exhorted to recant, shee sayde: Doe what ye will. For if Christ was in an errour, then am I in an errour.* 42.80 Uppon which aunswere, she was the xij. day of the same moneth of Iuly, adiudged and condemned as an heretike, and so deliuered vnto the secular power (as they terme it (to be by them (yet at the Clergies appoyntment) put to death, which thyng was accomplished in her the same month a∣boue mentioned.

The chiefe procurer of this her death, was D. Story beyng (as it is thought) of some alliaunce eyther to her the sayd Elizabeth, or els to her late husband. Who,* 42.81 thogh he was at the first apprehension of his sayd kinswoman, a very earnest suiter for her deliueraunce to Doctor Mar∣tin, then one of the Kyng and Queenes Commissioners in matters of Religion (hymselfe beyng as yet not made Commissioner) and had by his sute obteyned her deliue∣raunce for that present, as Doct. Martin hymselfe the au∣thour hereof) hath reported, yet afterwards, vpon what occasion God onely knoweth, except vpon some burning charitie the sayd Doctor Story,* 42.82 obteyning now the roome of one of the Commissioners, caused not onely the sayde Iohn Warne, but also hys wyfe, & afterwards his daugh∣ter to be agayne apprehended, neuer leauyng them, vntyll hee had brought them all to ashes. Such was the rage of that deuout catholike, and white chyld of y^e mother church that neyther kinred nor any other consideratiō could pre∣uaile with hym, although it dyd (at hys request) wyth o∣thers, who in respect of hym, were but straungers vnto them. The Lord if it be hys will turne hys hart, or els rid hys poore Church from such an Hibra, as thanked bee the Lord, now he hath.

¶George Tankerfield a faythfull Martyr and witnesse of the Gospell, constantly suffering for the testimonie of the same.

GEorge Tankerfield of London Cooke,* 42.83 borne in the Ci∣tie of Yorke, about the age of xxvij. or xxviij. yeres, was in king Edwards daies a very papist, til the time Queene Mary came in, and then perceiuing the great crueltye vsed of the Popes side, was brought into a misdoubte of theyr doings, and begā (as he said) in his heart to abhorre them. And as concerning the masse, whereof he had but a doubt∣ful opinion before, and much striuing with him self in that case, at length hee fell to prayer, desiring God in mercye to open to him the truth, that he might be thorowly perswa∣ded therein, whether it were of God, or no: If not, that he might vtterly hate it in his hearte, and abhorre it:* 42.84 whiche according to his prayer, the Lorde mercifully heard, woor∣king daily more and more in him to detest and abhorre the same: and so was mooued to read the Testament, whereby (as is sayd) the Lord lightened his minde with the know∣ledge of the truthe, woorking liuely faith in him to beleeue the same, and vtterly to detest all papistrie, and so he came no more to their doings: And not onely that,* 42.85 but also thys liuely faith, sayd he, kindled such a flame in him, as would not be kept in, but vtter it selfe by confession therof, repro∣uing his owne former doings to his friendes, exhorting them likewise to conuert and turne to the truth with him, and thus he began to be smelled out among them, til at the last he was sent for, as followeth.* 42.86

It pleased God to strike him w^t sicknesse, whereby hee lay long sicke: and on a certaine day to take the air abroad, he rose vp and went and walked into the Temple fieldes, to see y^e shooters. In the meane season came Bearde home to his house, and inquired for him, pretending to his wife, that he came only for to haue hym to come and dresse a bā∣ket

at the Lord Pagets. The wife because of his appa∣rell (which was very braue) tooke him to be some honeste Gentleman, and with all speede prepared her selfe to fetch her husband, hauing a good hope he should now erne some mony: and least this gentleman should not be noyed with tarying,* 42.87 she fet him a cushin to set him soft, and said a fayre napkin before him, and set breade thereon, and came to her husband: who whē he heard it, sayd: a banket woman? In deed it is such a banquet as wil not be very pleasant to the flesh but Gods will be done. And when he came home hee saw who it was, and called him by his name, which when his wife perceiued, & wherfore he came, like a tall woman, would play Peters part, and in sted of a sword took a spit, and had runne him thorow, had not the Constable which Bearde had sent for by his man, come in withall, who res∣cued him: yet she sent a brickebatte after him and hit hym on the backe.* 42.88 And so Tankerfield was deliuered to y^e Con∣stable, and brought to Newgate about the last day of Fe∣bruary an. 1555. by the sayd Bearde Yeoman of the Gard, and Simon Ponder Pewterer, Constable of S. Dūstons in the West, sent in by Syr Roger Chomley knight and by Doctor Martin.

Tankerfield thus being brought to prison by hys ad∣uersaryes, at lēgth w^t the other aboue named was brought to his examination before Boner. Who after his accusto∣med maner, ordered his articles and positions vnto him: the copy and tenor of which his ordinary Articles ye may read aboue expressed. pag. 1585.

To these Articles as aboue rehearsed, he aunswered a∣gayne, constantly declaring his mind both touching auri∣culer confession, and also the sacrament of the popish alter, and likewise of the Masse.* 42.89 &c. First that he was not confes∣sed to any priest 5. yeares past, nor to any other but only to God, and further denying that he would hereafter be con∣fessed to anye Prieste, for that hee founde it not in Christes booke, and tooke it onely to be a counsell.

And concerning the sacrament, commonly called here in England of the aultar,* 42.90 he confessed that hee neither had nor did beleue, that in the sayd sacrament, there is the reall body and bloud of Christ, because that the bodye is ascen∣ded into heauen, and there doth sit at the right hand of god the father.

And moreouer he sayd, that the Masse now vsed in the Church of England was nought,* 42.91 and ful of Idolatry and abomination, and agaynst the word of God, affirming al∣so, that there are but two Sacramentes in the Church of Christ, Baptisme, and the Supper of the Lord. &c. And to these assertions, he sayd, he would stand: and so he did to the end.

And when at last the Byshop began to read y^e sentence exhorting him before with manye woordes to reuoke hys professed opinion (which they called damnable & heretical) he notwithstanding,* 42.92 resisted all contrary perswasions, an∣swering the bishop agayne in this forme of words: I will not (sayd he) forsake mine opinions, except you (my Lord) can repell thē by scriptures, and I care not for your Diui∣nity:* 42.93 for you condemne al men: and proue nothing against them. And after many fayre wordes of exhortation, which Boner then vsed (after his ordinary maner) to conuerte or rather peruert him, he aunswered boldlye agayne, saying moreouer: that the church wherof y^e pope is supreme head, is no part of Christes Catholicke Church:* 42.94 & adding ther∣vnto, and poynting to the Bishop, spake to the people, say¦ing: Good people beware of him, and such as he is: for these be the people that deceiueth you. &c.

These with other wordes moe, he spake: whereupon the Bishop reading the sentence of his popish condēnatiō gaue him to the secular power.* 42.95

And so this blessed seruaunt of God was had to saynct Albons,* 42.96 and there with much pacience and constācy ended his life, the xxvi. day of August, for the defence of the truth, which at length will haue the victory.

*Certayne notes concerning George Tankerfielde, after he came to suffer martyrdome at Saynt Albons.

IN primis, he was brought vnto S. Albons, by the high Shiriffe of Hereford Shyre, M Edw. Brocket Esquire and one Pulter of Hitchen which was vnder Shiriffe.

Item theyr Inne was the crosse keyes whereas there was great cōcourse of people to see and heare the prisoner, among the which multitude some were sory to see so god∣ly a man brought to be burned, others praised God for his constancy and perseuerance in the trueth. Contrarywyse some there were which said it was pity he did stand in such opinions, and others both old womē & men cried against him one called him hereticke, & sayd it was pity that he ly∣ued. But George Tankerfield did speake vnto them so ef∣fectually out of the word of God, in lamenting of theyr ig∣norance, & protesting vnto them his vnspotted conscience, & that God did mollify theyr hardened hartes insomuch y^t some of them departed out of the chamber w^t weping eies.

Item there came vnto him a certayne Scholemayster (which reteined vnto sir Tho. Pope knight) this man had certayne cōmunication w^t G. Tankerfielde the day before he was cōming toward S. Albons, as touching theyr sa∣crament of y^e aultar & other poyntes of papisticall religiō, but as he vrged Tankerfield w^t the authority of y^e doctors, wrasting thē after his own will: so on y^e other side Tāker∣field aunswered him mightily by y^e scriptures not wrested after y^e mind of any man but being interpreted after y^e will of the Lord Iesus. &c. So that as he would not allow such allegatiōs as Tankerfield brought out of the scriptures w^t out the opiniōs of y^e doctors: so agayn Tankerfield would not credit his doctrine to be true except he could cōfirme it by the scriptures. In y^e end Tankerfield prayd him that he would not trouble him in such matters, for his conscience was established. &c. and so he departed from him wishing him well & protesting that he meant him no more hurt thē his owne soule.

Item when the houre drew on apace y^t he should suffer he desired the wine drawer that he might haue a pinte of malmesy & a loafe that he might eat & drinke that in remē∣brance of Christes death and passion, because he could nor haue ministred vnto him by others in such maner as christ cōmaunded, & thē he kneeled downe making his cōfession vnto the Lord w^t all those which were in the chāber wyth him, & after y^t he had prayd earnestly vnto the Lord, & had read the institution of the holy supper by the Lord Iesus, out of y^e euangelistes & out of S. Paule: he sayd O Lord y^u knowest it I do not this to derogate authority frō any mā, or in contēpt of those which are thy ministers, but only be∣cause I cannot haue it ministred according to thy word &c. & when he had spoken these & such like wordes he receiued it with geuing of Thankes.

Item when some of his frends willed him to eat some meat, he sayd he would not eat that which should do other good that had more need, & y^t had lōgertime to liue thē he.

Item he prayd his host to let him haue a good fire in y^e chāber, he had so, & thē he sitting on a forme before the fire put of his shoes & hose & stretched out his leg to y^e flame, & whē it had touched his foot, he quickely withdrew his leg shewing how y^e flesh did perswade him one way & the spi∣rit another way. The flesh sayd O thou foole wilt y^u burne & needest not. The spirit sayd be not afrayd, for thys is no∣thing in respect of fire eternall. The flesh sayd do not leaue the cōpany of thy frēdes & acquaintance which loue & will let thee lack nothing. The spirit sayd the cōpany of Iesus Christ & his glorious presence doth exceed al fleshly frēds. The flesh sayd do not shortē thy time now for y^u mayst liue if thou wilt much lōger. The spirit said this life is nothing vnto y^e life in heauen which lasteth for euer. &c. And all this time the shiriffes were at a certayn gētlemans house at di∣ner not far frō the towne whither also resorted knightes & many gētlemē out of y^t coūtry, because his sonne was ma∣ried that day, & vntill they returned from diner the priso∣ner was lefte w^t his host to be kept & looked vnto. And G. Tankerfield all y^e time was kindly & louingly entreated of his host, and considering that his time was short his say∣ing was, that although the day were neuer so long, yet at the last it ringeth to Euensong. &c.

Item about two of y^e clocke whē the shiriffes were re∣turned frō diner they brought G. Tankerfielde out of his Inne vnto y^e place where he shoulde suffer which is called Romeland, being a greene place nigh vnto y^e west end of y^e Abbey church, vnto the which whē he was come he kneled downe by the y^e stake that was set vp for him & after he had ended his prayers, he arose & with a ioyfull fayth he sayd y^t although he had a sharpe diner, yet he hoped to haue a ioy∣full supper in heauen.

Item while the fagots were set about him there came a priest vnto him, & perswaded him to beleue on y^e sacrament of y^e aulter & he should be saued. But G. Tankerfield cried out vehemētly & sayd, I defye the whore of Babilon, I de∣fie the whore of Babilon, fie of y^e abhominable Idoll, good people do not beleue him, good people doe not beleue him. And thē y^e Maior of the towne cōmaunded to set fire to the heretique, and sayd if he had but one loade of fagots in the whole world, he would geue thē to burn him. There was a certayne knight by & went vnto Tankerfield & took him by the hand & sayd good brother be strōg in Christ, this he spake softly, and Tankerfield sayd, O syr I thanke you I am so I thanke God. Then fire was set vnto him, & he de∣sired the shiriffe & all the people that they woulde pray for him, the most part did so. And so embracing the fire he ba∣thed

Notes

• * 1.1

  〈1 paragraph〉〈1 paragraph〉
• * 1.2

  〈1 paragraph〉〈1 paragraph〉
• * 1.3

  ••. Rogers ••haplayne 〈◊〉〈◊〉 the ••archaunt 〈…〉〈…〉 Rogers brought to the03 Go••pell 〈◊〉〈◊〉 M. W. 〈◊〉〈◊〉, & 〈…〉〈…〉.
• * 1.4

  〈1 paragraph〉〈1 paragraph〉
• * 1.5

  〈1 paragraph〉〈1 paragraph〉
• * 1.6

  〈1 paragraph〉〈1 paragraph〉
• * 1.7

  〈1 paragraph〉〈1 paragraph〉
• * 1.8

  M. Rogers cal∣led to accompt for his Sermon at Paules Crosse.
• * 1.9

  M. Rogers a∣ga••ne called be∣fore the Coun∣sell, and com∣maunded to keepe his house.
• * 1.10

  M. Rogers sent to Newgate.
• * 1.11

  Examination & aunswere of M. Iohn Rogers.
• * 1.12

  Ful sore against theyr wills if they could o∣therwise haue chosen.
• * 1.13

  No head of the Catholicke Church, but Christ.
• * 1.14

  The supremacie of king Henry 8. how it is to be taken.
• * 1.15

  Tonstall B. of Duresme. N. Bishop of Worcester.
• * 1.16

  The meaning why K. Henry was titled ••u∣preame head.
• * 1.17

  The Bishops contrary to theyr former doinges and wrytinges.
• * 1.18

  Truth goeth not by number nor by the grea∣ter part.
• * 1.19

  10. Prisoners out of New∣••••t•• to be 〈◊〉〈◊〉 before 〈…〉〈…〉.

  〈…〉〈…〉: the 10. yelded.
• * 1.20

  Steph Gardiner refused to haue the truth to be tryed by lear∣ning.
• * 1.21

  The B••••shop•• 〈…〉〈…〉 stand b•• theyr 〈…〉〈…〉 yet wi•••• suffer 〈◊〉〈◊〉 men so doe.
• * 1.22

  A fayr•••• tense to ••••cuse yo•••• ignora••••••
• * 1.23

  Gardine•• wil 〈◊〉〈◊〉 to that, 〈◊〉〈◊〉 which 〈◊〉〈◊〉 cānot 〈◊〉〈◊〉 to be 〈◊〉〈◊〉
• * 1.24

  The Pop•• church p••••••ued not to be Catho∣licke.
• * 1.25

  Latin Se••••uice.
• * 1.26

  Speaking a straung•• tongue, ••••gaynst S. Paule.
• * 1.27

  Imperf••••••tion.
• * 1.28

  1. Cor. 1•• To speak•• 〈◊〉〈◊〉 God 〈◊〉〈◊〉 To speak•• both to 〈◊〉〈◊〉 and man▪ To speak•• neyther 〈◊〉〈◊〉 God not 〈◊〉〈◊〉 mā, but 〈◊〉〈◊〉 the 〈◊〉〈◊〉
• * 1.29

  Secretary Bourne. A 〈◊〉〈◊〉 Suaue••.
• * 1.30

  Anno 1555. ••ebrua¦••••
• * 1.31

  〈1 paragraph〉〈1 paragraph〉
• * 1.32

  Confused 〈◊〉〈◊〉 with∣••ut order.
• * 1.33

  Sir Rich. Southwell ••peaketh.
• * 1.34

  The bishop of Ely spea∣keth.
• * 1.35

  Diuers ••peake at ••nce.
• * 1.36

  Diuers speake at ••nce.
• * 1.37

  ••awfulnes of priestes mariage. 〈◊〉〈◊〉. Rogers ••rought 8. children with him ••nto Eng∣••••nd.
• * 1.38

  M Rogers had away to prison.
• * 1.39

  M. Rogers care∣full prayer for his wife and children.
• * 1.40

  The 2. examina∣tion of Maister Rogers.
• * 1.41

  Winchesters mercy, what it meaneth.
• * 1.42

  To rise to the Pope, is to fall from Christ.
• * 1.43

  Whatsoeuer is once concluded in a Parliament ought not to be reformed after∣ward by no do∣ctrine nor the word of God, by the Bishop of Winchesters di∣uinitie.
• * 1.44

  The Bishop of Winchester iudgeth M. Ro∣gers, by his own disease.
• * 1.45

  D. Aldresse witnesseth with the B. of Win∣chester.
• * 1.46

  The opinion of M Rogers 〈…〉〈…〉 sacra∣ment of the bo∣dy ••f Christ, re∣quired.
• * 1.47

  Act. 3.
• * 1.48

  Cruelty shewed withou•• •• cause.
• * 1.49

  M. Rogers a yeare and a half in durance.
• * 1.50

  Ste. Gardiner calleth kyng Ed∣ward an vsur∣p••r.
• * 1.51

  M. Rogers im∣prisoned against all law and right.
• * 1.52

  M. Rogers pu∣nished before a∣ny law was bro∣k••n.
• * 1.53

  M. Gosnold la∣••••ured for M. Rogers.
• * 1.54

  Great me••••cy of Win∣chest. no lesse then the Foxe hath to the chickenes, the Wolfe to suck the bloud of Lambes.
• * 1.55

  The Popes church is the churc•• of Anti∣chryst.
• * 1.56

  M. Rogers warned to appea••e the next day.
• * 1.57

  M. Roger & M. Hoo∣per brought agayne be∣fore the Chauncel∣lour.
• * 1.58

  Gardiner•• wordes to M. Rogers.
• * 1.59

  Aunswere of M. Ro∣ger••s to the B••••hop of W••n••hester.
• * 1.60

  M. Rogers n••t suffered here to de∣fend hims•••••• by wrytin••▪
• * 1.61

  W••ole Co••••cel••s turned by priuate per••ons.
• * 1.62

  〈◊〉〈◊〉 Ma••entium lib. ••. cap. 14.
• * 1.63

  〈1 paragraph〉〈1 paragraph〉
• * 1.64

  〈◊〉〈◊〉 put 〈◊〉〈◊〉 the B. of 〈◊〉〈◊〉.
• * 1.65

  〈1 paragraph〉〈1 paragraph〉
• * 1.66

  M. Rogers 〈◊〉〈◊〉 suffered to speake.
• * 1.67

  Marke here ••he spirite of this pre∣late.
• * 1.68

  The godly spirite of M. Rogers.
• * 1.69

  The church of Rome is the Church of Anti∣christ, mea∣ning the lawes and doctrine now vsed in Rome.
• * 1.70

  How the Bishop of Winchester seketh for bloud.
• * 1.71

  The 〈◊〉〈◊〉 definit•••••• a∣gainst M. R••∣ge••s.
• * 1.72

  His Articles.
• * 1.73

  〈1 paragraph〉〈1 paragraph〉
• * 1.74

  M. Rogers and M. Hooper sent to Newgate.
• * 1.75

  A vengeable thing to be in the Popes Church.
• * 1.76

  M. Rogers wordes to the the Bishop of Winchester.
• * 1.77

  M. Rogers re∣quest to haue his wife come to him while he liued, could not to be graunted.
• * 1.78

  Anno 1554. Aprill.
• * 1.79

  Gods iustic•• vpon his e∣nemies and persecuters.
• * 1.80

  Wincheste•••• mercy.
• * 1.81

  Ann. 1554. ••ebrua∣••y.
• * 1.82

  Febr. 4.
• * 1.83

  M. Rogers warned to prepare to death.
• * 1.84

  M. Rogers 〈◊〉〈◊〉.
• * 1.85

  M. Rogers coul•• not be 〈◊〉〈◊〉 of Boner to 〈◊〉〈◊〉 to his wife before his burning. M. Rogers brought to Smithfield.
• * 1.86

  The copie of M. Rogers 〈…〉〈…〉 gods prouidence preserued.
• * 1.87

  M. Rogers see∣meth to prophe¦sie here of Eng∣land, and that truely.
• * 1.88

  He meaneth here of the re∣turne of the ex∣iles into Eng∣land.
• * 1.89

  1. Pet. 4.
• * 1.90

  M. Rogers pro∣phesieth of the returne of the Gospell.
• * 1.91

  M. Rogers coū∣sell in placing good ministers.
• * 1.92

  A note touching Priestes cappes.
• * 1.93

  Prouision by M. Rogers for the prisoners.
• * 1.94

  Alexander An∣drew Gayler of Newgate com∣p••red to Alex∣ander the Co∣persmith.
• * 1.95

  The 〈◊〉〈◊〉 of Master Woodrofe to M. Ro••gers.
• * 1.96

  M. Roge•••• refuseth 〈◊〉〈◊〉 pardon.
• * 1.97

  February. 8.
• * 1.98

  The story of Laurence Saū∣ders, Martyr.
• * 1.99

  Scholers are ta∣ken out of Eton Colledge into the kinges Col∣ledge at Cam∣bridge.
• * 1.100

  M. Saun∣ders first bound prē∣tise with M. Chester.
• * 1.101

  〈1 paragraph〉〈1 paragraph〉
• * 1.102

  M. Saun∣ders reader in the Col∣ledge of Fothringa.
• * 1.103

  Saunders after reader at Lichfield.
• * 1.104

  The constāt 〈…〉〈…〉 Sa••ders.
• * 1.105

  ••. Saunders 〈◊〉〈◊〉 to 〈◊〉〈◊〉 the ••eal••e.
• * 1.106

  M. Mordant disswadeth Lau∣rence Saunders from preaching.
• * 1.107

  M. Saunders 〈◊〉〈◊〉 prison, till he was in prison.
• * 1.108

  M. Saunders sermon at Al∣hallowes. 2. Cor. 11.
• * 1.109

  M. Saunders ap∣prehended by B. Boner at his sermon. Sir Iohn Mor∣dant accuser of L. Saunders. Preaching of Gods word, made treason with Bishop Boner.
• * 1.110

  Ceremonies in∣uented onely for weake infir∣mitie.
• * 1.111

  B. Boner sek••th the bloud of M. Saunders.
• * 1.112

  M. Saunders sen•• from An∣nas to Cayphas.
• * 1.113

  Wichesters talk with M. Saun∣ders.
• * 1.114

  M. Saunders an∣swere to M. Winchester.
• * 1.115

  Winchester.
• * 1.116

  M. Saunders.
• * 1.117

  A priuy nippe to Winchester.
• * 1.118

  Winchesters booke de vera obedientia.
• * 1.119

  Note how Win¦chester confu∣teth M. Saun∣ders.
• * 1.120

  A notable ex∣ample of the Lord comfor∣ting his ser∣uauntes in their troubles.
• * 1.121

  M. Saunders in prison a yeare and 3. monthes.
• * 1.122

  A fragme•••• of M. Sau••••ders letter
• * 1.123

  He meane the procla••mation of which me••••tion is 〈◊〉〈◊〉 before. Satis pece••••uit qui re••••stere non pot••it.
• * 1.124

  Act. 24.
• * 1.125

  A good t••••stimony o•• good con∣science.
• * 1.126

  Iohn. 10▪
• * 1.127

  Math. 7.
• * 1.128

  How the Wolfe is known 〈◊〉〈◊〉 the true shephear••
• * 1.129

  The inco••••uenience the Rom•••• religion, 〈◊〉〈◊〉 3. poyntes.
• * 1.130

  Esay. 26. Math. 25.
• * 1.131

  Explicit•• ••ides. is 〈◊〉〈◊〉 a man ha•• to aunswe•• to euery poynt of 〈◊〉〈◊〉 ••ayth by sufficient 〈◊〉〈◊〉 ground an•• learning.
• * 1.132

  〈1 paragraph〉〈1 paragraph〉
• * 1.133

  Ann. 1555. Februa∣ry.
• * 2.1

  1. Tim. 4.
• * 2.2

  M, Saunders would haue no suite made for him.
• * 2.3

  Antichrist and death two ene∣mies.
• * 2.4

  This Doct. Weston and M. Gri••moald dyed both about the Corona∣tion of Q. Elizabeth.
• * 2.5

  The church goeth not alwayes by number.
• * 2.6

  Winchesters booke De Vera Obe∣dientia.
• * 2.7

  What a blessed taste of M. San∣ders had of chri¦stes comforts▪
• * 2.8

  M. Saunders writeth to D. Cranmer Rid∣ley, &c. Coloss. 1.
• * 2.9

  Coloss. 3.
• * 2.10

  1. Cor. 13.
• * 2.11

  Esay. 54. 1. Cor. 2.
• * 2.12

  Math. 5.
• * 2.13

  1. Cor. 4. Phil. 1.
• * 2.14

  Phil. 1. Phil. 1.
• * 2.15

  The constant minde of a chri∣stian souldiour Ephes. 1. Rom. 8. Galat. 4.
• * 2.16

  2. Cor. 4. Psal. 116.
• * 2.17

  Phil. 1.
• * 2.18

  1. Cor. 4.
• * 2.19

  2. Cor 4.
• * 2.20

  2. Tim. 2.
• * 2.21

  3. Cor. 4.
• * 2.22

  Esay. 12.
• * 2.23

  Psal. 48.
• * 3.1

  M. Saunders letter to his wife.
• * 3.2

  2. Cor. 4.
• * 3.3

  2. Cor. 4.
• * 3.4

  2. Cor. 4.
• * 3.5

  Psal. 126.
• * 3.6

  1. Cor. 15.
• * 3.7

  1. Pet. 4.
• * 3.8

  Actes. 17.
• * 3.9

  Gods pro∣mises firme and sure. Esay. 49.
• * 3.10

  1. Pet. 5.
• * 3.11

  Iob. 3. Trust vpo•• Gods pro∣mise.
• * 3.12

  Psal. 103.
• * 3.13

  Saunders godly be∣quest to hi•• wife.
• * 3.14

  Experienc•• of the com∣fortes of Christ in prison.
• * 3.15

  M. Saunder•• wife not suffered to speake with him in pri∣son.
• * 3.16

  〈1 paragraph〉〈1 paragraph〉
• * 3.17

  〈1 paragraph〉〈1 paragraph〉
• * 3.18

  〈1 paragraph〉〈1 paragraph〉
• * 3.19

  Of this 〈…〉〈…〉 S. 〈◊〉〈◊〉. 2. Cor. 6. & Ier••m. ••0. Come out and diuide your selues from them. &c. Argument. Conscience 〈…〉〈…〉 vpon things vncertaine. 〈…〉〈…〉.
• * 3.20

  A lawfull 〈◊〉〈◊〉, but 〈◊〉〈◊〉 not 〈…〉〈…〉.
• * 3.21

  M. Saunders freely preacheth Christ.
• * 3.22

  The 2. examina∣tion here lac∣keth.
• * 3.23

  M. Saunders deliuered to the secular power.
• * 3.24

  M. Saunders de∣graded by B. Boner.
• * 3.25

  M. Saunders ca∣ryed to Couen∣trye.
• * 3.26

  A good Shoo∣maker of Co∣uentrye.
• * 3.27

  M. Saunders put in the com∣mon gayle in Couentrye. February. 8. M. Saunders brought to the place of executi∣on.
• * 3.28

  Achab accuseth Elias for trou∣bling Israell.
• * 3.29

  The Mar∣tyrdome of M. Laurēce Saunders at Couentry.
• * 3.30

  Anno 1555. Februa∣ry. 8.
• * 3.31

  A Comparison betweene Lau∣rence Saunders and S. Laurence.
• * 3.32

  Strength to stād in Christ, com∣meth not of our selues, but it is the gift of God.
• * 3.33

  Talke betweene M. Saunders, & Doctour Pen∣dleton.

  D Pendleton a stout preacher of the Gospel in K. Edwards tyme.
• * 3.34

  M. Saunders timerou•• in Christes cause at the first be∣ginning.
• * 3.35

  The stou•• bragges 〈◊〉〈◊〉 D. Pendl••••ton at th•• first begi••••ning.

  God ge∣ueth strength where fe••••blenes is confessed▪
• * 3.36

  Example how feeb•••• man is 〈◊〉〈◊〉 himselfe without the Lord support him.
• * 3.37

  〈1 paragraph〉〈1 paragraph〉
• * 3.38

  Anno 1555. Februa∣ry
• * 3.39

  〈1 paragraph〉〈1 paragraph〉
• * 3.40

  A letter of M Saun∣de••s sent to B. Farrar, D. Taylor, M. Brad∣ford and M. P••ilpot. 〈◊〉〈◊〉. 8.
• * 3.41

  Iohn. 11.
• * 3.42

  A comfor∣••••ble letter ••f M. Saun∣ders to his 〈◊〉〈◊〉 & 〈◊〉〈◊〉 of the 〈…〉〈…〉.
• * 3.43

  The sweete comfort of 〈…〉〈…〉 away 〈◊〉〈◊〉 feare of death from 〈…〉〈…〉.
• * 3.44

  Christ a sweete brother vnto vs.
• * 3.45

  The sting of death pluck•• out. 1. Cor. 15.
• * 3.46

  To this his flocke the parish of Alhallowes in Bredstreate. He wrote also a fruitefull letter, exhorting and charging them to beware of the Romish religiō and constantly to sticke to the truth which they had confes∣sed.
• * 3.47

  An other com∣fortable lette•• of M. Saunders,
• * 3.48

  The true badge of Christ. Iohn 13.
• * 3.49

  Iohn. 15.
• * 3.50

  Prayer distribu∣teth Gods bles∣singes from one to an other.
• * 4.1

  An other letter of M. Saunders.
• * 4.2

  2. Cor. 4. Fayth many tymes in vs is feeble.
• * 4.3

  Rom 8. 1. Cor 4.
• * 4.4

  Exod. 8. Ierome. 1.
• * 4.5

  M. Saunders commēdeth the care of his wyfe to Maistres Har¦rington.
• * 4.6

  An other letter of Saunder•• his wyfe▪
• * 4.7

  Care of children tyme of n••••cessitye ought to left to Go•• who wil•• not see th•• forsaken.
• * 4.8

  What it 〈◊〉〈◊〉 to follow Christ.
• * 4.9

  An other letter of M▪ Saunders his wyfe 〈◊〉〈◊〉 other frendes.
• * 4.10

  Math. 26.
• * 4.11

  Luke. 5. Psal. 119.
• * 4.12

  Iohn. 6.
• * 4.13

  Tim 1.
• * 4.14

  〈◊〉〈◊〉. 5.
• * 4.15

  A letter of 〈…〉〈…〉 to ••is wyfe.
• * 4.16

  〈◊〉〈◊〉 writeth 〈◊〉〈◊〉 his ••••irte ••herein he ••hould be 〈◊〉〈◊〉.
• * 5.1

  Math. 10.
• * 5.2

  •• letter of 〈…〉〈…〉 to ••••urence ••••unders 〈◊〉〈◊〉 b••other.
• * 5.3

  Iustice sayth▪ Audi Alteram partem.
• * 5.4

  Greeting with protestation.
• * 5.5

  He meaneth peraduenture when the Sanc∣tus is singing for then the Organs pipe merely and that may giue some Comfort. The meditatiōs of S. Bernard sent by Iustice Saunders to his brother.
• * 5.6

  The story, life, & Martyrdome of M. Iohn Hoo∣per Martyr.
• * 5.7

  M. Hooper sent to the Bishop of Winchester.
• * 5.8

  M. Hooper for∣ced to auoyd the house of Syr Thomas Arun∣del.

  M. Hooper fly∣eth agayne out of England.
• * 5.9

  Great frendship betweene M. Bullinger and M. Hooper.
• * 5.10

  M. Bullingers wordes to M. Hooper at his departing from Zurick.
• * 5.11

  The aunswere of M Hooper to M. Bullinger.
• * 5.12

  M. Hooper pro∣phesyeth of himselfe.
• * 5.13

  A note 〈◊〉〈◊〉 M. Hoo•••••• armes 〈◊〉〈◊〉 signify 〈◊〉〈◊〉 his Mar••••••••dome.
• * 5.14

  M. Hoo•••••• return•••• agayne 〈◊〉〈◊〉 Englan••▪
• * 5.15

  The not••••ble dilig•••••• of M. 〈◊〉〈◊〉 in pr••••••ching.
• * 5.16

  The sing••••ler vertu•••• of M. H••••••per descr••••bed.
• * 5.17

  Discretio•• how min••••sters and preacher•• ought to behaue themselu••••▪
• * 5.18

  M. Hoo•••••• made Bi••shop of Gloceste•• and Wor••cester.
• * 5.19

  Popish a••••tyre.
• * 5.20

  〈1 paragraph〉〈1 paragraph〉
• * 6.1

  〈1 paragraph〉〈1 paragraph〉
• * 7.1

  A letter of the Earle of W••••wicke to 〈◊〉〈◊〉 Archb. in the behalfe of M. Hoo∣per.
• * 7.2

  The kinges 〈◊〉〈◊〉 no•• the Earles ••ould take 〈◊〉〈◊〉.

  D••scorde 〈◊〉〈◊〉 rituall g••••ments of 〈◊〉〈◊〉. M. Hooper 〈…〉〈…〉 to the ••i••hops. M▪ Hooper ••••••pelled to preach before the 〈…〉〈…〉.
• * 7.3

  The crosse ma∣keth peace.
• * 7.4

  The falles and infirmityes of holy Saints and Martyrs lefte for our consolation.
• * 7.5

  Note how dis∣corde & reconsi∣liation happe∣neth many times amongest good men.
• * 8.1

  A letter of re∣consiliatiation sent by Doctour Ridley to Bi∣shop Hooper.
• * 8.2

  1. Cor. 10. B. Ridley and Bishop Hooper ioyne handes togither.
• * 8.3

  B Ridley reioy∣seth to heare of B. Hoopers cō∣stancye.
• * 8.4

  The diligent care of B. Hoo∣per in his Dio∣ces.
• * 8.5

  M. Hooper B. of two Dioces. M Hooper a light to all ••••urchmen.
• * 8.6

  The order and gouernance of M. Hoopers house.
• * 8.7

  The 〈◊〉〈◊〉 M. Hoo•••••• in instru••••ting 〈◊〉〈◊〉.
• * 8.8

  The hosp••••tality of ••▪ Hooper.
• * 8.9

  M. Hoop•••• called vp 〈◊〉〈◊〉 London 〈◊〉〈◊〉 Queene Maryes cōming in.
• * 8.10

  Two cause•• why M. Hooper was called vp.
• * 8.11

  M. Hoope•• refused to flye away.
• * 8.12

  M. Hoop•••• commeth vp to Lo••∣don.
• * 8.13

  M. Hoop•••• charged to aunswere the Que•••• for bonds 〈◊〉〈◊〉 debt.
• * 8.14

  M. Hope•• comma••••••ded to warde.
• * 8.15

  M. Hoop•••• depriued 〈◊〉〈◊〉 his Bisho∣prick••s.
• * 8.16

  A letter reportin•• the orde•• 〈◊〉〈◊〉 M. Hoop•••• depriuati••••▪
• * 8.17

  〈1 paragraph〉〈1 paragraph〉
• * 8.18

  〈1 paragraph〉〈1 paragraph〉
• * 8.19

  Priest ma∣••••age not ••orbyd by ••he olde ••anon.
• * 8.20

  〈◊〉〈◊〉 More 〈◊〉〈◊〉 shortly 〈◊〉〈◊〉 into 〈…〉〈…〉 dyed of 〈◊〉〈◊〉.
• * 8.21

  〈1 paragraph〉〈1 paragraph〉
• * 8.22

  〈1 paragraph〉〈1 paragraph〉
• * 8.23

  Articles taken agaynst M. Hooper.
• * 8.24

  M. Hoopers re∣port of his im∣prisonment in the fleete.
• * 8.25

  This good gen∣tlewoman is thought to be Mistres Wilkin∣son.
• * 8.26

  Babington War¦den of the fleet a wicked Tyrant to Gods people.
• * 8.27

  The barbarous cruelty of the Warden of the Fleete.
• * 8.28

  W. Downtō M. Hoopers man.
• * 8.29

  M. Hooper 18. monethes in pr••son. Queene Ma••y ind••bted to M. Hooper.
• * 8.30

  M Hooper a∣gaine conuented before the bi∣shop of Win∣chester.
• * 8.31

  Gardiner ex∣horteth M. Hooper to re∣turne to the Popes church.
• * 8.32

  The Pope not worthy to be a member of Christs church.
• * 8.33

  Queene Mary will shew no mercy but to the Popes friendes.
• * 8.34

  An other exa∣mination of M. Hooper before the Bishop of Winchester and his fellowes.
• * 8.35

  M. Hoopers wordes to M· Rogers.
• * 8.36

  M. Hooper ear∣nest in his May∣sters cause.
• * 8.37

  The thyrd and last ex••mination of M. Hooper.
• * 8.38

  M. Hooper con∣demned.
• * 8.39

  Darke•• best for Papist••••
• * 8.40

  The 〈◊〉〈◊〉 reioysin•• the 〈◊〉〈◊〉 of M•• Hooper M. Ro•••••• M. 〈◊〉〈◊〉 sent to Newgat••••
• * 8.41

  B. Bone•• his Cha••••laynes 〈◊〉〈◊〉 with Hooper prison.
• * 8.42

  False ru••••mors of Hoopers recantat••••••
• * 9.1

  A 〈◊〉〈◊〉 of M. Ho••per agay•••••• false 〈◊〉〈◊〉 spread o•• his recan••••••tion.
• * 9.2

  The 〈◊〉〈◊〉 of this 〈…〉〈…〉 riseth.
• * 9.3

  〈1 paragraph〉〈1 paragraph〉
• * 9.4

  〈1 paragraph〉〈1 paragraph〉
• * 9.5

  〈1 paragraph〉〈1 paragraph〉
• * 9.6

  M. Hooper and M. Rogers ••is∣graded togither.
• * 9.7

  Dauy Wood∣rofe, William Chester Shriefes.
• * 9.8

  M. Hooper glad that he should suffer amonge••t his owne flocke.
• * 9.9

  M. Hooper ca••∣ryed to Gloce∣ster to be bur∣ned.
• * 9.10

  A woman of Ciceter confir∣med by the con∣stancy of M. Hooper, which rayled at him before.
• * 9.11

  M. Hooper c••••∣meth to Gloc••∣ster.
• * 9.12

  The quiet minde of M. Hooper in his troubles.
• * 9.13

  ••yr Anthony Kingston c••m∣meth to M. Hooper.
• * 9.14

  Syr Anthony Kingstones per∣swasions.
• * 9.15

  M. Hooper re∣plyeth.
• * 9.16

  Lyfe compared with lyfe, and death with death.
• * 9.17

  Syr An••hony. Kingstone.
• * 9.18

  Syr Anthony Kingstone con∣uerted by M. Hooper.
• * 9.19

  M. Hooper.
• * 9.20

  A blynd boy commeth to M. Hooper.
• * 9.21

  Gods grace vp∣on a blynd boy at Glocester.
• * 9.22

  M. Hooper cō∣mitted to the Shiriffes of Glocester.
• * 9.23

  The wordes of M. Hooper to the Mayor and the Shiriffes of Glocester.
• * 9.24

  〈1 paragraph〉〈1 paragraph〉
• * 9.25

  〈1 paragraph〉〈1 paragraph〉
• * 9.26

  M. Hoo•••••• spendet•• the nig•••• prayer.
• * 9.27

  Syr Ioh•• Bridge••▪ Shando•• Syr 〈◊〉〈◊〉 Bridges, Ant. Ki••••••ston, Co••mission
• * 9.28

  M. Hoo•••••• for Prea••ching 〈◊〉〈◊〉 doctrin•••• put to death.
• * 9.29

  M. Hoo•••••• forbidd•••• to speak•• the peo••••••
• * 9.30

  His 〈…〉〈…〉 to death
• * 9.31

  M. 〈◊〉〈◊〉 brough•• the 〈◊〉〈◊〉 Martyr▪
• * 9.32

  Hooper ••seth the 〈…〉〈…〉
• * 9.33

  Hoopers 〈◊〉〈◊〉.
• * 9.34

  M. Hooper ••••ndre••••eth himselfe to 〈…〉〈…〉.
• * 9.35

  M. Hooper bound to the stake.
• * 9.36

  The weeping of the people at M. Hoopers burning.
• * 9.37

  He forgeueth his execution••••
• * 9.38

  Fire put to M. Hooper.
• * 9.39

  A new fire made to M. Hooper.
• * 9.40

  M. Hooper cal∣le•• 〈◊〉〈◊〉 for more fire.
• * 9.41

  The last wordes of M. Hooper.
• * 9.42

  The blessed Martyr long tormented in the fire.
• * 9.43

  The patient end of this holy mar∣tir.
• * 10.1

  A letter exhor∣tatory of M. Hooper to cer∣tayne of his friendes.
• * 10.2

  The popes reli∣gion standeth onely vpoon force and ex∣tremitie.
• * 10.3

  Neither 〈◊〉〈◊〉 felicitie 〈◊〉〈◊〉 the misery of this world is 〈◊〉〈◊〉 be looked vpon.
• * 10.4

  Aduers••ti•• compared with adu••••••sitie.
• * 10.5

  Antithesi•• betweene ioyes and p••ynes in this world and in the world to come.
• * 10.6

  M. Hoope•• care and commen∣dation of his wife.
• * 10.7

  Talke be∣twene M. Hooper an•• a Fryer in the prison▪
• * 10.8

  If the mate••riall body of Christ be broken in the sacra∣ment, then i•• the com∣maundem••t of Gods word bro∣ken.
• * 10.9

  •• compari∣••••n be∣••weene M. ••ooper & ••olycarpus
• * 10.10

  Euseb. lib. 4. cap. 15.
• * 10.11

  Of this Po∣licarpus read be∣fore.
• * 10.12

  M. Hooper compared to Poly∣carpus in life.
• * 10.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 10.14

  The cruell handling of M. Hoo∣per.
• * 10.15

  The ene∣mies of M. Hooper and of Polycar∣pus compa∣red.
• * 10.16

  Bookes and treatises written by M. Hooper.
• * 10.17

  More of his letters ye shall read in the book of Letters of the Mar∣••••••.
• * 10.18

  A letter of •• Hooper.
• * 10.19

  The fauourers o•• Gods word se∣cluded out of the Parliament, both in the hye house and lower agaynst all right and reason.
• * 10.20

  Colos. 3.
• * 10.21

  He exhorteth the brethren to resorte and con∣ferre among thē selues together.
• * 10.22

  Conference a∣mongest bre∣thren comforta∣ble.
• * 10.23

  Iohn. 10.
• * 10.24

  Three thinges to be taken heede of.
• * 10.25

  Luke. 18.
• * 10.26

  Faith more scar∣ser now then in the old time vn∣der Tyrauntes.
• * 10.27

  The pale horse in the Apoca∣lips chap. 6. what it mea∣neth.

  Mo soules slaine by Monkes and Fryers, &c. then bodyes by Ty∣tantes.
• * 10.28

  The 6. chapt. of the Apocalips opened.
• * 10.29

  An other letter of M. Hooper.
• * 10.30

  Commission geuen out for M. Hooper and other, to dispute at Cambridge.
• * 10.31

  The counsell of M. Hooper how and vpon what cautions to dis∣pute with the aduersaries.
• * 10.32

  Note how•• the Papist•• proceed a∣gaynst all order and law.
• * 10.33

  M. 18.
• * 10.34

  An effectu•••• letter of M Hooper sent to hys wife.
• * 10.35

  Math. 14.
• * 10.36

  Rom. 1.1. 1. Thes. 2.
• * 10.37

  Errour ta∣ken for truth and persecution for Gods seruice.
• * 10.38

  Iohn. 8.9.
• * 10.39

  No respect of nature with the persecuting aduersaries.
• * 10.40

  Math. ••8.
• * 10.41

  Ge••e. 4. G••lat. 4.
• * 10.42

  Luke 2.
• * 10.43

  Patience in troubles, onely the christian mans reme∣dy. Rom. 8.
• * 10.44

  Prayer ne∣cessary. Iames 1. 1. Cor. 1.8.
• * 10.45

  Collos. •••• A lesson how to beare trou∣ble.
• * 10.46

  Two thinges commaunded by S. Paule wri∣ting to the Col∣lossians.

  The first is to see and know what thi••ges are aboue and what thinges are beneath and and to discerne rightly betwene them.

  The second is to set our affection vpon them that are aboue and not vpon the o∣ther And this lesson is harder then the othe••.
• * 10.47

  How thinges of this world may be possessed and how not.
• * 10.48

  Scriptures woulde bee mused vpon ra∣ther then talked vpon.
• * 10.49

  Math. 24. Luke. 2.
• * 10.50

  Psal. 27. Read also M. Hoopers expo∣sition vpon thys Psalme, most comfortable for all broken and afflicted hartes.
• * 10.51

  Rom. 8.
• * 10.52

  What Psalmes are to be vsed in distresse and tri∣bulation.
• * 10.53

  Read also the fourth chapter of Eccle. Coloss. 3.
• * 10.54

  Note this well to thy comfort that art affli∣cted.
• * 10.55

  Rom. 8.
• * 10.56

  Consolation.
• * 10.57

  Patience.
• * 10.58

  Afflictions be the messengers and seruauntes of God.
• * 10.59

  Luke. 2.
• * 10.60

  Pacience the gift onely of God.
• * 10.61

  Math. 3.
• * 10.62

  To suffer for Christ, is hono∣rable. Math. 24. Heb. 11.
• * 10.63

  S••p. 5. Example taken of our meate and drinke how thinges neuer come to their perf••••ction before they be vt∣terly wa∣sted.
• * 10.64

  Vnmorte fi••ed men, be no people to God. Math. 10.
• * 10.65

  Rom. 8.
• * 10.66

  Example of Abraham. Example of Ioseph.
• * 10.67

  Iohn. 9.
• * 10.68

  1. Pet. 4. Iudgement 〈◊〉〈◊〉 begin∣neth with the house of God. Colos. 3.
• * 10.69

  Rom. 8.
• * 10.70

  Math. 24.
• * 10.71

  Luke 1.
• * 10.72

  Flesh neuer mery with vertue, not sory with 〈◊〉〈◊〉.
• * 10.73

  Math. 24.
• * 10.74

  〈1 paragraph〉〈1 paragraph〉
• * 10.75

  Ann. 1555. Februa∣ry.
• * 10.76

  〈1 paragraph〉〈1 paragraph〉
• * 10.77

  1 Cor. ••.
• * 10.78

  〈1 paragraph〉〈1 paragraph〉
• * 10.79

  An other letter of M. Hooper to his frien••es in London.
• * 10.80

  The christi∣an charitie of M. Hoo∣per to his enemies.
• * 10.81

  M. Hooper 〈◊〉〈◊〉 resol∣ued to suf∣fer.
• * 10.82

  Gods will 〈◊〉〈◊〉 be obey∣•••• in all ••••inges.
• * 10.83

  Difference be∣tweene the true christian, and the worldling.
• * 10.84

  Both the in∣ward man and outward man must concurre in the honour of God.
• * 10.85

  Gods enemies can do no more then he ge••eth them leaue. Math. 20.
• * 10.86

  An other letter of M. Hooper to a helper of his.
• * 10.87

  Truth is not to be esteemed by outward appea∣raunce.
• * 10.88

  This Misteries Wilkinsō after∣ward ••yed in Exile at Franck∣ford.
• * 10.89

  Gaynes with Gods displea∣sure is beggary.
• * 10.90

  Heb. 11. Math. 5.
• * 10.91

  An other letter exhorting to stand fast in the truth.
• * 10.92

  Heb. 11.
• * 10.93

  Consolation ta∣ken by the ex∣ample of the an∣cient martyrs.
• * 10.94

  An other letter written to one Maisteries War∣cop by Maister Hooper.
• * 11.1

  The surest way is eue•• to follow the Star••e.
• * 11.2

  Ierusalem signifieth the vision of peace.
• * 11.3

  Bethelem signifieth 〈◊〉〈◊〉 much as th•• house of bread, or of saturitie.
• * 11.4

  Christ is not to be sought not asked for but onely by the scrip••tures.
• * 11.5

  Example of Iason and Titon.
• * 11.6

  Letters in the way to the king∣dome of heauen.
• * 11.7

  A letter of M. Bullen∣••er to M. Hooper 〈…〉〈…〉 of latin 〈◊〉〈◊〉 Eng∣••••••h▪
• * 11.8

  The power of Anti∣christ de∣scribed in Daniell chapt. 8. Math. 10. Iohn. 15.16. ••. Tim. 2.3.
• * 11.9

  The do∣ctrine of the Protestants, what it is, wherefore they are per¦secuted.
• * 11.10

  Ephes. 1.
• * 11.11

  2. Thes. 2. Christ is sufficient, and not be patched with the Pope.
• * 11.12

  Apoc. 21▪
• * 11.13

  Apoc. 14. Gods wrath vpon the beast and them that ta••e his 〈◊〉〈◊〉.
• * 11.14

  In this time of Antichrist is the pacience and fayth of Gods children tryed, whereby they shall ouercome all his tyranny read. Math. 24.
• * 11.15

  M. Tho. Leuer.
• * 11.16

  Hadly towne commended. Thomas Bilney.
• * 11.17

  D. Taylour, a Doctour in both lawes. and a di∣uine.
• * 11.18

  Thomas Cran∣mer Archb. of Canter••ury.
• * 11.19

  A good shep∣heard and his conditions.
• * 11.20

  Iohn. 2. Feede with worde.
• * 11.21

  Anno 1555. February-
• * 11.22

  Feede with ex∣ample.
• * 11.23

  Feede with almes.
• * 11.24

  Commendati∣on of Doct. Tay∣lours wife and his children.
• * 11.25

  The Papistes and their natu∣rall workes.
• * 11.26

  Foster a lawyer, and Ioh. Clerke of Hadley, two notorious Pa∣pistes.
• * 11.27

  Iohn Auerth a right popishe Priest.
• * 11.28

  Marke how vn∣willingly the people were to receiue the pa∣pacy agayne.
• * 11.29

  D. Taylours cu∣stome ••o study.
• * 11.30

  Masse brought in••to Hadley with swo•••• and buck∣lers.

  D. Taylor rebuked th•• deuill.

  The Papi•••• call al th•• trumpery 〈◊〉〈◊〉 the Quen•• proceedin••▪ For you must rem••••••ber that Antichrist rayneth by an others arme, and not by hy•• owne po••••er. Read Daniell, 〈◊〉〈◊〉 the king 〈◊〉〈◊〉 faces the 〈◊〉〈◊〉 chapter. D. Taylo•• here play∣eth a righ•• Elias. 3. R•••• 18.
• * 11.31

  Super al••tare is a stone con••••••crated by the bisho•• commonl•• of a foot•••• long 〈◊〉〈◊〉 the Papi•••• cary in 〈◊〉〈◊〉 of an 〈◊〉〈◊〉 when th•• masse for money in gentlem•••• houses.

  The Pap•••••• argumen•• wherewi•••• they main••tayne the doctrine. Sap. 2.
• * 11.32

  D. Taylo•• cited by a letter mis••siue.
• * 11.33

  D. Taylo•• frendes would 〈◊〉〈◊〉 him to fly▪
• * 11.34

  The valia•••• courage of D. Taylo•• in Christes cause.
• * 11.35

  Math. 10.
• * 11.36

  D. Taylour re••••••eth to ••ye.
• * 11.37

  The Papacy a ••ingdome 〈◊〉〈◊〉 lyes.
• * 11.38

  Syr Rich. Yeoman D. Taylours Curate, and Martir of Christ, Iohn Al∣cocke of Hadley tro∣bled for Gods truth, and dyed in prison, D. Taylours iourney.
• * 11.39

  Iohn Hull a faythfull seruaunt to D. Taylour.
• * 11.40

  D. Taylour agayne ad∣••••ed to flye but he refu∣sed so to do. The first meeting be∣tweene Winchest. and D. Tai∣lour.

  A great a∣buse in Englande and 3. mis∣chiefes com∣ming there∣of.

  The first mischiefe. The second mischiefe.
• * 11.41

  The third mischiefe.
• * 11.42

  D. Taylours patience and ••agnani∣••itie.
• * 11.43

  Steuen Gardi∣ners Lordly lookes.
• * 11.44

  The notable an∣swere of Doctor Taylour to the Bishop of Win∣chester.
• * 11.45

  Herodes othe. Here the bishop confesseth vn∣lawfull othes ought not to be kept.
• * 11.46

  The true church of Christ wher∣unto all men ought to turne.
• * 11.47

  Christ will re∣quire lawfull othes and pro∣mises.
• * 11.48

  Gardiner a∣gayne rayling. Rayling wordes become not a magistrate. Math. 5.
• * 11.49

  Maryage obie∣cted to D. Tay∣lour.

  Mariage defen∣ded.
• * 11.50

  One Idolater holdeth with an other.
• * 11.51

  The Masse.
• * 11.52

  The communiō.
• * 11.53

  The true sacri∣fice for the quicke and dead, what it is.
• * 11.54

  Propitiatory sa∣crifice offered neuer more then once.
• * 11.55

  Our sacrifice is onely memora∣tiue.

  Winchesters strong argu∣ment cary him to prison.
• * 11.56

  D. Taylours prayer agaynst the pope and his detestable en∣ormities.
• * 11.57

  The godly be∣hauiour and cō∣uersation of D. Taylour in the prison.
• * 11.58

  Prisons turned into churches, & churches into dens of theeues.
• * 11.59

  The lamantable distresse of gods true worship∣pers in those dayes.
• * 11.60

  Iohn Bradford and D. Taylour prison fellowes in the kinges Bench.
• * 11.61

  D. Taylour de∣fenneth mary∣age of Priestes.
• * 11.62

  D. Taylour de∣priued h••s Be∣nefice because of his mariage.
• * 11.63

  Seldome commeth a better.
• * 11.64

  The papiste rule and raigne.
• * 12.1

  The pardon is profered.
• * 12.2

  Note thys aunswere. The religi∣on set forth in king Ed∣wardes dayes.

  Secretary Bourne, ca∣uilleth a∣agaynst the religion set forth in K. Edwardes dayes.

  A testimony of the book of seruice set out in K. Edwardes dayes.
• * 12.3

  His right name might be Syr Iohn Clawback.
• * 12.4

  Math. 5.
• * 12.5

  D. Taylour learned in diuinitie, and also in the ciuill lawe.

  Gardiners booke de vera obedi∣entia.
• * 12.6

  〈1 paragraph〉〈1 paragraph〉
• * 12.7

  〈1 paragraph〉〈1 paragraph〉
• * 12.8

  Scripture ••ppr••ueth 〈◊〉〈◊〉 ma∣••sages, but ••he P••pe 〈◊〉〈◊〉 be heard be∣••ore the Scripture. Chrysost. ••alleth it an ••eresie, to ••ay that a Priest may ••ot be ma∣••yed.
• * 12.9

  Canon law ••••proueth Priests ma∣••iages.
• * 12.10

  Winchester ••••lyeth the ••ouncell.
• * 12.11

  〈◊〉〈◊〉 ••elpeth Win••••ester 〈…〉〈…〉.
• * 12.12

  〈1 paragraph〉〈1 paragraph〉
• * 12.13

  D. Taylour 〈◊〉〈◊〉 agayne 〈…〉〈…〉.
• * 12.14

  The B. of Wint. and his fellowe•• proued to be o••pen heretickes by Scripture 〈◊〉〈◊〉 by the true ••••••∣nition of here••••.
• * 12.15

  1. Tim. 4. Bishops sinne agaynst their owne consciēce & that for 9. or 10. causes. 1. Cor. 7. Gene. 2.
• * 12.16

  Gene. 1.
• * 12.17

  Gene. 12. Mariage is no impediment for a good man to walke in ••he o∣bediēe of Gods cōmaundement.
• * 12.18

  Ephe. 5. Aeb. 13.
• * 12.19

  Gene. 18. Exod. 18. Gene. 25. Gene. 31. 1. Reg. 7.
• * 12.20

  Math. 1.
• * 12.21

  Chrisostome. It is heresie to deny Priestes Mariage. Ambros. 3. Q. 1. Integritat.
• * 12.22

  The 2 cause of D. Taylours co∣demnation. Transub••tantia∣tion and Con∣comitation, two iuggling words of the Papistes.
• * 12.23

  The 3. article a∣gaynst Doct. Taylour.

  The 4. article a∣gaynst Doct. Taylour.
• * 12.24

  The 5. article a∣gaynst Doct. Taylour.
• * 12.25

  All men must obey kinges.
• * 12.26

  D. Taylour ne∣uer afrayd of d••••th.
• * 12.27

  Cyprian. lib. 1. Epist. 11.

  A Deacon, or Virgin or any o∣ther that hath dedicate himself to virginitye if he cannot liue chaste, by S. Cyprians iudge∣ment ought to mary.
• * 12.28

  August, de Bono coniugali ad Iu∣lianum.
• * 12.29

  The Pope & his By••hops com∣maundeth, and counselleth not to mary, yea & to burne men for marying.
• * 12.30

  Gardine•• Hopton. Boner. Capon. Tonstall.
• * 12.31

  The con••••cye of th•• men.
• * 12.32

  Sentence death 〈◊〉〈◊〉 vpon 〈◊〉〈◊〉.
• * 12.33

  〈1 paragraph〉〈1 paragraph〉
• * 12.34

  〈1 paragraph〉〈1 paragraph〉
• * 12.35

  〈1 paragraph〉〈1 paragraph〉
• * 12.36

  D. Taylour 〈…〉〈…〉 the ••ope and 〈…〉〈…〉 of D. ••aylour.
• * 12.37

  ••eepers of 〈◊〉〈◊〉.
• * 12.38

  D Taylour ••lessed his 〈◊〉〈◊〉. D. Taylours 〈…〉〈…〉 to 〈◊〉〈◊〉 sonne, ••••rthy of al 〈◊〉〈◊〉 to be 〈◊〉〈◊〉.
• * 12.39

  D. Taylour councelleth hi•• wyfe.
• * 12.40

  His last token to his wyfe and his sonne.
• * 12.41

  D. Taylours will and testa∣ment written in the booke which he gaue to his sonne. Iob. 1.2. Apoc. 14. Luke 12.
• * 13.1

  A pure consciēce fully quieted.
• * 13.2

  A graue war∣ning agaynst Popery.
• * 13.3

  The sinne a∣gaynst the holy Ghost.
• * 13.4

  A godly prayer.
• * 13.5

  D. Taylour lead from the Coū∣ter by night to∣ward Hadley.
• * 13.6

  The last mee∣ting and leaue-taking with his wyfe and chil∣dren.
• * 13.7

  This Sheriffe was M. Chester.
• * 13.8

  The Shrieffes gentlenes shew∣ed to the womā.
• * 13.9

  D. Taylour brought to the signe of the Woolsacke.
• * 13.10

  D. Taylour ta∣keth his leaue of his sonne Tho∣mas and Iohn Hull.
• * 13.11

  A good testimo∣ny for all ser∣uants to marke.
• * 13.12

  Arthur Faysie.
• * 13.13

  A close hoode made for Doct. Taylour that no man should know him.
• * 13.14

  〈1 paragraph〉〈1 paragraph〉
• * 13.15

  D. 〈…〉〈…〉 his 〈◊〉〈◊〉
• * 13.16

  Home•• 〈…〉〈…〉 D. Tayl••••••
• * 13.17

  The S••••••riffe of ••••••sex lab••••••eth D. Taylou•• returne Papis••••
• * 13.18

  The Sh••••riffes 〈◊〉〈◊〉 to D. T••••••lour.
• * 13.19

  D· Taylo•••• maketh •• iest of death, 〈◊〉〈◊〉 a meete ••••••swere fo•• such Do••••tours an•• Counce••••lours.
• * 13.20

  A 〈…〉〈…〉 Docto•••• Taylour.
• * 13.21

  A good meditat••••••
• * 13.22

  〈1 paragraph〉〈1 paragraph〉
• * 13.23

  D. Taylour 〈…〉〈…〉.
• * 13.24

  An other 〈…〉〈…〉 of D••••tour Taylour.
• * 13.25

  D Taylour 〈…〉〈…〉.
• * 13.26

  〈…〉〈…〉 conf••rted D. Taylour
• * 13.27

  The people lament D. Taylour.
• * 13.28

  〈1 paragraph〉〈1 paragraph〉
• * 13.29

  D. Taylour liued 〈…〉〈…〉 and ga••e ••lmes.
• * 13.30

  〈1 paragraph〉〈1 paragraph〉
• * 13.31

  Aldam Com∣mon.
• * 13.32

  D. Taylour is come home.
• * 13.33

  B. Boners cost and liberalitye vpon D. Tay∣lour.
• * 13.34

  The people wi∣sheth God to helpe him.
• * 13.35

  D. Taylour could not be suffered to speake to the people.
• * 13.36

  The Gospellers are not sediti∣ous, as the Pa∣pistes commonly bee.
• * 13.37

  Soyce pulleth of his bootes.
• * 13.38

  D. Taylour con∣fesseth the truth.
• * 13.39

  Homes a cruell Tyrant.
• * 13.40

  D. Taylour prayeth.
• * 13.41

  A good woomā comming to pray with him could not be suffered
• * 13.42

  Richard Don∣ningham.
• * 13.43

  The tormen∣tour••.

  Warwicke a cru¦ell tormentour. This king was also one of them which went with his halbert to bring them to death which were burnt at Bery.

  D. Taylor is pacient.
• * 13.44

  Syr Ioh•• Shelton
• * 13.45

  D. Taylo•••• last wor••
• * 13.46

  Soyce 〈…〉〈…〉 downe with an Holbard
• * 13.47

  An example of singular courage in D. Taylor.
• * 13.48

  D. Taylor care∣les of his death.
• * 13.49

  Syr Rob•••••• Bracher•• cōming 〈◊〉〈◊〉 Hadley
• * 13.50

  A popis•• Sermon Syr 〈◊〉〈◊〉 Bracher▪
• * 14.1

  This cap was a 〈◊〉〈◊〉 cap sent M· Cou••••dale to 〈◊〉〈◊〉 Taylor 〈◊〉〈◊〉 his wyfe▪
• * 14.2

  〈1 paragraph〉〈1 paragraph〉
• * 14.3

  〈◊〉〈◊〉 stripe 〈◊〉〈◊〉 falsely 〈◊〉〈◊〉 of 〈…〉〈…〉 to be ••eare and 〈◊〉〈◊〉.
• * 14.4

  The Popes packe ware: Iustification by workes. Corporall p••esence, Praying for soules, Auricular confession.
• * 14.5

  Against the corporall presence.
• * 14.6

  Chr••sts bo∣dy geuen in the Supper spiritually, vpon the cro••se cor∣porally.
• * 14.7

  Against the Masse. The Masse the Popes youngest da••ghter. D••scription of the popes ••ingdome.
• * 14.8

  〈1 paragraph〉〈1 paragraph〉
• * 14.9

  The meaning of Chrisost. rightly expounded con∣cerning Elias cloke.
• * 14.10

  Of this memo∣riall cloke read before in D. Ridleys dispu∣tations.

  The place of Genesis. 49.
• * 14.11

  Christes natural body cannot be diuided.
• * 14.12

  Christes body was neuer in two places at once.
• * 14.13

  Heb. 2.
• * 14.14

  Auricular con∣fession.
• * 14.15

  Praying for the dead.
• * 14.16

  He meaneth by the place 1. Tim. 4. where S. Paule speaketh of the doctrine of Deuills. &c.
• * 14.17

  English people likened to the Galathians.
• * 14.18

  The Cake god.
• * 14.19

  The carefull zeale of Doctor Taylour for Hadley.
• * 14.20

  The proceedings of the Popes catholickes in maintayning their religion.
• * 14.21

  The maner of proceeding like in the Ca∣tholickes, & in the Turkes.
• * 14.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Prouerb.
• * 14.23

  February. 8.
• * 14.24

  6. Men conuen∣ted before B. Boner for here∣sie.
• * 14.25

  Ste. Gardiner geueth ouer his mu••thering of∣fice to B. Boner.
• * 14.26

  February. 9. Ex Regist. Bo∣neri Lond.
• * 14.27

  6. Men condē∣ned by B. Boner.
• * 14.28

  February Alphonsus K. 〈◊〉〈◊〉 confessor preaching agayn•••• 〈…〉〈…〉
• * 14.29

  February 14.
• * 14.30

  Tho. Bec••kets Imag•• set vp at Mercers chappell. February. 17.

  M. Iohn Barnes troubled for Becke•• Image.
• * 14.31

  Beckets I∣mage. Beckets I∣mage a∣gayne bro∣ken down••
• * 14.32

  February. 18.

  Q. Mary aunswereth to the K. of Denmarkes letters tou∣ching M. Couerdale.
• * 14.33

  M. Couer∣dale.
• * 14.34

  This M. Machabeu•• and M. Co∣uerdale ma∣ryed two sisters.
• * 15.1

  The epistle of the K▪ of Denmarke to Q. Mary for the de∣liuerance of of M. Co∣uerdale.
• * 15.2

  Q. Maryes slender an∣swere to the kinges first letter.
• * 16.1

  The same epi∣stle in Englishe.
• * 16.2

  February. 18. The answere of Queene Mary to the King of Denmarkes let∣ter.

  M. Couerdale deliuered and 〈◊〉〈◊〉 sent to the King of Denmarke.
• * 16.3

  February. 15.
• * 16.4

  The effect of B. Boners intima∣tion sent into his dioces to receiue the Cardinalls absolution, and to be reconciled to the Pope, in the Lent nexte folowing.
• * 16.5

  〈1 paragraph〉〈1 paragraph〉
• * 16.6

  The history of Iu••ge 〈◊〉〈◊〉.
• * 16.7

  The Ca∣tholickes proued to doe agaynst the law in Q Maryes tyme.
• * 16.8

  Communi∣cation be∣tweene Iudge Hales and the B. of Winche∣ster.
• * 16.9

  Iustice Hales for Iustice Lake troubled.
• * 16.10

  Winchester quarelleth with M. Hales reli∣gion.
• * 16.11

  M. Hales com∣mitted to the Kings Bench.
• * 16.12

  M. Hales about to kill himselfe in prison.
• * 16.13

  Gods mercifull prouidence in rescuing M. Hales.
• * 16.14

  Winchester might rather hau•• sayd how their cruell dea∣ling worketh de••peration.
• * 16.15

  Iudge Hales drowned him∣selfe.
• * 16.16

  The cause of Iudge Hales drowning con∣sidered.
• * 16.17

  Examples in the tyme of the first persecution.
• * 16.18

  Euseb. Hist. Eccle. lib. 8.
• * 16.19

  Nicephor. lib. 7. cap. 13. Brassila. Dyrrachina.
• * 16.20

  March. 16. The history of Thomas Tomkins Martyr.
• * 16.21

  The godly lyfe & dis••position of Thomas Tomkins.
• * 16.22

  Tomkins maketh 〈◊〉〈◊〉 Bishops hay.
• * 16.23

  And so should 〈◊〉〈◊〉 be with you, if 〈◊〉〈◊〉 were a right Bi∣shoppe.
• * 16.24

  The nota∣ble constā∣cie in a true Christian Souldiour.
• * 16.25

  ••. Boner playeth K. Porsenna in burning the hand of Scaeuola.
• * 16.26

  Tomkins compared to Scaeuola. Boner more cruell then Porsenna the Hetrus∣can.
• * 17.1

  The first exami∣nation of Tho∣mas Tomkins before Boner B. of London.
• * 17.2

  The confession of Tomkins sub∣scribed with his owne hand.
• * 17.3

  Tomkins constāt in his fayth.
• * 18.1

  Anno. 1555. March.
• * 18.2

  Articles mini∣stred agaynst Tho. Tomkins. Transubstantia∣tion denyed.
• * 18.3

  Substance of bread remaineth in the sacramēt.
• * 18.4

  The naturall p••esēce of Christ in the sacrament denyed.
• * 18.5

  The errour of the forelders touching the Sacrament.
• * 18.6

  The second ex∣amination.
• * 18.7

  Aunswere of Tomkins to the articles.
• * 19.1

  The first confes∣sion of Tomkins offered to B. Boner, and now here agayne re∣peated.

  The Masse full of superstition and Idolatry.
• * 19.2

  Baptisme ought to be ministred in the vulgar tongue.
• * 19.3

  Tomkins constantly standeth to the truth o•• the Gospel.
• * 19.4

  The last appearance & condem∣nation of Thomas Tomkins Martyr.
• * 19.5

  The Mar∣tyrdome of Thomas Tomkins in Smithfield▪ An. 1555. March 16.
• * 19.6

  Sentence read again•••• Thomas Tomkins. March. 1••
• * 19.7

  〈1 paragraph〉〈1 paragraph〉
• * 19.8

  W. Hunter 〈◊〉〈◊〉 in Col••an ••••••eete with Thomas Ta••lour. W. Hunter threatned for not re∣ceiuing at a 〈◊〉〈◊〉.

  W. Hunter w••••led of 〈◊〉〈◊〉 Maister to depart. W. Hunter c••••meth to his fa∣ther to Burnt∣woode.
• * 19.9

  Father At∣wel •• Sum∣ner of Pro∣motor.
• * 19.10

  Talke be∣twene At∣well & W. Hunter concerning the Bible.
• * 19.11

  The Ca∣tholic••es cannot a∣bide the 〈◊〉〈◊〉.
• * 19.12

  Atwell not able to rea∣son, but he is able to accuse the innocent.
• * 19.13

  The vicar of Southweld angry with W. Hunter for reading in the Bible.
• * 19.14

  The Catholicks in no wyse will be controled.
• * 19.15

  W. Hunter exa∣mined of the sa∣crament.
• * 19.16

  The Catholick•• lyke to the Ca∣pernaites.
• * 19.17

  Heresy mistaken with the Pa∣pistes.
• * 19.18

  The vicar com∣playneth to Iustice Browne of W. Hunter.
• * 19.19

  Iustice Browne sendeth for Hū∣ters father.
• * 19.20

  The fruite of the Popes doc∣trine to set the father agaynst the sonne. An vnreasona∣ble request of Iustice Browne. The father pre∣tended to seeke the sonne.
• * 19.21

  The sonne mee∣teth with him in the way.

  The working of nature betwene the father & the sonne.
• * 19.22

  William Hunter broughte before Iustice Browne.
• * 19.23

  Talke betweene W. Hunter, and Iustice Browne about the Sa∣crament.

  Bread broken but not chaun∣ged.
• * 19.24

  M. Browne in a pelting chafe.
• * 19.25

  How Christ called bread his body.
• * 19.26

  M Browne in a rage.
• * 19.27

  M. Browne sen∣deth vp William Hunter to B. Boner.
• * 19.28

  Boners wordes to W. Hunter.
• * 19.29

  Talke betweene W. Hunter and the Bish. about the Sacrament.
• * 19.30

  Boner▪ fayre pro••mise to W. Hunter.
• * 19.31

  W. Hun•••••• not suffer•••• to haue 〈◊〉〈◊〉 conscienc•• free.
• * 19.32

  W. Hunt•••• denyeth t•• recant.
• * 19.33

  Boner co••••maundeth W. Hun•••••• to the stockes. W. Hunt•••• 2. dayes 〈◊〉〈◊〉 2. nightes the stock•••• with a 〈◊〉〈◊〉 of bread, a cuppe of water. Hunter a∣gayne refu••seth to 〈◊〉〈◊〉 his fayth 〈◊〉〈◊〉 Christ.
• * 19.34

  W. Hunter ••ayd in the conuict pri••son with a•• many yro•••• as he could beare.
• * 19.35

  Hunter al∣lowed an halfe peny a day to li•••• on.
• * 19.36

  These fiue were ••om∣kins, Pigot▪ Knight, Haukes, & Laurence.
• * 19.37

  The bread is Christes body ney∣ther spiri∣tually nor bodely, but in receiuing the Com∣munion we feede on Christ spi∣ritually in our soule. The questi∣on is not what God can doe, but what he would haue vs to beleue in his holy Supper. A Sentence pronounced agaynst W. Hunter.
• * 19.38

  The large 〈◊〉〈◊〉 of B. Boner to W. Hunter.
• * 19.39

  Anno 1555. Februa¦ry.
• * 19.40

  W. Hunter 〈…〉〈…〉 of 〈◊〉〈◊〉 world.
• * 19.41

  William Hunter sent ••owne to ••urntwood 〈…〉〈…〉.
• * 19.42

  His father and mother come to cō∣fort him.
• * 19.43

  His father & mother ex∣hort him to be constant.
• * 19.44

  Marke here wheth••r Boner did nothing but by the law.
• * 19.45

  A notable thing con∣cerning W. Hunters dreame.
• * 19.46

  W. Hunter led to the place of Matirdome. The Shriffes sonne ge∣ueth com∣fortable wordes to W. Hunter.
• * 19.47

  W. Hunters dreame verefi∣ed.
• * 19.48

  His wordes to his father.
• * 19.49

  M. William Ty∣rell of the Bea∣ches carpeth where he hath no cause.
• * 19.50

  W. Hunter re∣fuseth the Quenes pardon.
• * 19.51

  The end and martirdome of W. Hunter. Anno. 1555. March▪ ••6.
• * 19.52

  A dogged say∣ing of M. Browne.
• * 19.53

  An externall shew of Chri••••s ••auour vpon W. Hunter. William•• dream•• verified.
• * 19.54

  Hunters wordes to a Popish Priest.
• * 19.55

  Hunter com∣forted by his brother Ro∣bert.
• * 19.56

  Rob. Hunter set ••n ••he stocks. Rob. Hunter had before M. Browne.
• * 19.57

  Rob. Hunter by Gods prouidēce deliuered.
• * 19.58

  Marke. 26. The story of M. Higbed and M. Causton Martirs.
• * 19.59

  M. Higbed and M. Causton de∣••ected to Boner.
• * 19.60

  B Boner com∣meth himselfe to Colchester.
• * 19.61

  M. Higbed and M. Causton ca∣ryed to London.
• * 19.62

  the first dayes Session.
• * 19.63

  The second dayes Sessi••on.
• * 19.64

  Articles lai•• by B. Bo∣ner to M. Higbed and Causton.
• * 19.65

  The reall presence.
• * 19.66

  Also sir Ed∣mund Bo∣ner priest before the death of Cromwell, seemed to be of the o∣pinion and was sworn•• twise a∣gaynst the Pope.
• * 19.67

  Verity take•• for heresy 〈◊〉〈◊〉 misbeleuing heretickes.
• * 19.68

  The third dayes Sessi∣on.
• * 19.69

  The aun∣sweres of the Mar∣••••rs to the Articles.
• * 19.70

  Transub∣stantiatiō denyed.
• * 19.71

  A copy of Catholicke 〈◊〉〈◊〉 shewed.
• * 19.72

  An other exa∣mination. This Stempe is now Warden of the Colledge in Winchester. M. Causton de∣nyeth to recant.
• * 19.73

  M. Higbed cal∣led forth deny∣eth to abiure.
• * 19.74

  M. Fecknam still busie with mat∣ter of the sacra∣ment.
• * 19.75

  M. Causton and M. Higbed ap∣peare agayne be∣fore the bishop.
• * 19.76

  M. Causton and M. Higbed do exhibite a con∣fession of their fayth.
• * 20.1

  The confession of M. Causton.
• * 20.2

  Abrenouncing of the world. The Articles of the Creede. The commaun∣dementes. The Lordes prayer.

  The Catholick. Church.
• * 20.3

  The Church of it selfe is sin∣full by imputa∣tion righteous.
• * 20.4

  Anno 1555. February-
• * 20.5

  Christ onely our mediatour.
• * 20.6

  The condition of the Church to be persecu∣ted.
• * 20.7

  The Churche onely is directed by Gods worde neither adding nor taking fro.
• * 20.8

  The true church forbiddeth none to read the scriptures.
• * 20.9

  God onely to be worshipped after his word.
• * 20.10

  Gods preceptes to be followed and not the con∣stitutions of men.
• * 20.11

  The Lordes supper is not to be chaunged from the institu∣tion of Christ.
• * 20.12

  The Lordes supper how ma¦ny wayes it is a∣bused.

  The second a∣buse.
• * 20.13

  The third a∣buse.
• * 20.14

  The 4. abuse.
• * 20.15

  The 5. abuse.
• * 20.16

  The 6. abuse.
• * 20.17

  Christes wordes hoc est corpus meum, not denyed, but expounded. The phrase of scripture expounded by other phrases.
• * 20.18

  The word•• of the sacra••ment ough•• to be taken spiritually, and not lit∣terally.

  Christ is to be eaten spi∣ritually.
• * 20.19

  The sub∣staunce of bread not chaunged.
• * 20.20

  Christs bo∣dy but in one place 〈◊〉〈◊〉 once.
• * 20.21

  Their pro∣testation.
• * 20.22

  M. Causton and M. Hig∣bed constant to death in their con∣fession.
• * 20.23

  M. Causton appealeth to the Car∣dinall.

  D. Smith ready to an∣swere their confession, but could not be suf∣fered.
• * 20.24

  Ann. 1555. March.
• * 20.25

  Sentenc•• proounced agaynst M. Causton & M. Higbed.
• * 20.26

  M. Causton & M. Hig∣bed condē∣ned and sēt to New∣gate.
• * 20.27

  M. Causton and Maister Higbed brought frō Newgate into Essex.
• * 20.28

  March 26.
• * 20.29

  The constāt Martirdome of M. Tho∣mas Caustō, and Maister Higbed Martyrs.
• * 20.30

  March. 28.
• * 20.31

  W. Pigot, Ste. Knight, Iohn Lau∣rence, Mar∣t••••s.
• * 20.32

  Articles ob∣ie••ted to W. Pigot & 〈…〉〈…〉.
• * 20.33

  Beliefe of their forelders.
• * 20.34

  Beliefe of their godfathers and godmothers.
• * 20.35

  Beliefe of their young age.
• * 20.36

  Beliefe of the king, and Queene, & the Nobilitie.
• * 20.37

  Beliefe of the pretensed Ca∣tholicke church.
• * 20.38

  The reall pre∣sence and tran∣substantiation.
• * 20.39

  Answeres to the Articles afore∣sayd.
• * 20.40

  An other ap∣pearaunce.
• * 20.41

  Talke betweene Boner and Iohn Laurence Priest. Iohn Laurence sometymes a Fryer.
• * 20.42

  〈1 paragraph〉〈1 paragraph〉
• * 20.43

  Steuen Knight, William Pigot, & Iohn Laurēce condemned. Iohn Laurence disgraded. Steuen Knight burned at Mauldon, W. Pigot at Brain∣tree. March. 28.
• * 20.44

  A godly prayer of Ste. Knigh•• at his Mar••tyrdome.
• * 20.45

  Psal. 42.
• * 20.46

  Marke the spirit of the payer, and compare i•• with the prayer of the Papist•• at the sacri••fice of the Masse.
• * 20.47

  Iohn Lau∣rence Mar∣tyr.

  March. 29. Iohn Lau∣rēce lamed with yrons in prison.
• * 20.48

  The Mar∣tyrdome o•• Iohn Lau∣rence Priest at Colche∣ster. Anno▪ 1555.
• * 20.49

  Ex 〈…〉〈…〉.
• * 20.50

  The 〈◊〉〈◊〉 of D. ••obert ••••rrar By∣••••op of S. 〈◊〉〈◊〉, & ••artyr.
• * 20.51

  〈◊〉〈◊〉 articles ••gaynst B. 〈◊〉〈◊〉 in K. Edwardes ••yme, de••y∣••d 〈◊〉〈◊〉 Tho. Yong, Cō∣••••antine and ••ther his aduersaryes Tho. Yong ••onne in ••awe to Constan∣tine
• * 20.52

  D. Wotton and Syr Iohn Mason Commissioners for the hearing of the Bishops matter.
• * 20.53

  Proued by the statute.
• * 20.54

  Proued by the statute.
• * 20.55

  Act. ad duci possunt.
• * 22.1

  The seco•••• trouble o•• B. Farr•••• the tyme 〈◊〉〈◊〉 Q. Mary
• * 22.2

  The talle 〈◊〉〈◊〉 ••R. Far•••••• ••efore th•• ••. of 〈…〉〈…〉.
• * 22.3

  B. Farrar 〈…〉〈…〉 the 〈…〉〈…〉.
• * 22.4

  B. 〈…〉〈…〉 Pope.
• * 22.5

  〈1 paragraph〉〈1 paragraph〉
• * 22.6

  〈1 paragraph〉〈1 paragraph〉
• * 22.7

  〈1 paragraph〉〈1 paragraph〉
• * 22.8

  〈1 paragraph〉〈1 paragraph〉
• * 22.9

  〈1 paragraph〉〈1 paragraph〉
• * 22.10

  〈1 paragraph〉〈1 paragraph〉
• * 22.11

  〈1 paragraph〉〈1 paragraph〉
• * 22.12

  Articles ob••ec∣ted agaynst B. Farrar.
• * 22.13

  The answere of B. Farrar.
• * 22.14

  An other exa∣mination of B. Farrar.
• * 22.15

  An other appea¦raunce of B. Farrar.
• * 22.16

  An other appea¦raunce of the sayd Bishop.
• * 22.17

  Articles agayne ministred a∣gainst B. Farrar.
• * 22.18

  B. Farrar deny∣eth to subscribe to the Articles.
• * 22.19

  An other ap∣pearaunce or examination of B. Farrar.
• * 22.20

  The last appea∣raunce and exa∣mination of the blessed bishop M. Farrar.
• * 22.21

  B. Farrar appea∣leth from the B. of S. Dauids to the Cardinall. Sentence pro∣nounced against B. Farrar.
• * 22.22

  The sentence of degradation a∣gainst B. Farrar.
• * 22.23

  B. Farrar brought the plac•• executio••
• * 22.24

  The Mar••tyrdome D. Robe•••• Farrar. B. and Mart•••• at Carm••••••then. An•••• 1555. Ma•••••• 32.
• * 22.25

  A mem••••••••ble exam••ple of co••••stancie in this bless•••• B. & Mar∣tyr.
• * 22.26

  ••. Farrar 〈◊〉〈◊〉 with 〈…〉〈…〉 to appeare in a ••atter of ••••emunire.
• * 22.27

  An other letter of B. Farrar to the Lord Chauncel∣lour.
• * 22.28

  The vnkind dealing of George Constan∣••••ne, against ••. Farrar.
• * 22.29

  〈◊〉〈◊〉 Ferlee 〈…〉〈…〉 to ••. Farrar.
• * 22.30

  This Chaunter was D. Yong.
• * 22.31

  D. Yong and D. Mericke remo∣ued by B. Farrar frō their offices.
• * 22.32

  The wronges which B. Farrar rece••ued by Thomas Yong and D. Mericke.
• * 22.33

  Rawlins White Martyr, burned at Cardiffe in Wales.
• * 22.34

  The desirous minde of Raw∣lins to search for truth.
• * 22.35

  The godly intēt of Rawlins in setting his sōne to schoole.
• * 22.36

  The meanes whereby Raw∣lins first came to knowledge.
• * 22.37

  Rawlins by the meanes of his yong sōne came to the know∣ledge of the Scripture.
• * 22.38

  The gift of me∣mory in Raw∣lins.
• * 22.39

  Rawlins ex∣horted to shifte for himselfe.
• * 22.40

  Rawlins pro∣miseth to be constant to the death.
• * 22.41

  Rawlins appre∣hended and con∣uented before the B. of Lan∣daffe named Anthony Ke∣chin.
• * 22.42

  Rawlins might es••cape and would 〈◊〉〈◊〉 Rawlins whole yeare in prison. A godly woman styrred 〈◊〉〈◊〉 to relieu•• Rawlins.
• * 22.43

  Exhortat•••••• of Rawl•••••• to his friendes.
• * 22.44

  Rawlins 〈◊〉〈◊〉 no meane•• could be r••••duced to r••••turne to Popery.
• * 22.45

  Rawlins brought before th•• B. of Lan••daffe in o•• iudgeme••••▪
• * 22.46

  The wor•• of the B. Rawlins.
• * 22.47

  Rawlins aunswere to the By••shop.
• * 22.48

  The B. Landaff•• proceede•• with pra•• in conde••••nation o•• Rawlins which c••••monly 〈◊〉〈◊〉 popish p••••••secutors not wo•••• doe.
• * 22.49

  Anno 1555. Aprill.
• * 22.50

  The Bishop ••ayeth to 〈◊〉〈◊〉 God, & Rawlins to 〈◊〉〈◊〉.
• * 22.51

  Rawlins con••••nued in his doctrine. Po••ish Bi∣sh••ps pray to a false god & therefore 〈◊〉〈◊〉 not heard.

  A Masse sayd for con∣uersion of Rawlins.
• * 22.52

  The wo••des of Rawlins to the peo∣ple at t••e sacring time.
• * 22.53

  Rawlins still con••tāt in the pro∣fession of Gods truth. Sentence read agaynst Rawlins. Rawlins se••t to prisō to Cardiffe ca••tle.
• * 22.54

  〈1 paragraph〉〈1 paragraph〉
• * 22.55

  The writte awarded for burning of Rawlins.
• * 22.56

  Rawlins wedding 〈◊〉〈◊〉.
• * 22.57

  Rawlins goin•• to the place of execution.
• * 22.58

  Rawlins some∣what moued at the sight of his wyfe and chil∣dren.
• * 22.59

  Rawlins wr••st∣leth agaynst his fleshe.
• * 22.60

  The agony and fight of this Christian war∣riour.
• * 22.61

  Rawlins faste∣ned to the stake.
• * 22.62

  The chearfulnes of father Raw∣lins at his death
• * 22.63

  A Popishe ser∣mon preached at Rawlins Mar∣tyrdome.
• * 22.64

  Rawlins word•• to the false Prophet.
• * 22.65

  Anno 1555. March.
• * 22.66

  The Martyr∣dome of Raw∣lins Whyte, a Fisherman, at Cardiffe. Anno 1555. March.
• * 22.67

  The constant patience of Rawlins at his burning.
• * 22.68

  A sodayne alte∣ration of nature maruelous in Rawlins before his death.
• * 22.69

  The reporter of this story one M. Dane.
• * 22.70

  The na•••• of the C••••••••sellers 〈◊〉〈◊〉 before Q. Ma••••
• * 22.71

  The effect of Q. Ma∣ryes 〈◊〉〈◊〉 touching Abbay landes 〈◊〉〈◊〉 restored.
• * 22.72

  The Q. ••••••keth a co••••science i•• keeping Abbay landes.
• * 22.73

  The Q. 〈◊〉〈◊〉 rendreth from her••self the p••••session of Abbay landes.
• * 22.74

  Promise restitutio•• of Abbay ••andes.
• * 22.75

  Ambassa∣dours sent from Eng∣land to Rome. February 1••.
• * 22.76

  The Popes Bull for 〈◊〉〈◊〉 Abbay landes.
• * 22.77

  Note the nature of the Papistes where they can ouer∣c••me, they are Lions: where the•• are ouer∣matched, they play the Foxes.
• * 22.78

  Anno 1555. Aprill.
• * 22.79

  Here lac∣ked good will in the Bishops but 〈◊〉〈◊〉 as yet did not 〈◊〉〈◊〉 them▪
• * 22.80

  〈1 paragraph〉〈1 paragraph〉
• * 22.81

  M. Feck∣nams ballet of Caueat Emptor.
• * 22.82

  Read more of this in a booke called a warning to England. The death of Pope Iulius. 3.
• * 22.83

  Vide scriptum Pauli Ver∣gerij contra hunc Ar∣chiepisco∣pum.

  Note here what an holy Ca∣tholicke Church 〈…〉〈…〉.
• * 22.84

  A Porkish Pope.
• * 22.85

  Monstrous blasphemy 〈…〉〈…〉 Pope.
• * 22.86

  Pope Iuli∣us blasphe∣meth God 〈…〉〈…〉.
• * 22.87

  O Voc••m 〈◊〉〈◊〉 christo 〈◊〉〈◊〉.
• * 22.88

  Aprill. 20. Winchesters letter to Bon•• for the Popes funerall.
• * 22.89

  A Collect for the Pope.
• * 22.90

  Another pray∣er for chusing of the Pope.
• * 22.91

  A woman of S. Magnes Parish imprisoned for not praying for the Pope.
• * 22.92

  A Popish Parsō preaching to his Parishioners.
• * 22.93

  A terrible ex∣ample of Gods seuere punish∣ment vpon Nightingall Parson of Crō∣dall in Kent.
• * 22.94

  Blasphemy to Christs Gospell punished.
• * 22.95

  The sodayne death of one Nightingall Parson of Cron∣dall in Kent, who was made by the Cardi∣nalls authoritye chiefe Peniten∣tiary of that Deanry.
• * 22.96

  Aprill. 2. Iohn Awcocke, Martyr.
• * 22.97

  Aprill. 24. George Marsh Martyr.
• * 22.98

  G. Marsh first a far∣mer.
• * 22.99

  George Marsh made Min••••ster.
• * 22.100

  D. Cotes Bishop of Chester, a persecut••r▪ George Marsh de∣tected..
• * 22.101

  The exam••••nation of George Marsh, written with his owne han•• M. Ba••ton Gentlemā and perse••cutour. George Marsh ad••uertised b•• his frend•••• to flye.
• * 22.102

  G. Mars•• in a pe••∣plexitye whether flye or to tarry.
• * 22.103

  G. Marsh consulted with 〈◊〉〈◊〉
• * 22.104

  〈◊〉〈◊〉 ••••ethren ••••arged to 〈◊〉〈◊〉 him. ••he marue∣•••••••• proui∣••ence of 〈…〉〈…〉.
• * 22.105

  G. Marsh 〈◊〉〈◊〉 his leaue of his 〈◊〉〈◊〉.
• * 22.106

  G. Marsh of his owne voluntary minde offe∣reth himself to his ene∣mies.
• * 22.107

  G. Marsh taketh his leaue of his mother
• * 22.108

  G. Marsh brought before the Earle of Darby.
• * 22.109

  G. Marsh examined before the Earle of Darby.
• * 22.110

  This blas∣phemous mouth of the pa••son of Grapnal.
• * 22.111

  G. Marshes be∣liefe in the Sa∣crament.
• * 22.112

  G. Marsh loth to aunswere to the question of transubstantia∣tion.
• * 22.113

  G. Marsh com∣maunded by the Earle of Darby to write his an∣sweres.
• * 22.114

  The Earle of Darby cōmaun∣deth G. Marsh into prison.
• * 22.115

  Marsh agayne examined about the Sacrament.
• * 22.116

  Marsh yet kee∣peth himselfe close in the Sa∣crament.
• * 22.117

  Marsh troubled in his consciēce for being no more bolde tou∣ching the Sacra∣ment.
• * 22.118

  Marsh prayeth¦eth for more boldenes.
• * 22.119

  Marsh agayne examined be∣fore the Bishops Chaplens.

  Talke about the Masse.

  Allegations a∣gainst the Masse.
• * 22.120

  Sacrificiū Missae quid sit.
• * 22.121

  Sacrifice of the Masse, expoun∣ded by the Pa∣pistes to be no∣thing els but the Sacrifice only of thankesgeuing.
• * 22.122

  The Articles of D. Cromes recantation brought to G. Marsh.
• * 22.123

  4. Popish Arti∣cles for Marsh to subscribe vnto.

  • 1. Masse.
  • 2. Transubstan∣tiation.
• * 22.124

  3. Receiuing in one kinde.
• * 22.125

  4. Confession.
• * 22.126

  G. Marsh deni∣eth the Articles.
• * 22.127

  G. Marsh ex∣horteth to the Catholicke Church.
• * 22.128

  M. She••••burne an•• M. Mor•• examine•• of Geor•••• Marsh.
• * 22.129

  Gods 〈◊〉〈◊〉 is not to 〈◊〉〈◊〉 esteeme•• by prosp••••rity or ad••uersity.
• * 22.130

  Christe•• breakin•• bread, 〈◊〉〈◊〉 24 〈◊〉〈◊〉 not the r••••ceiuing ••••••der one kinde.
• * 22.131

  G. Marsh forsaket•• kindred al togeth•••• to sticke 〈◊〉〈◊〉 Christ.
• * 22.132

  Alphonsu•• booke brought 〈◊〉〈◊〉 G. Marsh
• * 22.133

  Marshes iudgement of Alpho••∣sus booke.
• * 22.134

  G. Marsh 〈◊〉〈◊〉 to Lancaster Castell.
• * 22.135

  G. Marsh caused to ••old vp his handes at Lancaster a∣mongest other male∣factours.
• * 22.136

  Talke be∣tweene G. Marsh and the Earle of Darby.
• * 22.137

  The Earle of Darby cha••geth the calme of 〈◊〉〈◊〉 of heresie.
• * 22.138

  The Earle of Darby, L. 〈◊〉〈◊〉, and Lord Dacars in ••. Edwards 〈◊〉〈◊〉 agreed 〈…〉〈…〉.
• * 22.139

  〈1 paragraph〉〈1 paragraph〉
• * 22.140

  Peters counsell to Christ, to saue himselfe.
• * 22.141

  G. Marsh fol∣loweth Christe•• aunswere to Peter.
• * 22.142

  Priestes not al∣wayes the grea∣test Clarkes.
• * 22.143

  G. Marsh strengthened in prison with the boldnes of Gods spirite.
• * 22.144

  Warbarton fel∣low prisoner with Marsh.
• * 22.145

  G. Marsh re∣proued for his loud praying & reading in prisō.
• * 22.146

  D. Cotes bishop of Chester.
• * 22.147

  The Bishops comming to Lancaster, and setting vp Ido∣latry.
• * 22.148

  The B. iudgeth Marsh to be an hereticke, before he heareth him.
• * 22.149

  Hasty iudgemēt of Byshops re∣proued by Gods word.

  The vnmercifull straitenes of the Byshop toward G. Marsh in prison.
• * 22.150

  The schoole∣master of Lan∣caster rebuked for comming to George Marsh in prison.

  Popish Byshops declare them∣selues by their fruites to be ve∣ry enemies to Gods worde.
• * 22.151

  No new thing for Byshops to be persecutors. Examples of persecuting Bi∣shops in the old tyme.
• * 22.152

  Byshop Iasan.
• * 22.153

  B. Annas and Cayphas.
• * 22.154

  G. Marsh ap∣peareth before the Bishop.
• * 22.155

  Great la∣bour to make G. Marsh to recant.
• * 22.156

  The church Apostolick.
• * 22.157

  The church how it is one.
• * 22.158

  The nature, condition, and notes of the true Church.
• * 22.159

  The nature, condition, and notes of the false Church.
• * 22.160

  Confutatiō of the false church fal∣sly defined.
• * 22.161

  Examples declaring the true Church.
• * 22.162

  The false Church e∣••er greater 〈◊〉〈◊〉 number.
• * 22.163

  G. Marsh agayne ••••ought ••••fore the ••••shop and 〈◊〉〈◊〉 Col∣••••agues.
• * 22.164

  ••he Bishop 〈◊〉〈◊〉 his ••olleagues 〈◊〉〈◊〉 vpon G. Marsh. ••. Marsh 〈…〉〈…〉.
• * 22.165

  〈1 paragraph〉〈1 paragraph〉
• * 22.166

  〈1 paragraph〉〈1 paragraph〉
• * 22.167

  The last ap∣pearance of G. Marsh before the Byshop. The Chaū∣cellours o∣ration.
• * 22.168

  〈…〉〈…〉 George Marsh.
• * 22.169

  〈1 paragraph〉〈1 paragraph〉
• * 22.170

  Wherein the doctrine of the Church of Rome ••••••eth.
• * 22.171

  So sayth the Turke in his Alcaron that no man must dispute of his lawe.
• * 22.172

  G. Marsh clea∣reth himselfe of heresie.
• * 22.173

  Leach bidde to stand from Marsh.
• * 22.174

  Sentence of condemnation read agaynst Marsh.
• * 22.175

  The Bishop stayeth in his sentence.
• * 22.176

  Gods mercy preferred before the Queenes mercy.
• * 22.177

  The B. proce••••deth in his sen∣tence.
• * 22.178

  An other stay in reading the sen∣tence.
• * 22.179

  G. Marsh. ex∣horted to recāt but could not be turned.

  The B. readeth out the sentence▪ A dogged say∣ing of the Bi∣shop.

  G. Marsh deli∣uered to the Shiriffes.

  The strayt kee∣ping of Marsh in prison.
• * 22.180

  The brotherly zeale of good men in comfor∣ting G. Marsh.
• * 22.181

  Am••y, & Cou∣per Shiriffes of Ches••er.
• * 22.182

  Marsh led to his Martyrdōe.
• * 22.183

  The old vse in Lancashyre to geue money to bye Tr••ntalls.
• * 22.184

  G. Marsh refu∣seth to receaue money going to his death.
• * 22.185

  G. Marsh refu∣seth the Quenes pardon.
• * 22.186

  G. Marsh not suffred to speake to the people.
• * 22.187

  The Martyrdōe of G. Marsh, at Westchester. Anno. 1555. Aprill. 24.
• * 22.188

  The 〈◊〉〈◊〉 of G. Mar•••• the blesse•• Martyr.
• * 22.189

  Gods iust reuenging hand vpō persecuti•••• Bishop.
• * 22.190

  A letter of G. Marsh•• to the rea∣der.
• * 22.191

  1. Pet. 3.
• * 22.192

  G. Marsh Curate to Laurence Saunders.
• * 22.193

  The glory of the Church standeth not in out∣ward shewes.
• * 22.194

  A letter of G. Marsh ••o men of Langhton.
• * 22.195

  Actes▪ 11.
• * 22.196

  Luke. 3. Rom. 1.
• * 22.197

  Acte••. 12.
• * 22.198

  Math. 5.
• * 22.199

  True salte 〈…〉〈…〉 the ••••••rupt and ••••sauory ••••lt.
• * 22.200

  Iames. 2.
• * 22.201

  Math. 7.
• * 22.202

  〈◊〉〈◊〉. 2.
• * 22.203

  〈◊〉〈◊〉. 16.
• * 22.204

  Thes 1. 〈◊〉〈◊〉 recea∣•••••• of the 〈◊〉〈◊〉, who 〈◊〉〈◊〉 be.
• * 22.205

  2. Tim. ••. Actes. 14. Math. 5. Math. 7. Ma••k. 8.
• * 22.206

  Mortification & bearing of the Crosse, ne••ess••∣ry for all them 〈◊〉〈◊〉 will raygne with Christ.
• * 22.207

  2. Thes. 1.
• * 22.208

  Luke. 16.
• * 22.209

  Heb. 12.
• * 22.210

  1. Tim. 2.
• * 22.211

  Iohn. 2.
• * 22.212

  1. Cor 3.
• * 22.213

  Fier in script••••••, what it signifi∣eth.
• * 22.214

  1. Cor. 3. Math. 5. Luke. 6. Math. 3. Psalme. 1.
• * 22.215

  The place of S. Paule. 1. Cor. 3. expounded.
• * 22.216

  1. Pet. 2. 1. Cor. 3.
• * 22.217

  1. Pet ••.
• * 22.218

  Three sortes of Sacrifices of the new testament. Heb. 13. Osee. 6.
• * 22.219

  Rom. 12.
• * 22.220

  Ephes. 3.
• * 22.221

  Math. 14.
• * 22.222

  Exhortation to persist in the word of God, & not to abuse it. 2. Pet. 2.
• * 22.223

  Pro. 26.
• * 22.224

  Math. 13.
• * 22.225

  Heb. 6.
• * 22.226

  The place of the Heb 6. ex∣pounded.
• * 22.227

  Math. 26. Falling from Christ.
• * 22.228

  To crucifie Christ a new what it is.
• * 22.229

  Iohn. 2.
• * 22.230

  Heb. 10.
• * 22.231

  Rom. 1.
• * 22.232

  Wilfull kicking agaynst the opē knowen truth.
• * 22.233

  Sinne vnto death.
• * 22.234

  1. Iohn 5.
• * 22.235

  1. Cor. 10.
• * 22.236

  Apoca. ••2. Math. 24.
• * 22.237

  Rom. 1.
• * 22.238

  Iohn. 8. Phil. 2.
• * 22.239

  Math. 3.
• * 22.240

  The fruiteles figtree. Luke. 13. Math. 1••.
• * 22.241

  Heb. 6.
• * 22.242

  The goo•• ground.
• * 22.243

  Luke. 8.
• * 22.244

  Iames. 1.
• * 22.245

  Math. 13▪
• * 22.246

  The mo•••• part of th•• hearers o•• Gods word are but hipo∣crites.
• * 22.247

  To him 〈◊〉〈◊〉 hath, 〈◊〉〈◊〉 geuen, 〈◊〉〈◊〉 how••.
• * 22.248

  Example Gods de••••ling with stubbur•• children
• * 22.249

  Heb. 6. Math. 8.
• * 22.250

  Actes. 1••. 2. Tim. ••. 2. Tim. ••.
• * 22.251

  Actes. 1••. The mo•••• preachi•••• with 〈◊〉〈◊〉 followi•••• draweth greater 〈…〉〈…〉 Gods 〈◊〉〈◊〉
• * 22.252

  Iames ••••▪ Gala. 5. Tit. 2. Rom. 13 Actes. 5••
• * 22.253

  Ephe. 6▪
• * 22.254

  Iohn. 1••. Iob. 35. Rom. 1••
• * 22.255

  1. Pet •••• Ephe. •••• 1. Tim. ••
• * 22.256

  〈1 paragraph〉〈1 paragraph〉
• * 22.257

  〈◊〉〈◊〉 for Sspan•• Math. 5. ••••••bea••ing 〈◊〉〈◊〉 aduersa∣ries.

  ••••tience in 〈…〉〈…〉 & 〈…〉〈…〉 Pet. 1. Actes. 20.
• * 22.258

  This letter 〈◊〉〈◊〉 written 〈◊〉〈◊〉 yeare 〈◊〉〈◊〉 the moneth 〈…〉〈…〉.
• * 22.259

  Actes. 2.
• * 22.260

  An other godly letter of G. Marsh to them of Manchester.
• * 22.261

  Coloss. 2. Phil. 2. 1. Pet. 3. Math. 10. Luke. 11. Aduersaries not to be feared. Gods helpe alwayes rea∣dy with his S••rs••antes.
• * 22.262

  Iosua. 2. Rom. 8.
• * 22.263

  Spirituall cowardly∣nes.
• * 22.264

  Ephe. 6. 2. Cor. 11.12. Actes. 21.
• * 22.265

  A Christian mans lyfe is a perpetuall warfare.
• * 22.266

  The mani∣f••••••e deli∣uerances of S. Paule, be examples ••or our com∣fort.
• * 22.267

  Actes. 18. ••. Tim. 4. Phil. 1.
• * 22.268

  Rom. 15.
• * 22.269

  Heb. 12. Persecution fo∣loweth Christi∣an godlines. 2. Tim. 3.
• * 22.270

  Math. 3.4. Where Christ is Sathan there is alwayes ready. Ephe. 6.
• * 22.271

  Math. 4. The fast of Christ is to vs Example of so∣ber liuing. 1. Pet. 5.
• * 22.272

  Iob. 1.2. When the ser∣uantes of God stand before him Sathan com∣meth also. Math. 8.
• * 22.273

  Ephe. 6. The shield of fayth.

  The helmet of saluation.

  The sword of the spirite.
• * 22.274

  Math. 4. Math. 17.
• * 22.275

  Prayer and fasting.

  True fast what it is.

  How to fast without hipo∣crisie.

  Abuse of fasting among Christi∣ans. Esay. 58.
• * 22.276

  The Iewish ma∣ner of fasting reproued.

  The Christians in superstitious fasting exceede the Iewes. Mercy to the poore.
• * 22.277

  2. Cor. 9. In almes three things required.
• * 22.278

  Marke. 18.
• * 22.279

  2. Cor. 8.
• * 22.280

  Almes without ostentation.
• * 22.281

  Workes of mer∣cy doe not me∣rite with God touching our saluation, any thing. 1. Cor. 4.
• * 22.282

  Math. 26. 〈…〉〈…〉 1. Mach. 4.
• * 22.283

  Continuall prayer.
• * 22.284

  To be faythfull 〈◊〉〈◊〉 temptation.
• * 22.285

  Gene. 22. Gene. 41. Num 25.
• * 22.286

  Iosua· 1. Num. 14.
• * 22.287

  1. Reg. 24. 4. Reg 2.
• * 22.288

  Dan. 3. Dan. 6.
• * 22.289

  Psal. 38. He exhorteth to zeale and courage.
• * 22.290

  Actes 14.
• * 22.291

  4. Esdras. 7.
• * 22.292

  Straite is the way which the elect must walke in.
• * 22.293

  Death is a dore to lyfe.
• * 22.294

  If worldly men ieopard so much for earthly thinges, how much more ought we to ieopard for e∣uerlasting thinges?
• * 22.295

  2. Tim. 2. 1. Cor. 7. 1 Iohn •• Coloss. 3.
• * 22.296

  Doctrine 〈◊〉〈◊〉 good workes.
• * 22.297

  〈1 paragraph〉〈1 paragraph〉
• * 22.298

  〈◊〉〈◊〉 1. Da••••ell. 1. ••. Math. 1.
• * 22.299

  Iohn. 4. Iohn 5 1. Tym••. 5.
• * 22.300

  Math. 24.
• * 22.301

  Math. 28.
• * 22.302

  Iohn. 1••••
• * 22.303

  Math. ••▪
• * 22.304

  Phil. 1.
• * 22.305

  〈1 paragraph〉〈1 paragraph〉
• * 22.306

  〈1 paragraph〉〈1 paragraph〉
• * 22.307

  〈1 paragraph〉〈1 paragraph〉
• * 22.308

  An other ••etter of G. Marsh to ••ertayne 〈…〉〈…〉 in the congre¦gation.
• * 22.309

  Grace. Peace, what it is.
• * 22.310

  〈◊〉〈◊〉 exhor∣••eth to 〈◊〉〈◊〉 fastnes 〈◊〉〈◊〉 the Gos∣pell.
• * 22.311

  Leyuer. Pilkenton. ••radford. ••aunders.
• * 22.312

  〈…〉〈…〉 for the ••ospell in ••. ••••ryes 〈◊〉〈◊〉.
• * 22.313

  〈1 paragraph〉〈1 paragraph〉
• * 22.314

  The condition of a true Pastor.
• * 22.315

  A christian mans lyfe is a warfare vpon earth.
• * 22.316

  The Church is' euer forewarned before afflicti∣ons.
• * 22.317

  Actes. 17.
• * 22.318

  Peter deliuered out of prison.
• * 22.319

  An other letter of G. Marsh to Robert Langely, and others.
• * 22.320

  An other letter of G Marsh to to his frend.
• * 22.321

  Wayside he∣re•••• of the worde.
• * 22.322

  A letter of Iames Brad∣shaw to George Marsh.
• * 22.323

  What good af∣fliction worketh in the godly.
• * 22.324

  Exampl•• of holy suffering ••••••fliction.
• * 22.325

  A prayer o•• G. Marsh Martyr.
• * 22.326

  1. Cor. 1•• Math. 2••
• * 22.327

  Math. 1••••
• * 22.328

  W. Flower Martyr.
• * 22.329

  〈1 paragraph〉〈1 paragraph〉
• * 22.330

  W. Flower ••aryeth a ••yfe.
• * 22.331

  W. Flower ••ommeth ••o Lam∣beth.
• * 22.332

  W. Flower ••••riketh a Popish Priest at the aultar, in Westmin∣ster.
• * 22.333

  W. Flower repenteth his acte in striking. W. Flower constant in his fayth.
• * 22.334

  W. Flower layd in the Gate house 〈◊〉〈◊〉 West∣minster.
• * 22.335

  W. Flower brought before B. ••oner.
• * 22.336

  The talke betweene Robert ••myth and W. Flower.
• * 22.337

  The zeale of W. Flower in seeing the Lordes ho∣nour defaced.
• * 22.338

  Extraordinary zeales are no generall rules to be followed.
• * 22.339

  W. Flower in∣tending at Paules to haue done the lyke.
• * 22.340

  W. Flower pre∣pared himselfe to death before the fact commit∣ted.
• * 22.341

  Articles obiec∣ted agaynst W. Flower by B. Boner.
• * 22.342

  In the latter dayes certayne shall depart frō the ••ayth, for∣bidding mari∣age and eating of meates. 1. Tim. 4.
• * 22.343

  A great heresie.
• * 22.344

  His fayth in the Sacrament.
• * 23.1

  Flower ••••••swere t•• the 〈◊〉〈◊〉▪
• * 23.2

  Flower made 〈◊〉〈◊〉 agaynst will.
• * 23.3

  Flower ••••••••fesseth 〈◊〉〈◊〉 matrimon•• to be ho••nest and lawfull▪ W. Flo•••••• more d••••uout to being in state of ••••••trimony thē 〈◊〉〈◊〉 The 〈◊〉〈◊〉 of 〈◊〉〈◊〉 striking Priest 〈◊〉〈◊〉 aultar. Note 〈◊〉〈◊〉 the say•• Flower ••••••terward his next ••••••pearau•••••• correct•••• reforme•• this aun••swere. Flower will no•• aunswe•• whethe•• he inten•• to kill th•• Priest.
• * 23.4

  W. Flo•••••• exhorte•• to recan••▪
• * 23.5

  W. Flo•••••• refuseth 〈◊〉〈◊〉 reuoke 〈◊〉〈◊〉 fayth an•• doctrine.
• * 23.6

  〈1 paragraph〉〈1 paragraph〉
• * 23.7

  〈1 paragraph〉〈1 paragraph〉
• * 23.8

  ••••••wer ••••••liked his 〈…〉〈…〉 Priest.
• * 23.9

  ••••••wer 〈◊〉〈◊〉 his ••••swere to 〈◊〉〈◊〉 9. 〈◊〉〈◊〉.
• * 23.10

  The last appearance 〈◊〉〈◊〉 W. ••lower be∣••••re B. Bo∣••er.
• * 23.11

  ••. Flowers ••••••stancie.
• * 23.12

  Witnes ••roduced ••gaynst W. ••lower.
• * 23.13

  Sentence of cō∣demnation and degradation pronounced a∣gaynst William Flower.
• * 23.14

  Flowers prayer.
• * 23.15

  Talke betweene W. Flower and M. Cholmely.
• * 23.16

  Anno 15••5. May.
• * 23.17

  〈◊〉〈◊〉 Card∣••••••er and 〈◊〉〈◊〉 Warne ••••••tyrs.
• * 23.18

  〈1 paragraph〉〈1 paragraph〉
• * 23.19

  Cardmaker 〈◊〉〈◊〉 M. 〈◊〉〈◊〉 ap∣••••••hended, 〈◊〉〈◊〉 layd in 〈◊〉〈◊〉 Fleete.
• * 23.20

  ••••rlow and Cardmaker ••cceptable 〈◊〉〈◊〉 Winche∣••••er as Ca∣tholickes.
• * 23.21

  M. Barlow exiled for the truth.
• * 23.22

  Conference ••etweene 〈…〉〈…〉 & 〈◊〉〈◊〉 Card∣••a••er.
• * 23.23

  D. Martyn wryteth 〈◊〉〈◊〉 Card∣maker.
• * 23.24

  May. 24. Articles mini∣stred agaynst Iohn Cardma∣ker, by the B. of London.

  Iohn Cardma∣ker first an ob∣seruant Fryer.
• * 23.25

  Iohn Cardma∣ker maryed.
• * 23.26

  The beliefe of the Popes Ca∣tholicke church.
• * 23.27

  To speake natu∣rally of the na∣turall body of Christ, these two cannot stād together at one tyme, vnles we graunt Christ to haue 2. bodyes.
• * 23.28

  That Christ neuer willed, neyther can the Scriptures beare it.
• * 24.1

  Iohn Cardma∣ker aunswereth to the articl••••.
• * 24.2

  The first parte of this article is true: the second is false.
• * 24.3

  A more full an∣swere to the se∣cond part of the eight article.
• * 24.4

  Sacramentall presence in the Sacrament. Carnal presence in the Sacramēt denyed.
• * 25.1

  Articles agaynst Iohn Warne vp∣holster in Wal∣broke.
• * 25.2

  Agaynst tran∣substantiation.
• * 25.3

  Agaynst the sa∣crifice of the Masse.
• * 25.4

  Heresye for laughing at a Spaniell shorne on the head.
• * 25.5

  A nother ad∣dition of Arti∣cles.
• * 25.6

  Iohn Warne a∣bout the tyme of Anne Askew was condemned to be burned, and had his par∣don.
• * 25.7

  ••••hn Warne ••••rdoned by K. Henry. 8.
• * 25.8

  Iohn 〈◊〉〈◊〉 denye•• 〈◊〉〈◊〉 transub••t••ation▪
• * 25.9

  The 〈◊〉〈◊〉 aunswe•••• Iohn 〈◊〉〈◊〉 to the 〈◊〉〈◊〉.
• * 25.10

  The 〈◊〉〈◊〉 Session a∣gaynst 〈◊〉〈◊〉 Warne.
• * 25.11

  The thir•• session. May. 25.
• * 25.12

  Iohn Warne ••••nstant a∣gaynst the Bishops persuasio•• Sentence geuen a∣gaynst Iohn Warne. May. 30. Cardmak•••• and Iohn Warne brought 〈◊〉〈◊〉 execution Iohn Warne tyed to th•• stake.
• * 25.13

  The peop•••• afrayd at Cardmak•••• recanting.
• * 25.14

  Iohn Card••maker 〈◊〉〈◊〉 con∣stantly 〈…〉〈…〉 Cardmak•••• and Warn•• 〈…〉〈…〉
• * 25.15

  〈1 paragraph〉〈1 paragraph〉
• * 25.16

  〈◊〉〈◊〉 Iohn 〈◊〉〈◊〉.
• * 25.17

  The triumph victory ouer death.
• * 25.18

  The Church.
• * 25.19

  Remission only through Christ.
• * 25.20

  Resurrection.
• * 25.21

  Iohn. 3.
• * 25.22

  Life and Salua∣tion onely by fayth in Christ.
• * 25.23

  Two sacraments of the new Testament.
• * 25.24

  A 〈◊〉〈◊〉 M. C••••••••make•• 〈…〉〈…〉
• * 25.25

  A 〈…〉〈…〉 take ••••••tween•• Card•••••••••• and 〈…〉〈…〉
• * 25.26

  The 〈◊〉〈◊〉 & 〈◊〉〈◊〉 of M. 〈…〉〈…〉 sacram••••••
• * 25.27

  The story of ••••hn Sim∣•••••• & Iohn ••rdeley 〈◊〉〈◊〉.
• * 25.28

  The king & Queenes 〈◊〉〈◊〉 to B. 〈◊〉〈◊〉.
• * 25.29

  Q. Mary stirreth Bo∣ner to ••hedde in∣nocent bloud.
• * 25.30

  Iohn Arde∣ley & Iohn Simson both husbandmen 〈◊〉〈◊〉 the towne of Wigbo∣••ough.
• * 25.31

  Articles mi∣••••stred a∣gaynst Iohn Simson, and ••ohn Arde∣••ey.
• * 25.32

  The Church of Rome, Italy, Spayne, an o∣ther forrayne countreys in Europe.
• * 25.33

  Substance of Christes body vnder formes of bread & wyne.
• * 25.34

  Transubstantia∣tion denyed.
• * 25.35

  The Masse abo∣minable.
• * 26.1

  Their aunsweres to the articles.
• * 26.2

  Transubstantia∣tion denyed.
• * 26.3

  Anno 1555. Iune.
• * 26.4

  The Masse de∣tested.
• * 26.5

  An other appea∣rance of Simson and Iohn Arde∣ley before the Byshop.
• * 26.6

  The wordes of Iohn Ardeley to Boner
• * 26.7

  Iohn Ardeley •• Iohn Simson condemned.
• * 26.8

  A note of the sodaine feare of Boner
• * 26.9

  The ridiculous feare of Boner and his Doc∣tour••.
• * 26.10

  Iohn Sim••son & Io•••• Ardeley 〈◊〉〈◊〉 into Essex be execu∣ted. The Mar∣tyrdome o•• Simson•• & Ardeley Iune. 10.
• * 26.11

  The story of Iohn Tooly.
• * 26.12

  Iohn Too•••• dyed a 〈◊〉〈◊〉 Christian man.

  The Chr••••stian con∣fession of Tooly. The coue••••t••usnes of the Pope.
• * 26.13

  〈1 paragraph〉〈1 paragraph〉
• * 26.14

  A Coun∣cell called agaynst ••ooly.
• * 26.15

  Cardinall Poole a great doer in burning dead mens Bones
• * 26.16

  M. Bucer Paulus Phagius, Peter Mar∣tyrs wyfe. Iohn Tooly, ••urned for heretickes after their death.
• * 27.1

  The Coun∣sells letter 〈◊〉〈◊〉 B. Boner concerning Tooly.
• * 27.2

  A Citation set vp by Boner & that in Latin, commaunding his kinne and kinsfolkes to lay for him what they could, before the sen∣tence geuen, or els to hol•• their peace for euer.
• * 27.3

  Note how Bo∣ner here preten∣deth conscience in prosecuting this matt••r. when onely he was commaun∣ded vnto it ••y the Counsells letters.
• * 27.4

  The wyfe chil∣dren & kind••ed of Iohn Tooly cited.
• * 27.5

  The carcas of Tooly ••ut of from Christian buryall.
• * 27.6

  The Bishop lay∣eth his bayte to catch whom he may trouble.
• * 27.7

  Tooly suspen∣ded and excom∣municated.
• * 27.8

  Witnes agaynst Iohn Tooly.
• * 27.9

  Tooly geuen to the secular power.
• * 27.10

  The story of M. Tho. Haukes Martyr.
• * 27.11

  The lyfe and conuersation of Tho. Haukes.
• * 27.12

  The victory of Martyrs, is the triumph of Christ. Ambrose.
• * 27.13

  Thomas Haukes first in ser∣uice with the Earle Oxford.
• * 27.14

  Haukes compelled to leaue the Earle of Oxfordes house.
• * 27.15

  Haukes childe 〈◊〉〈◊〉 weekes vn••christened.
• * 27.16

  Haukes brought before the Earle.
• * 27.17

  Haukes se•• vp by the Earle to B. Boner.
• * 27.18

  The Earl•• letter to Boner.
• * 27.19

  Priuate talke or con∣ference be∣tweene M. Haukes and B. Boner.
• * 27.20

  Mans in••••••••tions adde•• to Baptis•••• The 〈…〉〈…〉.
• * 27.21

  The Cat••••••lick chur••••••
• * 27.22

  Boner 〈◊〉〈◊〉 to be 〈◊〉〈◊〉.
• * 27.23

  Baget ••rought to 〈◊〉〈◊〉 sight of Thomas ••aukes.
• * 27.24

  Boner cha∣seth at Ba∣gets aun∣swere.
• * 27.25

  Boner ta∣keth Baget with him 〈◊〉〈◊〉 to 〈◊〉〈◊〉 him.
• * 27.26

  Baget ••aught to 〈◊〉〈◊〉 after Boner.
• * 27.27

  Thomas Haukes builded his 〈◊〉〈◊〉 vpon 〈◊〉〈◊〉 man.
• * 27.28

  Thomas Haukes for∣bidden to 〈◊〉〈◊〉 in the Byshops 〈◊〉〈◊〉.
• * 27.29

  Thomas Haukes and Baget sepe∣••••ted 〈◊〉〈◊〉.
• * 27.30

  Talke betweene Darbyshire and Tho. Haukes.
• * 27.31

  Saluation. Instruction.
• * 27.32

  Talke betweene M. Haukes and Boner.

  Baptisme after King Edwardes booke.
• * 27.33

  Boner no Prea∣cher.
• * 27.34

  M. Haukes will not consent to haue his childe christened after the Popish or∣der.
• * 27.35

  Boner entereth talke of the sa∣crament.
• * 27.36

  Thomas Haukes refuseth to heare Boners Euensong.
• * 27.37

  Thomas Haukes called for againe by Boner.
• * 27.38

  Thomas Haukes knoweth no sa∣crament of the aultar.
• * 27.39

  The matter and substance of the Sacrament.
• * 27.40

  Touching the necessary poynts of doctrine and Sacramentes, onely the word is to be folow∣ed.
• * 27.41

  A false concei∣ued opinion of Boner agaynst the Protestants.
• * 27.42

  Fasting & pray∣ing no man de∣nyeth.
• * 27.43

  Boner returneth from London.
• * 27.44

  Talke betweene Thomas Haukes and Harpsfield.
• * 27.45

  But Chr•••••• neuer 〈◊〉〈◊〉 any ordi••nance 〈◊〉〈◊〉 custome of that 〈◊〉〈◊〉.

  The sta•••• children 〈◊〉〈◊〉 with Baptism••
• * 27.46

  The bele••uing 〈◊〉〈◊〉 sanctifie 〈◊〉〈◊〉 childe.
• * 27.47

  Christia•• standeth 〈◊〉〈◊〉 in outwa•••• ceremoni••••
• * 27.48

  Sirach. 10
• * 27.49

  Boner co••••meth in 〈◊〉〈◊〉 with his 〈◊〉〈◊〉 Masse. Masse pr••••••••table for nothing.
• * 27.50

  Confite•• in the 〈◊〉〈◊〉 a thyng ••••••••testable.
• * 27.51

  Boners similitud•• to proue praying 〈◊〉〈◊〉 Saintes. We ough•• not to be••leeue in Saintes, Ergo, we ought no•• to call vp•••• them. Praying the dead
• * 27.52

  Psal. 49.
• * 27.53

  Ezech. 1••
• * 27.54

  Boner 〈◊〉〈◊〉 he can no•• ouercom•• by doctri•••• goeth 〈◊〉〈◊〉 to oppre•••• by autho∣ritie,
• * 27.55

  The next dayes talke. This By∣sh••p•• name wa•• Byrd, Bishop ••ome tyme of Chester, and Suffe∣raigne be∣fore of Couentrie of whom read before. B. Boner reproued for his anger.
• * 27.56

  See how Boner pro∣ueth holy water by the scrip∣ture.

  Elizeus put salt in the water, not to washe a∣way sinne, but onely to make the water sweete.

  Boner pro∣ueth holy bread by the 5. loaues and 3. fishes.
• * 27.57

  Marke. 16.
• * 27.58

  〈1 paragraph〉〈1 paragraph〉
• * 27.59

  B. Boner an 〈◊〉〈◊〉 by 〈◊〉〈◊〉 owne definition.
• * 27.60

  The Papistes doe besides Gods booke in burning men for their fayth.
• * 27.61

  This Bishop here forgetteth his lesson, Bene∣dicite persequ••∣tibus vos.
• * 27.62

  Thomas Haukes afterward called for agayne to talke with the old Bishop.
• * 27.63

  The next dayes talke with Feck∣nam.
• * 27.64

  Fecknams reasō lyeth in Paules Breches.
• * 27.65

  Actes. 19.
• * 27.66

  Fecknam ma∣keth euery act spoken of in the new Testament to be a ceremo∣ny.

  Marke. 5. Luke. 8. Fecknam taken shorte in his owne tale. Fecknam driuē in a straite, dri∣ueth him to the
• * 27.67

  Sacrament. It is his sacra∣mentall body, or the Sacramēt of his body, but not his true bo∣dy.
• * 27.68

  The wordes of Christ are to be vnderstand, not as he spake, but as he ment thē.
• * 27.69

  Fecknam falleth out of his mat∣ter to rayling.
• * 27.70

  Tho. Haukes buildeth his fayth vpon no man.
• * 27.71

  B. Boner iudg∣eth other men by his own sore.
• * 27.72

  An other dayes talke with D. Chadsey.
• * 27.73

  The Church of Rome.

  The Bishop of Rome.
• * 27.74

  Chadseyes ar∣gument. Christ neuer spake En∣glishe: Ergo we must not pray in Englishe.

  An instance ge∣uen agaynst Chadsey.
• * 27.75

  1. Cor. 14.
• * 27.76

  Latin ser∣uice.
• * 27.77

  The genera•••• Counsells 〈◊〉〈◊〉 Rome.
• * 27.78

  Other do••••trine taugh•• in the Church of Rome the•• euer Paul•• taught.
• * 27.79

  Idoles.
• * 27.80

  The Crosse.
• * 27.81

  Images.
• * 27.82

  Note here Boners de••finition of an Idoll.
• * 27.83

  Note here how grosse••ly Chadsey vnderstan∣deth the wordes of S. Paule.
• * 27.84

  The peopl•• seduced by false pee•••• of the holy Crosse.
• * 27.85

  Note ther•• discretely the spirite Chadsey.
• * 27.86

  〈…〉〈…〉 not 〈◊〉〈◊〉 into 〈…〉〈…〉 theame.
• * 27.87

  Chadsey 〈◊〉〈◊〉 the 〈◊〉〈◊〉.
• * 27.88

  〈1 paragraph〉〈1 paragraph〉
• * 27.89

  An other 〈…〉〈…〉 Tho. Haukes and 〈◊〉〈◊〉 and 〈◊〉〈◊〉 Quenes 〈◊〉〈◊〉.
• * 27.90

  Thomas Haukes re∣••seth to 〈◊〉〈◊〉 with 〈◊〉〈◊〉 Quenes ••eruantes.
• * 27.91

  An other dayes talke betweene Haukes and Boner.
• * 27.92

  〈1 paragraph〉〈1 paragraph〉
• * 27.93

  Aunswere of Haukes to the first article. Aunswere to the 2. article. Talke betweene Haukes and D. Harpsfield Archdeacon of Cant.
• * 27.94

  A question put to Harpsfield.
• * 27.95

  An other que∣stion put to Harpsfield why ••he Roodeloft is set betwene the Church and the Chauncell.
• * 27.96

  Haukes sent to the Gatehouse at Westminster with the bishops warrant.
• * 27.97

  The Bishop•• warrant.
• * 27.98

  The Bishop•• men sent to Haukes in the Gatehouse.
• * 27.99

  The second time of Haukes his examination.
• * 27.100

  D. Smith com∣meth to Haukes. D. Sm••thes re∣cantation.
• * 27.101

  Myles Hug∣gardes wordes to Tho. Haukes. Miles Huggard.
• * 27.102

  Huggard more meete to eate a pudding, then to dispute of scripture.
• * 27.103

  Parson of Horn∣church compa∣red to the We∣thercocke of Paules.
• * 27.104

  Friuolous que∣stions. 〈…〉〈…〉.
• * 27.105

  Difference be∣tweene the true Prophets and he false.
• * 27.106

  The false Prophet•• say: di•••• Ecclesia •• thus fait•• the Chur•••••• The true prophets dicit 〈◊〉〈◊〉: th•••• sayth the Lord. The Bish•••• writeth Haukes co••••fes••ion.
• * 27.107

  Thomas Haukes de∣nyeth to 〈◊〉〈◊〉 his hand to Boners writing.
• * 27.108

  Boner in •• some with Thomas Haukes.
• * 27.109

  And euen now ye said, you would be euen with him.
• * 27.110

  Thomas Haukes cy∣ted to the Byshops Consistory.
• * 27.111

  〈1 paragraph〉〈1 paragraph〉
• * 27.112

  〈1 paragraph〉〈1 paragraph〉
• * 27.113

  〈1 paragraph〉〈1 paragraph〉
• * 27.114

  〈1 paragraph〉〈1 paragraph〉
• * 27.115

  Thomas Haukes condemned by Bishop Boner.
• * 27.116

  The death of Haukes diffe••∣red.

  Thomas Haukes brought downe to Essex by the Lord Rich.
• * 27.117

  Agreed be∣tweene Thomas Haukes and his frendes to geue them a token in the fire, whether the payne of burning were so greeuous as it seemeth or no.
• * 27.118

  Thomas Haukes caryed to the place of exec••∣tion.
• * 27.119

  Thomas Haukes standing at the stake reasoneth with the Lord Rich.
• * 27.120

  A token geuen in the fire that burning is not so intollera∣ble a payne as it was thought.
• * 27.121

  The end and Martyrdome of Thomas Haukes at Coxhall.
• * 28.1

  A letter of Thomas Haukes to the congre∣gation.
• * 28.2

  The manifolde daungers which a true Christian hath to passe t••orow in this world.
• * 28.3

  The higher in dignity, the nearer to daun∣ger.
• * 28.4

  Prouerb. 11. Riches helpe not before God.
• * 28.5

  Gods elect al∣wayes beare the sclaunder in this worlde.
• * 29.1

  A letter of Tho. Hauk•••• vnto his wyfe.
• * 29.2

  Lessons 〈◊〉〈◊〉 instruction to his wy••••
• * 29.3

  He exhor∣teth her to beware of Idolatry.
• * 29.4

  Idolatry punished 〈◊〉〈◊〉 God.
• * 29.5

  Exhorta•••••••• to prayer.
• * 29.6

  Praying to God & not to creature
• * 29.7

  To continue in prayer, 〈◊〉〈◊〉 to pray in the name onely of Christ.
• * 29.8

  〈◊〉〈◊〉 for his 〈…〉〈…〉 meaneth ••. Clement 〈◊〉〈◊〉, who 〈…〉〈…〉, his child.
• * 29.9

  Keeping of good com∣••any.
• * 29.10

  Exhortation to take heede whō shee mary∣eth, & that shee mary in the Lord.
• * 29.11

  An other letter of Thomas Haukes written to M. Clement Throgmor∣ton.
• * 29.12

  Iune. 10. The st••••y of Thomas Wattes Martyr.
• * 29.13

  Thomas Wattes disposeth his goodes before he should be apprehended.
• * 29.14

  The examinatiō of Thomas Wattes before the Lord Rich and other the Queenes com∣missioners. The wordes of the Lord Rich to Tho. Wattes.
• * 29.15

  Wattes wordes to the L. Rich.
• * 29.16

  Syr Anthony Browne a Gos∣peller in K. Ed∣wardes dayes & a persecuter in Queene Maryes dayes.
• * 29.17

  Iustice Gaudy •• good man.
• * 30.1

  A letter of the Lord Rich, Henry Tyrell & other Iustices to Boner.
• * 30.2

  Tho Wattes sent vp by the Iusti∣ces of Essex to Byshop Boner.
• * 30.3

  The names of the Iustices.
• * 30.4

  The first appea∣rance of Tho∣mas Wattes in the Bishops Consistory.
• * 30.5

  Articles agaynst Tho. Wattes. The Sacraments of the Church of Rome.
• * 30.6

  The substance of the sacramēt.
• * 30.7

  The presence in the sacrament.
• * 30.8

  The Masse ab∣hominable.
• * 30.9

  Confession to God.
• * 30.10

  Defence of Martyrs.
• * 30.11

  Fasting, praying, & almes deedes.
• * 30.12

  Q. Maryes ser∣uice reproued.
• * 30.13

  Wattes r••••puted by the lawe•• for an he••••••ticke.
• * 30.14

  The chur•••• of Rome 〈◊〉〈◊〉 Sinagoge 〈◊〉〈◊〉 Sathan.
• * 30.15

  His aun∣sweres to the articl••▪
• * 30.16

  Tho. Watt•••• first 〈◊〉〈◊〉 to the Go••••pell by M. Aluey.
• * 30.17

  The Byshop of Rome 〈◊〉〈◊〉 enemy to Christ.
• * 30.18

  〈1 paragraph〉〈1 paragraph〉
• * 30.19

  〈1 paragraph〉〈1 paragraph〉
• * 30.20

  〈…〉〈…〉 the Popes lawe.

  Thomas Wattes pri∣••••tely ap¦peareth a∣gaine before the Byshop.
• * 30.21

  Wattes aun∣swere to the Byshop.
• * 30.22

  The 〈…〉〈…〉 of Thomas Wattes.
• * 30.23

  Sentence of condemna∣tion agaynst Thomas Wattes.
• * 30.24

  The 〈◊〉〈◊〉 of Thomas Wattes to his wife & 〈◊〉〈◊〉 children
• * 30.25

  The Martyr∣dome of Tho. Wattes, at Chelmi••ford. Anno. 1555. Iune. 10.
• * 30.26

  The wordes of Thomas Wattes to the L. Rich.
• * 30.27

  The Childbirth of Q. Mary.
• * 30.28

  Rockers and Nurses proui∣ded for Queene Maryes childe.
• * 30.29

  Processions and bonfiers in Lon∣dō for ioy of the young Prince.
• * 30.30

  Triumph at Antwarpe for the same.
• * 30.31

  Q. Maryes childe would not come.
• * 30.32

  What became of Q. Maryes childe no man can tell.
• * 30.33

  Ex testimonio e∣iusdam puerpe∣rae Londinensis.
• * 30.34

  The young Princes cradle.
• * 30.35

  Verses vpon the Cradle.
• * 30.36

  Of this Acte or statute, read be∣fore Pag. 507.
• * 30.37

  A stiterunt reges terrae, & princi∣pes conuenerunt in vnum aduer∣sus Dominum & Christum eius. Psal. 2.
• * 30.38

  Good 〈◊〉〈◊〉 p••••••hibited.
• * 30.39

  Agaynst Ha••le•• 〈◊〉〈◊〉
• * 30.40

  What 〈◊〉〈◊〉 is here to kept 〈◊〉〈◊〉 Christ 〈◊〉〈◊〉 his sepul••chre, and will he 〈◊〉〈◊〉 in spite o•• his 〈◊〉〈◊〉
• * 30.41

  The pow•••• of this world 〈…〉〈…〉 Christ.
• * 30.42

  This 〈◊〉〈◊〉 called a warning England looke 〈◊〉〈◊〉 hereafter when 〈◊〉〈◊〉 come (〈◊〉〈◊〉 willing 〈◊〉〈◊〉 Inqui••••ti•••• the 〈…〉〈…〉 Articles be 〈◊〉〈◊〉 vpon.
• * 30.43

  ••he bookes 〈…〉〈…〉 the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Papists.
• * 30.44

  The Primer 〈◊〉〈◊〉 forth in ••. Maryes 〈…〉〈…〉 Iohn 〈◊〉〈◊〉.
• * 30.45

  〈◊〉〈◊〉 medi∣tour be∣••wene God and men, the man 〈◊〉〈◊〉 Christ. ••alse merite.
• * 30.46

  Wrong me¦diation.
• * 30.47

  Idolatrye to the material Crosse.
• * 30.48

  Let no man 〈◊〉〈◊〉 in any 〈…〉〈…〉 &c. 1. Cor. 3.
• * 30.49

  〈◊〉〈◊〉 is ••aule, ••••at is ••pollo, but 〈◊〉〈◊〉 seruants 〈…〉〈…〉 ••hom you ••••leeue? •••• Cor. 3.
• * 30.50

  〈1 paragraph〉〈1 paragraph〉
• * 30.51

  False merites.
• * 30.52

  The office of Christ geuen to our Lady.
• * 30.53

  Blasphemy.
• * 30.54

  Idolatrye.
• * 30.55

  If Maryes me∣rites might helpe vs, then Christ dyed in vayne.

  Like Primer like Psalter.
• * 30.56

  Bonauenture compiler of our Ladyes Psalter.
• * 30.57

  This Bonauen∣ture liued••. an. 1170. and was Canonised. an. 1482.
• * 30.58

  The title of the booke called our Ladyes Psalter.
• * 30.59

  The booke cal∣led our Ladyes Psalter.

  Ex 2. parte ope∣••••m S Bona∣uenturae.
• * 30.60

  Our Ladyes beautye.
• * 30.61

  Treason agaynst Christes person and dignitye.
• * 30.62

  Blasphemous, Idolatrye.
• * 30.63

  False fayth.
• * 30.64

  Derogation of the 〈◊〉〈◊〉 of Christ.
• * 30.65

  Vayne trust.
• * 30.66

  〈1 paragraph〉〈1 paragraph〉
• * 30.67

  Manifest ••••dolatrye▪
• * 30.68

  Thou 〈◊〉〈◊〉 loue the Lord thy God 〈◊〉〈◊〉 thy 〈◊〉〈◊〉 hart, 〈◊〉〈◊〉 all thy strength power. 〈◊〉〈◊〉 Deut. 6.
• * 30.69

  Derogati•••• of Christ passion.
• * 30.70

  Milke 〈◊〉〈◊〉 king God
• * 30.71

  Yea rath•••• blessed b•• they who•• heare th•• woord o•• God and keepe it.
• * 30.72

  Idolatrye the cloys••••••rers.
• * 30.73

  All iud••••••ment is g••••uē to 〈◊〉〈◊〉 alone, an•• before 〈…〉〈…〉 virgi•••• also her shalbe iu••••ged.
• * 30.74

  〈1 paragraph〉〈1 paragraph〉
• * 30.75

  〈1 paragraph〉〈1 paragraph〉
• * 30.76

  〈1 paragraph〉〈1 paragraph〉
• * 30.77

  If Mary for¦geue 〈◊〉〈◊〉, then is our fayth in Christ in ••ayne.
• * 30.78

  These wordes 〈◊〉〈◊〉 of blasphe∣mous Idola∣trye.
• * 30.79

  The Crosse of Christ ••••••cuate.
• * 30.80

  Blynd trust.
• * 30.81

  Gods honor derogated.
• * 30.82

  False trust.
• * 30.83

  Abhominable blasphemy.
• * 30.84

  The Deuill and the Pope sayth so and not God.
• * 30.85

  Blasphemy.
• * 30.86

  Blasphemy.
• * 30.87

  Blasphemy.
• * 30.88

  Idolatrous in∣uocation.
• * 30.89

  False trust.
• * 30.90

  Blasphemy.
• * 30.91

  Gods office ap∣poynted to our Ladye.
• * 30.92

  Idolatrye.
• * 30.93

  Horrible Blas∣phemye.
• * 30.94

  Blasphemye.
• * 30.95

  The scripture abused.
• * 30.96

  Cursed blasphe∣mye.
• * 30.97

  Blasphemye. The Rosary or Garland of our Lady called Co∣ren•• beatae Ma∣riae.

  Mary made a commaunder of Christ.
• * 30.98

  Christ made a captiue and a prisoner in the Popes Church.
• * 30.99

  The Church of Rome examined
• * 30.100

  The Church of Rome conn••ct of manifest idola∣try.
• * 30.101

  Our Lady made equall with God in the Church Rome.
• * 30.102

  The doctrine of the Romish Church directly against the first commaundemēt of God.
• * 30.103

  To trust and be∣leeue in our Lady.
• * 30.104

  Our Lady hath her Church as well as Christ.
• * 30.105

  10. 〈◊〉〈◊〉 to one P••••ter noste••▪
• * 30.106

  Infidelity▪ Idolatrye.
• * 30.107

  The 〈◊〉〈◊〉 of Rome charged with Infi∣delitye 〈◊〉〈◊〉 Idolatry••▪ The church of Rome neyther ta∣keth 〈◊〉〈◊〉 which Go•• doth geue neyther doth see•••• for that which 〈◊〉〈◊〉 would haue, by lawfull meanes.
• * 30.108

  Thomas Osmund William Bamford Thomas Osbur•• Martyrs▪ Read 〈◊〉〈◊〉 pag. 150▪
• * 31.1

  A letter from the Earle of Oxford B. Boner▪
• * 31.2

  〈…〉〈…〉 sent by 〈◊〉〈◊〉 Earle of 〈◊〉〈◊〉 to 〈◊〉〈◊〉.
• * 31.3

  〈1 paragraph〉〈1 paragraph〉
• * 31.4

  Articles 〈…〉〈…〉 them 〈◊〉〈◊〉 the Bi∣shop.
• * 31.5

  The Popes Church falsly ter∣••ed by the name of the ••niuersall Church.
• * 31.6

  The faith of the Romish Church not 〈◊〉〈◊〉 be belee∣••ed.
• * 31.7

  Note how ••his geare is 〈◊〉〈◊〉 to 〈◊〉〈◊〉 worst.
• * 31.8

  This article 〈◊〉〈◊〉 to put ••owne as 〈◊〉〈◊〉 ment 〈◊〉〈◊〉
• * 31.9

  The Masse 〈◊〉〈◊〉 of Christes in∣s••••tution.
• * 31.10

  Against auricu∣lar confession, & Church seruice.
• * 31.11

  The Earle of Oxford. M. Phillip Paris.
• * 31.12

  The aunsweres of the three prisoners to the articles agreeing all in one.
• * 31.13

  The Church of Rome not to be beleeued.
• * 31.14

  The ••rue eating of Christs body.
• * 31.15

  Auricular con∣fession not ne∣cessary.

  Ceremonyes i∣dle in the Chusch.
• * 31.16

  Notes or Scho∣lies vpon the Articles vsed to be ministred to the poore Chri∣stians, by the Popes Church.
• * 31.17

  The crafty and captious dealing of the Papiste•• in propounding their articles.
• * 31.18

  Sentence against Osmund, Chamberlayne, Bamford. Iune. 14. Iune. 15.
• * 31.19

  〈1 paragraph〉〈1 paragraph〉
• * 31.20

  Iuly 1. The history▪ of M Iohn Bradford, Martyr.
• * 31.21

  Syr Iohn Harrington▪ Knight.
• * 31.22

  The trusty seruic•• of Iohn Brad••ford vnder M. Harring••ton.
• * 31.23

  Bradford call••d to the Gospell.
• * 31.24

  Bradford geueth him selfe to the study of Scripture.
• * 31.25

  Bradford M. of art 〈◊〉〈◊〉 fellow in Pembroo•••• Hall.
• * 31.26

  M. Buce•••• saying.
• * 31.27

  Iohn Bra••••ford mad•• Deacon by Bishop 〈◊〉〈◊〉 with•••••• any super••stitious a∣buse there Iohn Bra••••ford mad•• Prebenda•••• in Paules 〈◊〉〈◊〉 licensed 〈◊〉〈◊〉 preach.
• * 31.28

  〈1 paragraph〉〈1 paragraph〉
• * 31.29

  Bradford 〈…〉〈…〉 of 〈◊〉〈◊〉 people, ••••gardeth Papist∣•••• 〈◊〉〈◊〉
• * 31.30

  〈◊〉〈◊〉 reuerēt and 〈◊〉〈◊〉 of people 〈…〉〈…〉
• * 31.31

  Bradford ••ureth Bournes 〈◊〉〈◊〉.
• * 31.32

  〈1 paragraph〉〈1 paragraph〉
• * 31.33

  Bradford came into London without his keeper, and re∣turned that night to prison agayne.

  The description of Bradford. Bradford con∣tent with a little sleepe.

  Bradfordes re∣creation.

  The holy lyfe of Bradford.
• * 31.34

  Bradford visited the theeues, pickpurses. &c.
• * 31.35

  The meeting & conference be∣twene Laurence Saunders and Iohn Bradford.
• * 31.36

  Bradford refu∣sing to escape out of prison, though be mighte.
• * 31.37

  Bradford would not flye out of England though he mighte.
• * 31.38

  Bradford bele∣ued.
• * 31.39

  Bradfordes teares.
• * 31.40

  Byshop Farrat confirmed in the truth, by Iohn Bradford.
• * 31.41

  Bradford drea∣meth of his bur∣ning according as it came to passe.
• * 31.42

  Bradford hath word of his bur∣ning.
• * 31.43

  Bradford ma∣keth his prayer taking his fare∣well at the Counter.
• * 31.44

  Bradfordes go∣ing from the Counter.
• * 31.45

  The prisoners take their leaue of Bradford with teares.
• * 31.46

  Bradford was caryed to New∣gate at mid∣night.

  The people in Cheapside bad Bradford fare∣well.
• * 31.47

  A noyse of Bradfords early burning.
• * 31.48

  A multitude in Smithfield by ••. a clocke.
• * 31.49

  Bradford going to Smithfield.
• * 31.50

  〈◊〉〈◊〉 gaue 〈◊〉〈◊〉 night 〈◊〉〈◊〉 away.
• * 31.51

  〈◊〉〈◊〉 break 〈◊〉〈◊〉 the 〈◊〉〈◊〉 Bradf•••••• broth•••• lawe.
• * 31.52

  M. 〈◊〉〈◊〉 2. year•• lacking monet•• a halfe prison
• * 31.53

  Talke b••••tweene Bradfor•• Steuen 〈◊〉〈◊〉
• * 31.54

  Winche•••••••• ouerfa••••••
• * 31.55

  The 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 to Ioh•• Bradfo••••
• * 31.56

  Bradfo•••• aunsw•••• ••••gayne 〈◊〉〈◊〉
• * 31.57

  Bradfo•••• fact in 〈◊〉〈◊〉 of Bourn•• counte•• seditio••••
• * 31.58

  〈◊〉〈◊〉 wit∣••••sseth with ••••••chester 〈…〉〈…〉.
• * 31.59

  Anno 1555. ••••ly.
• * 31.60

  〈1 paragraph〉〈1 paragraph〉
• * 31.61

  〈◊〉〈◊〉 shalt 〈◊〉〈◊〉 beare 〈◊〉〈◊〉 beare witness ••••••ynst thy neighbour. 〈…〉〈…〉.
• * 31.62

  〈…〉〈…〉 of M. Bourne ••o helpe 〈◊〉〈◊〉, and yet 〈…〉〈…〉 his la∣bour.

  〈◊〉〈◊〉 mercy with Gods 〈…〉〈…〉.
• * 31.63

  〈…〉〈…〉 Lordes 〈◊〉〈◊〉 better 〈◊〉〈◊〉 lyfe to 〈◊〉〈◊〉.
• * 31.64

  〈1 paragraph〉〈1 paragraph〉
• * 31.65

  〈1 paragraph〉〈1 paragraph〉
• * 31.66

  Secretary Bourne spea∣keth.
• * 31.67

  Bradford sixe tymes sworne a∣gainst the Pope.
• * 31.68

  Herodes oth quoth Winche∣ster.
• * 31.69

  Winchest. De vera obedientia.
• * 31.70

  M. Rochester speaketh.
• * 31.71

  The Earle of Darbye•• com∣playnt agaynst Bradford.
• * 31.72

  This letter was written to his mother, brethrē and sisters, and followeth here∣after.

  M, Bradford falsely charged with sedition.
• * 31.73

  Syr Richard Southwell spea∣keth.
• * 31.74

  All is lyes that pleaseth not Winchester.
• * 31.75

  Winchester hol∣den at a bay.
• * 31.76

  M. Bradford desireth to liue, that he may haue lyfe with∣out clogge of conscience.
• * 31.77

  Winchester speaketh agaynst the doctrine taught in K. Ed∣wa••des tyme.
• * 31.78

  M. Bradford standeth in de∣fence of the doc∣trine taught in K. Edwardes tyme.
• * 31.79

  The reason of Winchester wher•• with he disproueth the doctrine of K. Edwardes dayes.
• * 31.80

  The Queenes mercy agayne offered to M. Bradford.
• * 31.81

  M. Bradford returned agayne into prison.
• * 31.82

  The second ex∣amination of M. Bradford before the B. of win∣chester and o∣thers.
• * 31.83

  Example of M. Barlow and Cardmaker layd agaynst M. Bradford.
• * 31.84

  Si illum obiur∣ges, vitae qui auxilium tulit: qu••d facies illi qui dederit ••amnum aut Ma••um.
• * 31.85

  The 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 Darby 〈◊〉〈◊〉 agaynst 〈◊〉〈◊〉 Bradford
• * 31.86

  〈1 paragraph〉〈1 paragraph〉
• * 31.87

  〈1 paragraph〉〈1 paragraph〉
• * 31.88

  〈1 paragraph〉〈1 paragraph〉
• * 31.89

  〈1 paragraph〉〈1 paragraph〉
• * 31.90

  Bra••ford standeth still to 〈◊〉〈◊〉 othe.
• * 31.91

  〈1 paragraph〉〈1 paragraph〉
• * 31.92

  〈…〉〈…〉 to an∣swere vnder 〈◊〉〈◊〉.
• * 31.93

  Difference of othe••: some with fayth and 〈◊〉〈◊〉 some against it.
• * 31.94

  The oth a∣gaynst the B. of Rome. 〈◊〉〈◊〉 a∣gaynst cha∣ritye.
• * 31.95

  A king how 〈…〉〈…〉, Prophets, & Apostles subiect to temporall Magistrates.
• * 31.96

  Refusing of the Popes obediēce being sworne a∣gaynst him, is no denying of obe∣••ience to the Queene.

  The preposte∣rous iudgement of Winchester, to care so little for an othe to God, and so much for his vowe to the Pope.
• * 31.97

  Argument. A specie ad ge∣nus negatiue non vale••.
• * 31.98

  Winchester pre∣tendeth as though Brad∣ford for feare durst not aun∣swere.
• * 31.99

  Bradford ready to render a rea∣son of his fayth.
• * 31.100

  Christ present corporally in the Sacrament to fayth.
• * 31.101

  Note well the Popes way to bring men to fayth.
• * 31.102

  The Popes iudging & con∣demning men for their fayth reproued by Bernard.
• * 31.103

  Winchester bla∣med without a cause as he saith.
• * 31.104

  Bradford three quarters of a yeare in the To∣wer kept from pen and inke. M. Bradford imprisoned not for matter they had, but for matt••r they would haue agaynst him.
• * 31.105

  Bradford kept in the Vestrey till darke night.
• * 31.106

  Thomas Hussey commeth to Bradford.
• * 31.107

  Counsell of M. Hussey geuen to Bradford.
• * 31.108

  Bradford refu∣seth to require respite.
• * 31.109

  D. Seton com∣meth to Mayster Bradford.
• * 31.110

  Hussey taken with a lye.
• * 31.111

  Counsell of D. Seton geuen to M. Bradford.
• * 31.112

  The flatte••ring com∣mendatio•• of D. Seto•• to Mayste•• Bradford.
• * 31.113

  M. Brad∣ford refu∣seth to ask•• respite to conferre vpon his doctrine.
• * 31.114

  Litle iusti•••••• lesse loue appeareth in the Bi∣shop of winchester.
• * 31.115

  M. Brad∣ford refu∣seth to ad∣mit confe∣rence but vpon con∣ditions.
• * 31.116

  D. Seton ••ayleth a∣gaynst M. Bradford.
• * 31.117

  The last ex∣amination of M. Brad∣ford.
• * 31.118

  The effect of Winches∣ters talke with M. Bradford.
• * 31.119

  M. Brad∣fordes aun••sw••re to Winchester.
• * 31.120

  〈1 paragraph〉〈1 paragraph〉
• * 31.121

  〈1 paragraph〉〈1 paragraph〉
• * 31.122

  Winchesters 〈…〉〈…〉 no poynt 〈◊〉〈◊〉.
• * 31.123

  〈1 paragraph〉〈1 paragraph〉
• * 31.124

  〈1 paragraph〉〈1 paragraph〉
• * 31.125

  〈1 paragraph〉〈1 paragraph〉
• * 31.126

  〈1 paragraph〉〈1 paragraph〉
• * 31.127

  M. Bradford imprisoned without a cause.
• * 31.128

  M. Bradford nea••e slayne in the pulpit, with the dagger throwen against M. Bourne.
• * 31.129

  M. Bradford ieoparded his lyfe for M. Bourne.
• * 31.130

  Winchester pro∣ued double in his own words.
• * 31.131

  Winchester dri∣uen to eate his owne wordes.
• * 31.132

  M. Chamber∣layne of Wood∣stocke agaynst M. Bradford.
• * 31.133

  Winchester a∣gayne driuen from his hold
• * 31.134

  Boner agayne commeth in with an other vntr••th.
• * 31.135

  A Clerke of the Counsell▪ thought to be M. Al••••n.
• * 31.136

  Winchester brought to a playne foyle.
• * 31.137

  Winchesters captio••s quarell aunswered.
• * 31.138

  An other vn∣truth in Win∣chester.
• * 31.139

  Blessed ar you when they shall reuile you, and speake all that is naught against you for my names sake. Math. 5.
• * 31.140

  Christes body present to fayth. Transubstantia∣tion denyed.
• * 31.141

  The wicked re∣ceiue not the body of Christ.
• * 31.142

  Receiuing ma∣keth not the presence of the body, but Grace.
• * 31.143

  The Popes Church diuor∣ceth that the Lord in the Sa∣crament hath coupled.
• * 31.144

  The Sacrament hath both a commandement and a promise and how?
• * 31.145

  Bradford tea∣cheth Winche∣ster his gram∣mer.
• * 31.146

  Winches•••••• denyeth these 〈◊〉〈◊〉 Take eate to be a commaun∣dement.
• * 31.147

  Diabo•••••• is as much to say in Greke, 〈◊〉〈◊〉 slaunder•• or cauile••
• * 31.148

  Distincti•••• between commaun∣dement••••▪
• * 31.149

  Wynche•••••••• in a chas•• B. Tonst•••• question.
• * 31.150

  As the 〈◊〉〈◊〉 is the tes••••••ment: so bread is 〈◊〉〈◊〉 body. Chrisost. Mat. Ho•• 83.
• * 31.151

  To God no∣thing is by fortune: 〈◊〉〈◊〉 man it ma•• sometyme so to bee. Actes. 4. Wynchester readeth the Sentence 〈◊〉〈◊〉 curse again•••• M. Bradfo••••▪
• * 31.152

  M. Bradfo•••• deliuered 〈◊〉〈◊〉 the Shrie•••••• M. Bradfo•••• sent to the Counter 〈◊〉〈◊〉 the poult••••
• * 31.153

  Rogers 〈◊〉〈◊〉 with 〈◊〉〈◊〉 Brad∣••••rd.
• * 31.154

  Bradford ••••sireth to ••••nferre with none, 〈◊〉〈◊〉 yet is 〈◊〉〈◊〉 to 〈◊〉〈◊〉 with 〈◊〉〈◊〉.
• * 31.155

  More 〈…〉〈…〉 the Turkes▪ then 〈…〉〈…〉 the persecu∣••ing Papists.
• * 31.156

  Talke be∣tweene M. Bradford, & Willerton Chaplaine 〈◊〉〈◊〉 Bishop Boner.
• * 31.157

  Willerton 〈◊〉〈◊〉 his 〈◊〉〈◊〉 to Bradford to 〈…〉〈…〉.
• * 31.158

  Willerton ••••mmeth a∣gayne to Bradford.
• * 31.159

  Argument E∣runt docti a Deo Ergo the people must not haue the Scriptures.
• * 31.160

  M. Bradford•••• reason agaynst transubstantia∣tion not answe∣red.
• * 31.161

  The Earle of Darbyes seruant.
• * 31.162

  M. Bradford preferreth Christ before all his kynne and kynred.
• * 31.163

  Bradford con∣tented to be burned in Eng∣land, rather the•• to be sent ouer the sea to popish places.
• * 31.164

  Perciuall Cres∣well talketh with Bradford.
• * 31.165

  Creswell offe∣reth to make sute for Brad∣ford.
• * 31.166

  Mores booke brought to Bradford.
• * 31.167

  D. Harding commeth to M. Bradford.
• * 31.168

  D. Harding in∣ueyeth agaynst Peter Martyr Bucer, & Luther.
• * 31.169

  D. Harpsfield talketh with M. Bradford.
• * 31.170

  Felicitie coueted of all men, but the way to feli∣citie not knowen to all men.
• * 31.171

  The true way to felicitie.
• * 31.172

  Note the diffe∣rence betweene beleeuing and saying I beleue.
• * 31.173

  The way to come to Christ is by the worde: for by the word commeth fayth by fayth we come to Christ. Baptisme an outward seale whereby we are knowen to be Christians. Children which dye without Baptisme.
• * 31.174

  The Church is our mother.
• * 31.175

  Descent of the Church, The Chu••ch of Christ is visible euen as Christ was, that is, not by exteriour pompe or shew, but by the in∣warde eye.
• * 31.176

  Multitude not alwa•••• the 〈◊〉〈◊〉 marke to 〈…〉〈…〉 Church D. 〈…〉〈…〉. Prea••••••ng the 〈◊〉〈◊〉 goeth 〈◊〉〈◊〉 with 〈◊〉〈◊〉 Church, it be 〈…〉〈…〉 somety•••• 〈…〉〈…〉 Ad. 〈…〉〈…〉 is one 〈◊〉〈◊〉 but not b••••cause of 〈◊〉〈◊〉 true 〈◊〉〈◊〉 And yet 〈◊〉〈◊〉 such a 〈◊〉〈◊〉 but that 〈◊〉〈◊〉 may often lette•• by 〈◊〉〈◊〉 secution, yet the 〈◊〉〈◊〉 Church r••••mayne. The Popes Church 〈◊〉〈◊〉 Baptisme 〈…〉〈…〉 the Popes Church 〈…〉〈…〉 A Popish ••••••stinction 〈◊〉〈◊〉 the 〈◊〉〈◊〉 be a 〈◊〉〈◊〉 hauing 〈◊〉〈◊〉 of Gospell, 〈…〉〈…〉 power 〈…〉〈…〉 successio•• 〈◊〉〈◊〉 Byshop••▪
• * 31.177

  Success•••••• of Bysh•••• is no esse••••tial par•• the 〈◊〉〈◊〉 but rath•••• acciden•• commu••••••, which b••••ing inte••••rupted 〈◊〉〈◊〉 the 〈◊〉〈◊〉 may stan•• as it did both be Christe•• 〈◊〉〈◊〉 after, 〈◊〉〈◊〉 commi•••• Antich•••••••• Apostl•• Bishop•• sundry 〈◊〉〈◊〉▪ the min••••••ry of 〈◊〉〈◊〉 word a••••ministe•• an 〈◊〉〈◊〉 poynt o•• true 〈…〉〈…〉 locall s••••∣cession ••••••ministe•• one cer∣tayne 〈◊〉〈◊〉
• * 31.178

  〈1 paragraph〉〈1 paragraph〉
• * 31.179

  Anno 1555. ••••ly.
• * 31.180

  〈1 paragraph〉〈1 paragraph〉
• * 31.181

  ••rchdeacon ••arpsfield ••••meth 〈◊〉〈◊〉 to M. ••••adford.
• * 31.182

  M. Harps∣••••eld agayne 〈◊〉〈◊〉 his ••hurch by 〈…〉〈…〉.
• * 31.183

  ••radfordes 〈…〉〈…〉 M. Harps∣••••••••des 〈◊〉〈◊〉.
• * 31.184

  〈1 paragraph〉〈1 paragraph〉
• * 31.185

  The Iewes cor∣rupt the law, as the Papists doe the Scriptures. A comparison betweene th•• old Phariseys & our new Pa∣pistes.
• * 31.186

  Bolde confidēce and hope of Gods word and promise, semeth strange among them which are not exercised in mortification.
• * 31.187

  Transubstantia∣tion to beleeue or not to beleue many hundreth yeares after Christ.
• * 31.188

  Christ not in∣cluded really in the Sacrament.
• * 31.189

  Christes body present to the fayth of the re∣ceauer.
• * 31.190

  None denyeth omipotencye more then the Papistes which say, that Christes body cannot be in the sacrament vnlesse the sub∣stance of bread be away.
• * 31.191

  Argument who so receaue the body of Christ do receiue the fruite and grace of lyfe: no wic∣ked do receiue fruite and grace of lyfe.

  Ergo, no wicked men receiue the b••dy of Christ. Masse in S. Am∣brose tyme. That is false, for Scolasticus was not before S. Ambrose tyme. The chiefe parts of the Popish Masse.
• * 31.192

  Sacrifice of the Church.

  Sacrifice for the Church.
• * 31.193

  Note this doc∣trine good rea∣der.
• * 31.194

  Eleuation was not brought in indeede before the time of pope Honorius. 3.
• * 31.195

  Talke b••••tweene Byshop••▪ Bradford.
• * 31.196

  〈1 paragraph〉〈1 paragraph〉
• * 31.197

  〈1 paragraph〉〈1 paragraph〉
• * 31.198

  〈1 paragraph〉〈1 paragraph〉
• * 31.199

  The true 〈…〉〈…〉 euery man hath not eyes to see it.
• * 31.200

  The ••ishops 〈◊〉〈◊〉 to an 〈…〉〈…〉.
• * 31.201

  〈1 paragraph〉〈1 paragraph〉
• * 31.202

  False surm••••e a∣gaynst Bradford.
• * 31.203

  Bradford im∣prisoned for tha••, for which he had the lawes on his side.
• * 31.204

  The presence of Christes body to the fayth of the worthy re∣ceauer.
• * 31.205

  Hiperbolicall phrase of Chri∣sostome.
• * 31.206

  Bradford ex∣communicated with the poore blind man. Iohn 9.
• * 31.207

  The Pope pro∣ued to be Anti∣christ by Scrip∣tur••▪
• * 31.208

  What B. Ton∣stall writeth of Transubstantia∣tion.
• * 31.209

  Note how these Bishops them∣selues do graunt, that the time was, when tran∣substantiation•• was not defined by the Church. Tonstall sayth it was more then 800: yeares after Christ.
• * 31.210

  M. Bradford hangeth not of Luther, Zuin∣glius, or Oe∣colampadius & yet he accomp∣teth them good men.
• * 31.211

  Communion of the Church consisteth in fayth, and not in visible ceremo∣nyes.

  Disagreing in rites breaketh no agreement in fayth. Ireneus.
• * 31.212

  Aug. contra E∣pi•••• fundament.
• * 31.213

  Consent of peo∣ple.

  Authority con∣firmed with mi∣racles: nouri∣shed with hope: encreased with charity: establi∣shed with anti¦quitye

  Succession of Priestes.

  The name Ca∣tholicke.
• * 31.214

  All this might be obiected a∣gaynst Christe & his Apostles. by the Scribes & Phariseys.
• * 31.215

  The Church commonly not glorious in this world, but poore and per¦secuted.
• * 31.216

  Consent of the Godly.
• * 31.217

  Succession from Peter.
• * 31.218

  Christes people may discerne the Church, though they iudge not the Church. The Church of of Rome swar∣ueth from the voyce of Christ, and wherein.
• * 31.219

  Latin s••••••uice de••••••ded.
• * 31.220

  Agayn•••• Latin se••••uice.
• * 31.221

  The peo•••••• robbed 〈◊〉〈◊〉 the cup••••
• * 31.222

  The 〈◊〉〈◊〉 knowen 〈◊〉〈◊〉 by the Scriptur•••• Chrisost•••••• oper. imp••••••fect. Lyra sup. Math.
• * 31.223

  Hilarius Au••ent••••••
• * 31.224

  The com∣ming of 2. Spanish fr••••er•• to M. Bradford.
• * 31.225

  The talke betweene certayne ••riers and M. Bradfo••••
• * 31.226

  This Al∣phonsus had write a booke 〈…〉〈…〉 La∣tin, agayn•••• heresies.
• * 31.227

  Bradford willed to pray 〈◊〉〈◊〉 his prayer.
• * 31.228

  〈1 paragraph〉〈1 paragraph〉
• * 31.229

  〈1 paragraph〉〈1 paragraph〉
• * 31.230

  〈1 paragraph〉〈1 paragraph〉
• * 31.231

  Christ is able to doe it: Ergo, he doth it.
• * 31.232

  Hoc est corpus meum.

  Quodam modo. Augustinus E∣pistola ad Boni∣facium.

  Argument. As grace is in the water of baptisme so is the body in the Sacrament. But grace is in the water by signification: Ergo so is the body in the Sa∣crament.

  A Popish di∣stinction of Sa∣cramentes.
• * 31.233

  The Frier in a chafe.
• * 31.234

  The Sacrament of the Lordes table compared with baptisme in the scripture. 1. Cor. 12.
• * 31.235

  The Fryer pro∣ued a lyer in his owne testament.
• * 31.236

  1. Cor. 11.
• * 31.237

  1. Cor. 10.
• * 31.238

  Conuersion is mentioned in turning Moyses rod, so is it not in the Sacramēt.
• * 31.239

  Moyses rod was seene to be tur∣ned so is not the Sacrament.
• * 31.240

  The Church is visible, but to them that haue spirituall eyes.
• * 31.241

  The Papistes holde that the acte of beleuing is in mans pow∣er.
• * 31.242

  The Fryer refu∣seth to abide try all with Bradford.
• * 31.243

  The Fry•••• agayne p••••••ued a 〈◊〉〈◊〉▪ The Fry•••• depart in a heate from M. Brad∣ford.
• * 31.244

  A priest 〈◊〉〈◊〉 to a foyle.
• * 31.245

  Conferenc•• betwene M▪ Bradford, & D. Weston.
• * 31.246

  The name of supream•• head is th•••• forerunner to Anti∣christ. Gregor.
• * 31.247

  D. Westo•• commeth 〈◊〉〈◊〉 M. Brad∣ford.
• * 31.248

  D. Westo•• less••ns, 〈◊〉〈◊〉 as he did 〈◊〉〈◊〉 follow himselfe. Vain glor••
• * 31.249

  Singul••••••
• * 31.250

  Weston wil 〈◊〉〈◊〉 M. Bradford to ••ut downe 〈◊〉〈◊〉 writing 〈◊〉〈◊〉 chiefe ••round of 〈◊〉〈◊〉 ••ayth.
• * 31.251

  M. Brad∣••ord wrong¦••••lly char∣••ed with ••••dition.
• * 31.252

  ••n other ••••••eptatiō 〈◊〉〈◊〉 ta••••e be∣••weene M. ••radford & D. Pendle∣••on.
• * 31.253

  〈…〉〈…〉 of the 〈◊〉〈◊〉 religi∣•••• with M. ••••adford.
• * 31.254

  Pendleton be∣like would stu∣dy out the rea∣sons that moued him to alter, for he had none ready to shew. Euill men re∣ceiue not Christes body. He must be in Christes body that must re∣ceiue Christes body.
• * 31.255

  The place of S. Cyprian ex∣pounded how the nature of bread is chaun∣ged.

  Cyprian ex∣pounded by Gelasius.
• * 31.256

  Pendleton dri∣uen to say that accidences be substance.
• * 31.257

  Bradford could heare no reason of the Papistes to infirme his o∣pinion agaynst transubstantia∣tion.
• * 31.258

  Transubstantia∣tiō not brought into the church before the yeare 1215. by Pope Innocentius. 3.
• * 31.259

  Three reasons prouing the wordes of the Lordes supper to be figuratiue.
• * 31.260

  1. Circumstan∣ces of Scripture. 2. Proportion of Sacramentes. 3. Testimony of olde Doctours. The wine is not transubstantiate•• Ergo neyther the bread.
• * 31.261

  The same spirit which sayeth: This is my body: sayth also: We many are one bread and one body. &c. The words doe not transubstā∣tiate the cup in∣to the new te∣stament: Ergo neyther the bread into the body.
• * 31.262

  The doctrine of the Church of Rome for tran∣substantiatiō a∣greeth not with the Apostles Church, nor with the Greke Churches, nor with the olde Romain church.
• * 31.263

  The wordes of Austen guile∣fully wrasted by Weston.
• * 31.264

  Simon though he were called the leper, yet he was seene to be no leper. But bread is seene still to be bread: and therfore hath his name not of that it was, but of that it is. Cyprian ex∣pounded by Gelasius.
• * 31.265

  Weston ••••••quired 〈◊〉〈◊〉 write 〈◊〉〈◊〉 reason••▪
• * 31.266

  Grimoal•• subscribe••••
• * 31.267

  M. 〈◊〉〈◊〉 playne a••••firme in confessi•••• the truth▪
• * 31.268

  The vay•••• promise•• Weston.
• * 31.269

  An other talke or conferenc•• betweene M. Bradfo•••• & Docto•••• Weston. D. Weston withstan∣deth the Monkes comming into We••••••minster.
• * 31.270

  Bradford argumen•• not aun∣swered.
• * 31.271

  The Papists will not haue the church 〈◊〉〈◊〉.
• * 31.272

  The churche 〈◊〉〈◊〉 but 〈…〉〈…〉 Vnity. Antiquitye. C••••••ent. 〈◊〉〈◊〉, Antiquitye, Consent, as well 〈◊〉〈◊〉 the 〈…〉〈…〉, as to Christes Church.
• * 31.273

  〈◊〉〈◊〉 the 〈◊〉〈◊〉 is 〈…〉〈…〉 commeth in 〈◊〉〈◊〉 with his Anti∣quitye. The church i•• tyed to no place ••ut to the word.
• * 31.274

  The church is not al∣wa••s to be poynted out by realmes & countries. The Church in Helias 〈◊〉〈◊〉 was 〈…〉〈…〉.
• * 31.275

  God saw the Church 〈…〉〈…〉 him∣selfe did not 〈◊〉〈◊〉 & so is 〈◊〉〈◊〉.
• * 31.276

  This Gentlewo∣man is yet aliue to whom M. Bradford 〈◊〉〈◊〉 a letter which hereafter fol∣loweth.
• * 31.277

  Talke betweene Bradford and a certaine Gentle∣womans seruant.
• * 31.278

  By this Frier he meaneth Al∣phonsus menti∣oned before.
• * 31.279

  Alphonsus other wi••e called in the vulgare speache Fryer Fonse.
• * 31.280

  A story of a faythfull woo∣man and Mar∣tyr in the pri∣matiue Church called Iuled do Ex Basilio.
• * 31.281

  Example of Iu∣leddo Martyr.
• * 31.282

  M. Bradford nothing afrayd of death.
• * 31.283

  M. Bradford had from the Counter to Newgate by night.
• * 31.284

  Iohn Leafe fel∣low Martyr with M. Brad∣ford.
• * 31.285

  Iohn Leafe of the parish of Christ church, by the Alder∣man of that warde commit∣ted to prison.
• * 31.286

  Iohn Leafe exa∣mined before B. Boner.

  The aunsweres of Iohn Leafe concerning his fayth in the Sa∣crament.
• * 31.287

  Onely as tou∣ching the sub∣stance but not as concerning the effect thereof. Auricular con∣fession.

  He meaneth af∣ter the Popish maner of remit∣ting. &c.
• * 31.288

  Iohn Lea••e M. Roge•••• scholler.
• * 31.289

  Sentence read agaynst Iohn Leafe.
• * 31.290

  Iohn Leafe sealed the bill of his confessions with his bloud.
• * 31.291

  Bradford & Iohn Leafe at the stake how they behaued themselues.
• * 31.292

  The wordes of M. Brad••ford to Eng∣land.
• * 31.293

  The saying of M. Bra••••ford at his death.
• * 31.294

  A notable 〈…〉〈…〉 God•• hand ••pon M. Wo••droffe.
• * 31.295

  Syr William Chester ••ommended.
• * 31.296

  Difference betweene 2. Shri••••es, M. Wood∣roffe.
• * 31.297

  Epit••phium i•• Ioan B••••dfordum per Ioan 〈◊〉〈◊〉.
• * 31.298

  The letters of M. Bradford.
• * 31.299

  Read the booke of letters of the Martyrs.
• * 31.300

  The copy of M. Bradfordes let∣ter whereof the Earle of Darby complayned in in the Parlia∣ment.
• * 31.301

  A letter of M. Bradford to his mother, brethren and sisters.
• * 31.302

  2. Tim. 2.
• * 31.303

  Actes. 14.
• * 31.304

  God beginneth his iudgement with his owne house.
• * 31.305

  Complaynt of the Carnall and wicked lyfe a∣mong the Gos∣pellers.
• * 31.306

  The cause why God first puni∣sheth his in this world.
• * 31.307

  God vseth to proue and try his children.
• * 31.308

  Iohn. 16.
• * 31.309

  Of this place the Earle of Darby seemeth to take hold, complayning that he curseth them that tea∣cheth any false doctrine. &c. Page 1523. The Masse rebu∣keth no sinne nor shameth consciences, as preaching doth.
• * 31.310

  The best death▪ of all deathes, is to dye for Gods sake.
• * 31.311

  The Masse is a poyson to the Church.
• * 31.312

  Comparisō betweene the Lordes supper, and the Masse.
• * 31.313

  Doubtes, & obiections aunswered Math. 19.
• * 31.314

  For all this caueat, yet this letter came to the Earle of Darbyes knowledge.
• * 31.315

  A fruitefull letter of M. Bradford 〈◊〉〈◊〉 the citye o•• London.
• * 31.316

  〈1 paragraph〉〈1 paragraph〉
• * 31.317

  〈1 paragraph〉〈1 paragraph〉
• * 31.318

  〈1 paragraph〉〈1 paragraph〉
• * 31.319

  〈1 paragraph〉〈1 paragraph〉
• * 31.320

  〈1 paragraph〉〈1 paragraph〉
• * 31.321

  Christian pro∣fession requi∣reth Christian conuersation.
• * 31.322

  Fayth would be coupled euer with a good conscience.
• * 31.323

  He exhorteth to repentance.
• * 31.324

  Our sinnes pro∣uoke persecutiō.
• * 31.325

  He exhorteth to pray, & how to pray with re∣pentance.
• * 31.326

  Praying, hea∣ring & reading the holy scrip∣tures.
• * 31.327

  Obedience to magistrates in all that is not a∣gaynst Gods word.
• * 31.328

  Patience.
• * 31.329

  We ought to depend vpon Gods proui∣dence alwayes.
• * 31.330

  All our hope is only in Christ & for his sake to be receaued.
• * 31.331

  To beare the Crosse.
• * 31.332

  Mortification.
• * 31.333

  We must liue in the fayth of Christ.

  The property of fayth.
• * 31.334

  An other letter of M. Bradford to the vniuersity of Cambridge.
• * 31.335

  The Martyrs persecuted of the prelates not for their sinnes, but onely for Christ.
• * 31.336

  The 〈◊〉〈◊〉 of his co••••demna••io•• declared.
• * 31.337

  A great mercy of God to turne the death of •• saintes 〈◊〉〈◊〉 deseru•••• to serue a confirm••••tion of his owne glor••
• * 31.338

  Cantabri••••ense•• 〈…〉〈…〉 moniti.
• * 31.339

  Read before the letter Cambrid•••• to K. Hen•••• 8. pag. 1104.
• * 31.340

  The 〈◊〉〈◊〉 returned to his owne ••omitte.
• * 31.341

  The so•••• that was washed re∣turned to 〈…〉〈…〉 in the ••ite. 2. Pet. 1.
• * 31.342

  The glory of this world is a vaine thing. Babylon hath Iuda in captiuity.
• * 31.343

  The church ••••ndeth 〈◊〉〈◊〉 in the out∣ward shew.
• * 31.344

  〈1 paragraph〉〈1 paragraph〉
• * 31.345

  〈1 paragraph〉〈1 paragraph〉
• * 31.346

  〈1 paragraph〉〈1 paragraph〉
• * 31.347

  God•• mercy 〈◊〉〈◊〉 to Cambridge if it repent.
• * 31.348

  〈1 paragraph〉〈1 paragraph〉
• * 31.349

  An other letter of M. Bradford to Lankeshire, Cheshire, and specially to Manchester.
• * 31.350

  He confesseth his sinnes before God.
• * 31.351

  The Papistes condemne not Bradford but Christ.
• * 31.352

  D. Pendleton recanted first in K. Edwardes tyme, and now agayne in Q. Maryes tyme.
• * 31.353

  The causes why M. Bradford was cōdemned.
• * 31.354

  Transubstantia∣tion the deuills darling, and daughter of Antichrist.
• * 31.355

  M. Bradfordes farewell to the countrey of Lankeshire.
• * 31.356

  Gods manifold plagues vpon England in Q. Maryes dayes.
• * 31.357

  The cause of Gods plagues is our iniquities, and not know∣ing the tyme of Gods visitation.
• * 31.358

  Rising with Dauid.
• * 31.359

  Suing with the Centurion.
• * 31.360

  Repenting with the Publican.
• * 31.361

  Retur•• with th•• lost 〈◊〉〈◊〉
• * 31.362

  Bradfo•••• vltimu•• vale.
• * 31.363

  The day 〈◊〉〈◊〉 Gods 〈◊〉〈◊〉 at hand.
• * 31.364

  Wanton Gospell Proud P••••••testantes False C••••••••stians.
• * 31.365

  Bradford prophe•••• of these plagues 〈◊〉〈◊〉.
• * 31.366

  Destruct•••••• threatn•••• them 〈◊〉〈◊〉 repent.
• * 31.367

  Preceptes of lyfe.
• * 31.368

  〈1 paragraph〉〈1 paragraph〉
• * 31.369

  Bradfordes 〈◊〉〈◊〉 will agaynst 〈…〉〈…〉.
• * 31.370

  〈…〉〈…〉 of M. Bradford to 〈◊〉〈◊〉 towne 〈◊〉〈◊〉 Walden.
• * 31.371

  〈…〉〈…〉 answe∣•••• with 〈◊〉〈◊〉 bloud 〈◊〉〈◊〉 his doc∣••••••ne.
• * 31.372

  ••. Bradford 〈…〉〈…〉 his 〈◊〉〈◊〉 lyfe
• * 31.373

  〈1 paragraph〉〈1 paragraph〉
• * 31.374

  M. Bradford persecuted for confessing the truth.
• * 31.375

  Gods truth can neuer be kepte vnder by the aduersaryes.
• * 31.376

  He exhorteth them to loue Gods truth and to liue therafter.
• * 31.377

  Gods Gospell abused·
• * 31.378

  Gods Gospell lothed.
• * 31.379

  He exhorteth to repentaunce and prayer, and to bewayle our sinnes before the Lord our God.
• * 31.380

  The prayers o•• sinners be not hearde.
• * 31.381

  Romish rages & rotten religion.
• * 31.382

  The A. B. C. of the Christians beginneth with Christes Crosse.
• * 31.383

  They neuer lose that follow Christ.
• * 31.384

  He exhorteth to amendement in religion, and conuuersation.
• * 31.385

  The Lord wat∣cheth to per∣forme his worde doublewise.
• * 31.386

  Bradford must be a witnes in the last day to them that re∣iect his coūsaile.
• * 31.387

  An other letter of M. Bradford to certayne frendes of his, whom for dan∣ger of that time he would not name.
• * 31.388

  Gods anger and mercy both to¦gether vpon his Church.

  The contempt of God and his Gospell puni∣shed.
• * 31.389

  Exhort•••• to rep••••••tance 〈…〉〈…〉
• * 31.390

  Gods 〈◊〉〈◊〉 the 〈◊〉〈◊〉 why we punished here.
• * 31.391

  Iesabe•• bed of 〈◊〉〈◊〉. Apoc. ••▪ Heb. 1••▪ 1. Cor. •• 1. Pet. •• The 〈…〉〈…〉 Gods 〈◊〉〈◊〉 be 〈◊〉〈◊〉 in th•••• world. Phillip. ••
• * 31.392

  Rom. ••.
• * 31.393

  2. Tim. ••
• * 31.394

  Math. ••••
• * 31.395

  Math. ••.
• * 31.396

  1. 〈…〉〈…〉
• * 31.397

  1. 〈…〉〈…〉
• * 31.398

  He 〈…〉〈…〉 to tak•• comfor•• the 〈◊〉〈◊〉 Math. ••
• * 31.399

  Psalm ••
• * 31.400

  Gods 〈◊〉〈◊〉 seene 〈◊〉〈◊〉 Crosse.
• * 31.401

  Rom, ••.
• * 31.402

  Math. ••
• * 31.403

  2. Tim •• 2. Cor. •• Math. ••
• * 31.404

  〈1 paragraph〉〈1 paragraph〉
• * 31.405

  〈◊〉〈◊〉. 10.
• * 31.406

  〈◊〉〈◊〉. 4.
• * 31.407

  Actes. 10.
• * 31.408

  Math. 10. Math. span••. 1. Psalm. 1••4. Psalm. 31. Pet. 5.
• * 31.409

  〈1 paragraph〉〈1 paragraph〉
• * 31.410

  〈◊〉〈◊〉 of 〈◊〉〈◊〉 to 〈◊〉〈◊〉 godly 〈◊〉〈◊〉 ioyfull: the 〈…〉〈…〉.
• * 31.411

  Clensing dayes.
• * 31.412

  Gods 〈◊〉〈◊〉 not to 〈◊〉〈◊〉 refused.
• * 31.413

  〈…〉〈…〉 recea∣••ed with 〈◊〉〈◊〉.
• * 31.414

  God punisheth not twise for one thing.
• * 31.415

  Difference be∣tweene bastards and children.
• * 31.416

  Trouble tryeth who be of God, & who be not.
• * 31.417

  A true louer of the world is declared by hi•• lyfe.
• * 31.418

  The deuill ne∣uer entereth in∣to his owne hogges.
• * 31.419

  The Lord ge∣ueth power to Sathan some∣tymes ouer his Seruantes, and to what ende. God vseth to try his.
• * 31.420

  Iacob must teach vs to wrastle.
• * 31.421

  This Erkinald and his wyfe folowing this counsayle, did flie both be∣yond sea.
• * 31.422

  Tribulation doth conforme vs to the Image of Christ.
• * 31.423

  The Lordes cognisaunce standeth not in forked caps. &c. but in suffering for the Lordes sake.
• * 31.424

  Another letter of M. Bradford to Mistres War∣cup.
• * 31.425

  Bradford 〈◊〉〈◊〉 farewell Ma••stres Warcup.
• * 31.426

  Christ is wholy 〈◊〉〈◊〉 with all that euer hath.
• * 31.427

  How to aunswere Sathan, when he moueth vs to doub•••• Gods 〈◊〉〈◊〉 How to looke vpo•• Christ. How to looke 〈◊〉〈◊〉 our selue•• In case o•• iustificati•••• let no 〈◊〉〈◊〉 looke vpo•• himself, 〈◊〉〈◊〉 onely vp•••• the good•••••• of God i•• Christ.
• * 31.428

  A letter of M. Bradford to M. Sau••••ders.
• * 31.429

  This frie•••• moued 〈◊〉〈◊〉 to 〈◊〉〈◊〉 to the Pa••pistes art••••cles with this cond••••tion: so 〈◊〉〈◊〉 as they 〈◊〉〈◊〉 agaynst Gods word being in deede cleane co••••trary to 〈◊〉〈◊〉 and yet shortly 〈◊〉〈◊〉 he valiant•••• suffred death for refusing 〈◊〉〈◊〉 same. Psal. 54. Psalm. 36▪ Psalm. 3••. Math. 10. 1. Cor 10▪ 2. Pet. 1. Nahum. ••.
• * 31.430

  〈1 paragraph〉〈1 paragraph〉
• * 31.431

  M. Bradford 〈…〉〈…〉.
• * 31.432

  〈◊〉〈◊〉. 22.
• * 31.433

  1. Iohn. 13.
• * 31.434

  An other letter of M. Bradford to D. Cranmer, D. Ridley and D. Latimer.
• * 31.435

  This is a singu∣lar mercy of God, to haue death, which is a due punish∣ment for sinne, •• turned into a demonstration, & testification, of the Lordes tru••he. 4. Reg. 2.
• * 31.436

  He meaneth that he should be conueyed by the Queenes Garde into Lankeshire to be burnte, as the aduersaryes had once determi∣ned: lyke as Ig∣natius was by a company of sol∣diours conuey∣ed to Rome and cast to the Leo∣pardes.
• * 31.437

  Psalme. 16▪
• * 31.438

  A letter of M. Bradford to the Lord Russell, now Earle of Bedford.
• * 31.439

  The excellen∣cye of fayth, and what it wor∣keth.
• * 31.440

  Fayth commeth by hearing the word and not by hearing Masse.
• * 31.441

  Philip. 1.
• * 31.442

  The efficacy of the crosse, and what it worketh in Gods chil∣dren.
• * 31.443

  Psalme. 72.
• * 31.444

  The ende of prosperitye.
• * 31.445

  Sap••ence. 5.
• * 31.446

  Few noble men called to Christes king∣dome.
• * 31.447

  Psalme. 91.
• * 31.448

  Godly remem∣brances.
• * 31.449

  Christ 〈◊〉〈◊〉 must 〈◊〉〈◊〉 both 〈◊〉〈◊〉 and hand••▪
• * 31.450

  Psalme. •• 2 Cor. 6.
• * 31.451

  A pithy 〈◊〉〈◊〉 effectuall letter of 〈◊〉〈◊〉 Bradford M. War•••••• and 〈◊〉〈◊〉 Wilkins••▪
• * 31.452

  Foule 〈◊〉〈◊〉 and foul•• weather the king∣dome of heauen.
• * 31.453

  The 〈◊〉〈◊〉 of all 〈◊〉〈◊〉 Saincte•• both in olde and new tes••••••ment, 〈◊〉〈◊〉 bene tho••rough a••••fliction.
• * 31.454

  Read th•• story of primiti•••• Church ••••boue 〈◊〉〈◊〉.
• * 31.455

  Christ Ie∣••••s the 〈◊〉〈◊〉 leader ••f all Gods 〈…〉〈…〉.
• * 31.456

  〈1 paragraph〉〈1 paragraph〉
• * 31.457

  〈1 paragraph〉〈1 paragraph〉
• * 31.458

  To looke to the marke.
• * 31.459

  〈1 paragraph〉〈1 paragraph〉
• * 31.460

  〈…〉〈…〉 to the 〈…〉〈…〉 masse.
• * 31.461

  〈◊〉〈◊〉 2. 〈◊〉〈◊〉 2. ••eb. 6 10.
• * 31.462

  〈1 paragraph〉〈1 paragraph〉
• * 31.463

  〈1 paragraph〉〈1 paragraph〉
• * 31.464

  〈1 paragraph〉〈1 paragraph〉
• * 31.465

  2. Timothy. 1. Romans. 1.
• * 31.466

  1. Corinth. 10. Philip. 1. 1. Peter. 3. Math. 5.
• * 31.467

  Persecution compared to the flayle which hurteth not but clenseth the wheat.
• * 31.468

  Romans. 8. 1. Peter. 5. Mathew. 10.
• * 31.469

  Psalme 75. 1. Pet. 4.
• * 31.470

  1. Peter. 5. Romans. 8.
• * 31.471

  1. Cor. 11.
• * 31.472

  Psalme. 50. Psalme. 22.
• * 31.473

  Happy is that death which seeing once it must needes be payd, is bestow∣ed vpon the Lord.
• * 31.474

  Another letter of M. Bradford to Syr Iames Hales Knight.
• * 31.475

  How God gleaneth out his people.
• * 31.476

  The worlde, people, and wordly wise∣dome are euill iudges of things spirituall.
• * 31.477

  Heb. 12.
• * 31.478

  Prayse of the Crosse.
• * 31.479

  The Crosse ma∣keth vs witnes∣ses to God, wherein and in what thinges.
• * 31.480

  1. Cor. 4.
• * 31.481

  Subscribing to K. Edwardes will.
• * 31.482

  Psalm. 119.
• * 31.483

  Aba. 2. Psalm. 30.
• * 31.484

  Esay. 26.
• * 31.485

  Esay. 26.
• * 31.486

  Gods loue in our corrections.
• * 31.487

  Esay. 49.
• * 31.488

  Psalm. 25.
• * 31.489

  Psalm. 90▪ 98.37. & •••• Psalm. 31. Psalm. ••2.
• * 31.490

  Esay. 40.
• * 31.491

  Math. ••.
• * 31.492

  1. Cor. •••• Psalm. 1••
• * 31.493

  ••etter to 〈◊〉〈◊〉 Hill 〈◊〉〈◊〉.
• * 31.494

  ••••rting 〈◊〉〈◊〉 b••∣••wene God and the world. 〈◊〉〈◊〉 with 〈◊〉〈◊〉 church.
• * 31.495

  Gospell 〈◊〉〈◊〉. ••say. 2.
• * 31.496

  ••. Hill M. ••radfordes ••hisition. Mai••e••s. Sortes of ••biectes. Wayes. King∣••••mes.
• * 31.497

  ••ffliction ••••eth who 〈◊〉〈◊〉 with God, and who goe with the Deuill.
• * 31.498

  ••hristes 〈◊〉〈◊〉 the ••••aller, and 〈◊〉〈◊〉.
• * 31.499

  A wise man will euer con∣sider the ende.
• * 31.500

  The glorious recompence of such as suffer for the Lord.
• * 31.501

  The way to heauen is by tribulations.
• * 31.502

  Math. 8.
• * 31.503

  An other ghost∣ly letter of M. Bradford to Mistres M. H.
• * 31.504

  Anno 1555. Iuly.
• * 31.505

  Gods benefites to be declared.
• * 31.506

  The chiefest ser∣uice of God is to thinke well of his fatherly goodnes in Christ.
• * 31.507

  Where feeling fayleth: yet o∣bedience is re¦quired.
• * 31.508

  Let no suggesti∣on make vs doubte of Gods fauour in Christ.
• * 31.509

  To stay vpon Gods promise to christs bloud.
• * 31.510

  Obedience ge∣ueth not to vs to 〈◊〉〈◊〉 Godschil∣dren but Gods ••hildren geueth obedience.
• * 31.511

  How a 〈◊〉〈◊〉 should 〈◊〉〈◊〉 whē feelin•• of Gods comfort lacketh.
• * 31.512

  Hope be∣yond hope▪ Faith goeth before fee∣ling.
• * 31.513

  Doubting commeth of the deuill.
• * 31.514

  Eccle. 1.
• * 31.515

  Fayth & as∣sured hope of Gods sa∣uour, is the fountaine of all well do∣ing.
• * 31.516

  Considera∣tion of Gods pro∣mises and benefites.
• * 31.517

  〈1 paragraph〉〈1 paragraph〉
• * 31.518

  〈1 paragraph〉〈1 paragraph〉
• * 31.519

  〈1 paragraph〉〈1 paragraph〉
• * 31.520

  Esay. ••9.
• * 31.521

  〈1 paragraph〉〈1 paragraph〉
• * 31.522

  〈1 paragraph〉〈1 paragraph〉
• * 31.523

  〈1 paragraph〉〈1 paragraph〉
• * 31.524

  This disease was a rewme with a feblenes of stomacke▪ wherewith he was much trou∣bled whiles he was at libertye.
• * 32.1

  A letter of M. Bradford to a faythfull womā inwardly afflic∣ted.
• * 32.2

  Romans. 11.
• * 32.3

  Gods proui∣dence and pro∣tection. Psalm. 31.90. Gene. 19.
• * 32.4

  God cannot be seene but coue∣red vnder some∣thing.
• * 32.5

  How faith seeth God, where flesh seeth hell.
• * 32.6

  The state of Gods children described.
• * 32.7

  Math. 5.
• * 32.8

  The way to heauen is to goe through hell.
• * 32.9

  Threttes of the flesh.
• * 32.10

  Romans. 6.
• * 32.11

  Gods sheepe must feede on the bare com∣mon: where the deuills cattell are stal••ed. Iohn. 21.
• * 32.12

  Romans. ••.
• * 32.13

  Math. 8.
• * 32.14

  Philip. 1. Desire of spiri∣tuall comfort, though it be lacking, is a great gifte of God.
• * 32.15

  Romans. 8.
• * 32.16

  Exercise of ten∣tations a great token of electiō.
• * 32.17

  Romans. 11.
• * 32.18

  Euery lyi•••• spirite 〈◊〉〈◊〉 to be 〈◊〉〈◊〉 vnto.
• * 32.19

  Sathan se••••keth to bring 〈◊〉〈◊〉 conscienc•••• to doubti•••• but Gods promise in Christ sta••••deth sure for euer.
• * 32.20

  All ou•• e∣lection is 〈◊〉〈◊〉 and for Christ onl••
• * 32.21

  Psalm. 120▪
• * 32.22

  Psalm 23.
• * 32.23

  Psalm. 90.
• * 32.24

  Psal. 125.
• * 32.25

  Though feeling fayle, yet hope hol•• fast.
• * 32.26

  The eye of fayth must looke vpo•• nothing 〈◊〉〈◊〉 but onely 〈◊〉〈◊〉 Christ cr••••cified.
• * 32.27

  Psalm. 16.
• * 32.28

  〈1 paragraph〉〈1 paragraph〉
• * 32.29

  The 〈…〉〈…〉 vpō 〈…〉〈…〉.
• * 32.30

  Commen∣••••tion of 〈◊〉〈◊〉 ••ady ••ane.
• * 32.31

  ••ote how God com∣••only 〈…〉〈…〉 helpers 〈…〉〈…〉 his 〈◊〉〈◊〉.
• * 32.32

  •• letter of B••a••ford ••ritten to 〈◊〉〈◊〉 good 〈◊〉〈◊〉 Vane, 〈…〉〈…〉 he 〈…〉〈…〉.
• * 32.33

  〈1 paragraph〉〈1 paragraph〉
• * 32.34

  An other letter of M. Bradford to the foresayd Lady Vane.
• * 32.35

  An other letter of M. Bradford to 2. faythfull frends of his, on•• Royden, and El••ing.
• * 32.36

  The nearer we come to our iourneyes end, trauayling to heauen, the strayter is the way.
• * 32.37

  Example of the trauell of a wo∣man. Iohn 21.
• * 32.38

  Example of Christ and his Apostles.
• * 32.39

  The malice of the deuill no new thing.
• * 32.40

  Heb. 12.
• * 32.41

  Godly counsell stirring vs to the contempt of this transitory lyfe.
• * 32.42

  Mathew. 19.
• * 32.43

  1. Peter. 2.
• * 32.44

  The flatte••ing promises of this world ill fauo∣••••••ly perfor∣med.
• * 32.45

  Actes. 14.
• * 32.46

  2. Timothy. 3.
• * 32.47

  To 〈◊〉〈◊〉 the 〈◊〉〈◊〉 with co••••rage.
• * 32.48

  A letter M. Bradf•••••• to 〈◊〉〈◊〉 Wilkins••••▪
• * 32.49

  The 〈◊〉〈◊〉 a great of Elect••••••▪
• * 32.50

  1. Cor. ••••
• * 32.51

  ••om. 8.
• * 32.52

  〈1 paragraph〉〈1 paragraph〉
• * 32.53

  〈1 paragraph〉〈1 paragraph〉
• * 32.54

  〈1 paragraph〉〈1 paragraph〉
• * 32.55

  ••••ample of 〈…〉〈…〉 goe with 〈…〉〈…〉
• * 32.56

  〈1 paragraph〉〈1 paragraph〉
• * 32.57

  •• strumpet 〈◊〉〈◊〉 more her 〈◊〉〈◊〉 then by ••ouer.
• * 32.58

  king Ed∣••••rd•• tyme 〈◊〉〈◊〉 high 〈◊〉〈◊〉 could 〈◊〉〈◊〉 be kno∣••en.
• * 32.59

  〈◊〉〈◊〉. 8. ••••••gesites 〈◊〉〈◊〉 more by 〈…〉〈…〉.
• * 32.60

  〈1 paragraph〉〈1 paragraph〉
• * 32.61

  1. Cor. 10. God will geue ability, not 〈◊〉〈◊〉 to beare his Crosse but al••o to reioyce in bearing.
• * 32.62

  A great blessing of God to suffer for his sake.
• * 32.63

  An other letter or admonition of M. Bradford to certayne godly professors of Gods truth.
• * 32.64

  2. Thinges to be considered in the persecution of gods people▪
• * 32.65

  Earnest repen∣tance maketh the Crosse more pleasaunt.
• * 32.66

  Coloss. 1.
• * 32.67

  If Gods iudge∣mentes be so sharpe to his children, what will it be to his enemyes.
• * 32.68

  Math. 8.
• * 32.69

  The doinges & wayes of the wicked descri∣bed, and what is the end there∣of.
• * 32.70

  He doth embol∣den them to take vp Christes Crosse and to follow him
• * 32.71

  Blessed be they that dye in the Lord: but more ••••••ssed be they that dye for the Lord.
• * 32.72

  The end riches 〈◊〉〈◊〉 follow 〈◊〉〈◊〉 Cross••.
• * 32.73

  A lette•• 〈◊〉〈◊〉 M. Brad•••••••• to I. Ca••••••les.
• * 32.74

  After a lightni•••• take 〈◊〉〈◊〉 of a 〈◊〉〈◊〉
• * 32.75

  〈1 paragraph〉〈1 paragraph〉
• * 32.76

  〈1 paragraph〉〈1 paragraph〉
• * 32.77

  〈1 paragraph〉〈1 paragraph〉
• * 32.78

  〈1 paragraph〉〈1 paragraph〉
• * 32.79

  〈1 paragraph〉〈1 paragraph〉
• * 32.80

  〈1 paragraph〉〈1 paragraph〉
• * 32.81

  〈1 paragraph〉〈1 paragraph〉
• * 32.82

  〈◊〉〈◊〉. 55.
• * 32.83

  〈◊〉〈◊〉. 37.
• * 32.84

  Care of children to be left to Gods proui∣dence.
• * 32.85

  4 Thinges to be considered of all men that be vnder the crosse.
• * 33.1

  An other letter of M. Bradford to Mistres Hall. Math. 5.
• * 33.2

  The bloud of Martyrs stand∣eth for the veri∣ty of Christ a∣gaynst the world & Sa••hā, who would suppresse the same.
• * 33.3

  The Lord pro∣miseth and will geue them that stand in his de∣fence, how and what to aun∣swere.
• * 33.4

  A blessed thing seeing a man must needes dye, to dye for the Lord.
• * 33.5

  〈1 paragraph〉〈1 paragraph〉
• * 33.6

  〈1 paragraph〉〈1 paragraph〉
• * 33.7

  〈1 paragraph〉〈1 paragraph〉
• * 33.8

  〈1 paragraph〉〈1 paragraph〉
• * 33.9

  〈1 paragraph〉〈1 paragraph〉
• * 33.10

  〈1 paragraph〉〈1 paragraph〉
• * 33.11

  〈1 paragraph〉〈1 paragraph〉
• * 33.12

  〈1 paragraph〉〈1 paragraph〉
• * 33.13

  The Bishop of Rome seemeth in deede rather a Butcher then a Bishop.
• * 33.14

  He wrote also an other fruite∣full letter to this Richard Hop∣kins▪ which you may read in the booke of letters of the Martyrs.
• * 33.15

  A letter of M. Bradford to Ri∣chard Hopkins prisoner the same tyme for his conscience.
• * 33.16

  Martyrs persecu¦ted not for their sinnes, but for Christ onely & the Gospell.
• * 33.17

  1. Cor. 1.
• * 33.18

  R. Hopkins the first Magistrate that suffered for his conscience.
• * 33.19

  Iacob. 1.
• * 33.20

  1. Cor. 1.
• * 33.21

  A lette•• 〈◊〉〈◊〉 M Brad•••••••• to Mist•••••• Brow•••• now 〈◊〉〈◊〉 Mistres Rush∣brough.
• * 33.22

  2. Tim. ••.
• * 33.23

  Heb. 10.
• * 33.24

  Wholsome lessons of lyfe.
• * 33.25

  An other letter 〈◊〉〈◊〉 Bradf•••••• his fri•••••• with i••••structi•••• how ••••••swere 〈◊〉〈◊〉 aduers••••••••••
• * 33.26

  Examp•••• Moyses ••••••swering ••••••fore king Pharao.
• * 33.27

  〈1 paragraph〉〈1 paragraph〉
• * 33.28

  〈1 paragraph〉〈1 paragraph〉
• * 33.29

  〈1 paragraph〉〈1 paragraph〉
• * 33.30

  Backsliding of Gospellers.
• * 33.31

  Mistrusters of God. Paul. 33.
• * 33.32

  Luke 18. Lacke of fayth.
• * 33.33

  Psal. 118.
• * 33.34

  Learning to be followed, so farre as it con∣curreth with Gods word.
• * 33.35

  Luke 16.
• * 33.36

  The Sinagogue of the deuill more furnished with wordly helpes then the Church of Christ.
• * 33.37

  What we be. Where we be. Amongest whō we be.
• * 33.38

  Affliction no straunge thing amongest God•• children.
• * 33.39

  1. Pet. 3.
• * 33.40

  Esay 49.
• * 33.41

  Examples of Patriarch••s and Prophets afflic∣ted in this world.
• * 33.42

  Iacob. 5.
• * 33.43

  He exhorteth to come from the Masse.
• * 33.44

  Apoca. 18.
• * 33.45

  Esay. 8.
• * 33.46

  A letter a•• M. Bradford to M. George Eaton.
• * 33.47

  The Prelates persecute and hate the Mar∣tirs not for their iniquities, but for hatred of Christ & of his veritye in them.
• * 33.48

  Iohn Bradford geueth testimo∣ny of his doc∣trine.
• * 34.1

  An 〈◊〉〈◊〉 letter Mistre•• Anne 〈◊〉〈◊〉.
• * 34.2

  God 〈◊〉〈◊〉 the ••••••serued 〈◊〉〈◊〉 death of his to a glo••••••ous testi••••••niall of his truth.
• * 34.3

  An other letter of M. Bradford a godly ••••••••tlewoman Rom. 1.
• * 34.4

  1. Cor. 1.
• * 34.5

  1. Cor. 1. and 10.
• * 34.6

  〈1 paragraph〉〈1 paragraph〉
• * 34.7

  〈1 paragraph〉〈1 paragraph〉
• * 34.8

  〈1 paragraph〉〈1 paragraph〉
• * 34.9

  Iohn. 3. 〈◊〉〈◊〉. 3. 〈◊〉〈◊〉. 10. 〈…〉〈…〉 •• Tim. 2
• * 34.10

  〈1 paragraph〉〈1 paragraph〉
• * 34.11

  ••••ke. 11.
• * 34.12

  Cor ••. 〈◊〉〈◊〉. 12. Cor 10.
• * 34.13

  〈…〉〈…〉. Cor. 6.
• * 34.14

  ••sal. 125.
• * 34.15

  Reg 19. 〈…〉〈…〉.
• * 34.16

  〈1 paragraph〉〈1 paragraph〉
• * 34.17

  The Masse de∣stroyeth p••ea∣ching and the king••om of Christ.
• * 34.18

  He di••suadeth her ••rom the Masse.
• * 34.19

  A letter of thankes to a good ben••fac∣tour of his.
• * 34.20

  Ch••ist forsaken of many for the pres••••uing of worldly pelfe.
• * 34.21

  An other letter of M. Bradford disprouing au∣ricular confessi∣on.
• * 34.22

  Note that this Nathanaell was not his proper name, but was so called for his vnfayned sim∣plicity & truth.
• * 34.23

  What to do if Sathan charge our conscience with vnbeliefe.
• * 34.24

  The Lord the longer he tary∣eth, the more liberally he re∣compenseth at his comming.
• * 34.25

  Confession au∣ricular to what end it was first instituted.

  Auricular con∣fession, as it is abused, is to be reiected, as vn∣lawfull & wic¦ked for 8. causes.
• * 34.26

  〈1 paragraph〉〈1 paragraph〉
• * 34.27

  〈1 paragraph〉〈1 paragraph〉
• * 34.28

  4. Cros•••••• whereof 〈◊〉〈◊〉 bringeth 〈◊〉〈◊〉 hell.
• * 34.29

  Why th•• more 〈◊〉〈◊〉 go that 〈◊〉〈◊〉 that l••••••deth to ••••••dition.
• * 34.30

  An other letter of Bradford a dear•• friend 〈◊〉〈◊〉 his wy••••
• * 34.31

  〈1 paragraph〉〈1 paragraph〉
• * 34.32

  〈1 paragraph〉〈1 paragraph〉
• * 34.33

  〈1 paragraph〉〈1 paragraph〉
• * 34.34

  〈1 paragraph〉〈1 paragraph〉
• * 34.35

  〈◊〉〈◊〉. 125.
• * 34.36

  The Crosse sēt from God, and to what ende.
• * 35.1

  This Austen being a Dutch∣man, was Lati∣mers seruant, & a faythfull mi∣nister in the time of K. Ed∣warde, and in Q. Maryes time a dilligent attendant vpon the Lordes pri∣soners. Mich. 6.
• * 35.2

  Psal. 101.
• * 35.3

  A compa••ison betweene the olde man, and the new, by M. Bradford.
• * 35.4

  The old man. The new man.
• * 35.5

  Why the olde man is stronger then the new.
• * 35.6

  In what respect one man is both an old man and also a n••w man.
• * 35.7

  How one man may be called alwayes sinfull, and alwayes iust.
• * 35.8

  Why the olde man oftentymes preuayleth a∣gaynst the new man.
• * 35.9

  The old man so mightely pre∣uayleth some∣tymes agaynst the new in the children of God that the spirite & seede of God seemeth to be vtterly taken from them: whereas in deede, it is not so, as afterwards to their great comfort, they finde and feele.
• * 35.10

  1. Peter. 1.
• * 35.11

  As the wyfe is no sutable per∣son, but the hus∣band: so Christe being our hus∣band, let him enter the Action for our sinnes.
• * 35.12

  〈1 paragraph〉〈1 paragraph〉
• * 35.13

  What 〈◊〉〈◊〉 law 〈◊〉〈◊〉.
• * 35.14

  What 〈◊〉〈◊〉 Gospel•• The 〈…〉〈…〉 and 〈◊〉〈◊〉 down 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of God•• iudgeme•••• agaynst sinne 〈◊〉〈◊〉 not 〈◊〉〈◊〉 vpon the law, 〈◊〉〈◊〉 to the 〈◊〉〈◊〉 for 〈…〉〈…〉 comfo•••• Iohn ••. To the 〈…〉〈…〉 and peace 〈◊〉〈◊〉 God, the law 〈◊〉〈◊〉 onely to keepe 〈◊〉〈◊〉 the olde man. Num. 25.
• * 35.15

  An other letter o•• leaue 〈◊〉〈◊〉 to his mo••ther, sup••posing 〈◊〉〈◊〉 he 〈◊〉〈◊〉 haue 〈…〉〈…〉
• * 35.16

  He meane•••• the 〈◊〉〈◊〉 of more straight 〈◊〉〈◊〉 prisonme•••• that migh•• hereby 〈◊〉〈◊〉 low.
• * 35.17

  〈…〉〈…〉 in behalfe.
• * 35.18

  〈◊〉〈◊〉 letter 〈◊〉〈◊〉 not to 〈◊〉〈◊〉 handes.
• * 35.19

  〈1 paragraph〉〈1 paragraph〉
• * 35.20

  〈1 paragraph〉〈1 paragraph〉
• * 35.21

  Bradford pere∣cuted of the pre∣lates not for his sinnes but for the truth of Christ.
• * 35.22

  A letter of M. Bradford ioy∣ned with a sup∣plication, sent to Q. Ma••y her Counsayle, and the Parlament.
• * 35.23

  Difference be∣tweene kinges and Tyrantes.
• * 35.24

  Good warning to Q. Mary.
• * 35.25

  Princes made slaues to Anti∣christ.
• * 35.26

  〈…〉〈…〉 ordeyned 〈…〉〈…〉 domi∣nion ouer all
• * 35.27

  Christes Mar∣tirs falsely bely∣ed of the pre∣lates for here∣tickes, and Schismatickes.
• * 35.28

  A letter of M. Bradford to cer∣tayne persons being at that tyme not throughly in∣structed in the doctrine of Gods election.
• * 35.29

  True fayth. Exod. 14.
• * 35.30

  M.B. For the cer∣tainty of this fayth search your hartes. 〈◊〉〈◊〉 you haue it. prayse the Lord: for 〈…〉〈…〉 happy, and 〈…〉〈…〉 cannot 〈◊〉〈◊〉 p••••ishe: for 〈◊〉〈◊〉 hap••ines were not happines, if it 〈…〉〈…〉. Whē you 〈◊〉〈◊〉 the Lorde 〈…〉〈…〉 his hand that you s••all not lye 〈◊〉〈◊〉. But if ye 〈◊〉〈◊〉 not this s••yth, then know that pr••destimation is to 〈…〉〈…〉 matter for you to be disPu∣ters of, vntill you haue ••eene better s••hole••s in the school•• 〈◊〉〈◊〉 of re∣pentance & iustifi∣c••••ion▪ which is th•• Grammer schoole wherein we mu•••• be conuer∣sant and learned, before we goe to th•• vniuersitye of Gods most holy predestination and prouidence.

  Of this matter he writeth more at large in the booke of letters of the Martyrs. Fol. 391.
• * 35.31

  Notes this 〈◊〉〈◊〉 added.
• * 35.32

  Differ•••••••• between•• predesti∣nation and Election.
• * 35.33

  Definitio•• of pred••••••••••nation.
• * 35.34

  Election defined▪
• * 35.35

  The 〈◊〉〈◊〉 of the de••••••nition exa∣mined. Mercy and grace.
• * 35.36

  Free me•••••• and grace▪
• * 35.37

  The free mercy and grace of God in his owne will. Rom. 9.
• * 35.38

  Math. 20.
• * 35.39

  Luke. 18.
• * 35.40

  Luke. 15.
• * 35.41

  Iohn. 1. Gods mer∣cy in 〈◊〉〈◊〉 the elect▪ 〈◊〉〈◊〉 inclu∣deth the condition 〈◊〉〈◊〉 fayth in Christ. The free mercy and grace of God in 〈◊〉〈◊〉 owne 〈◊〉〈◊〉 will t••••rough 〈◊〉〈◊〉 in Chri•••• his son•••• our Lor••••▪
• * 35.42

  〈1 paragraph〉〈1 paragraph〉
• * 35.43

  〈1 paragraph〉〈1 paragraph〉
• * 35.44

  The second ••onsiderati∣on.
• * 35.45

  Grace, Election, ••ocation, Fayth, ••u••••ificatiō, Glorificati∣on.

  Mans free¦will, Blynd ••ortune, Man wise∣dome▪ Mans Learn••ng, Ma••s 〈◊〉〈◊〉, Wor••es of the lawe, excluded from the causes of our saluatiō in Chri••t.
• * 35.46

  Papistes 〈◊〉〈◊〉, and the doctrine 〈…〉〈…〉.
• * 35.47

  Election.
• * 35.48

  〈1 paragraph〉〈1 paragraph〉
• * 35.49

  Vocation bring∣eth fayth.
• * 35.50

  Iustification by fayth onely.
• * 35.51

  How fayth and election are lincked toge∣ther in the acte of Iustifiyng.
• * 35.52

  The third consi∣deration.
• * 35.53

  Election know∣en to God sim∣ply, Election knowen to man by meanes.
• * 35.54

  Fayth is the meanes wherby we be certified of our Election.
• * 35.55

  De electione iudicandum est a poster••ore. Election fi••st knowen to God and last opened to man.
• * 35.56

  Euery man to stay hims••lfe vpon Gods ge∣nerall promise.
• * 35.57

  What fayth is. Diuers kindes of fayth.
• * 35.58

  Euery truth hath his fayth, but euery truth iustifieth not, no more doth euery fayth.
• * 35.59

  Fayth the ac∣tion: Christ the obiect of fayth. Fayth & Christ correlatiues.
• * 35.60

  Christ without faith saueth not. Fayth without Christ helpeth not.
• * 35.61

  Grace, Election, Vocation, Christes death causes externe of our saluatiō. Fayth the onely interne cause of mans saluation. Fayth is an acti∣on in man, but not of man. Vertues and workes of cha∣ritye though they be good giftes of God in man, yet they serue not to iustification. Fayth taketh his dignitye of his obiect.

  Looking vp to the brasen Ser∣pent, and belee∣uing vpon the body of Christ compared.

  The error of the Papistes peruer∣ting the mind of Gods testament, how and wher∣in.
• * 35.62

  Deut. 32.
• * 35.63

  2. Tim. 3.
• * 35.64

  Prouerb. 18.
• * 35.65

  2. Tim. 2
• * 36.1

  William Minge dyed in prison.
• * 36.2

  The story of Iames Treui∣sam, buryed in the fieldes, and summoned after his death.
• * 36.3

  M. Farthing person of Saint Margarets in Lothbery, accu∣ser of Iames.
• * 36.4

  Iuly. 12. Iohn Bland, Iohn Frankesh, Martyrs.
• * 36.5

  M. Bland scholemaster to D. Sandes som∣tymes B. of Worceter, now Archb. of Yorke.
• * 36.6

  M. Bla•••• offered his 〈◊〉〈◊〉 to be de••••••uered 〈◊〉〈◊〉.
• * 37.1

  Declaration of the trou∣bles of M. Bland 〈◊〉〈◊〉 and by who he was ap∣prehended & brought to his con∣demnation. Iohn Austē persecutor. Iohn Austē offended with the Communi∣on table. Note the vncharita∣ble spirit of this Papist and so com∣monly of them all. M. Isaac •• good Iu∣stice.

  The Com••munion t••••••ble set vp ••••gayne.
• * 37.2

  Thomas Austen and Richcard Au••••ē pick•• matter a∣gaynst M. Bland.
• * 37.3

  M Bland charged fo•• spea••ing a∣gaynst the Masse.
• * 37.4

  〈1 paragraph〉〈1 paragraph〉
• * 37.5

  〈1 paragraph〉〈1 paragraph〉
• * 37.6

  〈◊〉〈◊〉 slaun∣••er agaynst ••. Bland.
• * 37.7

  M. Bland Parson of Ade••ham ••ea••eth ••im••e••fe of the slaun∣••er.
• * 37.8

  M. Bland 〈◊〉〈◊〉 ••he pe••ple 〈◊〉〈◊〉 loue and 〈◊〉〈◊〉.
• * 37.9

  〈1 paragraph〉〈1 paragraph〉
• * 37.10

  A popish Masse Prieste brought to say Masse 〈◊〉〈◊〉 Adesham.
• * 37.11

  M. Bland again•• exhorteth the people in his Parish Church.
• * 37.12

  Bland speaketh of the right in∣stitution of the Sacrament of the Lords· Sup∣per.

  He speaketh of the abuse of the Sacrament in the Masse. He declareth how the Masse was patched & peeced toge∣ther, and by what Popes M. Bland vio∣lently plucked downe in his Sermon by the Churchwardē.
• * 37.13

  M. Bland thrust in a side Chap∣pell till the masse was done.

  M. Blandes dag∣ger taken from him.
• * 37.14

  Ramsey appre∣hended by Tho. Austen.
• * 37.15

  Iohn Gray of Wingham trou∣bled for a word speaking.
• * 37.16

  M. Bland and Ramsy caryed to Canterbury.
• * 37.17

  M. Hardes Iustice. M. Oxenden Iustice.

  M. Spilman, M. Tutsam gentle∣men agaynst Bland.
• * 37.18

  Iames Chap∣man and Bar∣tlemew Ioyes, Suerties for M. Bland.

  Hogeking and Simon Barrat Suertyes for Ramsy M. Bland taken from his Suer∣tyes

  Sir Tho. Moyles commaundeth M. Bland to Canterbury castle.
• * 37.19

  M. Bland brought before M. Harpsfield and M. Collins. M. Bland M of Art of Cam∣bridge.
• * 37.20

  Note how these Papistes seeke for matter, to sucke the bloud of poore men.
• * 37.21

  A man not bound to aun∣swere such as aske of purpose to bring him in∣to trouble.

  M. Bland vpon promise talketh with them of the Sacrament.
• * 37.22

  Marke what fi∣delitye is in the promise of these men.
• * 37.23

  M. Bla•••• warne•• appear•• ••••gayne ••••••fore 〈◊〉〈◊〉▪
• * 37.24

  Note 〈◊〉〈◊〉 the 〈◊〉〈◊〉 dealing 〈◊〉〈◊〉 these pr••••tensed C••••tholickes.
• * 37.25

  The second appearanc•• of M. Blād▪
• * 37.26

  M. Har••••••fieldes worde••▪ M. Blan••.
• * 37.27

  False sur∣mise 〈…〉〈…〉 M. Bla••••▪
• * 37.28

  The a••••••swere o•• Bland 〈◊〉〈◊〉 wordes.
• * 37.29

  M. Bland cleareth himselfe o•• the false r••••port of M. Harpsfield▪
• * 37.30

  To 〈◊〉〈◊〉 12. 〈◊〉〈◊〉 of our 〈…〉〈…〉 neuer 〈◊〉〈◊〉 well 〈◊〉〈◊〉 not 〈◊〉〈◊〉 the 〈◊〉〈◊〉▪
• * 37.31

  The 〈◊〉〈◊〉 fayth 〈…〉〈…〉
• * 37.32

  M. Bla•••• requir•••• haue hi•• Counse••••
• * 37.33

  The Papist•• 〈◊〉〈◊〉 false 〈◊〉〈◊〉 promise.
• * 37.34

  〈1 paragraph〉〈1 paragraph〉
• * 37.35

  An other ••uestion of M. Bland to D. Ha••ps∣••••eld.

  ••he aun∣••were of D. 〈◊〉〈◊〉 ••o the que∣••••ion.
• * 37.36

  〈1 paragraph〉〈1 paragraph〉
• * 37.37

  〈1 paragraph〉〈1 paragraph〉
• * 37.38

  Thomas Austen chargeth M. Bland wit•• an other vntruth.
• * 37.39

  M. Bland ap∣pearing at Ses∣sions in Cram∣broke.
• * 37.40

  Sir Iohn Bakers talke with M. Bland.

  M. Bland brought vp by D. Lupton Prouost of Ea∣ton Colledge. Syr Thomas Moyles wordes. M. Bland layd in Maydstone Gayle.

  M. Bland cary∣ed to the Assise at Rochester.
• * 37.41

  M. Bland cary∣ed agayne to Maydstone Castle.

  M. Bland ap∣peareth at Sessi∣ons in Greene∣wich.
• * 37.42

  A question pro∣pounded to Syr Iohn Bake••▪
• * 37.43

  Hasty iudgemēt of a Iustyce.
• * 37.44

  M. Bland and his fellowes sent to the Or∣dinary by Syr Iohn Baker.
• * 37.45

  M. Bland brought agayne to the castle of Canterbury. Th•• B. of Douer M. Collins, M. Milles, with o∣thers.
• * 37.46

  The aunsweres of M. Bland first to the Iusti∣ces.
• * 37.47

  Cornewall a Tanner dispat∣ched in secret prison.
• * 38.1

  He meaneth of the ariuall of Cardinall Poole.
• * 38.2

  Thorn•••• B. of 〈◊〉〈◊〉 a grea•• agayn•••• Pope 〈◊〉〈◊〉 Sacram•••••• of the 〈◊〉〈◊〉 in king 〈◊〉〈◊〉
• * 38.3

  Powe•• geue 〈…〉〈…〉 to 〈◊〉〈◊〉 B. of 〈◊〉〈◊〉 from 〈…〉〈…〉
• * 38.4

  The a••••••swere 〈◊〉〈◊〉 M 〈◊〉〈◊〉 the 〈…〉〈…〉. M 〈◊〉〈◊〉 vniust 〈◊〉〈◊〉 heresie more 〈◊〉〈◊〉 iustly 〈◊〉〈◊〉.
• * 38.5

  〈1 paragraph〉〈1 paragraph〉
• * 38.6

  〈1 paragraph〉〈1 paragraph〉
• * 38.7

  〈1 paragraph〉〈1 paragraph〉
• * 38.8

  〈1 paragraph〉〈1 paragraph〉
• * 38.9

  M. Bland de∣nyeth the realty of Christes pre∣sence in the Sa∣crament.

  The Caperna∣ites tooke christ to speake litera••∣ly of his body, and so doe the Papistes, & not the Protestants.
• * 38.10

  Determination of the Church, is to be follow∣ed so farre as the Church deter∣mineth by the Scriptures.
• * 38.11

  Argument.

  Fes- The glori∣fied body of Christ was not crucified.

  ti- The Apo∣stells did eate the body cru∣cified.

  no. Ergo, the Apostles did not eate the glorifi∣ed body of Christ.
• * 38.12

  It auayleth not to reason with the Papistes in tyme of their kingdome.
• * 38.13

  The Church visible.
• * 38.14

  Bland commaū∣ded away.
• * 38.15

  Yea but why then did you p••ison him a whole yeare be∣fore.
• * 38.16

  The popes Kay.
• * 38.17

  M. Oxenden helpeth the Catholickes.
• * 38.18

  M. Bland was tutor to Doct. Faucet.
• * 38.19

  These 3. belyke were, Bland, Shetterden, and Middleton. Miller a clothi∣er, excommu∣nicate & let go.
• * 38.20

  The Popish fayth of the Sa∣crament.
• * 38.21

  1. The matter of the Sacramēt is bread and wine.
• * 38.22

  If christ be able to be where he liste & occupy no place: why then is not he able to be aswell vnder the substance of bread as vnder the accidences of breade, seeing he is omnipotent.
• * 38.23

  Christ 〈◊〉〈◊〉 be 〈◊〉〈◊〉 liste. 〈◊〉〈◊〉 Christ 〈◊〉〈◊〉 in the Sa••crament, ••ut 〈◊〉〈◊〉 of place. 〈◊〉〈◊〉 true, and 〈◊〉〈◊〉 false.
• * 38.24

  Case being put, that the 〈◊〉〈◊〉 king a great quantity in th•• 〈◊〉〈◊〉 hee be made dronke, 〈◊〉〈◊〉 these three is it that maketh dronke, the nature of 〈◊〉〈◊〉 accidences onely of Wine? 〈◊〉〈◊〉 the true substance of Wine? 〈◊〉〈◊〉 reasonable man iudge.
• * 38.25

  Christes bloud hath not th•• qualitye to make a man 〈◊〉〈◊〉

  Receauing of that in the 〈◊〉〈◊〉 can make a man dronke.

  Ergo that in the 〈◊〉〈◊〉 not be the bloud of Christ.
• * 38.26

  Argument.
• * 38.27

  Fantasti•••••• absurdit•••• in the pop•• doctrine be noted▪
• * 38.28

  Three inconueniences 〈◊〉〈◊〉 by the Papistes:

  1. That a tunne of wine 〈◊〉〈◊〉 consecrated, nothing 〈◊〉〈◊〉 but accidences: wh••ch is 〈◊〉〈◊〉 the operation thereof.

  2. Where he sayth 〈◊〉〈◊〉 word of God doth not 〈◊〉〈◊〉 without the intente of the 〈◊〉〈◊〉 which is agaynst their 〈…〉〈…〉, saying that the 〈◊〉〈◊〉 of the Pries•• minisheth not 〈◊〉〈◊〉.

  3. Where he sayth, tha•• vnbeleuer it is not the 〈◊〉〈◊〉 as the Papists say, that the 〈◊〉〈◊〉 receaue the body.
• * 38.29

  Argument.

  〈…〉〈…〉 sensu.

  〈…〉〈…〉 receaueth not the 〈◊〉〈◊〉, but without 〈◊〉〈◊〉

  〈◊〉〈◊〉 with violation he recei∣•••••••• the b••dy inwardly.

  Argument.

  〈◊〉〈◊〉 violateth not the 〈◊〉〈◊〉 of Christ.

  〈…〉〈…〉 violateth the 〈…〉〈…〉 eateth:

  〈1 paragraph〉〈1 paragraph〉

  〈…〉〈…〉 and the belee∣•••••••• ••odye of Christe 〈…〉〈…〉 the Papistes 〈…〉〈…〉
• * 38.30

  Argument.

  〈◊〉〈◊〉 canne liue with 〈…〉〈…〉 withoute 〈◊〉〈◊〉

  〈…〉〈…〉 may liue with 〈◊〉〈◊〉.

  〈◊〉〈◊〉 c••••s••crated hostes haue 〈…〉〈…〉 but the 〈…〉〈…〉.
• * 38.31

  Argument.

  〈◊〉〈◊〉 canne liue with 〈…〉〈…〉 withoute 〈◊〉〈◊〉

  〈…〉〈…〉 may liue with 〈◊〉〈◊〉.

  〈◊〉〈◊〉 c••••s••crated hostes haue 〈…〉〈…〉 but the 〈…〉〈…〉.
• * 38.32

  A••n•• 155••. Iuly.
• * 38.33

  Another absurditye ••hat mens bo••yes be nour••••••ed naturally with acci∣dences, and qualityes.
• * 38.34

  Another 〈◊〉〈◊〉, that s••b∣stance••s ma••e of ac∣cidences, 〈…〉〈…〉 or wormes be made of the formes of b••ead & wyne.
• * 38.35

  ••ichard ••hornton ••he ••loudy Byshop of Douer.
• * 38.36

  ••he wordes ••f M. Bland 〈…〉〈…〉.
• * 38.37

  An other ap∣pearance.
• * 38.38

  The last appea∣rance of M. Bland before the Bishop of Douer and o∣thers.
• * 38.39

  Articles o•• Course mini∣stred against M. Bland.
• * 38.40

  Aunswere to the first article out of the Re∣gister.

  The Catholicke Church of Christ.

  The Catholicke Church of An∣tichrist.
• * 38.41

  M. Bland deny∣eth the Pope. M. Bland con∣demned.
• * 38.42

  A prayer of M. Bland.
• * 38.43

  Iuly. 12. Iohn Frankesh, Humfrey Mid∣dleton, Nicho∣las Sheterden, Martyrs.
• * 38.44

  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.
• * 38.45

  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.
• * 38.46

  The Com∣missary brought to an absurd••••tye.
• * 38.47

  The inten•• of the 〈◊〉〈◊〉 maketh 〈◊〉〈◊〉 the Sacra∣ment.
• * 38.48

  Christes body whe∣ther it may be in two places at once.
• * 38.49

  The Co••••missary brought 〈◊〉〈◊〉 an other 〈◊〉〈◊〉 conueni••••••
• * 38.50

  〈1 paragraph〉〈1 paragraph〉
• * 38.51

  〈◊〉〈◊〉 hand ••pirituall.
• * 38.52

  ••••luation the first ••••••minati∣•••• of She∣••••den, ••fter law was 〈…〉〈…〉 see the ••ommissiō.
• * 38.53

  〈1 paragraph〉〈1 paragraph〉
• * 38.54

  〈1 paragraph〉〈1 paragraph〉
• * 38.55

  〈1 paragraph〉〈1 paragraph〉
• * 38.56

  Vpon this it appeareth the letters were written to the B. of Winche∣ster, by whom he was sente for after and exa∣mined.
• * 38.57

  Sheterden refu∣seth to aunswere before it be try∣ed, wherefore he was impriso∣ned.
• * 38.58

  Sheterden refu∣seth to submit himselfe.
• * 38.59

  One Louel a loueles Lawyer.
• * 38.60

  False worship∣ping of the Sa∣crament.
• * 38.61

  Agaynst Sacra∣mentall oblatiō. Heb. 9.
• * 38.62

  A note of the wordes or talke passed betwene Nicholas She∣terden, and the B. of Winche∣ster.
• * 38.63

  Vniust impri∣sonment of She∣terden.
• * 38.64

  Winchest, ma∣keth a miracle that there was no lawe in K. Edwardes tyme agaynst the Sa∣crament of the altar.
• * 38.65

  The Catholicks stand vpon the number.

  The faythfull stand vpon the worde.
• * 38.66

  Winchester de∣fendeth Images.
• * 38.67

  No Ima•••• of God be made••
• * 38.68

  Deut. 4.
• * 38.69

  〈1 paragraph〉〈1 paragraph〉
• * 38.70

  〈1 paragraph〉〈1 paragraph〉
• * 38.71

  〈1 paragraph〉〈1 paragraph〉
• * 38.72

  〈1 paragraph〉〈1 paragraph〉
• * 38.73

  〈1 paragraph〉〈1 paragraph〉
• * 38.74

  ••x Martir∣•••••••• of 〈◊〉〈◊〉 Bland, 〈…〉〈…〉 of N••∣••••olas She∣••••••den and ••••frey ••••••d••leton 〈◊〉〈◊〉 at 2. 〈…〉〈…〉 A••no ••••55. 〈◊〉〈◊〉. 12.
• * 38.75

  〈◊〉〈◊〉 Ch••i••tian ••••ayer of ••icholas ••heterden ••••fore his ••eath.
• * 38.76

  Sacrifice of obe∣dience to God.
• * 38.77

  Sacrifice of thankes for re∣demption.
• * 38.78

  Sacrifice of the body.
• * 38.79

  A letter of Ni∣cholas Sheter∣den to his mo∣ther.
• * 38.80

  Sathan trans∣formeth him∣selfe into an Angell of light.
• * 38.81

  As the Serpent seduced Eue by an Aple: so Priestes seduce the people by Images.
• * 38.82

  Images more profitable bookes for Priests then for lay men.
• * 38.83

  Sheterden pro∣phesieth of Gods plagues.
• * 38.84

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

  Antichrist hath turned the Church cleare vpside downe.
• * 38.85

  The fathers that heard no better: are not to be condemned but rather will con∣demne vs that heare and re∣ceaue it not.
• * 38.86

  Gods visitation not to be refu∣sed.
• * 38.87

  Experience how Gods Martyrs seeke not the world.
• * 38.88

  My vncle hath bene with me & made great promises and great threates also.
• * 38.89

  So should he haue 2. bodyes at once, one glo∣rified, and an o∣ther mortall. No order nor reason in the popes doctrine.
• * 38.90

  We are bound 〈◊〉〈◊〉 beleeue what 〈◊〉〈◊〉 hath ex∣pressely willed, 〈◊〉〈◊〉 what 〈◊〉〈◊〉 able to d••▪
• * 38.91

  He spea∣keth not a••gaynst the true vse of Logike.
• * 38.92

  Why God taketh 〈◊〉〈◊〉 worde 〈◊〉〈◊〉 realme••••.
• * 38.93

  An other letter of Nicholas Sheterden to his bro∣ther.
• * 38.94

  Tyme of Gods 〈◊〉〈◊〉 to be receaued.
• * 38.95

  Certificat•••••• of conscien••••▪
• * 38.96

  〈1 paragraph〉〈1 paragraph〉
• * 38.97

  〈1 paragraph〉〈1 paragraph〉
• * 38.98

  〈1 paragraph〉〈1 paragraph〉
• * 38.99

  〈◊〉〈◊〉 his mo∣••••er an o∣••••er letter 〈…〉〈…〉.
• * 38.100

  ••••stimony 〈…〉〈…〉 against 〈◊〉〈◊〉 Id••ll of 〈◊〉〈◊〉 Aultar.
• * 38.101

  ••hat soe∣••er the 〈◊〉〈◊〉 were, 〈◊〉〈◊〉 word ••ust needes 〈…〉〈…〉.
• * 39.1

  ••n other ••etter of 〈…〉〈…〉 wy••e.
• * 39.2

  〈1 paragraph〉〈1 paragraph〉
• * 39.3

  Corporis cu∣ram agite. 〈◊〉〈◊〉 ad concupiscē∣tia••.
• * 39.4

  The body of man is redemed as well as the soule.
• * 39.5

  The Gabaonites though they be but strangers & not to be pam∣pared yet are they not to be cast out.
• * 39.6

  Iuly. 19. Nic. Hall, and Christopher Wayde, Mar∣tyrs.
• * 39.7

  Articles obiec∣ted agaynst Nic. Hall and Chri∣stopher Wayde.
• * 39.8

  Their answeres.
• * 39.9

  This word mo∣ther church, is not found in the scripture.
• * 39.10

  Aunswere of Nicholas Hall.
• * 39.11

  Aunswere of Christopher Wayde.
• * 39.12

  Condemnation of N. Halle and Christopher Wayd, Martyrs.
• * 39.13

  Ex Registro.
• * 39.14

  Ex Registro. Margery Polley Widdow and Martyr.
• * 39.15

  The Martyr∣dome of Marge∣ry Polley, at ••unbridge. An. 1555. Iuly.
• * 39.16

  The co••••demna•••••••• of 〈◊〉〈◊〉 Polley▪
• * 39.17

  〈1 paragraph〉〈1 paragraph〉
• * 39.18

  〈1 paragraph〉〈1 paragraph〉
• * 39.19

  〈1 paragraph〉〈1 paragraph〉
• * 39.20

  〈1 paragraph〉〈1 paragraph〉
• * 39.21

  Diricke Caruer his confession.
• * 39.22

  The materiall substance of the Sacrament de∣nyed to be the body of Christ really.
• * 39.23

  The vse and Sa∣crifice of the Latin Masse de∣nyed.
• * 39.24

  Auricular con∣fession and ab∣solution of the Priest reiected.
• * 39.25

  The fayth of the Church of En∣gland in Quene Maryes tyme re∣proued.
• * 39.26

  Iueson, Laun∣der, and Veis••e, imprisoned for hearing the Gospell.
• * 39.27

  Iohn Launder his confession.
• * 39.28

  The cause of the apprehensiō of Iohn Laun∣der.
• * 39.29

  Two Sacra∣mentes onely.
• * 39.30

  Ceremonyes abhorred.
• * 39.31

  The reall pre∣sence of Christs body vnder the formes of bread and wine deny∣ed.
• * 39.32

  The Masse ab∣hominable.
• * 39.33

  Auricular con∣fession not ne∣cessary.
• * 39.34

  Articles layd to Diricke Caruer, an•• Iohn Laun∣der.
• * 39.35

  Sacramentes of pennance and of the aultar.
• * 39.36

  Reall presence.
• * 39.37

  The Latin Masse.
• * 39.38

  Ceremonyes.
• * 39.39

  Auricular con∣fession.
• * 39.40

  The 〈◊〉〈◊〉 & 〈◊〉〈◊〉 of the Chur•••• Engla••••▪
• * 39.41

  Defen•••• of Hooper▪ Cardma••••••▪ Roger••▪
• * 39.42

  English ser••uice.
• * 39.43

  Defe•••••• the 〈◊〉〈◊〉 vsed 〈◊〉〈◊〉 Edw•••••• tyme▪
• * 39.44

  〈1 paragraph〉〈1 paragraph〉
• * 39.45

  If the•••• 〈◊〉〈◊〉 to death 〈◊〉〈◊〉 not 〈◊〉〈◊〉 by 〈◊〉〈◊〉 why 〈◊〉〈◊〉 you 〈◊〉〈◊〉 it?

  If it 〈◊〉〈◊〉 lawfull, why doe 〈◊〉〈◊〉 so at 〈…〉〈…〉.
• * 39.46

  The 〈◊〉〈◊〉 of 〈…〉〈…〉 Boner.
• * 39.47

  〈1 paragraph〉〈1 paragraph〉
• * 39.48

  〈1 paragraph〉〈1 paragraph〉
• * 39.49

  〈1 paragraph〉〈1 paragraph〉
• * 39.50

  〈1 paragraph〉〈1 paragraph〉
• * 39.51

  〈1 paragraph〉〈1 paragraph〉
• * 39.52

  〈1 paragraph〉〈1 paragraph〉
• * 39.53

  Horrible pro∣uoking of Gods iudgement.
• * 39.54

  Dirickes prayer at his death▪
• * 39.55

  Tho. Iueson of Euerson, appre∣hended with Diricke and o∣ther, & suffered at Chichester.
• * 39.56

  Aunsweres of Thomas Iueson.
• * 39.57

  He meaneth not by the mere vertue of the e∣lement.

  Two Sacra∣mentes.
• * 39.58

  Agaynst cere∣monyes.
• * 39.59

  Thomas Iueson condemned.
• * 39.60

  The Martyr∣dome of Tho∣mas Iueson, at Chichester. An. 1555. Iuly.
• * 39.61

  Iohn Aleworth dyed in prison.
• * 39.62

  August. 2.
• * 39.63

  Iames Abbes Martyr.
• * 39.64

  Iames Abbes relented.
• * 39.65

  Money geuen to Iames Abbes by the Bishop.
• * 39.66

  A notable ex∣ample of sting of conscience.
• * 39.67

  Iames Abbes throweth to the Bishop his mo∣ney agayne.
• * 39.68

  Iames Abbes made strong by his infirmity.
• * 39.69

  Iohn 〈◊〉〈◊〉 gentlem•••• Iohn N••••••man, P••••tricke P••••chingha•• Martyr•••• Edmun•• Tyrrel ••••••quire, motor.
• * 40.1

  A letter of detection written 〈◊〉〈◊〉 M. Edm•••••• Tyrrell 〈◊〉〈◊〉 Comm••••••••••oner, 〈…〉〈…〉 Syr 〈…〉〈…〉
• * 40.2

  M. 〈◊〉〈◊〉 and Ioh•• New•••••• the way mette and apprehe••••ded by M. Edmund Tyrrell▪
• * 40.3

  〈1 paragraph〉〈1 paragraph〉
• * 40.4

  〈1 paragraph〉〈1 paragraph〉
• * 40.5

  〈1 paragraph〉〈1 paragraph〉
• * 40.6

  〈1 paragraph〉〈1 paragraph〉
• * 40.7

  〈1 paragraph〉〈1 paragraph〉
• * 40.8

  〈◊〉〈◊〉 grosse 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Papistes the reall 〈◊〉〈◊〉 of 〈◊〉〈◊〉 in 〈◊〉〈◊〉 Sacra∣••ent.
• * 41.1

  ••hristes ••ody not in ••ll places 〈◊〉〈◊〉 ••nce.
• * 41.2

  ••dolatry to 〈◊〉〈◊〉 crea∣••••re of ••read and ••ine.
• * 41.3

  M. Denley ••nd his fel∣••ow priso∣••ers sent to ••. Boner.
• * 41.4

  M. Denley Newman, •• Packing∣••am had in ••xam••natiō ••efore the ••••shop of ••ondon.
• * 41.5

  The wordes of M. Denly to Bishop Boner.
• * 41.6

  Articles obiec∣ted.

  Slaunder of vn∣truth.

  Catholicke Church.
• * 41.7

  Masse.
• * 41.8

  Auricular con∣fession.
• * 41.9

  Popish absolu∣tion.
• * 41.10

  Mattens, Euen∣song, Eneling, with other rites of the Popes Church. 2. Sacramentes.
• * 41.11

  This article was onely obiected agaynst Patrick Pachingham.
• * 42.1

  Their answeres.
• * 42.2

  The true Ca∣tholicke Church not denyed.
• * 42.3

  A notice of the true Church.
• * 42.4

  The Church of England now vsed, is no mem∣ber of the true Catholicke Church, and the reason why?
• * 42.5

  1. Corinth. 14.
• * 42.6

  The Popes ser∣uice in the tongue which edifieth not the people.
• * 42.7

  The Masse abo∣minable and I∣dolatrous.
• * 42.8

  The Masse a∣gaynst Gods commaunde∣ment.
• * 42.9

  Obiection of the Papistes re∣moued.
• * 42.10

  Heb. 10.
• * 42.11

  Heb. 9.
• * 42.12

  Philip. 3.
• * 42.13

  1. Thess. 1.
• * 42.14

  Scriptures pro∣uing Christ not to be bodyly in the Sacrament. Ioh 19. Iohn. 17.
• * 42.15

  Agaynst auricu∣lar confession.
• * 42.16

  Mathew. 11.
• * 42.17

  Luke 15.
• * 42.18

  Psalme. 31.
• * 42.19

  Iob. 13.
• * 42.20

  Sirac. 34.
• * 42.21

  Remission of sinnes to be sought onely at the handes of Christ.
• * 42.22

  〈1 paragraph〉〈1 paragraph〉
• * 42.23

  Act. ••
• * 42.24

  Acte•• •• Acte•• ••
• * 42.25

  The R••••••••bow as good a S••••crame•••• 〈◊〉〈◊〉 some of 〈◊〉〈◊〉 Popish ••••••crament••▪
• * 42.26

  The Mar∣tyrdome of M. Denley with a 〈◊〉〈◊〉 cast at his face, at V••••bridge. 〈◊〉〈◊〉 1555. August. ••.
• * 42.27

  〈1 paragraph〉〈1 paragraph〉
• * 42.28

  〈1 paragraph〉〈1 paragraph〉
• * 42.29

  〈◊〉〈◊〉 The copy of 〈◊〉〈◊〉 New∣••••ns words 〈◊〉〈◊〉 writing 〈◊〉〈◊〉 Doctour ••••ornton.
• * 42.30

  The examina∣tion and an∣sweres of Iohn Newman.
• * 42.31

  This cup is th•• new Testamēt, is a figuratiue speach.
• * 42.32

  What is a figu∣ratiue speach.
• * 42.33

  Collins reaso∣neth with Newman.
• * 42.34

  Whether Iudas receaued the body of Christ, or no?
• * 42.35

  D. Thornton reasoneth with Iohn Newman.
• * 42.36

  The omnipo∣tency of Christ doth not proue him to be really in the Sacra∣ment.
• * 42.37

  Absurdity in the Popes doc∣trine.
• * 42.38

  The humanitye of Christ may not be in all places.
• * 42.39

  Note the grosse ignoraunce of this Suffragane.
• * 42.40

  Arg in the 2. figure▪
• * 42.41

  Arg in the 3. figure.
• * 42.42

  Abac 1. Hebru. ••
• * 42.43

  Gen. 1.1.
• * 42.44

  Gen. 3••
• * 42.45

  1. Cor. ••▪
• * 42.46

  Gala. 4.
• * 42.47

  Luke 22.
• * 42.48

  1. Cor. ••••
• * 42.49

  Heb. 1••▪
• * 42.50

  Actes. 1.
• * 42.51

  Actes. 3.
• * 42.52

  Math ••••
• * 42.53

  Coloss. ••
• * 42.54

  〈1 paragraph〉〈1 paragraph〉
• * 42.55

  〈1 paragraph〉〈1 paragraph〉
• * 42.56

  〈1 paragraph〉〈1 paragraph〉
• * 42.57

  〈1 paragraph〉〈1 paragraph〉
• * 42.58

  〈1 paragraph〉〈1 paragraph〉
• * 42.59

  〈1 paragraph〉〈1 paragraph〉
• * 42.60

  〈1 paragraph〉〈1 paragraph〉
• * 42.61

  〈1 paragraph〉〈1 paragraph〉
• * 42.62

  Richard Col∣liar.
• * 42.63

  The wordes of Richard Col∣liar.
• * 42.64

  Onely in the substance he meaneth.
• * 42.65

  Richard Wright.
• * 42.66

  Richard Wright asha∣med to speake of the Sacramēt of the aultar.
• * 42.67

  William Stere Martyr.
• * 42.68

  Dicke of Douer, so they termed then Richard Thornton B. of Douer.
• * 42.69

  He meaneth D. Cranmer im∣prisoned at Oxford.
• * 42.70

  Sentence a∣gaynst William Stere.
• * 42.71

  The Martyr∣dome of 6. Martyrs, W. Coker. W. Hoopper, Henry Laurēce, Rich. Colliar, R. Wright, W. Stere, at Cant. Anno. 1555. August.
• * 42.72

  10. Martyrs sent vp together to Bishop Boner
• * 42.73

  Apoc. 22.
• * 42.74

  Saintes of the Popes making.
• * 42.75

  10. Martyrs sēt by the commis∣sioners.
• * 42.76

  The letter of the Commissioners to B. Boner.
• * 42.77

  Names of the Commissioners.
• * 42.78

  Elizabeth Warne Martyr.
• * 42.79

  Elizabe•••• Warne brough•• 〈◊〉〈◊〉
• * 42.80

  The 〈◊〉〈◊〉 of Eliz•••••••••• Warne her exa••••••nation
• * 42.81

  A story 〈◊〉〈◊〉 D. Story written 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of D. M••••••tin ow•••• wordes.
• * 42.82

  D. Story 〈◊〉〈◊〉 his kin••••folkes.
• * 42.83

  〈1 paragraph〉〈1 paragraph〉
• * 42.84

  〈1 paragraph〉〈1 paragraph〉
• * 42.85

  〈◊〉〈◊〉
• * 42.86

  〈1 paragraph〉〈1 paragraph〉
• * 42.87

  〈1 paragraph〉〈1 paragraph〉
• * 42.88

  〈1 paragraph〉〈1 paragraph〉
• * 42.89

  〈1 paragraph〉〈1 paragraph〉
• * 42.90

  〈…〉〈…〉 altar.
• * 42.91

  〈◊〉〈◊〉 Masse 〈…〉〈…〉.
• * 42.92

  〈◊〉〈◊〉 wordes 〈…〉〈…〉.
• * 42.93

  ••he wordes 〈…〉〈…〉 at his ••••••demna∣••••••n.
• * 42.94

  ••••••kerfield 〈◊〉〈◊〉 the 〈…〉〈…〉 of Bo∣••••r.
• * 42.95

  Tankerfield cōdemned.
• * 42.96

  The Mar∣••••••dome of George ••••nkerfield, ••. Albons. ••••no. 1555. ••••gust. 26.